Jesus'. ¶ The flower of the commandments of god with many examples and auctorytees extract and drawn as well of holy scriptures as of other doctors and good ancient faders/ the which is moche utile and profitable unto all people. ¶ The ten commandments of the law. ¶ Thou shalt worship one god only. And love him with thy heart perfitly ¶ God in vain swear not wilfully Ne by nothing that he made verily ¶ The sunday keep and hallow holily Hearing gods service on them devoutly ¶ father and mother honour thou lowly And in their need help them gladly ¶ Slay thou no man malycyously Nor to his death consent wytyngly ¶ Thou ne shalt commit lechery But with thy wife in wedlock only ¶ Thy neighbours goods steel not falsely. Nor nothing withhold untruly ¶ Falls witness bear thou not slily Nor falls record for none envy ¶ Other men's wives take not fleshly Ne other women to know carnally ¶ Other men's gods covet not lightly Nor hold from them unrightfully ¶ The five commandments of the church. ¶ The sundays here thou mass and the festes of commandment. ¶ Of thy sins thou the confess at the least one time of the year. ¶ And thy creator thou shalt receive/ at Easter humbly. ¶ These feestes thou shalt hallow/ that been given the in commandment. ¶ The four ymbres vigyles thou shal● fast/ & the lente entirely. INRI depiction of the crucifixion of Jesus The prologue of the translator. IN the beginning of this little work almighty god be my speed endue me lord with some little sperke Of grace and cunning/ my pen to lead So that in nothing I exceed Following mine author/ truly to endyght To thy laud and praise in doing this deed. And of thy blessed mod/ lord most of might O maris stella/ oh star most bright Shining in the firmament or sky The which dost guide the mariners by night And where thy help/ should perish & die As thou in heaven/ sittest right high Pray for those/ unto thy blessed son That this to read will them apply For their reward/ may have salvation Upon the pain/ of eternal damnation To learn and know/ the commandments ten We all be bound/ without excusation And in especial/ we christian men The day shall come/ we know not when That unto account/ called we shall be For fere and dread/ tremble shall we then And know not for help whither to i'll Wherefore in this world/ blessed is he That in heart liveth pure and clean The devil/ the world/ our conscience these three Will 'cause our sins/ to be known & seen And what soever our life hath been Good of ill/ it shall appear Will we or nill we/ sooner than we ween Before god/ his saints/ & his mother dear Wherefore whiles we been living here Having time/ opportunity/ and space Serve we god/ with heart entere Making petition unto his grace In humble wise/ that in that place Where he is we may ever devil Having the fruition of his blessed face And to be delivered from the pains of hell These doctors divine/ done preach and tell That idleness is a right perilous vice By the which our forefathers fell Example we have of Solomon the wise That when he was besyed/ about the devise. Of god's temple/ and good operation And in other virtues him died exercise He was never overcome by temptation But as soon as he had delectation In idleness/ sloth/ and woman's company. Of will disposed/ by delyberation renouncing his faith/ commyted idolatry david also lived in adultery With Vryes' wife/ and caused to be slain And idleness the rote/ & cause of all their folly/ This story the bible reherceth plain Right many in number hath be known & sayen That idleness hath brought unto perdition By law and justice/ deemed unto pain For their demerytes/ and transgression And to avoid/ the perilous infection Of idleness sloth/ & other occasions of sin Hath bonded me/ under correction Out of french/ this matter to begin Intending thereby/ no silver for to win Ne yet none other temporal gain But wealth of souls/ escaping the engine Of the devil of hell/ his snares/ & his chain Who ever is busy/ glad/ and fain Souls to destroy/ whom god hath elect Who give us grace/ heaven to attain Of my hole mind/ this istheffect ¶ Explicit. Tabula. ¶ Here followeth the table of this book. MAn reasonable call the aid of god & of the virgin Mary for to enlumyne thin intendment to know thyself. That is to know what thou art/ what sins reign in thee/ & how thou hast dysobeyed unto god in breaking his commandments. Saint bernard saith that thou shalt be better & more to allow if thou know thyself than if thou knew the course of the stars/ the foundementes of the earth the strengths of herbs/ the complexyons of men and that thou hadst knowledge of the things celestyalles & infernalles. unde bernardus. Studo cognoscere teipsum qr multo melior et laudabilior eris si cognoscas/ quam si teiplum negleto cognosceris cursus syderum/ fundamenta terrarum/ vires herbarum/ complexiones hominum/ et haberos noticiam celestum et infernorum. ¶ Many persons there been throughout the world the which will not believe of simple word that they the which transgress the commandments of god go unto damnation and perdition. And they the which will not believe it/ study they & seek they by this table their sins as they been declared in this book/ & they shall find by the holy scripture witness of certain by auctorytees that they loose paradise & descend in to hell in the which they shall be eternally without ever to have aid ne succours in any manner. ¶ And for to find lightly the matters whereof this book speaketh him behoveth to look what number & letter is marketh & gooth & in the number in the height of the margin/ & in those numbers & lettres shall be found that that a man demandeth. ¶ The perambule & division of this book in the number i letter. A. and the leaf i ¶ To love god with all his heart & his neighbour as himself i B Folio. i Wherefore a man should love god with all his heart i C. Fo. i ¶ Above all things i D Folio. two ¶ Moore than worldly goods i E Fo. two ¶ Moore than father & mother i F Fo. three ¶ Moore than his own body i G Fo. three Moore than all estates i h Foyes iiii. Example l two ¶ That the avaricious love the gold & silver more than god ix B Fo. xx ¶ That the gluttons love their wombs more than god ix E Fo. xxi ¶ That this commandment compryseth under it the three first commandments & the three virtues theologalles ii A Fo. iiii ¶ That many persons love other things more than god ix D Fo. xx To love his neighbour ii E Fo. five ¶ The things esmoevynges to love his neighbour ii F Fo. five ¶ That he is commanded to love his neighbour as himself ii G Fo. vi ¶ That to love his neighbour as himself compryseth the works of mercy/ the vii last commandments & the cardinal virtues ii h. etc ¶ That it is commanded that we love each other as god hath loved us iii A Fo. v That god hath loved us in many manners whereof we shall tell u first he hath loved us for to save and succour us iii B Fo. viii ¶ Secondly he hath loved the persons & hated the vices iii C Fo. viii ¶ Question/ if the love of thieves & sinners the love each other be good iii C. eodem ¶ thirdly god hath loved us of word & of operation togyders iii D Fo. viii ¶ Fourthly he hath us loved more than his own body iii E Fo. viii ¶ fifthly he hath loved the salvation of his enemies iii F Fo. viii ¶ Question/ how may I love those the do me harm iii G Fo. ix ¶ Question/ who is it that is my neighbour iii H Fo. ix ¶ Of the virtue of charity the which extendeth in all the commandments of god four A. Folio. x ¶ How god defendeth in his commandments all evil words/ thoughts/ and operations/ & there commandeth all good operations u A. Folio xi ¶ Question under what commandments been defended the vii deadly sins. And where been commanded the virtues opposytes and contraries u C. Foe xii ¶ Of the conditions of the sinners after the branches of the seven sins mortals u D. Folio xiii ¶ Here followeth the first commandment THe first commandment of god defendeth many things/ and commandeth some vi A. Folio. xiii ¶ first it is commanded to believe in one only god in trinity/ and to worship him sovereignly vi B. Fo. xiiii ¶ Secondly it is defended to believe in idols & strange gods in errors & foolish credences vi C. Folio. xv ¶ thirdly all the articles of the faith been commanded to believe in likewise as holy church holdeth & believeth vii A. Fo. xuj ¶ Fourthly of theffect of the vii sacraments the which ben comprehended under that the articles of the faith. Credo sanctam ecclesiam catholicam. Sctōrum communionem. Remissionem pctonrum viii A. Fo. xvii ¶ Example in eodem loco viii C. Fo. nineteeen ¶ Fyfthly it is commanded to love god above all things. And how many people loveth other worldly things more than our lord god ix A. Folio twenty ¶ Syxtely the pride the which is against the dilection of god is defended in this commandment ix E. Fo. xxi ¶ That humility is commanded overall & pride defended ix F. Fo. xxi ¶ seventhly that the sin of idolatry & of infidelity noyeth in many manners unto the souls of them the which hath broken this commandment. Quere xliiii b/ c/ d/ e/ f g/ h/ i/ k. Folio. Ciii. ¶ Of the second commandment. THe second commandment of god treateth of them the which sweareth unprofitably ten A. Fo. xxii ¶ That god defendeth all vain oaths and inutyles under this word (vanum)/ & all sings and languages the which been against the dilection of him or of his holy saints ten B. Folio. xxii ¶ The manners of forswearing by the oath affirming xi A. B. Folio. xxiii ¶ To be forsworn by the oath promitting xi C Folio. xiiii ¶ That a venial sin is transmuted into mortal in four manners xi D. Fo. twenty-five ¶ That one oath is more binding than another xi E. Fo. twenty-five ¶ The manners to blaspheme god/ & that the blasphemers been ill xii A. B. Fo. xxvi ¶ That the sin of blaspheme & of perjuring noyeth in many manners unto the souls of them the which hath broken this second commandment. Quere ad numerum xliiii b/ c/ d/ e/ f/ g/ h/ i/ k/ Fo. Ciii ¶ Question/ if a man commit sin at every time that he sweareth xiii A. Fo. xxviii ¶ What is requisite to swear lefully without any sin xiii B. Fo. xxix ¶ That a man should accomplish the vows made justly xiii C. Fo. xxix ¶ That things requisite to a vow that is leeful xiii D. Folio. thirty ¶ The things wherefore a man is not bound to accomplish his vow xiii E. Fo. thirty ¶ Remedy against swearing xiii F. Fo. thirty ¶ Of the third commandment. THe third commandment commandeth to keep the feestes xiii A. Fo. thirty ¶ The causes & reasons wherefore the sundays and feestes been commanded to sanctify xiiii B Fo. xxxi ¶ Question at what hour one should begin to keep the feestes xiiii C Fo. xxxii ¶ Question wherefore men do keep an holy day in one country and not in another country xiiii D Fo. xxxii ¶ How in vi manners men sanctify the festes commanded/ the which manners been put by psalms/ and some been necessaries for the sanctification of the feestes/ and the other been Cerymonyalles for the augmentation of good operations and of virtues xu A Fo. xxxii ¶ The first manner that men sanctyfyeth the feestes is for to abstain them fro worldly operations xu A Fo. xxxii ¶ Question/ if a man may work on the holy day without committing of mortal sin xu B Fo. xxxii ¶ The second matter is for to take heed to here the service and the predications or sermons xv. C. d. Fo. xxxiii ¶ The third manner is for to serve god & his saints xvi A Fo. xxxiiii The four is to wake in orayson xvi b. Fo. xxxv ¶ The fifth manner is for to yield graces & thanks unto god of his goodness that he hath don● unto us xvii A Fo. xxxvi ¶ Example of a good child the which yielded graces and praysynges unto our lord in all the adversities the which came unto him xvii B Fo. xxxvii ¶ The sixth is to wake in contemplation & to do the works of mercy xvii C. Fo. xxxviii ¶ That the reverence and sanctification of all holy things is brought in this commandment xvii D. Fo. xxxviii ¶ The manners how men break the feestes commanded xviii A Fo. xxxix ¶ That those the which breaketh the feestes commanded been punished often times in this world and they apperceive not from whence such punition unto them proceedeth xix A Folio. xl ¶ Of sloth that god defendeth xix B. Fo. xlii ¶ Example of a religious the which would do no good deed xix C Fo. xlii ¶ Example of a man the which is dampened for that/ that he would do no good operations xix D Folio. xlii ¶ Example of a curate the which tarried to admynyster the sacraments unto his parysshen that was seek viii C Fo. nineteeen ¶ That the sin too break the feestes noyeth in many manners unto the souls of them the which hath dysobeyed this thyr-commaundement. Quere ad numerum xliiii b/ c/ d/ e/ f/ g/ h/ i/ k/ Fo. Ciii ¶ Of the fourth commandment. THe fourth commandment of god treateth that a man should love his parents twenty A Fo. xliii ¶ Which been the faders pryncypalles that a man should honour twenty B Fo. xliii ¶ That in vii manners children do honour unto their faders xxi A Fo. xliiii ¶ first for to salve them/ to be bore heeded & to bow the knee xxi B Fo. xliiii ¶ Secondly to speak unto them sweetly and humbly xxi C. Fo. xlv ¶ thirdly for to love them in seeking their wealth & health xxi D Fo. xlv ¶ Fourthly for to submit them in to their subjection and service xxi E Fo. xlv ¶ fifthly for to submit them unto their obedience xxi F Fo. xlv ¶ Sextly for to help them with body and with goods in necessity xxi G Fo. xlvi ¶ Seventhly for to support them in their age xxi H Fo. xlvii ¶ The things that styreth for to honour their faders xxi I Fo. xlvii ¶ That the faders oweth unto their children four things the which been nourishing/ correction/ teaching/ & to show good example xxii a/ b/ c/ d/ e Fo. xlvii ¶ That it is also commanded to love his neighbour as himself as it is declared here before. Quere ii G Fo. vi ¶ That the works of mercy been here commanded to be done toward their faders and neighbours indygentes and needy xxiii A/ b/ c/ d/ e/ f/ g/ h/ i/ k/ l/ m. Fo. l ¶ That pride the which is against the dilection of thy neighbour is here defended & humility commanded ix e/ f. Fo. xxi ¶ That the sin of those children the which dishonour father & mother and the which fail them at need noyeth in many manners unto their souls. Quere ad numerum xliiii b/ c/ d/ e/ f/ g/ h/ i/ k. Folio. Ciii. ¶ Of the fifth commandment. THe fifth commandment defendeth homicide unjust xxiiii A Fo. liii ¶ Of death spiritual and corporal that god defendeth xxiiii B Folio. liii ¶ That a man committeth homicide both corporally and spyrytually in many manners xxiiii C Folio. lv ¶ That homicide is a sin that demandeth vengeance xxv A. Fo. lvii ¶ A notable that these ravysshers been deputed homycydes xxiiii D Fo. lvi ¶ When it is that beating is leeful/ & when it is defended xxv B Folio. lvii ¶ That beting is greater offence in one person than in another in eod. B. ¶ That god defendeth all ire injust against his neighbour xxvi A Fo. lviii ¶ Of ire in heart xxvi B Fo. lviii ¶ Of Ire the which is showed bysygne or token xxvi C Folio. lviii ¶ Of ire showed by word xxvi d. Fo. lviii ¶ Of ire the which is showed in operation and deed xxvi E. Fo. lix ¶ That god defendeth Ire against himself xxvi F. Folio. lix ¶ Of ire that is against god xxvi G Fo. lx ¶ Of vengeance that god defendeth xxvi h. fo. lx ¶ Question/ when it is that Ire is good/ and when it is venial sin or when it is mortal xxvi KING Fo. lxii ¶ Of remedies against the cursed sin of Ire xxvi L. Fo. lxiii ¶ Of hate that god defendeth against his neighbour xxvii A Fo. lxiiii ¶ That the sin of ha●e is to dread & to i'll for five things xxvii b/ c/ d/ e. etc. Fo. lxv ¶ Other ills xliiii b/ c/ d/ e/ f. etc. Fo. Ciii ¶ That these haynours should pardon & pacify togyders the injuries & offences done if they will that god pardon them their sins xxvii G. Foe lxvi ¶ Example of a knight the which pardoned unto him the which had slain his father and he had pardon for his sins in eodem loco xxvi I Fo. lxvii ¶ Other examples. Cxii. l/ m. Fo. CC. xlii ¶ To love his neighbour as he doth himself ii G Folio. vi ¶ That envy and all her branches and dependaunces been defended by this commandment xxvii K. Fo. lxvii ¶ Of the virtue of charity the which is against the sin of envy four A Fo. x ¶ Of the virtue of patience the which is against the sin of Ire xxviii A Fo. lxviii ¶ That the sins of homicide/ ire/ hate & envy noyeth in many manners unto the souls of them the which hath broken this fifth. commandment. Quere ad numerum xliiii. b/ c/ d/ e/ f/ g/ h/ i/ k. Fo. Ciii ¶ Of the sixth commandment. THe sixth commandment of god defendeth theft & all the branches of avarice xxix A. Folio. lxix ¶ Of theft that god defendeth xxix B. Fo. lxx Of sacrilege that god defendeth xxx a. fo. lxxi ¶ The exemplary of those the which well or ill pay their dysmes the which god commandeth to pay cerymonyally xxxi a/ b/ c/ d/ e. Folio lxxiii ¶ A notable of ravysshers xxiiii D. Fo. lvi ¶ Examples. Cix. e/ f. Fo. CCxxxv Of usury that god defendeth xxxii a. Fo. lxxv ¶ Than faint wrapped usury hath vii kinds the which ben divided in many manners xxxii b/ c/ d/ e/ f/ g/ h/ i Fo. lxxvi ¶ A notable of usury manifest xxxii K. Folio lxxviii ¶ Of Simony the which is committed in buying and selling the things espyrytualles xxxiii A. Fo. lxxviii ¶ That man committeth simony in many manners xxxiii B. Fo. lxxix Primo when any giveth for to enter in to holy ordres/ or in to any b●nefyce xxxiii C Secundo when any promytteth not to take any thing of his title to be priest. D. Tertio when that a man permytteth/ or selleth or buyeth benefices. E. F. G. H Quarto when any giveth for to enter in to religion. I Quinto when any selleth the sacraments of the church. K. L. M Sixtely when any selleth the gifts of grace/ or of virtues/ or of cunning. N. ¶ A notable that these advocates should not cell their sciences/ but the travail of their bodies xxxiii O. Fo. lxxxi ¶ Example lxxxi E Fo. Clxxxii ¶ Another example. Cvi. C. Fo. CCxxvii ¶ The matter of restitution the which is in u questions xxxiiii a/ b/ c/ d/ e/ f. Fo. lxxxii ¶ That the sins of theft/ avarice/ usury/ & simony noyeth in many manners unto the souls of those the which breaketh this sheet commandment. Quere ad numerum xliiii. b/ c/ d/ e/ f/ g/ h/ i/ k. Folio. Ciii. ¶ Of the seventh commandment THe seventh commandment of god defendeth all manners of lechery that a man committeth in deed xxxv A. Fo. lxxxiiii ¶ Of the sin of fornication that god defendeth xxxv B. Fo. lxxxiiii ¶ Of the sin of adultery the which god defendeth xxxvi A Fo. lxxxv ¶ Of things meritorious/ and of the offences lecherouses that man committeth with his own wife xxxvi D. Fo. lxxxvii ¶ five examples been written here of some the which hath known their own wives unduly xxxvi e/ f/ g/ h/ i Fo. lxxxvii ¶ Of defloration the which god defendeth xxxvii A. Fo. lxxxviii Of incest that is defended xxxvii b. Fo. lxxxviii ¶ Of sacrilege as unto lechery that god defendeth xxxvii C. Fo. lxxxviii ¶ Of things the which aggraveth the sin of the flesh in men of the holy church xxxvii D. Fo. lxxxviii ¶ Examples in eodem loco. e/ f. Fo. lxxxix ¶ Of the sin against nature & of sodomyte that god defendeth xxxvii g. Fo. lxxxx ¶ Of the virtue of chastity in all sorts of people xxxviii A Folio. lxxxx ¶ Of drunkenness and glotonny that god defendeth xxxix A Fo. lxxxxii ¶ Of fasting the which god commandeth xxxix B. Fo. lxxxxiii ¶ That the sin of lechery noyeth in many manners unto the souls of them the which break the vii commandment. Quere xliiii. b/ c/ d/ e/ f/ g/ h/ i/ k. Fo. Ciii ¶ Of the viii commandment. THe viii commandment of god deffendeth all words the which been against the dilection of his neighbour xl A Fo. lxxxxiiii ¶ Of false witnessing that god doth defendeth xl B Fo. lxxxxiiii ¶ Of cursed language that god doth defendeth xl C Fo. lxxxxvi Of dying that god defendeth xli a. Fo. lxxxxvii ¶ Eight kinds of dying xli b. Fo. lxxxxvii ¶ That a man should i'll dying & love verity for many things xli C Fo. lxxxxviii ¶ Of the ix commandment THe ix commandment of god defendeth the lecherous thoughts & commandeth cleanness of heart xli a. Fo. lxxxxix ¶ The concupisbence of the flesh. How a man committeth lechery in his thought xlii B Fo. lxxxxix ¶ The ills and damages that the ill thoughts done xlii D Fo. C ¶ Of the ten commandment. THe ten commandment of god defendeth all ill thoughts of theft/ covetise/ avarice the which been against the dilection of his neighbour xliii A. Fo. C ¶ That those the which have broken the commandments of god and the which been in mortal sin should not withdraw to do of good deeds though they should be dampened xliii B Fo. Ci ¶ The difference between the good deeds the which is done in mortal sin & that that is done in the state of grace xliii D. Fo. Cii ¶ The things esmoevynges for to keep the commandments of god xliiii A. Fo. Ciii ¶ That many things been noysaunts unto those the which breaketh the commandments of god xliiii B Fo. Ciii ¶ first the soul of the fractoure of every commandment is put unto poverty/ for all inobedience the which is mortal sin maketh to put inforgetfulnes the virtues and good operations lately gotten in eodem. b ¶ Secondly inobedience the which is mortal sin noyeth unto the soul/ for if she reign in any person she keepeth & letteth it frogeting of virtues & of good spiritual deeds that been meritorious xliiii C Fo. Cv ¶ Thirdly In●bedyence noyeth. For she dyffameth the persons the which it committeth xliiii D Fo. Cvi ¶ Fourthly inobedience noyeth. For she aveugleth & blindeth the in wat de eyemof the soul xliiii E Fo. Cvii ¶ Fyfthely inobedience noyeth. For it is a lyen that holdeth the souls xliiii F. Fo. Cviii ¶ Syxtely inobedience noyeth/ for she sleeth spyrytually the soul of the death of guilt xliiii G Fo. Cix ¶ Seventhly inobedience noyeth/ for she maketh to curse and too excommunicate xliiii H. Fo. Cix ¶ Eyghtly inobedience noyeth/ for she putteth from paradise xliiii I Fo. Cix ¶ Nynthly inobedience noyeth/ for she bindeth to pain & punition xliiii K. Fo. Cxi ¶ All these things beforesaid serveth and also appropryeth unto every commandment eight conditions the which the pilgrim of paradise aught for to have. Quem xlv A/ b/ c/ d/ e. etc. Fo. Cxii ¶ Example that the body the which is a fool draweth the soul in to the way of perdition of hell xlvi A Fo. Cxvi ¶ That the pilgrim of paradise should consider four things xlvi B Fo. Cxvi ¶ Of the reward eternal that they shall have the which keep the commandments of god xlvii A Fo. Cxvii ¶ Item of the reward of them the which well or evil have enployed their wits of nature upon the holy commandments of god xlviii A Fo. Cxx ¶ The maledyctions & excommunycations of them the which have dysobeyed god & the church xlviii B Fo. Cxx ¶ Of the punition eternal that they shall have the which break the commandments of god xlix A Fo. Cxxiiii ¶ Examples. Cvii. A/ b/ c/ d/ e. Fo. CCxxx ¶ The deference of the fire of hell & of that of this world xlix B Fo. Cxxiiii ¶ Question/ if the dampened shall have punition for every sin xlix C. Fo. Cxxv ¶ The deference of the fire of hell & of the of purgatory xlix D Fo. Cxxvi ¶ The table for to find the sins and virtues. And first. QVestyon under what commandment been defended the seven mortal sins/ & where been defended the evil words/ thoughts/ and operations v. A. B. C. Fo. xi ¶ The branches of the seven sins mortals u D Fo. xiii ¶ Of theft & avarice xxix A. B Fo. lxx ¶ Of sloth xix B Fo. xlii ¶ Examples xix C. D. Fo. xlii ¶ Of envy xxvii. KING Fo. lxvii ¶ Of hate xxvii. A Fo. lxiiii ¶ That these haynours should pacify them togyders xxvii G Fo. lxvi ¶ Examples Cii. l. m Fo. CCxlii ¶ Of ire xvi A/ b/ c/ d. Fo. liii ¶ Of vengeance xxvi H Fo. lx ¶ Of gluttony xxxix. A Fo. lxxxxii ¶ Of lechery xxxv. A/ b. Fo. lxxxiiii ¶ The virtues. ¶ Of humility ix F Fo. xxi ¶ Of charity iiii. A Fo. x ¶ Too love god i C/ D/ e/ f/ g. Fo. i ¶ To love his neighbour two. e/ f Fo. five ¶ Of faith two. B Foyes u Et vi B. Fo. twelve ¶ Of hope ii C Fo. v ¶ Of prudence/ attemperance/ justice/ and force ii KING Fo. seven The branch of the vii virtues ii L. Fo. seven ¶ The works of mercy xxiii A. Fo. l Et. two H. I Fo. vi To serve god devoutly xvi A Fo. xxxiiii Et xxx C. Fo. lxxii ¶ Of patience xxviii. A Fo. lxviii ¶ That god sendeth of tribulations for. v considerations xxvi G Fo. lx ¶ Of fasting xxxix D Fo. lxxxxiiii ¶ Of the virtue of chastity in all sorts of people xxxviii A Fo. lxxxx ¶ The pater noster xvi C Fo. xxxv The ave maria expounded. Cxix. B. Fo. cclii ¶ The credo vii A Fo. xuj ¶ Of penance viii B Fo. xviii ¶ A notable. FOr to know/ read/ or write the allegations of auctorytees of this book a man should know that overall where he findeth math. that is mathei/ and where he findeth mar. that is marci/ & luc that is luce/ & ioh. that is Johannis/ also he shall find ad rom̄. that is roma in epistola ad romanos. Et i ad corin. that is in prima epla ad corintheos/ et primo ad thy. that is in prima epla ad thymotheum/ et ad gal. that is ad gallathas/ et ephe. is ad epheseos/ et phyl. is ad philipenses/ et thessal. is ad thessalonicenses/ et col. is ad collocenses/ et hebre. is hebreos. Also he shall find gen. that is genesis/ etexo. is exodi/ et levi. is leuitici. et nu. is numeri. et deut. is deutonomi/ & i ul. two. re. is primi libri regunl secundi libri regum. ps. vel psal. that psalteru vel plalmi. et eccle. that is ecclesiastes. et eccli. that is ecclesiastici. et sapine. is sapienty. et prouer. is prouerbiorum. et ysa. is isaiah. et the. is jeremy. et ezchi. is ezechielis. & dan. is danielis. etc. ¶ Here followeth the table of the exemplary of this book. MAn reasonable know thou that god hath given unto the ten commandments/ the which thou shouldest put in thy heart and keep them and accomplish upon pain of damnation eternal. If thou hast broken any of them/ take heed of the examples semblables unto that by this table for to see how it shall happen the if thou put not in the correction & amendment. And for to find those examples it behoveth to seche thorough the book on high in the margin the number of the leaves that it marketh gooth on/ and after the numbers of the matters with the a/ b/ c/ & in that number and letter you shall find every example. ¶ first the examples of obedience shall be written Secondy those of inobedience. After to here the word of god. moreover the examples of every commandment in partyculer shall come afterward. etc. ¶ Obedience. ¶ Examples of obedience. ¶ Example that Abraham was obedient unto god li A Fo. Cxxvii ¶ That a monk kest his son in to an oven brenning by obedience and he was not brent li B. Fo. Cxxviii ¶ Of the obedience of No lii c. Fo. Cxxviii ¶ Of the obedience of joseph li d. Fo. cxxviii ¶ Of the obedience of young Thobye li E. Fo. Cxxix ¶ Of the obedience of a man named Mathathyas lii A Fo. Cxxix ¶ Of the obedience of Jesus' and of his apostles lii B Foyes Cxxix ¶ Of the obedience of saint Mor that went on the water lii C Fo. Cxxix ¶ Of a religious the which died bind a lion lii D Fo. Cxxix ¶ Of a religious the which aroused a bush lii E Fo. Cxxix ¶ Of the obedience of a religious scrivener named Mark lii. F. Fo. Cxxix ¶ That abstinence precedeth the other virtues in heaven lii G Fo. Cxxx ¶ That religious folk obedyentes have great reward in heaven lii H Fo. Cxxx ¶ Other examples lu f. g. Fo. Cxxxix ¶ Of a religious obedient and of an obstynent lii I Fo. Cxxx ¶ Of an abbot the which called again his religious deed/ and he came again & was obebyent. And of the glorious joys or paradise liii. A Fo. Cxxx ¶ That a serpent was obedient to a frere gardener. Also of theft/ & to do good unto his enemies liii B Fo. Cxxxi ¶ Of him the which commanded unto two dragons that they should keep the door of his house liii C Fo. Cxxxi ¶ That the water of a stream was obedient unto a bishop liii D Foe Cxxxi ¶ That the fire that brent a house obeyed to a frere that prayed liii E Fo. Cxxxi ¶ That the rain touched not two freres in walking. liii F Fo. Cxxxi ¶ Of the obedience of a religious named Poule liii G Fo. Cxxxii ¶ Of another religious that bore flesh all naked liii. H Fo. Cxxxii Inobedientia. ¶ Examples of inobedience. That Adam and Eve dysobeyed the commandment of god liiii A. Fo. Cxxxiii ¶ That for the dysobeysaunce of the man of god a lion strangled him in the way as he road liiii B Fo. Cxxxiii ¶ Of the dysobeysaunce of two nuns the which demanded of the pope that they might confess each other liiii C Fo. Cxxxiiii ¶ That the king Amalech resisted against the will of almighty god and evil came unto him liiii D Fo. Cxxxiiii ¶ That king saul was dysobedyent to god & ill came to him liiii E Fo. Cxxxiiii ¶ Of the inobedience of king Pharaoh & of his punition liiii F Fo. Cxxxiiii ¶ Of the inobedience of the prophet jonas liiii G Fo. Cxxxiiii ¶ That chore/ dathan/ and abyron and all their alyes descended in to hell by their inobedyences & murmur. Also that the children of ysraell gathered of the manna against the commandment of will of the prophet Moses liiii H. Fo. Cxxxv ¶ Of a frere that was punished divinely for because that he murmured against god liiii I Fo. Cxxxv ¶ And a man should note that all ydolatres appostates/ heretics/ & other sinners the which been dampened been punished in hell & private from the realm of paradise for their inobedyences. Verbum dei. ¶ Examples for hearing the word of god & the prechynges. That a great sinner repented him and was saved in hearing a predication or sermon lu A. Fo. Cxxxvi That a religious converted in few words a man of ill conscience lu B. Fo. Cxxxvi ¶ Of a master dylycatyfe that would not here the word of god ne do penance/ & he was converted in few words lu C. fo. cxxxvii ¶ Of an ill knight that in his life ne was confessed but one's & at one only predication he correcked himself & was converted unto god lu D Fo. Cxxxvii ¶ Of an earl that converted him un hearing the word of god lu E Fo. Cxxxvii ¶ Of a churl the which would not here the word of god/ and the crucyfyxe stopped his eeres unto him in tokening that he would not here the prayers that men made for him lu F. Fo. Cxxxvii ¶ Of the parochyens of a curate the why. che would not here the sermons & commandments of the church lvi A Fo. Cxxxviii ¶ Example contrary. lxxxxviii. F Fo. CCx ¶ That a pastor was saved & correked him hearing a sermon lvi B Fo. Cxxxviii ¶ That to here the word of god is much profitable though that a person retain it not lvi C Fo. Cxxxviii ¶ That some freres slept in hearing the word of god/ & harkening idle words they were moche waking lvi D Fo. Cxxxviii. ¶ Example against those the which fleeth the sermons lvi E Fo. Cxxxix ¶ How the deed of a preacher bore him unto the death/ and that Ihesu christ helped him & chased the devils lvi F. Fo. Cxxxix ¶ That a monk reknowleged his defawtes as he taught and showed his other brethren. Ci. A Fo. CCxv ¶ That he that precheth gods word shall have great reward in heaven lvi G Fo. cxxxix ¶ That the devil might not strangle a knight for that/ that he greted the virgin Mary/ and for beyenge in will to here a predication was saved lvi H Fo. Cxxxix ¶ Of a rich man the which fled the mass and the predications and occupied himself in mondanytees and the devil bore him away lxu A Fo. Clvi ¶ Of a man the which gave himself unto the devil to th'end that he should enrich him/ and after in a predication he converted him lx H Fo. Cxlvii ¶ That the commandments of god shall be forgotten in the last generation lvi I fo. cxl ¶ Of a rich man that served the devil xl years and at a predication he died repent him lvi KING Fo. Cxl ¶ That an usurer correcked him by the admonition of his friends lxxxvii f. Fo. Clxxxx. two ¶ Of a monk that ●he devil drew out of the church when the other died wake in orison lxu G Fo. Cvii ¶ Of a lady the which heard often times the sermons and died not correcke herself And of her chamberer that desired to hear them. lxxxxix. B Fo. CCx ¶ Primum preceptum Idolatria. ¶ Examples upon the first commandment of god. OF a pressed prince of idols that brent in he●l lvii A Fo. Cxl ¶ Of the idolatry of king Nabugodonozor when he made iii children to be put in the furnace of fire xlvii B Fo. Cxl ¶ That Egeas ydolatre was slain of the devil lvii C Fo. Cxli ¶ That Dyascorus the which slew saint Barbara was idolater and deyed mischievously lvii E Fo. Cxli ¶ Of the death of Simon magus & other enchauntours lxvii D Fo. Cxli ¶ That the provost Tarquyn idolater died mischievously lvii F Fo. Cxli ¶ That the king of Perce Cosdroe that would be worshipped as god had his heed smitten of lvii G Fo. Cxli ¶ Of the cursed death of Dacyen & Valeryen ydolatres lvii H Fo. Cxlii ¶ Of the death of cursed king Yrace idolater lvii I Fo. Cxlii ¶ Of the death of the tyrant Quyncyen ydolatre lvii KING Fo. Cxlii ¶ Of the death of the cruel emperor Neron the which made to slay saint Peter and saint Poule lvii L Fo. Cxlii ¶ Of the death of Maxymyen the enemy of god lvii M Fo. Cxlii Apostasia. ¶ Examples of people apostates ¶ That Iu●yan the apostate the which left the christendom and persecuted the church died mischievously by the punition divine lviii A Fo. Cxlii ¶ Of Theophyle the which was apostate renounced god/ and the glorious virgin mary/ and worshipped the devil of hell and afterward was saved by contrition & penance lviii B Fo. Cxliii ¶ Of a monk the which renyed god the creator & his baptism & after was saved by penance lviii C Fo. Cxliii ¶ Of one the which renyed god of heaven for to escape the tourments and after was saved by penance lxviii D Fo. Cxliii ¶ That a christian man lost the crown of glory for that that he renounced unto the christendom and a paynim died win the same lviii E Fo. Cxliiii ¶ Of a man that gave ill council for to make the christian men to th'end to renye the faith and that council redounded first upon himself lviii F Fo. Cxliii ¶ Of a religious woman that was apostate and open harlot and after was saved by penance. Cxiii. A Fo. CCxliii ¶ How our lord Jesus' appeared unto a religious the which left his order for to go in to the world. Cxu. G Fo. CCxlvii ¶ That two religious were appost ●es/ lecherous/ and after reverted and died penance. lxxxxiii. E Fo. CCiii Contra hereticos. ¶ Examples to confound heretics. ¶ That devils kept an heretic from brenning/ but when the body of Ihesu christ was brought thither they might not keep him lix A Fo. Cxliiii ¶ That an heretic was dumb by the virtue of the faith lix B Fo. Cxliiii ¶ That a cautelous heretic was brent by a fool dyabolyke lix C Fo. Cxliiii ¶ That the bishop of the heretics feigned for to enlumyne & give sight to a blind man lix D Fo. Cxliiii ¶ That a simple bishop vaynquysshed & overcame an heretic a right great phylozophre lix E Fo. Cxlv ¶ That by the patience and good example of saint Domynycke he converted an heretic lix F Fo. Cxlv Contra fidem ¶ Example of misbelieving people. ¶ Of chermers that in the time of mast charmed hogs lx A Fo. Cxlv ¶ That the devil lied to a noble man to put him in error for to deceive him at the hour of his death lx B Fo. Cxlv ¶ Of a man that gave his soul for a quart of wine/ and the devil died beat him a way lxxi KING Fo. Clxvii ¶ That a woman in error believed in the song of a Cuckoo lx C Fo. Cxlvi ¶ That a religious in error believed in the song of a Cuckoo that he should have lived two and twenty years/ and he lived but two years lx D Fo. Cxlvi ¶ That there is more women dampened than men for their infidelity lx E Foe Cxlvi ¶ That some prepared the table unto the devils to th'end that they should enrich them lx F Fo. Cxlvi ¶ That king Ochorias sent to seek council of the devil and his messengers were brent with the fire celestial/ and he deyed mischievously lx G Fo. Cxlvi ¶ Of a man the which gave himself to the devil to th'end that he should enrich him lx H Fo. Cxlvii ¶ Of a woman that renyed her faith/ slew her child/ and gave herself to the devil & after had mercy lx I Fo. Cxlvii Fides ¶ Examples of the faith ¶ That a mountain was put from one place to another in conferminge the faith catholic lxi A Fo. Cxlviii ¶ Of a pressed good catholic the which entered within the fire for to approve the faith & was not brent lxi B Fo. Cxlviii ¶ That Abraham & many other obedyents had great faith in god as it is said in obedience li A/ b/ c. etc. Fo. Cxxvii Superbia. ¶ Example of proud folk. ¶ That Adam and Eve committed pride when they appetyted to be as gods/ in knowing good and evil liiii A Fo. Cxxxiii ¶ That ill came unto the king Roboam to give proud answer unto the children of ysraell. lxxxxix. M Fo. CCxiii ¶ That the devil bore away in body & in soul an earl proud/ fierce/ & replete with sins. lxxxxix. N Fo. CCxiii ¶ Of the pride and blaspheme of the king Sennacheryb lxii KING Fo. Cii ¶ Another example. Cix. F Fo. CCxxxv ¶ That the king Anthyochus was proud over human force lxxxv. D. Fo. Clxxxix ¶ That the devil was seen upon the train of a woman's gown pompeously aourned lxu D Fo. Clvii ¶ That it displeased unto almighty god the creator that a certain woman clothed and aourned her daughter pompeously & gay lxxiii F Fo. Clxx ¶ Of the cursed rich man that was pompeously clothed lxxxiiii A Fo. Clxxvi ¶ That the king Cosdroe that was proud had the heed stricken of lxvii G Fo. Cxli ¶ Of an hypocrite the which feigned to fast and eat secretly and he was choked of a dragon infernal. Cu. C Fo. CCxxv ¶ That the devils gate the soul from the miserable body of an hypocrite with an hook. Ciiii C Fo. CCxxvi ¶ That Nychanor had his heed smitten of & his right hand the which raised him proudly against the priests lxix A Fo. Clxii ¶ Of a woman dampened that aourned her heed lxxx C Fo. Clxxxxvii Humilitas contra superbiam. ¶ Example that a holy nun feigned to be a fool/ and washed the pots/ wiped the dysshes/ and died all things meek & humble lxi C Fo. Clviii ¶ That humility keepeth a man from falling in to the laces and nets of the devils of hell. Cii. r Fo. CCxxiii ¶ That the princes the which prayed He lie humbly was not brent as the other the which spoke proudly lx G Fo. CCxlvi ¶ Secundum preceptum Blasphemia. ¶ Examples upon the second commandment of god. OF a son of a woman of ysrael that was stoned for his blaspheme lxii A Fo. Cxlix ¶ Of a child of the age of v years blasphemator that the devils died draw out from his father's lap lxxii B Fo. C.xlix ¶ Of a player the which blasphemed the womb of the virgin Mary and ill came unto him lxii C Fo. Cl ¶ Of an earl blasphemer lxii D Fo. Cl ¶ Of one of the burgeys of Paris the which had his tongue bored thorough for his blaspheme lxii E Fo. Cl ¶ Of a player blasphemator the which broke the arms of the image of the virgin mary/ and he was strangled of the devil his master lxii F Fo. Cl ¶ Of a blasphemator that the devil died slay lxii G Fo. Cl ¶ Of a blind knight the which was enlumyned for that/ that he struck a jew the which blasphemed the virgin Marry mother of god lxii H Fo. Cli ¶ Of ii players to whom there came ill for blaspheming lxii I Fo. Cli ¶ That there came ill unto king Sennacheryb the which sent unto king Ezechyas words blasphemynges against almighty god lxii KING Fo. Cli ¶ That the king Nabugodonozor made a decrete that all people that blasphemed the god of Sydrac/ Mysaac and Abdenago should perish & his house wasted lvii b Fo. Cxi ¶ That a dampened woman was tormented for her blasphemes. etc. lxxxx. a. Fo. clxxxxvi ¶ That the devil bore away a taverner that permitted to blaspheme & to swear in his tavern lxxi I Fo. Clxvi Periurium ¶ Example that a taverner lost the usage of speech for swearing by the virgin Marry mother of god lxiii A Fo. Cli ¶ Of children the swore/ and in playing were drowned lxiii B Fo. Cli ¶ That the heed of a swearer was turned that/ that was before behind/ & the cats cried on his grave lxiii C Fo. Clii ¶ That two merchants said unto their curate that they might cell nothing without dying & swearing. lxxxxix. KING Fo. CCxii ¶ Other examples of swearing been written in the viii commandment of god. Quere. lxxxxviii. A/ b/ c. etc. Fo. CCxix Vota. ¶ Examples that a man should accomplish his vows. ¶ That the children of ysrahel accomplished their vows after that they had the victory on their enemies. lxili. D Fo. Clii ¶ Of a virgin that vowed chastity & after would be married lxiii E Fo. Clii ¶ Of a man the which had made a vow the which was dampened. Also example of extortion and of the pains and torments of hell lxiii F Fo. Clii ¶ Of a doctor the which had vowed the which lost his sight for that/ that he accomplished not his vow lxiii G Fo. Cliii ¶ That it is great peril to fail to accomplish his vow lxiii H Fo. Cliii ¶ That a pressed the which would not accomplish his vow defined ill his days also of his judgement and of his cruel punition lxiii I Fo. Cliii ¶ Another example. Cxiii. B Fo. CCxliii ¶ Of a churl the which vowed to saint Myghell a kowe and her calf & accomplished not his vow lxiii KING Fo. Cliiii ¶ That some Jews made a foolish vow to slay saint Poule lxiii L Fo. Cliiii ¶ That a woman was blind for that/ that she defayled to accomplish her vow as she had promised lxiiii G Fo. Clv ¶ Tertium preceptum. Operatio. ¶ Examples upon the third commandment of god. OF a man that Moses made too stone for thee/ that he gathered wood on the day of the feest commanded lxiiii A Fo. Cliiii ¶ That a woman was divinely punished for that she enclosed her field on saint johans' day lxiiii B Fo. Cliiii ¶ Of a man the which wrought on the sunday lxiiii C Fo. Cliiii ¶ Of a man the which carried hay on the sunday lxiiii D Fo. Clv ¶ Of a man that bore his wheet on the feast day lxiiii E Fo. Clv ¶ Of a carl that went to the plough on the holy day lxiiii F. Fo. Clv ¶ Of two women the which baked their breed in the feest of sunday lxiiii G. Fo. Clv ¶ Of a woman that baked breed on the feast commanded lxiiii I Fo. Clv ¶ That god sent punition to them that broke his commandments lxiiii KING Fo. Clv ¶ Of cordweyners the one kept the feestes & the other not lxiiii L Fo. Clv ¶ Of a mowyer that ceased to mow on the saserday at evensong time and his fellows would not lxiiii M Fo. Clvi ¶ That byers & sellers on the feestes aught to be reproved lxiiii N Fo. Clvi ¶ Example that ill came unto a rich man that fled the service and the predications and leapt on horseback and went unto mondanitees when they range to mass on the feestes lxu A Fo. Clvi ¶ Of a woman that would have hanged herself/ & as she heard ring too the sacring she set her upon her knees and so was delivered lxv. B Fo. Clvi ¶ That the devil bore a book wherein was written the sins of men and women & in especial a compline that saint Austyn had forgotten lxu C Fo. Clvi ¶ That the devils were seen upon the train of a woman's gown pompeously arrayed in the church lxu D Fo. Clvii ¶ That saint Bryce saw the devil the which written the ill words that were spoken in the church lxu E Fo. Clvii ¶ That the devil gave in charge to a woman to let the oraysons of other in the church by her janglynges lxu F Fo. Clvii ¶ Of a monk that the devil drew out of the church when the other waked in orison and prayer lxu G Fo. Clvii ¶ Of a man dampened the which yode to play and to drink at the tavern when he should have been at the service within the holy church lxvii D Fo. Clix Somnolentia ¶ Examples of sleeping in hearing the service of god. ¶ Of a monk indevout the which slept in orison lxvi A Fo. Cviii ¶ Of a monk the which was stricken with a knot of straw in sleeping for because that he was indevout and weak in spirit toward god lxvi B Fo. Clviii ¶ Of a monk unto whom the devil gave unto drink of hot boylyng● pitch in sleeping lxvi C Fo. Clviii Pigricia. ¶ Example of a soul dampened that wept the time that it had lost. Cviii B Fo. CCxxxii ¶ Of a religious that would do no good deeds xix C Fo. xlii ¶ Of a man that was dampened for that he would do no good deeds xix D Fo. xlii ¶ Of a curate the which tarried to admynyster the holy sacraments unto his parochyens seek viii C Fo. nineteeen Oratio. ¶ That a man should take heed to the orison that he maketh lxvi E Fo. Clviii ¶ Of a devout religious that ceased not to be in that orison of the psalmody/ & good odour issued out of his mouth xiii years after his death lxvi F Fo. Clviii ¶ That at the prayer of a simple shoe maker a good man farm in the faith a mountain was taken fro one place & transported in to another lxi A Fo. Cxiviii ¶ That by the oraysons & fastings that saint basil made with his college they were preserved from ill that julyan the appostate would have done to them lviii A. Fo. Cxlii ¶ That at the prayer of the prophet Helye fire descended from heaven that brent an hundred men the which go to seche coūc●yle of the devil lx G Fo. Cxlvi ¶ Of a son that prayed for his mother & died penance & she appeared unto him at the end of vii years/ and she was saved by his prayers lxu F. Fo. Clvii ¶ That one of the religious of saint Gregory was delivered from purgatory for to sing masses for him lxxxii E. Fo. Clxxxiiii ¶ That the prayer of Balaam was unjust when he desired to die well/ and he would not live well. lxxxx. D Fo. Clxxxxviii ¶ That the orison of those the which been ill is sometime exalted to their shame and confusion. lxxxxvii. D Fo. CCviii ¶ That a knight deed would not the prayyer of them the which were in sin/ but desired the prayer of a good and holy hermit. lxxxxviii. G Fo. CCx ¶ That the prayer of Susane was herd & & she kept fro death. lxxxxvi. C. Fo. CCxvi ¶ That the orison of an holy father was not exalted/ for that he for whom he prayed delighted in the thoughts of fornication with out resysting thereto. hundred. d. Fo. CCxiiii ¶ Of a man the which resisted not against the sins/ & therefore the orison of the hermit was not exalted. C. e Fo. CCxv ¶ That the request of the cursed rich man was not granted when he demanded one drop of water/ and that the Lazare should go to his brethren lxxxiiii A. Fo. Clxxxvi ¶ Gula. ¶ Examples of eating & drinking when men should serve god. ¶ That ill came unto Adam and Eve the which eat of the apple against the commandment of god liiii A Fo. Cxxxiii ¶ That the dragon infernal strangled a religious the which eat secretly and feigned to fast. Cu. C Fo. CC.xxvi ¶ That a nun the which eat a letule before that she served god/ & without making the sign of the cross was posseded of the devil lxvii A Fo. Clix ¶ That a convers drank of wine without making the token of the cross & without licence/ and he was posseded of the enemy the devil lxvii B Fo. Clix ¶ That ill came unto a smith the which used to drink & eat when other were at the service of the church lxvii C Fo. Clix ¶ That a servant saw by vision his master tormented in hell/ unto whom the devils gave too drink of fire and sulphur brenning. Cvii. D Fo. CCxxxi ¶ That a rich man was put in to a chair of fire the which was constrained of devils to drink of a liquor right bitter/ stinking/ & foul. Cvii. B Fo. CCxxxi ¶ Of the cursed rich man that eat & drank delycatyvely lxxxiiii. A Fo. Clxxxvi ¶ Of a man that slew his father & his mother when he was drunk lxxvii B Fo. Clxxv ¶ Of a servant that served well his master in his youth/ and when he was drunk he slew him lxxvii C Fo. Clxxvi ¶ Of a servant that stolen figs from his master lxxxi B Fo. Clxxxi ¶ Of some the which returned unto their glotonyes after ester. Cii. D. Fo. CCxviii ¶ Of a man dampened that yode to swear and to drink at the tavern with his fellows when he should have been in the service of the church lxvii D Fo. Clix ¶ Of a man named Vodo that yode unto the taverns when he should have go unto the church/ & what drink and bed he hath now in hell lxvii E Fo. Clx ¶ Of a pilgrim that sold his gown for to drink wine. lxxxxiii. G Fo. CCiii ¶ That the devils approached them at a dinner to those the which spoke evil words/ and the angels drew them backward. lxxxxix. H Fo. CCxii ¶ That ill came unto a boucher that mocked the holy ashes/ & drank at the tavern when other were at the mass lxvii F. Fo. Clx ¶ That ill came unto a knight the which yode to vilety the taverns when he sholvysyte the dedications and pardons of the churches lxvii G Fo. Clx ¶ Of an holy man that eat of breed & drank water against the commandment of god/ & a lion strangled him liiii B Fo. Cxxxiii ¶ Of a woman dampened the which used her life in gluttony/ & lechery. And her husband was unto the contrary the which lived sobrely. lxxxxii. A Fo. CC ¶ Of a taverner that the devil bore away in body & in soul lxxi I Clxvi ¶ Of a man that sold his soul for a quart of wine and the devil died bear him away lxxi KING Fo. Clxvii ¶ Venatio. ¶ Examples of honters. ¶ That lord the which honted on the holy days had a child that had eeres of a dog lxviii A Fo. Clxi ¶ That no man wist where a honter become that honted on the feestes lxviii B. Fo. Clxi ¶ Chorea. ¶ Examples of dancing on the feestes ¶ That the devil would have born away a maiden the which danced on the sundays lxviii C Fo. Clxi ¶ Of men and women the which danced a year without that any person might succour them lxviii D Fo. Clxi ¶ Of a woman dancer lxviii E. Fo. Clxii ¶ That a maiden was ravished in a dance and vyoled and after went and hanged herself lxviii F Fo. Clxii Fudus ¶ Examples of players on the feestes commanded. ¶ Of a player the which blasphemed the womb of the glorious virgin Mary & ill came to him lxii C Fo. Cl ¶ Of a man dampened that yode to play at the tavern. etc. lxvii. D Fo. Clix ¶ Of children the which in playing and swearing were drowned lxiii B Fo. Cli ¶ Of a player blasphemator that the devil slew lxii G Fo. Cl ¶ Another example lxii F Fo. Cl ¶ Of two players unto whom there came harm lxii I Fo. Cli ¶ That the heed of a player was turned that that was before behind in swearing and blaspheming lxiii C Fo. Cli ¶ Ecclesia. ¶ Examples of the church. ¶ That Nychanor was slain after that he had threatened the church lxix A Fo. Clxix ¶ That julyan the appostate was slain divinely the which had persecuted the church lviii A Fo. Cxiii ¶ How there came ill of a church the which was made of usuries/ rapynes/ & evil gotten goods lxxxvii D. Fo. Clxxxxiii ¶ Of a knight that was tormented in purgatory for that he vyolated the chyrchyarde & slew a man in it lxxvii F Fo. Clxvi ¶ That Helyodorus was punished in taking the treasures of the church of Iherusalem lxxxii B Fo. Clxxxiii ¶ That many were dampened for that/ that they posseded unjustly an heritage the which had been taken away from the holy church lxxxii A Fo. Clxxxiii ¶ That haynours were punished divynely for that/ that they slew a man within the church lxxix B Fo. Clxxix ¶ That the king Ozyas become leper in the church for that/ that he took the encenser and presumed to do the divine office of the preestes lxxxv. G. Fo. Clxxxix ¶ Sepulchra. ¶ Examples of sepultures. ¶ Of a sinner that devils drew out of the church lxix B Fo. Clxii ¶ That people the which die cursedly should not be buried within the churchyard lxii G Fo. Cl ¶ That an usurer buried in a cloister of a monastery kept the monks from sleep & rest lxix C Fo. Clxii ¶ That the cats cried upon the grave of a swearer lxiii C. Fo. Clii ¶ Quartum preceptum. ¶ Filii ¶ Examples upon the fourth commandment of god. THat Absalon deyed mischievously because that he warred with his father david. lxx. A Fo. Clxiii ¶ That a son the which defayled unto his father & mother bore a toad iii year in his face. lxx. B. Fo. Clxiii ¶ That ill came unto Cham that mocked his father Noe. lxx. C Fo. Clxiiii ¶ Of two sons the which slew their father. lxx. D Fo. Clxiiii ¶ Of a son the which died strike his mother. lxx. E Fo. Clxiiii ¶ Of a child that the devil died bear away. lxx. G. Fo. Clxiiii ¶ That a good & a true child loved his father & might not suffer that a man died to him any ill. lxxi. A Fo. Clxiiii ¶ That the nature of birds teacheth to remember his friends. lxxi. B Fo. Clxv ¶ Of a daughter the which nourished her mother with souking the milk of her bre. stes. lxxi. C Fo. Clxv ¶ Of a child that boat of the nose of his father. lxxi. D Fo. Clxv ¶ That the king Solomon honoured his mother. xxi. H Fo. xlviii ¶ That a man's beard grew long after as he hanged. lxxi. E Fo. Clxv ¶ Of a man the which was fell & hard unto his father and his youngest son reproved him. lxxi. F Fo. Clxv Patres. ¶ Example of a father & of his son the which cursed each other in hell. And of a good father and his son the which blessed each other in heaven. lxxi. G Fo. Clxvi ¶ Of a father & his son dampened for if gotten goods. lxxiii. A Fo. Clxviii ¶ That a father should love god more than his own children/ parent's/ and friends carnalles. lxxii. A Fo. Clxvii ¶ Of a father that bad his son to hold his finger in the fire till that he had said. ave maria. lxxii. B Fo. Clxvii ¶ That a father should do good deeds whiles that he liveth without trusting to his children and heirs. lxxii. C. Fo. Clxvii ¶ Other examples of semblable matters & things. lxxii. D. E Fo. Clxviii ¶ Another example that a man should do good deeds. And that a fool taught well a wise man. lxxii. F Fo. Clxviii ¶ Of a father the which put an heavy malet in a coffer and took the keys unto his children. lxxiii. B Fo. Clxix ¶ That a father was put out in his age of his two daughters. lxxiii. C Fo. Clxix ¶ That a good mother loved naturally her child and might not endure that he had any harm. lxxiii. D Fo. Clxix ¶ That a mother cursed ten children that she had/ and they trembled incontinent & were punished divinely. lxxiii. E Fo. Clxx ¶ That i● displeased unto god that a woman aourned her daughter & clothed over pompeously. lxxiii. F Fo. Clxx Correctio. ¶ Examples of correction. ¶ That soft correction prouffyteth more than sharp. lxxiiii. A Fo. Clxx ¶ Of the soft correction that was done unto a child. lxxiiii. B Fo. Clxx ¶ That saint Benet bet and correcked a monk that the devil drew out of the church when other prayed. lxv. G Fo. Clvii ¶ Of the correction of two religious men whereof the abbot correcked the one & spared the other. lxxiiii. C Fo. Clxx ¶ That a man should correcke him when he is admonested. lxxii. D. Fo. Clxviii. Et lxxvii. E Fo. Clxxvi ¶ Of a woman dampened the which dyspraysed all they in that reproved her of sins & ills. ixxi. H Fo. Cixvi ¶ That a man should draw aback & correcke the sinners sweetly. lxxiiii. E. Fo. Clxxi ¶ That Ysaac the son of Abraham was obedient unto his father when he would have sacryfyed him. li. A. Fo. Cxxvii ¶ That many persons correcked them in hearing the word of god/ as it is said in verbum dei. lv. A/ b/ c/ d. Fo. Cxxxvi ¶ That Helye correcked not well his children as apperteyned. lxx. F Fo. Clxxiii ¶ That Absalon was in youth so ill correcked that he made war on his own father david. lxx. A Fo. Clxxiii Caritas. ¶ Examples of charity. ¶ Of a cluster of grapes the which was sent unto many by charity/ and unto the weykest lxxv. A Fo. Clxxi ¶ Of the charity & love of ii men that would die the one for the other. lxxv. B. Fo. Clxxi ¶ That an holy man named Sanctulus delivered himself to be slain for love & charity of his neighbour. lxxv. C Fo. Clxxii ¶ Another example. lxxv. D Fo. Clxxii ¶ That the heart of a virgin was cut for the great love that she had unto our lord god. lxxv. E Fo. Clxxii ¶ Of the charity of him that wan his brother that was fallen in to fornication ink king him from sin & made him to do penance. lxxv. F Fo. Clxxii ¶ That one ●rere withdrew another from cursed will/ not by force but by charity and patience. lxxv. G Fo. Clxxiiii ¶ Of people the which have lived out of charity as the cursed rich man Dives. Quere in tenac●tas. in sexto precepto. lxxxiiii. A/ b/ c. Fo. Clxxxvi ¶ Of a charitable man the which yode unto heaven after his death before that his body was cold. lv. B Fo. Cxxxvi ¶ Examples of the works of mercy. Que re. xxiii. C/ d/ e/ f/ g. Fo. l ¶ Of almsdeed. quere post. ¶ Quintum preceptum. Homicidum iniustum ¶ Examples upon the u commandment of god. OF Cayn that slew his brother Abel. lxxvi. A Fo. Clxxiii That king Achab & his wife made to slay naboth to have his vineyard. lxxvi. b. Fo. clxxiii ¶ That Herode ascolonita made to slay the Innocentes lxxvi. D Fo. Clxxiiii ¶ That joab slew the prince Abner malycyously and Amasam and evil came unto him. lxxvi. C Fo. Clxxiiii ¶ That Herode antyppa made to slay saint johan baptist. lxxvi. E Fo. Clxxiiii ¶ That judas/ pilate/ and the Jews were homycydes of the death of our lord Ihesu christ. lxxvi. F Fo. Clxxv ¶ That a man named Lucrece made for to slay saint beatrice. lxxvii. A Fo. Clxxv ¶ Of a man that slew his father & mother when he was drunk. lxxvii. B Fo. Clxxv ¶ Of a servant that slew his master when he was drunk. lxxvii. C Fo. Clxxvi ¶ Of a daughter the which slew her father & her mother & after had mercy by contrition & confession. lxxvii. D Fo. Clxxvi ¶ Another example of an archdeaken that slew the bishop. lxxxv. I Fo. Clxxxx ¶ That many ydollatres and tyrants hath made to martyr and to slay of crystiens I mustly as died Egeas/ Dyascorus/ the provost Tarquyn/ Dacyen/ valerian/ Hylas raze/ Quyncyen/ Neron/ and the cursed Maxymyens. lvii. C/ d/ e/ f. Fo. Cxli ¶ Of the death of two cursed ancient priests the which weaned to have made Susanne todeye. lxxxxvi. C Fo. CCvii ¶ That david made to slay Vrye unjustly & committed adultery. lxxvii. E Fo. Clxxvi ¶ That a knight was greatly tormented in purgatory for that/ that he vy●led the chyrchyarde and hurt a man grievously within the same. lxxvii. F Fo. Clxxvi ¶ Of a none the which died slay her child. lxxxxiii. F Fo. CCiii ¶ Another example. lxxxxiii. H Fo. CCiii ¶ That the angel showed unto Tongdalus a valley repleny●shed with coals of fire in the which were put the homycydes and murderers. lxxvii. G Fo. Clxxvii Homicidium dubium. ¶ Examples of homicide doubtful. ¶ That saint Peter made to die Anamye & his wife Sapphire for that that they detrauded the price of a field. lxxviii. A. Fo. Clxxvii ¶ That david made to slay the young man the which lied to him that he had slain king Saul. lxxviii. B Fo. Clxxvii ¶ That Helye the prophet fallen from his chair/ & of his two sons the which were slain. lxx. F Fo. Clxiiii Homicidium justum ¶ That an archbishop named Vdo was beheaded within his church for his sins & cursed living by the Just judgement of god. Cvi. D Fo. CCxxviii ¶ That Achar was justly stoned & slain for he was a thief. lxxx. A Fo. Clxxx ¶ Of a man that was stoned by the commandment of Moses for that that he gathered & bore wood on the day of the feest commanded. lxxiiii. A Fo. Clxx ¶ That julyan the appostate was justly slain. lviii. A Fo. Cxlii ¶ That Cosdroe was slain justly for his ill life. lviii. G Fo. Cxlii Ira. ¶ Examples of Ire. ¶ Examples of a woman dampened for the keeping of ire without being in will for to pardon. lxxviii. D Fo. Clxxviii ¶ That a lady impatient and yracundyous tormented greatly her chambyrere/ that was visited of god. lxxxxix. B Fo. CCx ¶ Of a man full of strife & discord that died mischievously. lxxxxix. A Fo. CCx ¶ Of a man that said to his wife/ go in the devils name. lxxxxix. D Fo. CCx ¶ Of him that said to his servant/ unhose me devil. lxxxxix. E Fo. CCxi ¶ That god is wroth with them that break his commandments. lxiiii. KING Fo. Clv Impacientia. ¶ Examples of Impacyence. ¶ Of a woman that the devil died bear away. lxxxxix. O Fo. CCxiii ¶ Of a man the which commanded himself unto the devil of hell by his impatience. lxxxxix. P Fo. CCxiii ¶ Of a clerk impatient that wrothed him against god. lxxxxix. Q Fo. CCxiii ¶ Of a woman Impacyent for that her child wept. And of a man the which died lead an hog. lxxxi. C Fo. Clxxxi ¶ That a christian man lost the crown of glory by his Impatience/ for that he might not endure with the other the which were martyred. lviii. E Fo. Cxliiii Of a woman impacyent. lxxxxix. B. Fo. CCxx Paciencia. ¶ That a maiden had patience when her mistress cursed her. lxxxxix. B. Fo. CCxx ¶ That saint Machayre was patient as he was wronged and beaten for a woman that had imposed upon him that she had conceived of him. lxxxxi. A Fo. Clxxxxviii ¶ That a seek man was vesyted of the angel of god. xxiii. G Fo. li ¶ That a thief was taken & put to death/ and the virgin mary made him to be buried honestly. Cxx. F Fo. CCliii ¶ That a sinner bore unto his death his sickness in remembrance of the passion of our lord. Cxiiii. A Fo. CCxliiii ¶ Of the patience of a man the which loved better to be slain & brent than to break the commandment of god. Non mechaberis. C. B Fo. CCxiiii ¶ Of the patience of a good child that praised god in all adversities. xvii. B. Fo. xxxvii ¶ Of an holy man that scorged them that had taken his horse. lxxxii. H Fo. Clxxxv ¶ Of an old man that had patience when that thieves bore away his gods & bore them a sack after them the which they had forgotten. lxxxii. I Fo. Clxxxv ¶ That by the patience of saint Domynyk he converted an heretic. lix. F Fo. Clxv invidia. ¶ Examples of envy. ¶ That Cayn died slay his brother Abel by envy. lxxvi. A Fo. Clxxiii ¶ That the jews made our lord to die by envy. lxxvi. F Fo. Clxxv ¶ That Herod wend to slay our Jesus' by envy. lxxvi. D Fo. Clxxvii ¶ Of envy. xxvii. KING Fo. lxxiii Odium. ¶ Examples of hate. ¶ That a knave was dampened for hate/ the would be revenged. lxxix. A. Fo. Clxxviii ¶ Of haynours' the which slew a man in the church and they were punished divinely. lxxix. B Fo. Clxxix ¶ That the devil slew a man for keeping or hate & would not pardon. lxxix. c. Fo. clxxix ¶ That the devil would have letted saint Thybauit to pacify the barons of champagne that were at debate. lxxix. D Fo. Clxxix ¶ Another example. C.ii Y Fo. CCxxiii ¶ Of a woman that put division in good marriage. lxxxxix. E Fo. CCxi ¶ Of three persons the which hated a patriarch & imposed falls crime upon him & they were punished. lxxxxvii. A. Fo. CCvii ¶ Of a knight that pardoned unto him that had slain his father/ & he had pardon of his sins. xxvii. I Fo. lxvii ¶ That by the name of Jesus' a woman pardoned her enemies. Cxii. G Fo. CCxlii ¶ That one obstinate pardoned his enemies for the love of Jesus'. Cxii. H Fo. CCxiii ¶ Of a frere the which was enflambed in hate against the procuroure of the said covent. Cxxii. C Fo. CClv ¶ Of a noble man that pardoned the homicide of his brother/ and the crucyfixe inclined his heed to him. Cxii. L Fo. CCxlii ¶ That Ihesu christ would not pardon one deed till that he had pardon of him that he had offended. Cxii. M Fo. CCxliii ¶ That a servant was sent in to outward derkenesses for that/ that he ne would pardon the little debt as the lord had pardoned him the great debt. xxvii. H Fo. lxvi ¶ Of detraction and of derision. Quere lxxxxv. two. b/ c/ d/ e/ f. Fo. CCix ¶ Sextum preceptum Furtum. ¶ Examples upon the vi commandment of god. THat a thief named Achar was stoned and his substance brent by the commandment of our lord god. lxxx. A Fo. Clxxx Other example. lxxvii. a. Fo. clxxv ¶ Of a thief the which was fastened and held with his theft upon the buryell of a deed body. lxxx. B Fo. Clxxx ¶ That the devils slew a thief and bore away his soul for that the he had withholden the horse of a deed man that should be given to the poor folk. lxxx. C Fo. Clxxx ¶ That a child that had stolen an halfpenny from his cousin was punished in the pit of hell/ and after brought again unto his body. lxxx. D Fo. Clxxxi ¶ That a carl was punished of the devil for that that he had stolen a stake of an hedge in his neighbours field. lxxxi. A. Fo. Clxxxi ¶ Of a servant that stolen figs from his master. lxxxi. B Fo. Clxxxi ¶ Of a thief that stolen calstockes/ & herbs fro a religious man. liii. B Fo. Cxxxi ¶ Of thieves the which died eat the breed and the sustenance of a good and holy her mite. liii. C Fo. xxxi ¶ Of a man in pains that had taken away sheep skins fro a widow & withheld part of a field. lxxxviii. A Fo. Clxxxxiii ¶ That the devil of hell died bear away in body and soul a thevyl she covetous advocate. lxxxi. E Fo. Clxxxii ¶ That a father died curse his son being in hell. lxxi. G Fo. Clxvi ¶ Of a father and his son dampened & put in a pond of fire for that that they had gotten and withholden men's goods unjustly. lxxiii. A Fo. Clxviii ¶ Of a tailor named Martin the which died steel cloth in cutting gowns and other vestures. lxxxi. F Fo. Clxxxii ¶ That four men of a lineage were damned and hanged in hell for the they posseded falsely an heritage. lxxxi. G Fo. Clxxxiii ¶ Another example. lxxxiiii. d Fo. Clxxxviii Sacrilegium. ¶ Examples of sacrilege. ¶ That an earl & many of one lineage were dampened for that that they posseded injustly an heritage that had been taken from the church. lxxxii A. Fo. Clxxxiii ¶ Another example. lxxxvi. A Foyes Clxxxxi ¶ That Helyodorus was punished divinely in taking the treasures of the church of Iherusalem. lxxxii. B Fo. Clxxxiii ¶ Of the punition of a man that denied the silver of the church that had been lend unto him. lxxxii. C Fo. Clxxxiiii ¶ Of thieves sacryleges the which were punished for that/ that they had stolen the cross & the gods of the church. lxxxii. d. Fo. clxxxiiii ¶ Of a religious of saint Gregory the which was buried in the dunghill for that/ that he withheld three pyeces of gold of the community. lxxxii. E Fo. Clxxxiiii ¶ That a merchant was poor whiles that his brother that was abbot gave him the gods of the church. lxxxii. F Fo. Clxxxiiii ¶ That a secular was poor whiles that his brother that was monk gave to him the goods of the church. lxxxii. G Fo. Clxxxv ¶ Of a holy man the which gave the whip unto those that had take his horse away fro him. lxxxii. H Fo. Clxxxv ¶ That thieves sacryleges revoked themself to penance & made restitution by the patience of an old man. lxxx. I Fo. lxxxv ¶ Of julyan the appostate that persecuted the church. lviii. A Fo. Cxlii Decime ¶ Examples to pay the tithes. ¶ Of Cayn & Abel that paid their tithes the one well & the other ill. lxxvi. A Clxxiiii ¶ Of a lord the which retained the tenth of the gods that he died give unto his servant. lxxxiii. A Fo. Clxxxv ¶ Of a knight the which tithed well and his vine died bear fruit. two. times in one year. lxxxiii. B Fo. Clxxxvi ¶ Of a simple man the tithed well & he died miracle. lxxxiii. C Fo. Clxxxvi ¶ Examples for them the which taketh tithes. lxxxiii. D Fo. Clxxxvi judices ¶ That the king of Perce made to flay an evil judge. lxxxi. D Fo. Clxxxii ¶ Of a bailiff that corrupt justice by gifts. lxxxi. C Fo. Clxxxi ¶ Of two falls judges that condemned Susanne. lxxxxvi. C Fo. CCvii ¶ Of an advocate that lost his tongue in his death. lxxxxix. G. Fo. CCxii ¶ Another example of a right cursed advocate. lxxxi. E Fo. Clxxxii Dona. ¶ That saint Fortyn bishop was punished for that/ that he took a vestiment of an usurer. Cvi. C Fo. CCxxviii ¶ That Gyesy was leper and his lineage for a gift that he took of the rich man Naaman. lxxxv. B Fo. Clxxxviii ¶ That judas was dampened the took. thirty. pennies to cell our lord. lxxvi. F Fo. Clxxu. ¶ That those the which kept the tomb of our lord took money for to bear falls witness. lxxxxvi B Fo. CCvi Of a bailiff that took an ox. clxxxi. Fo. Clxxxi ¶ That Simon magus offered gifts to the apostles. lxxxv. A Fo. Clxxxviii ¶ Of a prophet that forsook the gifts of a king. liii. B Fo. Cxxxiii Rapina. ¶ That the devils bet a knight for that that he took a cow from a poor woman widow. Cix. E Fo. CCxxxv ¶ Another example. lxxxviii. A Fo. Clxxxxiii ¶ Of a ravisher in pains that took a widows goat & died great oppressyons unto his subgectes. Cix. F Fo. CCxxxv ¶ Another example. liii. C Fo. Cxxxi ¶ Another example. lxxxvii. D Fo. Clxxxxiii ¶ That a miller saw a ravyssher pained in hell. Cx. A Fo. CCxxxv ¶ That the devil might not strangle an harlot/ for that that he served the glorious virgin mary. lvi. H Fo. Cxxxix ¶ That saint johan converted the prince of thieves. lxxiiii. E Fo. Clxxi ¶ That the king Cosdroe the which pilled the churches had his heed smitten of by his sons. lvii. G Fo. Cxli ¶ That a thief was saved by the virgin mary. Cxx. Fo. CCiii ¶ That king saul pilled the country of Amalech against the will of god & ill came unto him. liv. E Fo. Cxxxiiii ¶ That the devil posseded Lucrece that made saint beatrice to die for to have her heritage. lxxvii. A Fo. Clxxvi ¶ Of a woman dampened that was nourished of things ill gotten. lxxi. H Fo. Clxvi ¶ That a servant saw his master led in to divers pains for that the he had been an oppressor and persecutor of the poor people. Cvii. D Fo. CCxxxi ¶ Another example. lxxxii. H Fo. Cixxxv Tenacitas et immisericordia. ¶ Examples of people to much holding and unmerciful. ¶ Of the cursed rich man the had no pity on the poor lazare the which died for hunger. lxxxiiii. A Fo. Clxxxvi ¶ Of our Durant the which lived without huyngepyte ne mercy upon the poors indycentes. lxxxiiii. B Fo. Clxxxvii ¶ Of a rich man unmerciful the fled in the time of famine for dread to give & to do elmesse. lxxxiiii. C Fo. Clxxxviii ¶ That a monk saw rich men hanged in hell. lxxx D Fo. Clxxxviii ¶ Of the death of a rich man/ a●d or a poor woman. Cu. A Fo. CCxxvii ¶ That two men were lepers for that/ that they had horror and indignation of lepers. lxxxiiii. F Fo. Clxxxvii ¶ Of a man the which gave himself unto the devil to th'end that he should enrich him. lx. H Fo. Cxlvii ¶ That the devil charged a woman to receive poor folk on the day & to put them out by night. lxv. F Fo. Clvii ¶ Of a carl the gave unto the devil that that that he had to eat when. two. clerks demanded alms. lxxxxvii. H Fo. CCviii ¶ Of mariners the forswore them of fere to give alms. lxxxxvii. F Fo. CCviii Misericordia. ¶ That god sent. xx. s. for one penny that was given to a poor man. lxxv. D Fo. Clxxii ¶ Of a charytable chartable that was drowned do y g● the works of mercy. lv. B Fo. Cxxxvi ¶ That Corne●us and saint Eustace were converted for the almesdedes that they had done. x●ii. B Fo. Cl ¶ That a barley loaf the which a man kest furyously unto a poor man prouffyted him moche. xliii. C Fo. Cii ¶ Other examples. xxii. e/ f/ g. Fo. li ¶ Of a man that was merciful & voluptuous. Cxxii. D Foe CClvi ¶ That a religious gave colwortes to a there that word have stolen. liii. B Fo. Cxxxi ¶ That an he mite fed a thief that sto●e his substance. liii. C Fo. Cxxxi Symonia ¶ Examples of people symonyakes. ¶ Of Simon magus that would by the grace of the holy ghost. lxxxv. A Fo. Clxxxviii ¶ Of the punition of Gyezy that was symonyake. lxxxv. B Fo. Clxxxviii ¶ Of the symonyake Hieroboam the sold the bysshopryches. lxxxv. C Fo. Clxxxviii ¶ That king Anthyochus was symoniake and also proud over the pussaunce human. lxxxv. D Fo. Clxxxix ¶ Of a man dampened that had many benefices. lxxxv E Fo. Clxxxix ¶ Another example contrary of a monk the which was choose to be bishop and he refused it/ and after that he deyed well and was saved. Ciiii G Fo. CCxxvii ¶ That a man should not constitute any man in benefices by their prayers carnalles. lxxxv. F Fo. Clxxxix ¶ That a man secular should not do the office of a pressed. lxxxv. G Fo. Clxxxix ¶ Example in Alchynus that lords should not constitute people of evil life in benefices. lxxxv. H Fo. Clxxxx ¶ That he that precheth shall have great reward in heaven/ & that few curates been saved. lvi. G Fo. Cxxxix ¶ Of a man that was bishop injustly & he died suddenly. lxxxv. I Fo. Clxxxx ¶ That a canon was accused of the patron of the church. lxxxv. KING Foyes Clxxxx ¶ That a convers would have been bishop by the inductyon of the devil and he was hanged. lxxxv. L Fo. Clxxxx Vsura. ¶ Examples of people usurers ¶ Of the punition & damnation of an usurer from whose womb there proceeded a tree. lxxxvi. A Fo. Clxxxxi ¶ Of an usurer the which would not restore cried at his death that he died burn & broil. lxxxvi. B Fo. Clxxxxi ¶ Of the mischievous death of an usurer the which said in his sickness that he died eat pennies. lxxxvi. C Fo. Clxxxxi ¶ Of the horrible death of a meschaunte usurer. lxxxvi. D Fo. Clxxxxi ¶ Of a woman usuresse that made to bury her money with her. lxxxvi. E Fo. Clxxxxi ¶ Of an usurer the which demanded aid of his gold and silver when he was in dying. lxxxvi. F Fo. Clxxxxii ¶ Of an usurer that commanded his soul to the devil for that/ that it would not abide with his goods. lxxxvi. G Fo. Clxxxxii ¶ Of an usurer that would not restore and he was born upon an ass to the gallows and there buried. lxxxvii. A Fo. Clxxxxii ¶ That the devil died set him upon the cofre of an usurer where as the money was put. lxxxvii. B Fo. Clxxxxii ¶ That a person should not pray for an usurer deed. lxxxvii. C Fo. Clxxxxiii ¶ What befell of a church made of usuries & extortions. lxxxvii. D Fo. Clxxxxiii ¶ Of an usuret the which would not restore to other. lxxxvii. E Fo. Clxxxxiii ¶ Of an usurer that confessed & restored in his last days. lxxxvii. F Fo. Clxxxxiii ¶ Of an usurer the devils plucked out of his grave in the church and drew him out by the feet. lxix. B Fo. Clxiii ¶ That a usurer buried in a cloister waked the monks. lxix. C Fo. Clxiii Restitutio. ¶ Examples of restitution. ¶ Of one named frederik tormented in hell for that he restored not the things ill gotten. lxxxviii. A Fo. Clxxxxiii ¶ Of a child that was in pains of purgatory for that that he had not restored the silver borrowed. lxxxviii. B Fo. Clxxxxiii ¶ Of a man tormented in purgatory for the default of paying six pennies that he owed. lxxxviii. C Fo. Clxxxxiiii ¶ Of a religious the was in the pains of purgatory for an half penny that he owed unto a ferryman. lxxxviii. D Fo. Clxxxxiiii ¶ That two men were negligents to restore and to pay as they had promised/ and the one was leper & the other stricken with the fire of saint Anthony. lxxxxvii. D Fo. CCviii ¶ That the devils doth let for to restore. lxxxviii. E Fo. Clxxxxiiii ¶ Of a father & his son dampened the would not restore. lxxiii. A Fo. Clxviii ¶ Of usurers the which would not restore lxxxvi. a/ b. Fo. Clxxxxi. &. lxxxvii. A. Foe xcii ¶ Of a player dampened that restored not his wynnynges. lxvii. D Fo. Clix ¶ That god gave charge unto a child that he should restore an hafpeny that he had stolen. lxxx. D Fo. Clxxxi ¶ Of an abbot that sent again the money given to his monastery for that it was of ill acquisition. lxxxvii. F Fo. Clxxxxiii ¶ Of an usurer the which confessed & restored. lxxxvii. F Fo. Clxxxxiii ¶ Of a man that restored to other and put himself in good operations for that/ that none of his parents & friends would put their little finger in the fire a while for the love of him. lxxii. A Fo. Clxvii ¶ Other examples of semblable matter that a man should restore to other & do good operations without tarrying to his parents after his death. lxxii. c/ d/ e/ f. Fo. Clxvii ¶ Of a rich man the which restored who said unto his son that he should hold his finger in the fire till he had said one Auemaria. lxxii. B Fo. Clxxvii ¶ Of thieves the which died make restitution. lxxii. H. I Fo. Clxxxv Excommunicatio ¶ Examples of excommunication. ¶ That a white loaf become black in the excommunication. lxxxix. A Fo. Clxxxxiiii ¶ That storks left their nest that was in the house of a man incontinent that he was excommunicate. lxxxix. B Fo. Clxxxxv ¶ That the sparrows that made noise in a church yode out incontinent that they were excommunicate. lxxxix. C Fo. Clxxxxv ¶ That the flowers of an apple tree fallen & dried incontinent that the excommunication was drawn for a portos that was in the said apple tree. lxxxix. D Fo. Clxxxxv ¶ That a raven become hideous & his feders fallen fro him as soon as the bishop had excommunicate for his ring that the raven had taken. lxxxix. E Fo. Clxxxxv ¶ That excommunication cast justly or Injustly is to dread as it appeared in ii monks that gelded themself. lxxxix. f. Fo. Clxxxxv ¶ Of a pressed the which was excommunicate the which deyed suddenly as he would sing. lxxxxiii. D Fo. CCiii ¶ That the lightening consumed one excommunycate. lxxxix. G Fo. Clxxxxvi ¶ That a garden excommunycate would bear no fruit till the time that it was assoiled. lxxxix. H Fo. Clxxxxvi Maledictio ¶ Examples of malediction ¶ Of the malediction the which came unto Adam for the breaking of the commandment of god. liv. A Fo. Cxxxiii ¶ That Cayn was cursed of god for that/ that he slew his brother Abel/ & also for that/ that he tithed ill. lxxvi. A Fo. Clxxiiii ¶ Of a woman that cursed her ten children/ & they were incontinent punished divinely horrybly. lxxiii. E Fo. Clxx ¶ That Noe cast malediction upon his nephew the son of Cham/ for that/ that the said Cham mocked the said Noahj. lxx. C. Fo. Clxiiii ¶ Of a father & his son that cursed each other in hell. lxxi. G Fo. Clxvi ¶ Of the malediction of four monks that slew a beer. lxxxix. I Fo. Clxxxxviii ¶ Of the malediction that saint Machayre uttered upon him that broke the commandments of god. lvii. A Fo. Cxl ¶ Of a lady the which cursed her chamberere. lxxxxix. B Fo. CCx ¶ That the son of king Achab bore in this world the punition & malediction of his father's sin. lxxvi. B Fo. Clxxvi Dyabolus ¶ Example of a man the which said unto his servant/ unhose me devil. And incontinent the devil was ready & began to unhose him. lxxxxix. C Fo. CCxi ¶ Of a man that said unto his wife go in the devils name and the devil posseded her incontinent. lxxxxix. D Fo. CCxi ¶ That the devil served to the cart of saint Thybault. lxxix. D Fo. Clxxix ¶ That the devil struck a monk with a straw in sleeping. lxvi. B Fo. Clviii ¶ Of an ill earl that the devil died bear away. lxxxxix. N Fo. CCxiii ¶ Another example. Cx. A Fo. CCxxxv ¶ Of a woman impatient that the devil bore away. lxxxxix. O Fo. CCxiii ¶ Of a man that the devil died drown in a water. lxxxxix. P Fo. CCxiii ¶ That the devil bore away a taverner in body and soul. lxxi. I Fo. Clxvi ¶ That the devil took a man that had sold his soul. lxxi. KING Fo. Clxvii ¶ Of a child that the devil died bear away. lxx. G Fo. Clxiiii ¶ Of a churl that gave unto the devil that that he had to eat. lxxxxvii. H Fo. CCviii ¶ Of an advocate that the devil died bear away. lxxxi. E Fo. Clxxxii ¶ That the devil written sins within the church. lxv. E Fo. Clvii ¶ That the devil bore a book written of sins. lxv. C. Fo. Clvi ¶ That the devils were upon the tail of a woman. lxv. D Fo. Clvi ¶ That the devil gave a monk pitch to drink. lxvi. C Fo. Clviii ¶ That the devil encharged a woman. iiii things. lxv. F Fo. Clvii ¶ That the devil made a woman to renye her faith & to slay her child. lx. I Fo. cxlvii ¶ That the devil gave a pair of shone to an old woman for too put division in a marriage. lxxxxix. E Fo. CCxi ¶ Other examples of deceptions of the devil. lviii. B Fo. Cxliii. Et. lx. G Fo. Cxlvi ¶ That the devils unburied a sinner in the church. lxix. B Fo. Cxlii ¶ Septimum preceptum Luxuria. ¶ Examples upon the vii commandment of god. OF a woman dampened that knew lecherously one of her parents & died many sins of whose mouth issued many toads & venomous beasts in her confession. lxxxx. A Fo. Clxxxxvi ¶ Of the punition of a curyal that habyted his god daughter. lxxxx. B Fo. Clxxxxvii ¶ Of a woman dampened for tiring and aorning of her heed for showing of her paps/ for dancing/ & unshameful enbracementes. lxxxx. C Fo. Clxxxxvii ¶ That xxiii M men were brent with the fire celestial for the sin of lechery/ & Balaam gave the council. lxxxx. D Fo. Clxxxxviii ¶ That by the occasion of the lechery of Herod & his Herodyens saint johans' heed was smitten of. lxxvi. E Fo. Clxxiiii ¶ That Absalon knew his faders concubines as it is written in the xvi chapter of the second book of kings/ & soon after was slain cruelly. lxx. A Fo. Clxiii ¶ Of a young man lecherous that converted him. Cxu. F Fo. CCxlvii Stuprum. ¶ Examples of deflowering of virgins. ¶ That a virgin was corrupt with a young man and by malice she imposed the sin unto saint Machayre the which was patient. lxxxxi. A Fo. Clxxxxxviii ¶ Of a knight dampened and tormented in hell the which took the maydenheed of a virgin. lxxxx. B. Fo. Clxxxxix ¶ That Ammon the son of david was slain of Absalon for that that he had deflored Thamar. lxxxxi C Fo. Clxxxxix ¶ That a daughter was ravished in the dance and vyoled/ and after hanged herself. lxviii. F Fo. Clxii ¶ That Sychem the which deflored dine the daughter of jacob was slain & his father Emor. etc. lxxxxi. D Fo. Clxxxxix ¶ Of him the which embraced the ketles & the cawdrons of the kitchen weening to embrace virgins. lxxxxi. E Fo. Clxxxxix Concilium malum ¶ That an old bawd counceyled ill a young woman. lxxxxi. F Fo. CC ¶ That jonadab counceyled ill Ammon to deflower Thamar. lxxxxi. C. Fo. Clxxxxix ¶ That Balaam gave ill council for to make to commit fornication with the children of ysraell/ for there were xxiiii thousand brent with the fire that descended from heaven. lxxxx. D Fo. Clxxxxviii ¶ That a witch counceyled ill Theophyle to renye god. lviii. B Fo. Cxliii ¶ That king Ezechyas sought council of the devil/ & his messengers were brent with the fire celestial. lx. G Fo. Cxlvi ¶ Of a man that gave ill council to martyr the christian men/ & that council redounded first on himself. lviii. F Fo. Cxliiii ¶ That the young men counceyled ill the king Roboam to give proud answer to the children of ysrael. lxxxxix. M Fo. CCxiii Adulterium. ¶ Examples of adultery. ¶ That a woman used her life in lecheries and glotonyes/ and her husband was unto the contrary the which lived right sobrely. lxxxxii. A Fo. CC ¶ Of the damnation of a burgeys adulterer & of a woman wedded. lxxxxii. B Fo. CCi ¶ Of an adulteror that devils posseded at the church door. lxxxxii. C Fo. CCi ¶ Of an adulteress dampened that two dragons tormented. lxxxxii. D Fo. CCi ¶ Of the pain of a man that knew the wife of his neighbour. lxxxxii. E Fo. CCi ¶ That a man saw a woman pained for her adultery. lxxxxii. F Fo. CCi ¶ Of a young man that sinned with his wife married. lxxxxii. G Fo. CCi ¶ That ii advoutresses bet each other for a piece of cloth. lxxxxii. H Fo. CCi ¶ That a queen road on Arystotle that was a great clerk. lxxxxii. I Fo. CCii ¶ That david committed adultery and homicide. lxxvii. E Fo. Clxxvi ¶ Of a woman adulteress that bore an hot iron. lxxxxii. KING Fo. CCii Deccatum in matrimonio. ¶ That in the solemnity a man should abstain fro his wife. lxxxxiii. A Fo. CCii ¶ That the children of a man and of a woman might not have baptism for the sin the which they committed together in marriage. lxxxxiii. B Fo. CCii ¶ That a woman chylded ix children at a burden. lxxxxiii. C Fo. CCii ¶ Of this matter four examples been written in the flower of the commandments of god. xxxvi. e/ f/ g/ h/ i/. Fo. lxxxvii Sacrilegium. ¶ Examples of lecherous people of the church. ¶ That a priest that was a fornycatoure deyed suddenly. lxxxxiii. D Fo. CCiii ¶ That two religious were lecherous appostates. lxxxxiii. E Fo. CCiii ¶ Of the damnation of a nun that committed lechery. lxxxxiii. F Fo. CCiii ¶ Of two lecherous priests judges that coveted Susanne. lxxxxvi. C Fo. CCvii ¶ That the devil charged a woman to do lechery with priests. lxv. F Fo. Clvii ¶ That a religious appostate & lecherous had mercy in requiring the son of the virgin mary on crystmas day. Cxiiii. A Fo. ccxliiii ¶ That a pilgrim saw a pressed cast in the pit of hell. lxxxxiii. G Fo. CCiii ¶ Of the punition of two priests the which received their creator & redemptor in sin. xxxvii. E Fo. lxxxx ¶ Of a religious woman dampened that was a great almeswoman in her life/ but she conceived a child and secretly died slay it. lxxxxiii. H Fo. CCiii ¶ Of the terrible judgement and horrible punition that was done of an archbishop named Vdo a great harlot & of cursed life. Cvi. D Fo. CCxxviii ¶ Of a religious that covered his hands of dread to touch his mother in going over a water. xxxvii. F Fo. lxxxx Castitas et bonitas ¶ That a virgin saw a pressed clear & fair in singing mass. lxxxxiiii. A Fo. CCiiii ¶ That two religious virgins were fro crystmas till the day of saint Iohn baptist in speaking of god & wend to have be there but two hours. lxxxxiiii. B Fo. CCiiii ¶ Other examples. xxxviii. E Fo. lxxxii ¶ That a bishop chaste and pure saw on ester day some confessed the which were black & other white. lxxxxiiii. C Fo. CCiiii ¶ Other examples. xxxvii. F Fo. lxxxx Peccatum sodomyticum. ¶ Examples of the sin of sodomy. ¶ Of the lechery and marvelous punition of Sodom. lxxxxv. A Fo. CCv ¶ Of the war and slaughter that was made upon the sodomytes Beniamyn for the lechery that they committed in the wife of Levite pilgrim. lxxxxv. B Fo. CCv ¶ Of a man the which haunted his wife sodomytly. lxxxxv. C Fo. CCvi ¶ That a sodomytyke died Impenytent & dyspeyred that said that he saw hell/ the tourments & the devils. lxxxxv. D Fo. CCvi ¶ That a woman sodomytyke was unburied horrybly. lxxxxvi. E Fo. CCvi ¶ That the devils have horror of the sin of sodomy. lxxxxv. F Fo. CCvi ¶ octawm preceptum. Testimonium. ¶ Examples of falls witnessing. OF a crystyen that forswore him cauteloussion the altar of saint Nycolas. lxxxxvi. A Fo. ccvi ¶ That they the which kept the tomb of Ihesu christ took money for to witness falls that the disciples had stolen the body by night. lxxxxvi. b. Fo. CCvi ¶ Of the falls witnessing that two ancient priests made against Susanne & ill came unto them. lxxxxvi. C Fo. CCvii ¶ That the king Achab & jesabel made to make false witnesses against the good man Naboth for to slay him and to possede his vineyard. lxxvi. B Fo. Clxxiii Periurium. ¶ Examples of perjuring. ¶ Of three persons the which forswore them in imposing falls crime upon a patriarch. lxxxxvii. A Fo. CCvii ¶ Of a man that forswore him & might not withdraw his hand. lxxxxvii. B Fo. CCvii ¶ Of a man that would forswear him for money lend. lxxxxvi. C Fo. CCviii ¶ Of two men the which forswore them and the one was mesell and the other was seek of the fire of saint Anthony by divine sufferance. lxxxxvii D Fo. CCviii ¶ Of a king & of many of his people the which forswore them and they deyed suddenly. lxxxxvii. E Fo. CCviii ¶ Of mariners the which forswore them of dread for to give of alms unto a poor man. lxxxxvii. F Fo. CCviii ¶ Of him the which constrained a man to swear and knew well that he should be forsworn lxxxxvii. G Fo. CCviii ¶ Of a earl that gave unto the devil that the he had to eat when two clerks him demanded alms. lxxxxvii. H Fo. CCviii ¶ Of a frere deane of Coleyne the which forswore him for money that had be lend to him. lxxxii. C Fo. Clxxxxiiii Mendatium ¶ Examples of dying/ and it is to be noted that all false witnesses and periuryes been lies. ¶ That the holy saint Iherom was belied before god/ the which commanded that he were beaten/ and of ere the said Iherom died penance. lxxxxviii. A Fo. CCix ¶ That two merchants said unto their curate that they could nothing cell without dying & swearing. lxxxxix. KING Fo. CCxii ¶ That the devil lied unto a noble man to deceive him at his death. lx. B Fo. Cxlv ¶ That the devil lied unto our first mother Eue. liv. A Fo. Cxxxiii ¶ Of a daughter the which died make a lie. lxxxxi. A Fo. Clxxxxviii ¶ That the young man that made a lie unto david was slain/ for he said that he had slain Saul & had not. lxviii. B Fo. lxxviii ¶ Another example. lxxxxvii. A Fo. CCvii Detractio ¶ Examples of detraction. ¶ Of some religious the which made detraction of their brother the which was in dying. lxxxxviii. B Fo. CCix ¶ Of a detractor dampened for his detractions. lxxxxviii. C Fo. CCix ¶ Of a detractor that had his tongue among toads. lxxxxviii. D Fo. CCix ¶ Of a detractor that boat himself & wasted his tongue. lxxxxviii. E Fo. CCx ¶ Of a good father that slept when herd detraction. lxxxxviii F Fo. CCx ¶ That one deed apered to a knight as he detracted him. lxxxxviii. G Fo. CCx ¶ Of iii detractors that imposed falls crime to a patriarch. lxxxxvii. Fo. CCviii Derisio ¶ Examples of derision. ¶ That ill came unto a boucher the which mocked the holy ashes and ungreaced his teeth to drink at the tavern when other were at mass. lxvii. F Fo. Clx ¶ That ill came to Cham that mocked his father Noe. lxx. G Fo. Clxiiii ¶ Of a ribald the which mocked his fellow for that/ that he yode to here a predication. lv. A Fo. Cxxxvi Murmuratio ¶ Examples of murmur ¶ That Chore/ Dathan/ and Abyron/ and Ccl men descended in to hell all quick hosed & shod for that they murmured against god & Moses. liv. H Fo. Cxxxix Another example in eodem loco. ¶ Of a frixe the which was punished divinely for that that he murmured against god. liv. I Fo. Cxxxix ¶ That an hermit murmured ayest god for his divine jugements. Cvi. b. Fo. ccxxvi Loqui ¶ Examples of evil spekers. ¶ Of a man full of bate & discord the which said at his death that all those that he troubled opposed against him & enforced them to slay him. lxxxxix. A Fo. Cx ¶ Of a lady full of wrath that cursed her maiden. lxxxxix. B Fo. Cx ¶ Of him that said to his servant unhose me devil/ and incontinent the devil unhosed him. lxxxxix. C Fo. Cxi ¶ Of a man that said to his wife/ go in the devils name. lxxxxix. D Fo. Cxi ¶ Of a woman that put division in good marriage. lxxxxix. E Fo. Cxi ¶ Of a woman that cursed her ten children and they trembled incontinent of punition divine. lxxiii. E Fo. Clxx ¶ That saint Bryce saw the devil that written the evil words that men spoke in the church. lxv. E Fo. Clvii ¶ Of a woman that had the upper part of her body brent in the church after her death for her cursed tongue. lxxxxix. F Fo. Cxi ¶ Of a man dampened of whom lucifer demanded a song for them that he had sungen in the world. Cvii. D Fo. CCxxxi ¶ Of a knight that spoke horcely for that that he glorified him in singing sweet lecherous words. lxxxxi. B Fo. Clxxxxix ¶ Of an advocate the which lost his tongue in his death/ for that he had abounded in ill languages. lxxxxix. G Fo. Cxii ¶ That the angels been present when men speak good words/ & when evil words been spoken the devils been always present. lxxxxix. H Fo. Cxii ¶ That a knight abstained him fro speaking to i'll ill words. Ciiii D Fo. CCxxvi ¶ Of a man that sold his soul & the devil bore it away. lxxi. KING Fo. Clxvii Audire. ¶ Examples of them the hearken ill words: ¶ That the sister of saint Damyen was tormented for that that she had taken pleasure to here songs. lxxxxix. I Fo. CCxii ¶ That a bishop was tormented in purgatory for that/ that he heard the detractions of his clerk. lxxxxix. L. Fo. CCxiii ¶ Of a man tormented in hell for his vain songs that he had used in the world foolishly. Cvii. D Fo. CCxxxi ¶ Of a woman dampened that had arrows within her eeres/ for that/ that she heard foolish words. lxxxx. A Fo. Clxxxxvi ¶ Nonum preceptum et decimum Cogitatio mala. ¶ Examples upon the ix and ten commandment of god. THat Lucrece coveted to have & to possede the heritage of saint beatrice: & the devil posseded & slew him. lxxvii. A Fo. Clxxv ¶ That a great alms woman was dampened for the will that she had to commit lechery. C. A Fo. CCxiii ¶ That Arystotle sinned when he coveted & prayed the queen to commit lechery/ albeit that he performed not the operation outward. lxxxxii. I Fo. CCii ¶ That a woman broke this commandment when she desired and prayed a clerk to use of his enbracynges C. B Fo. CCxiiii ¶ That a noble woman broke this commandment when she desired her porter of lechery though that she died nothing/ for he would not consent. C. C Fo. CCxiiii ¶ That the auncyents the which coveted Susanne broke this commandment albeit that they died nothing as they purposed. lxxxxvi. C Fo. CCvii ¶ Of a frere that delighted him in thoughts of fornication without resisting & therefore his angel was sorry & the orison of an holy father the which prayed for him was not exalted. C. D Fo. CCxiiii ¶ That the devil had slain a youngman replete with ill thoughts if god had not aided him. Cxu. F Fo. CCxlvii ¶ Of a monk unto whom god sent breed good & fair/ & after that he had lecherous thoughts & elation he lost the said good breed. Ci. A Fo. CCxv ¶ Of a frere that was tempted in his thought of the spirit of fornication and god suffered that he saw it in the likeness of a woman. Ci. B Fo. CCxvi ¶ That incontinent that a man had of ill thoughts in walking the devil felowshypped with him & after that he was confessed the devil knew him not. Ci. C Fo. CCxvi ¶ That it behoveth to yield account at the day of the judgement of evil thoughts Ci. D. Fo. CCxvi. &. Cviii D. Fo. CCxxxii Cogitatio bona ¶ Examples of good thoughts ¶ That a frere wan vii crowns on a night for resisting against ill thoughts & temptations. Cii. A Fo. CCxv● ¶ That a religious apostate repeated him it appeareth that the will is reputed for the deed. Cii. B. Fo. CCxvii ¶ Another example. Cxu. F Fo. CCxlvii ¶ That a thief came unto an hermit in good will to amend him the which hermit dyspraysed him/ & a tree slew him & he went to heaven. Cii. C Fo. CCxvii Penitentia ¶ Of Theophyle the which was saved by penance. lviii. B Fo. Cxliii ¶ Of the penance of a monk that had renyed god. lviii. C Fo. Cxliii ¶ Of the penance of a bishop that renyed god. lviii. D Fo. Cxliii ¶ Of a man that gave himself to the devil to th'end to be enriched/ and after he was saved by penance. lx. H Fo. Cxlvii ¶ Of two religious men the which were apostates and harlots and after saved by penance. lxxxxiii. E Fo. CCiii ¶ That the prince of thieves that saint Iohn converted was saved by penance and correction. lxxiiii. E Fo. Clxxi ¶ That of thieves were revoked to do penance & made restitution by the patience of an old father. lxxxxii. H. I Fo. Clxxxv ¶ That thieves repented them and died penance by that an holy man made to keep his door with dragons. liii. C Fo. Cxxxi ¶ Of him the which wan his brother that was fallen in fornication in doing penance for him. lxxv. F Fo. Clxxxiii ¶ The goodness that penance & the other sacraments done shall be found in the flower of the commandments of god in the number. viii. B. etc. Fo. xviii ¶ That a man should do of good deeds in his living without to trust his friends after his death. lxxii. A b/ c/ d/ e/ f. Fo. Clxvii Contritio ¶ Examples of contrition ¶ Of a sinner that repented him at a predication & at every tear that he wept he broke a link of the chain that he had about his neck. lv. A Fo. Cxxxvi ¶ Of the contrition & correction of a religious harlot. Cxiii. A Fo. CCxliii ¶ Of a thief that repented him & was saved by contrition. Cii. C Fo. CCxvii ¶ That by contrition a religious apostate was saved. Cii. B Fo. CCxvii ¶ That a woman the which renyed her faith & slew her child was saved by the great contrition that she had/ & for being in will to confess her. lx. I Fo. Cxlvii ¶ Of a daughter that slew her father/ and her mother & had mercy by contrition and confession. lxxvii. D Fo. Clxxvi ¶ Of the correction of a man of gross conscience. lv. B Fo. Cxxxvi ¶ That a woman unto whom the devil gave in charge four things was saved by great contrition & her son died penance for her. lxv. F Fo. Clvii Confessio. ¶ Examples of confession. ¶ That by detaute to confess one sin the daughter of a king was dampened the which had be a great giver of almesses to the poors. lxxxxiii. H Fo. CCiii ¶ That a woman a giver of alms was dampened by default to confess one lecherous thought. C. A Fo. CCxiiii ¶ That a woman was dampened for that she ne made hole confession. lxxxx. A Fo. clxxxxvi ¶ That a woman a giver of alms that slew two of her children was dampened by default of confession. lxxxxii D Fo. CCi ¶ Another example. Cxxii. D Fo. CClvi ¶ That a man and a woman were dampened for that/ that their confession at the death was made without charity & good purpose And that a woman sinner was saved for that that her confession was salutary and well made. lxxxxii. B Fo. CCi ¶ That a bishop see on Easter day some men confessed/ of the which some were all black and some white the which denoteth that all they that go to confession be not in the state of grace. lxxxxiiii. C Fo. CCiiii ¶ That a black man bound with a great te chain of iron went to confession and he came again more strongly bound & blacker than before. Cii. Z Fo. CCxxiii ¶ That confession is the thing that noyeth the devil most. Cii. & Fo. CCxxiii ¶ That the devil knew not a man after his confession. Ci. C Fo. CCxvi ¶ Another example like. lxxxxv. f. Fo. ccxlvii ¶ Another example. Cxxiii. F Fo. CClvii ¶ Of a miller dampened that would not confess him at his death. Cx. A Fo. CCxxx ¶ Of a clerk dampened for lack of confession/ the which yode to the tavern to play & to drink. etc. when he should have be at the mass. lxvii. D Foe Clix ¶ Of an usurer that confessed him & restored at his death. lxxxvii. F Foyes Clxxxxiii ¶ Of a detractor dampened that contemned to confess him at his death & yet he was warned. lxxxxviii. C Fo. CC●x ¶ Of a woman that bore an hot iron in her hand without having ill after her confession and after that she returned to sin was brent. lxxxxii. KING Fo. CCii Eucharistia. ¶ Examples of the sacrament of the altar. ¶ Of an abbot that said that the hosty consacred was not the body of Ihesu christ but that it was his figure. lxxxxii. D Fo. CCxviii That judas received his creator in mortal sin and evil died come unto him therefore. Cii. E Fo. CCxix ¶ Of a woman that laughed when saint Gregrory admynystred unto her on Easter day the which was incredule toward the holy sacrament. Cii. F Fo. CCxix ¶ Of a woman that put the body god before hogs. Cii. L Fo. CCxx ¶ Of a maiden that shed the body of god up on colwortes. Cii. M Fo. CCxx ¶ That the virgin mary & many other virgins the which were at the death of a widow yode on knees and worshipped the body of our lord when it was brought to her. Cu. A Fo. CCxxvii ¶ That the honey bees made to the body of our lord a chapel & and an altar in doing him honour. Cii. O Fo. CCxxi ¶ That a horse/ an ox/ and an ass knew Ihesu cryst in the sacrament and honoured him. Cii. I Fo. CCxx ¶ Of the horse of a jew the which knew jesus cryst in the sacrament of the eucharisty. Cii. KING Fo. CCxx ¶ That the ox's knew Ihesu cryst in the field. Cii. N Fo. CCxx ¶ Of a child of ix years the was admynystred at his death. Cxxiii. A Fo. CClvi ¶ Of the son of a jew the which was preserved from brenning for that/ that he had received the body of our lord Ihesu christ. Cii. P Fo. CCxxi ¶ Of a man hanged the which might not die till that he had received his creature. Cxiiii. C Fo. CCxlv ¶ That a virgin saw a pressed replenished with great clearness & beauty in singing mass. lxxxxiiii. A Fo. CCiiii ¶ That a bishop saw on easter day some men confessed the which were black & the other white. lxxxxiiii C Fo. CCiiii ¶ Of a holy father the which withdrew the sinners from receiving their creator in mortal sin. Cii. S Fo. CCxx ¶ Of the punition of the religious of saint bernard that received his creator in mortal sin. Cii. R Fo. CCxx ¶ Of the punition of two priests the which died receive their creator in mortal sin. xxxvii. E Fo. lxxxx ¶ Of an evil pressed sinner the which received the body of Ihesu christ with great difficulty. Cii. G Fo. CCxix ¶ Of a pressed fornicator that die suddenly as he preprayred him to sing the mass at the altar. lxxxxiii D Fo. CCiii ¶ Of the punition of a curyal that knew lecherously a young daughter the night of Eester. lxxxx. C Fo. Clxxxxvii ¶ That the day of Eester the body of our lord leapt out of the mouth of a man/ and he might not receive it for that/ that he had known his wife on the vigil of the said Easter. lxxxiii. A Fo. CCii ¶ Another example. lxxxxii. G Fo. CCi ¶ That the servant that had stolen his masters figs might not receive our lord of saint Thomas. lxxxi. B Fo. Clxxxi ¶ That a woman that would have hanged herself was delivered in hearing them ring to a sacring. lxv. B Fo. Clvi ¶ That the devils kept an heretic from brenning/ but when the body of jesus christ was brought they might no longer keep him. lix. A Fo. Cxliiii ¶ Of a man that would not leave his sin & came to receive his creator against the defence of the pressed. Cii. Q Fo. CCxx ¶ That a woman appeared to a pressed in singing mass. lxxxx. C Fo. Clxxxxvii ¶ Of the punition of some the which returned unto their glotonyes and sins after Eester. Cii. T Fo. CCxxii ¶ Another example. lxxix. C Fo. Clxxxxv ¶ Of a man the which was delivered fro the pains of purgatory by the saying of three masses. Cii. V Fo. CCxxii ¶ Of a frere the which should have be xu years in purgatory/ & he was delivered by one mass Cii. x Fo. CCxxii ¶ That one of the religious of saint Gregory was delivered fro purgatory by xxx masses. lxxxii. E Fo. Clxxxiiii Perditio bonorum. ¶ Examples of them that die in mortal sin damn themself/ loose paradise and all good spyrytualles as unto the soul. ¶ In likewise as the water departeth fro the broken pot even so doth all the virtues of a man by mortal sin. Cii. Y. Fo. CCxxiii ¶ Another example that the angel said to a virgin/ chaste/ devout/ almesgyver/ and chartable that she might not be saved but if she had patience/ for the sin of ire reigned in her. lxxxxix. B Fo. CCx ¶ Of the daughter of a king a great almesgyver the which was dampened for one mortal sin. lxxxxiii. H Fo. CCiii ¶ That a woman a giver of alms was dampened for the delyberation of will to do lechery. C. A Fo. CCxiii ¶ Of a woman giver of alms dampened that slew ii children. lxxxxii. D Fo. CCi ¶ That a woman the which fasted & excercysed her in oraysons & good operations was dampened for keeping of ire without will to pardon. lxxviii. D Fo. Clxxviii ¶ That a monk lost the breed celestial after that he had done sin. Ci. A Fo. CCxv ¶ That a young man the which had lived lowably enough in Innocence virginal was dampened and lost by commyting mortal sin. lxvii. D Fo. Clix ¶ That the son of a rich man that served god in fastings/ orison/ & in good operations was dampened for keeping ire in his heart & would be avenged. lxxix. A Fo. Clxxviii ¶ That an earl was dampened for an heritage ill wtholden though that he had done good operations. lxxxii. A Fo. Clxxxiii Finis iniquorum est peccatum. ¶ Examples of mortal sin the which is the line whereby the devils holdeth sinners ¶ That the devils held a man bound with a chain and led him with great so lace & joy. Cii. Z Fo. CCxxiii ¶ That saint bernard saw a sinner that had a chain about his neck the which had more than an. C. lynkes/ & at every tear that he wept there fallen a link. lv. A Fo. Cxxxvi ¶ That the devil said to a doctor that a man being in sin is so bound that he ne may do any operation the which to him is meritorious. Cii. & Fo. CCxxiii ¶ That saint Anthony saw the world full of the devils nets. Cii. r Fo. Cxxiii ¶ That a monk saw of rich men hanged within the fire of hell/ hanged that is to say by the line of the devil. lxxxiiii. D Fo. Clxxxviii ¶ Of a woman dampened bound with chains in a basket. lxxxx. C Fo. Clxxxxvii ¶ Of some avaricious usurers hanged in the fire of hell. lxxxvi. A Fo. Clxxxxi ¶ That four men were hanged in hell for that/ that they died possede unjustly an heritage. lxxxi. G Fo. Clxxxiii Mors bonorum. ¶ Examples of some the which hath accomplished the will & commandment of god hath deyed of good death & hath had consolation of god & of his saints. ¶ That a holy father saw at his death god & his prophets. Ciii. A Fo. CCxxiiii ¶ That the saints of paradise and the angels & god came unto the death of an holy father. Ciii. B Fo. CCxxiiii ¶ That a woman saw Ihesu cryst at her death. Ciii. C Fo. CCxxiiii ¶ That a frere showed jesus christ with his finger in singing. Ciii. D Fo. CCxxiiii ¶ That a holy bishop was comforted with saints at his death. Ciii. E Fo. CCxxv ¶ That saints comforted an holy bishop at his deche. Ciii. F Fo. CCxxv ¶ That saint Peter comforted a maiden named Gelyne. Ciii. G Fo. CCxxv ¶ That a pressed that fled the company of a woman was comforted at the death of the saints of paradise. Ciiii A Fo. CCxxv ¶ That by the good correction the which was done unto a child he finished well his days. lxxiiii. B Fo. Clxx ¶ That a frere went to heaven as swiftly as an arrow. Ciiii B Fo. CCxxvi ¶ Of the death of a pilgrim that was comforted of angels of paradise/ & of the death of a sinner. Ciiii C Fo. CCxxvi ¶ That a knight saw the death of an ill man that the devils tormented. And also he saw the death of a good man that angels bore to heaven. Ciiii D Fo. CCxxvi ¶ Of an holy father that deyed in the dread of god. Ciiii E Fo. CCxxvi ¶ Of a prior religious the which said that he deyed lawfully/ faithfully/ amyably & joyously. Ciiii F Fo. CCxxvii ¶ Examples of the inestimable joys of paradise. xlvii b/ c/ d. Fo. Cxix ¶ Of a monk the which was choose to be bishop and he refused it/ and after died well. Ciiii G Fo. CCxxvii ¶ Examples of the death of many holy persons of the which the bible maketh mention. Ciiii H Fo. CCxxvii Mors malorum. ¶ Examples of some the which hath not willed to accomplish the commandments of god & they been deed of evil death in pains and dolours. ¶ That the devil drew the soul from the body of a cursed rich man with a hook & a woman widow was comforted of our lady & other virgins. Cu. A Fo. CCxxvii ¶ Of a monk ypocryte that eat secretly & feigned to fast/ and the dragon infernal devoured him. Cu. C ¶ That the devils gate the soul of an hypocrite with a hook. Ciiii C Fo. CCxxvi ¶ That a knight saw that the devils take a ill man's soul. Ciiii D Fo. CCxxvi ¶ Another example. Cvii. D Fo. CCxxxi ¶ Another example. lxxxxiii. H Fo. CCiii ¶ That Cayn was cursed of god & died impenytent. lxxvi. A Fo. Clxxiiii ¶ That the pyllars of sodom deyed impenytentes. lxxxxv. A Fo. CCv ¶ That Chore/ Dathan/ and Abyron impenytences descended all quick in to the hells. liv. H Fo. Cxxxix ¶ That Absalon impenytent deyed mischievously. lxx. A Fo. Clxiii ¶ That the harlot jesabel was cast by a window/ defouled with horses/ and eaten with dogs. lxxvi. B Fo. Clxxiii ¶ Of the death of judas. Cii. E Fo. CCxix ¶ Of the death of pilate. lxxvi. F Fo. Clxxv ¶ That a sodomityke died impenytent & dyspayred & said that he saw hell the torments and devils. Cu. B Fo. CCxxviii ¶ Of a rich man. lxxxxiiiii. A Fo. Clxxxvi ¶ Examples that many ydolatres deyed mischievously. lvii. c/ d/ e/ f/ g. Fo. Cxli Of a player blasphemer that the devil died slay. lxii. G Fo. Cl ¶ That Lucrece ended his days mischievously. lxxvii. A Fo. Clxxv ¶ Of the horrible death of a cursed usurer. lxxxvi. D Fo. Clxxxxi judicia dei. ¶ Example that a monk required of god that he might see his secret judgements the which saw them and knowledged that they been right difficile and hard for to know. Cvi. A ¶ That an holy bishop named Fortyn was punished by the judgement of god for that/ that he received a vestment of a rich usurer. Cvi. C Fo. CCxxvii ¶ That an hermit murmured against god for his divers judgements Cvi. B juditium. ¶ Examples of the judgement. ¶ Of the judgement of many persons the which had done the works of mercy. ¶ Of a man that was merciful and lived voluptuously. Cxxii. D Fo. CClvi ¶ Of a religious that was at his death in judgement before god of whom he was demanded account of all that he had done and said. Cxxii. E Fo. CClvi ¶ That the devil accused before god in judgement one of the religious of saint Gregory that was at his death. lxxxviii. B Fo. CCix ¶ That the devils put in balance all the evils that the rich Peter had done/ and the good put a barley loaf on the other side of the balance. xliii. C Fo. Cii ¶ That saint Iherom was beaten in judgement before god. lxxxxviii. A Fo. CCix ¶ Of iii deed men raised that were put in judgement before god. Cviii D Fo. CCxxxii ¶ That the devils accused in judgement before god a child the which had stolen but only an halfpenny from his cousin germayne. lxxx. D Fo. Clxxxi ¶ That a rich man unmerciful was cited in judgement before god & there was judged to death etnall. lxxxiiii. C Fo. Clxxxviii ¶ That a rich son said at his death that he was sentenced. Cu. B Fo. CCxxvi ¶ Of the judgement of a detractor dampened. lxxxxviii. C Fo. CCix ¶ Of the vehement judgement of a drunken smith. lxvii. C Fo. Clix ¶ That a servant saw his master in judgement before god. Cviii D Fo. CCxxxi ¶ That a religious was presented in judgement before god and retrayed from glory for an half penny the which he died own to a passage. lxxxviii. D Fo. Clxxxviii ¶ Of a man letygyous and full of debate the which spoke at his death of his judgement and said that all those the which he had troubled opposed strongly against him. lxxxxix. A. Fo. CCx ¶ Of a man presented in judgement before god/ of whom the judge demanded the reason wherefore he had made a man to swear sith that he knew well that he should be forsworn. lxxxxvii. G Fo. CCviii ¶ That our lady delivered a lecherous clerk fro damnation. Cxxi. B Fo. CClv ¶ That the glorious virgin mary and saint Peter delivered a monk from damnation. Cxxi. C Fo. CClv ¶ That a young man the which accomplished not his vow was born in judgement before god. lxiii. H Foyes Cliii ¶ Another example of a pressed that was judged. lxiii. I Fo. Cliii ¶ That a cursed bishop was cited in judgement before god. lxxxv. I Fo. Clxxxx ¶ That a chanone was accused in judgement before our lord god of the patron of the church. lxxxv. KING Fo. Clxxxx ¶ Of the judgement and of the horrible & terrible punytion that was done of an archbishop named Vdo. Cvi. D Fo. CCxxviii Peni inferni. ¶ Examples of the pains of hell. ¶ Of a father of household the which saw two ponds and the torments that been in hell. Cvii. A Fo. CCxxx ¶ Of a father & his son dampened that brent in hell. lxxiii. A Fo. Clxviii ¶ That the dampened been punished within the fire of hell. lvii. A Fo. Cxl ¶ That the cursed Dives is punished in the fire of hell. lxxxiiii. A Fo. Clxxxvii ¶ That a monk saw rich men hanged in the fire of hell. lxxxiiii. D Fo. Clxxxviii ¶ That a woman was dampened & punished terrybly in hell for many sins that she had committed. lxxxx. A Fo. Clxxxxvi ¶ Of a woman dampened the which showed unto the world her breasts & aourned her heed. lxxxx. C Fo. Clxxxxvii ¶ Of a woman adulteress and drunken dampened. lxxxxii. A Fo. CC ¶ Of a burgeys and of an adulterer dampened. lxxxxii. B Fo. CCi ¶ That a woman dampened was tormented with two dragons. lxxxxii. D Fo. CCi ¶ Of an other woman that was also dampened. lxxxxii. F Fo. CCi ¶ Of the damnation of a woman for an ill thought. C. A Fo. CCxiii Of a nun dampened. lxxxxiii. F Fo. CCiii ¶ Of the three Herodes that were hanged in hell. lxxvi. E Fo. Clxxiiii ¶ Of some avaricious usurers hanged in hell. lxxxvi. A Fo. Clxxxxi ¶ That four men were hanged in hell for that/ that they posseded falsely an other man's heritage. lxxxi. C Fo. Clxxxiii ¶ That an earl and many of his lineage were dampened & punished cruelly for that that they posseded an heritage injustly the which had been taken away from the church. lxxxii. A Fo. Clxxxiii ¶ That a rich man was put in a chair of fire. Cvii B Fo. CCxxxi ¶ That a man was tormented in purgagatory for that that he vyoled the churchyard and hurt a man grievously within the same. lxxvii. F Fo. CClxxvi ¶ Four examples of the pains of purgatory. lxxxviii. A/ b c/ d Fo. Clxxxxiii ¶ That a woman saw the pains of her husband & other. Cvii. C Fo. CCxxxi ¶ Other examples. lxxxxix. I L Fo. CCxii ¶ That a servant see his master led in to divers pains. Cvii. D Fo. CCxxxi ¶ That a scholar of paris appeared unto his master after his death in great torment of fire. Cviii A Fo. CCxxxii ¶ Of two men the which were in pains & were raised by the prayers of saint Tauryn. Cviii C Fo. CCxxxii ¶ Of three deed men raised the which told of the pains of purgatory and of hell & how they were in judgement before almighty god. Cviii D Fo. CCxxxii ¶ That the devil said that the soul of an earl William was terrybly tormented in hell. Cviii E Fo. CCxxxiii ¶ Of a religious the which would more sooner enter in to the fire of hell than to behold the devil. Cviii F Fo. CCxxxiiii ¶ That the vision of the devil is terrible & hideous. Cix. A Fo. CCxxxiiii ¶ Of a man the which considered if after a thousand years the dampened should be delivered fro hell. Cix. B Fo. CCxxxiiii ¶ Of the daughter of a king dampened in hell. lxxxxiii. H Fo. CCiii ¶ Another example. Cvi. D Fo. CCxxxv ¶ That it anoyeth to a person to be in a base bed without to be departing therefro. Cix. C Fo. CCxxxv ¶ That a master dylycatyfe correcked himself in thinking on the worms and pains the which the unhappy dampened souls have. lv. C Fo. Cxxxvii ¶ Of a daunceresse that the devils bore in to hell & there brent her. lxviii. E Fo. Clxii ¶ Of a knight dampened & tormented in hell. lxxxxi. B Fo. Clxxxxix ¶ That a young man made himself religious for thinking if his fair membres should be the pasture and matter of the fire of hell. Cix. D Fo. CCxxxv ¶ Of the punition of a knight the which ravished the cow of a poor woman widow/ and how one devil bet him more than the other. Cix. A Fo. CCxxxv ¶ Of a father & his son dampened & punished in hell. lxxiii. A Fo. Clxviii ¶ Of a man ravisher in pains the which took the goat of a woman widow & died of great oppressyons & diseases to his subgectes. Cix. F Fo. CCxxxv ¶ Of the punition & damnation of a man named Vodo. lxvii. E Fo. Clx ¶ Of a knight that appeared to his daughter in torment. lxvii. G Fo. Clx ¶ That a pilgrim saw a prelate cast in the fire of hell. lxxxxiii. G Fo. CCiii ¶ That a virgin was ravished sleeping upon the mouth of the pit of hell & saw the souls tormented. lxiii. E Fo. Clii ¶ Another example. lxiii. F Fo. Clii ¶ That a miller was born to see the torments of hell & after was brought again to his body. Cx. A Fo. CCxxxv ¶ Of the clerk of a bishop how he was dampened. lxvii. D Foe Clix ¶ That a knight deyed & after was brought again in too his body that told of a bridge over a stinking water where him behoved to pass. Cx. B Fo. CCxxxvi ¶ Of the vision of Tongdalus that suffered many pains in purgatory and saw of the torments of hell/ & after was brought to his body. Cx. B Fo. CCxxxvi jesus. ¶ Examples of the name of Jesus'. ¶ That god delivered a man from many perils. Cxii. A Fo. CCxli ¶ That the devil was chased fro a woman in the name of Jesus'. Cxii. B Fo. CCxli ¶ That the name of Jesus' abateth the temptations of the devil. Cxii. C Fo. CCxli ¶ That the name of Jesus' giveth many virtues. Cxii. D Fo. CCxli ¶ That by the glorious name of Jesus' a clerk was delivered and a thief was converted. Cxii. E Fo. CCxlii ¶ That a religious was healed of the axes by the name of Jesus'. Cxii. F Fo. CCxlii ¶ That by the puissance of the name of Jesus' a woman pardoned unto her enemies. Cxii. G Fo. CCxiii ¶ That a man obstinate and hateful pardoned his enemies for the love of the blessed Jesus'. Cxii. H Fo. CCxlii ¶ That the temptations of the devil was taken away by the token of the cross/ and in the most sacred and blessed name of jesus. Cxii. I Fo. CCxlii ¶ That in the naming of Jesus' the devil is repelled & his temptations taken away. Cxii. KING Fo. CCxlii ¶ Of a noble man the which pardoned the homicide of his brother/ and the crucifix inclined his heed unto him within the church. Cxii. L Fo. CClii ¶ Another example. xxvii. I Fo. lxvii ¶ That Ihesu christ would not pardon unto a deed man till that he had demanded pardon of his brother the which he had offended. Cxii. M Fo. CCxliii Nativitas christi. ¶ Examples of the nativity of Jesus'. ¶ That a nun the which habandoned her in sin had mercy in requiring the blessed son of the virgin mary the day of crystmas. Cxiii. A Fo. CCxliii ¶ That the infancy or childhood of Ihesu christ delivered a religious from temptation. Cxiii. B Fo. CCxliii ¶ That Ihesu christ appeared unto a woman in the likeness & semblance of a right fair child. Cxiii. C Fo. CCxliiii ¶ That two virgins relygyouses were in good contemplation from the mass of crystenmasse day till unto the day of the feast of saint johan baptist/ and they wend that they had not been there but the space of. two hours. lxxxxiiii. B Fo. CCiiii ¶ That a virgin had so great love & devotion unto the child of the virgin Marry that they appeared unto her on the day of crystmas. lxxv. E Fo. Clxxiii Passio christi. ¶ Examples of the passion of our lord. ¶ That a great sinner bore the death in his sickness in the remembrance of the passion of jesus. Cxiiii. A Fo. CCxliii ¶ Of the sweetness of the passion of Ihesu christ that a man had the which said u pater nosters. Cxiiii. B Fo. CCxliiii ¶ Of a knight that might not die on the gallows for that/ that he had said every day three times pater noster in the honour of that passion of Jesus'. Cxiiii. C Fo. CCxlv ¶ That well came unto a man that made mind of the passion of our lord in his dying down and in rising again from his bed Cxiiii D Fo. CCxlv ¶ Of a woman that loved the passion of christ that chylded & deyed on the friday & was saved. Cxiiii. E Fo. CCxlv ¶ That the oraysons the which been made in the remembrance of the cross & the passion of our lord Jesus' pleased him greatly. Cxiiii. F Fo. CCxlv ¶ Of a frere that honoured the passion of Ihesu christ. Cxiiii. G Fo. CCxlvi ¶ That the passion of Jesus' styreth to have the virtues and to resist against the devil. Cxu. A Fo. CCxlvi ¶ That the sign of the cross was found in a martyrs heart. Cxu. B Fo. CCxlvi ¶ That a convers had the life & passion of Ihesu christ for a lesson in the table when he dined or souped. Cxu. C Fo. CCxlvi ¶ Of a religious the which learned three lettres the which he died record often times. Cxu. D Fo. CCxlvi ¶ Of an abbess that made to read the passion when she deyed. Cxu. E. Fo. CCxlvii ¶ That our lord showed his wounds to a young man. Cxu. F Fo. CCxlvii ¶ That our lord revoked an apostate for showing his wounds. Cxu. G Fo. CCxlvii ¶ Of a thief murderer that repented him/ made confession & had to penance to say a pater noster before any cross that he should find. Cxu. H Fo. CCxlviii Signum crucis. ¶ Examples of the tokens of the cross. ¶ That the token of the cross appeared to the emperor Constantyne/ and araysed a deed man and healed a woman that was seek. Cxvi. A Fo. CCxlvii ¶ That saint justyne had victory & resisted against the devil by the token of the cross. Cxvi. B Fo. CCxlviii ¶ Of a man of war penitent that resisted against the devils temptation by the token of the cross. Cxvi. C Fo. CCxlviii ¶ That the token of the cross served unto a jew against the devils that held their chapter Cxvi. D Fo. CCxlviii ¶ That a man showed at his death that he had received the cross and the devil fled away. Cxvi. E Fo. CCxlix ¶ That well came to a man that made memory of the passion and of the token of the cross. Cxiiii. D Fo. CCxlv ¶ That the oraysons the which been made in the remembrance of the cross & passion please him greatly. Cxiiii. F Fo. CCxlv ¶ That the sign of the cross was found in a martyrs heart. Cxu. B Fo. CCxlv ¶ That a maiden died eat a lettuce without making the sign of the cross & sheet the devil. lxvii. A Fo. Cxlix ¶ That a religious convers drank wine without making the sign of the cross and against his obedience and he drank the devil. lxvii. B Fo. Cxlix Aqua benedicta ¶ Examples of holy water. ¶ That the devils which were in a seek man's house were chased away by casting of holy water. Cxvii. A Fo. CCxlix ¶ That the devil might not enter in to a drunken man's mouth for a drop of holy water that was fallen therein that same day. Cxvii. B Fo. CCxlix ¶ That as a knight sprynkled him with holy water the devil cried that he should not touch him. Cxvii. C Fo. CCxlix ¶ That when a sinner obstinate had drunken of holy water he repent & confessed him and changed his life from evil to good. Cxvii. D Fo. CCxlix Maria. ¶ Examples of the glorious virgin Mary ¶ That the virgin Mary delivered an abbot and many other persons for singing this response. Felix namquees/ to have her help. Cxviii. A Fo. CCl ¶ That (salve regina) availeth for to die well. Cxviii. B Fo. CCl ¶ That the virgin Mary appeased the thonders/ & tempests of weather for saying of salve regina. Cxviii. C Fo. CCl ¶ That the virgin Mary restored the hand of johan Damascene that made (salve sancta parens. Cxviii. D Fo. CCli ¶ Of the salutation angelic how a religious made the chapelet unto the virgin mary. Cxix. A Fo. CCli ¶ ave maria expounded. Cxix. b Fo. CCli ¶ Of him that knew nothing of good but ave maria. Cxx. A Fo. CClii ¶ Of him that kneeled in the name of the virgin mary. Cxx. B Fo. CClii ¶ Of a mother that taught her child to salve the virgin Mary. Cxx. C Fo. CClii ¶ That the devil might not strangle a knight for that that he saluted the virgin mary. lvi. H Fo. Cxxxix ¶ That the virgin mary aided a woman that was born sleeping upon the pit of hell. lxiii. E Fo. Clii ¶ That the virgin mary aided a woman to thylde in the see of the mount of saint Myghell. Cxx. D Fo. CCliii ¶ That the virgin mary kept a painter from harm. Cxx. E Fo. CCliii ¶ Of the good & honour that the virgin Mary died unto a thief that fasted the saturdays in her honour and abstained fro doing ill. Cxx. F Fo. CCliii ¶ That a thief beheaded might not die with out confession for that/ that he fasted the saturdays in the honour of the glorious virgin mary. Cxx. G Fo. CCliiii ¶ That the virgin Mary aided a thief at his death for he had fasted on the saturday in the honour of the glorious virgin mary. Cxx. H Fo. CCliiii ¶ That a thief hanged might not die with out receiving the sacraments/ for he had fasted the vygylles of the glorious virgin mary. Cxx. I Fo. CCliiii ¶ That a thief broken might not die with out confession for he had fasted the vygylles of our lady. Cxx. KING Fo. CCliiii ¶ Of a monk dispenser that was drunk to whom the enemy appeared for to slay him and the integrate virgin Mary died save him. Cxxi. A Fo. CCliiii ¶ That our lady delivered a lecherous clerk from damnation. Cxxi Fo. CClv ¶ That the glorious virgin Mary and saint Peter delivered a monk from damnation. Cxxi. C Fo. CClv ¶ Of some monks the which qrake their silence. Cxxi. D Fo. CClv ¶ Of him the which broke the arms of the child of the virgin Marry that was choked of the devil. Cxxi. E Fo. CClv ¶ Of a knight with one eye that was illumyned for that/ that he smote a jew that had blasphemed the virgin mary. lxii. H Fo. Cli ¶ That the virgin Mary was mean for Theophyle to have pardon & salvation of that that he had renounced god and the said virgin mary. lviii. B Fo. Cxliii ¶ Of them the which slew a man in the church of that virgin mary the which had terrible punition. lxxix. B Fo. Clxix ¶ That a woman that deyed in mortal sin was brought again in to her body for to do penance at the request of the glorious virgin mary for that that the said woman served her. Cxxii. A Fo. CClv ¶ How as a man should have be sentenced and dampened he was delivered at the request of our lady & his soul was brought again to his body. Cxxii. B Fo. CClv ¶ That a fair daughter pompeously clothed & weary of dancing on a sunday was delivered from the devil that would have born her away for that/ that she called the aid of the virgin mary. lxviii. C Fo. Clxi ¶ That the virgin mary aided a frere that was enflambed in hate against the procurer of the covent. Cxxii C Fo. CClv ¶ That the virgin Mary vesyted & comforted a poor woman at the death and assured a deacon. Cu. A Fo. CCxxv ¶ That the virgin mary aided in the judgement of a man that was merciful and voluptuous. Cxxii. D Fo. CClvi ¶ Of a religious that was at his death in judgement before god/ & our lady & the saints aided him. Cxxii. E Fo. CClvi Innocentia. ¶ Examples of innocent people. ¶ Of a child innocent that kept the order of minors religious & would take no money he lived debonayrly & deyed in good confirmation. Cxxiii. A Fo. CClvi ¶ Of a scholar innocent that chased the devil from a maiden. Cxxiii. B Fo. CClvii ¶ That a little innocent gate pardon of god for an appostate. Cxxiii. C Fo. CClvii ¶ That the oraysons of children innocents is much worth for the deed bodies and the quick. Cxxiii. D Fo. CClvii ¶ Of a child innocent that touched an hot iron. Cxxiii. E Fo. CClvii ¶ Of a woman adulteress that bore an hot iron in her hand without having ill after true confession. lxxxxii. KING Fo. CCii ¶ That the devil knew not the sins of a synneresse after true confession & said that she was a good woman. Cxxiii. F Fo. CClviii Virtus. ¶ Examples of virtuous people. ¶ Of the virtues of five holy devout freres. Cxxiiii. A Fo. CClvii ¶ That four virtues were in four holy hermytes Cxxiiii. B Fo. CClix ¶ Of the excercytees of five contemplative freres. Cxxiiii. C Fo. CClix ¶ Of the virtue of four freres. lii. g Fo. Cxxx ¶ Of four other sorts of virtuous people. lii. H Fo. Cxxx ¶ Of a religious obedient and of an abstynent. lii. I Fo. Cxxx ¶ That a man & his wife were semblable in merits unto saint Pafuncius the holy father. Cxxiiii. D Fo. CClix ¶ That a minstrel was like in merit to saint Pafuncius. Cxxiiii. E Fo. CClix ¶ That a provost & his wife were semblables to a● hermit. Cxxiiii. F Fo. CClx ¶ Examples of people obedyentes. li. A/ b c/ d/ e/ f. etc. Fo. Cxxvii ¶ Examples of people charitables. lxxv. A b/ c. etc. Fo. Clxxi ¶ Examples of people steadfast in & firm in the faith. lxi. A/ b. Fo. Cxlviii ¶ Example of a nun the which feigned to be a fool. lxi. C Fo. Cxlviii Of a religious that ceased not to be in the orison of the psalmody. lxvi. F Fo. Cxlviii ¶ Of virginity and chastity. lxxxxiiii. a/ b/ c. Fo. CCiiii. Et. xxxviii. C. Fo. lxxxxi ¶ Of a frere that wan vii crowns in one night to resist in his thought to the devils temptation. Cii. A Fo. CCxvi ¶ Of a religious the which bywrapped his hands to th'end that he ne should touch his mother. xxxvii. F Fo. lxxxx ¶ Examples of the death of virtuous people. Ciii. a/ b/ c. etc. Fo. CCxxiiii ¶ That a bishop was xl years doing penance & ne eat but fruit. lviii. d Fo. cxliii ¶ Of the fastings & abstynences of saint Germayne. Cxxiiii. G Fo. CClx ¶ Of the austeryte of life of two holy women. Cxxiiii. H/ I/ Fo. CClxi ¶ Of a monk unto whom god sent every day of good breed/ and after that he had committed sin he lost the said good breed. Ci. A Fo. CCxv ¶ Another table. HEre followeth a table for to find lightly in general all the matters whereof the examples of this book treateth and speaketh. And first Of obedience. li. A Fo. Cxxvii Of inobedience. liv. A Fo. Cxxx To here god's word. lv. A F●. Cxxxvi Primum preceptum exempla. ¶ Examples of idolatry. lvii. A Fo. Cxl Of apostasy. lviii. A Fo. Cxlii Of heretics. lix. A Fo. Cxliiii Of people out of the faith. lx. A Fo. Cxlv Of people in the faith. lxi. A Fo. Cxlviii Of pride. Quem ann in prino precepto ꝑ tabulam. Of humility against pride. lxi. C Fo. cxlviii Secundum preceptum exempla. ¶ Examples of blaspheme. lxii. A. Fo. Cxlix Of periuryes. lxiii. A Fo. Cli Of vows. lxiii. D Fo. Clii Tertium preceptum exempla. ¶ Examples of them that hath wrought on the holy days. lxiiii. A Fo. Cliiii Of service. lxv. A Fo. Clvi To sleep in the service. lxvi. A Fo. Clviii Of sloth. Quere in tercio precepto ꝑ tabulam Of orison. lxvi. E Fo. Clviii Of feeding in service tyme. lxvii. A. Fo. clix To hunt on the feestes. lxviii. A Fo. Clxi To dance on the feestes. lxviii. C Fo. Clxi To play on the feestes lxii. C/ G. Fo. Cl. Et. lxvii. D Fo. Clix. Et. lxiii. B Fo. Cli Of the church. lxix. A Fo. Clxii Of sepultures. lxix. B Fo. Clxii Quartum preceptum exempla. ¶ Examples of children. lxx. A Fo. Clxiii Of correction. lxxii. A. Fo. Clxvii. Et lxxi. G Fo. Clxvi Of charity. lxxv. A Foe Clxxi Quintum preceptum exempla. ¶ Examples of homicide that is unjustly done. lxvi. A Fo. Clxxiiii Of homicide doubtful. lxxviii. A. Fo. clxxvii Of homicide justly done. Cvi. c. Fo. ccxxvi Of ire. lxxviii. D Fo. Clxxviii Of impatience & patience. Quem ꝑtabulan. Of hate. lxxix. A Fo. Clxxviii Sextum preceptum exempla ¶ Examples of theft. lxxx. A Fo. Clxxx Of sacrilege. lxxxii. A Fo. Clxxxiii Of tithes. lxxxiii. A Fo. Clxxxv Of rapine. Quere in sexto precepto ꝑ tabulam Of people to much holding and unmerciful. lxxxiiii. A Fo. Clxxxvi Of mercy. Quere in sexto precepto per tabulam Of simony. lxxxv. A Fo. Clxxxviii Of usury. lxxxvi. A Fo. Clxxxxi Of restitution. lxxxviii. A Fo. Clxxxxiii Of excommunycacyon. lxxxix. A. Fo. clxxxxiiii Of malediction. Quere per tabulam. Septimum preceptum exempla. ¶ Examples of lechery. lxxxx. A. Fo. clxxxxvi Of defloration. lxxxxi. A. Fo. Clxxxxviii Of ill council. lxxxxi. F Fo. CC Of adultery. lxxxxii. A Fo. CC Sin in marriage. lxxxxiii. A Fo. CCii sacrilege as to lechery. lxxxxiii. d. Fo. cciii Of chastity. lxxxxiiii. A Fo. CCiiii Of sodomy. lxxxxv. A Fo. CCv octawm preceptum exempla. Of false witness. lxxxxvi. A Fo. CCvi Of periuryes. lxxxxvii. A Fo. CCvii Of liars lxxxxviii. A Fo. CCix Of detractors. lxxxxviii. B Fo. CCix Of derysers. lxvii. f. Fo. clx. & lxx c. Fo. clxiii Of ill spekers. lxxxxix. A Fo. CCx Of ill herers. lxxxxix. I L Fo. CCxii Nonum preceptum exempla et decimun. Of ill thoughts. C. a/ b/ c. Fo. CCxiii Of good thoughts. Cii. a/ b/ c. Fo. CCxvi Penitentia. ¶ Examples of penance. Quere ꝑ tabulam Eucharistia. ¶ Examples of the holy sacrament of the altar. Cii. D Fo. CCxvii Perditio bonorum. ¶ Examples that the sinners loseth the spiritual goods. Cii. Y Fo. CCxxiii Finis iniquorum est pctm ¶ Examples that the mortal sins been lines or bonds. Quere per tabulam. Mors bonorum ¶ Examples of the death of good and Just men. Ciii. A/ b/ c. Fo. CCxxiiii Mors malorum ¶ Examples of the death of evil and unjust men. Cu. A Fo. CCxxviii judicia dei. ¶ Examples of the secret judgements of god. Cvi. A/ b/ Fo. CCxxvi judicium ¶ Examples of the judgement of every man and woman. Quere per tabulam. Peni inferni. ¶ Examples of the horrible pains that been in hell. Cvii. A Fo. CCxxx jesus. ¶ Examples that this name Jesus' doth many goodnesses. Cxii. a/ b/ c/ d Fo. CCxli Nativitas christi. ¶ Examples of the nativity of our lord Ihesu christ. Cxiii. a/ b/ c/ d Fo. CCxliii Passio christi. ¶ Examples of the passion of our lord Ihesu christ. Cxiiii. A/ b/ c. Fo. CCxliiii Signum crucis. ¶ Examples of the signs and token of the cross. Cxvi. A/ b/ c. Fo. CCxlvii Aqua benedicta ¶ Examples of the virtues of the holy water. Cxvii. A/ b. Fo. CCxlix Maria. ¶ Examples of the most glorious virgin mary Cxviii. A/ b/ c. Fo. CCl Innocentia. ¶ Examples of people simples and innocentes. Cxxiii. A/ b. Fo. CClvi Virtus ¶ Examples of people virtuous. Quere ibi ante per tabulam. ¶ Examples that a man should do of good deeds in his life without abiding his parents after his death. lxxii. a/ b/ c/ d/ e/ f. Fo. Clxvii Finis. The perambule and division of this book. ¶ Here beginneth the perambule and division of this present book called the flower of the commandments of god. GOd the father/ the son/ and the holy ghost the which is one sole god in trinity whom it will like to give unto us, his love/ his grace and his mercy. And the it would please him to enlumyne the hearts and the thoughts of sinners the which wyllen repent them/ correct/ and amend. And who so shall study this book (the which is named the flower of the commandments of god)/ for that it hath been gathered among the books as the fair vyolettes been gathered among the rude and vile herbs thorough out the fields: in likewise as a man may see by auctorytees & holy scriptures alleged & assembled for to know that/ that god willeth and commandeth to th'end for to go in to life eternal. And in likewise as the honey flies gatheren the sweetness of the little flowers for to make the wax or honey/ or in likewise as men gatheren the cream and the sweetness of the milk for to have the fat and butter for to nourish the body. Even so hath been gathered the flowers and swetnesses of the holy scriptures for to nourish spyrytually the souls with virtues and goods spyrytualles in accomplishing the will of god for to have salvation/ and to escape damnation. This book treateth principally three things. The first declareth that all the ten commandments & all the holy scriptures tenden and hangen to love god and his neighbour/ and how god defendeth in these two things here all sin/ and all evil words/ thoughts/ & operations/ and he commandeth all virtues & goods espyritualles. The second thing whereof this book treateth is of the ten commandments/ the which been declared one after another by chapitres as they been here before in the table. The third declareth some things moving for to keep the commandments of god/ and many things noysauntes unto them the which breaketh them. Moreover the conditions of the pilgrim of paradise/ and of the reward eternal of them the which well or ill have accomplished these commandments. Creatures reasonable study you this book/ for it is much profitable unto all people as well clerks as seculyers/ and plant you and rote the commandments in your hearts as if they were written in a book and god shall give unto you paradise the which is a place replenished with joys more sweet than any milk or honey Legitur in libri moysi. Audi israel precepta domini et eain cord quasi in libro scribe/ et dabo tibi terram effluentem lac et mel. etc. B. ¶ Here followeth the first chapter the which treateth in general that it is commanded to love god with all his heart/ & his neighbour as himself. i c. IF thou wilt do thy salvation benygnely thou shalt obey unto god & unto his commandments/ as here after thou shalt here. ¶ God giveth unto the two commandments so generals that they comprehend under them all that/ that thou shouldest do and i'll for thy salvation. In likewise as say the holy scriptures in many places. Vn̄ Mathei xxii Marci xii Luce ten Et deuteronomii vi Diliges dominum deum tuum ex toto cord tuo/ et ex tota anima tua/ et ex tota ment tua/ & ex tota virtute tua/ & hoc estmaximum primum mandatum. Secundum autem simile est huic. Diliges proximum tuum sicut teipsum. In hus duobus mandatis universa lex pendet et prophet. That is to say. It is commanded the that thou love thy lord god with all thy heart/ with all thy soul/ with all thy thought/ and with all thy strength/ that is to understand more than all things/ and above all things This here is the greatest commandment and the first. For it is of the dilection unto god the which comprehendeth the three first commandments: and the three virtues theologalles/ the which been faith/ hope/ and charity The second commandment is semblable unto that/ for is dilection the which giveth them charge that thou love thy neighbour as thyself. This dilection comprehendeth under it the seven last commandments/ all the works of mercy/ and the four virtues cardinals the which been Prudence/ attemperance/ justice/ and force. In these two commandments before said to love god and his neighbour all the law hangs & the prophets. ¶ For to understand right shortly all the faith/ all the ten commandments of god/ and all the scriptures of the ancient testament and of the new/ and all that/ that the prophets and saints of paradise hath spoken unto us and written for the health of our souls/ it is a thing certain that all tendeth and hangs in the end and conclusion for to love god and his neighbour as it is said. Saint Poule sayeth ad romanos xiii Dilectio ꝓximi malum non operatur/ plenitudo legis est dilectio. The dilection of thy neighbour doth none ill/ the fulfilling of the law is dilection. And therefore retain weal in thy mind these two commandments and them accomplish from point to point/ in operation/ in word/ and in thought/ & thou shalt do none ill/ but thou shalt accomplish all goodness/ and thou shalt be saved. C. ¶ The second chapter assygneth u reasons wherefore a man should love god with all his heart above all things. IT is written in the xiiii chapter of the gospels of saint john that our saviour & redemptor Jesus' said unto his disciples Qui habꝪ mandata mea & servat ea●le est qui diligit me. That is to say after the exposytoure. He the which hath my commandments in the ere to hear them and in the heart for to think them/ and in the mouth for to teach them/ and in the mind and volunte to keep them and to accomplish in operation/ he it is which loveth me. Many 〈…〉 should move us to love god with all our hearts & obey unto his commandments more sooner than to all things. D. ¶ first it is good reason to love him with all our heart for the goodness infinite the which is in him and the which of him proceedeth/ the which is so great that it is innombrable. That is say that he hath so many that a man can find th'end. Also it is good reason to love him/ for he hath loved us more than all the creatures that he hath made and created in this world/ the which he hath all created for to serve us. When god made & created the heaven and the earth/ the son and the moon/ the stars/ the firmament: the elements/ and all the beestes each of them in his kind/ and all the birds every of them in his gree/ he them made for his honour & for to serve us and to govern/ and without them ween may live. Albeit of all the creatures that he hath created in this world hene hath made none unto his semblance and unto his image to be in his company eternally but man and woman and the angels. And for as much as he hath loved us more than all the operations that he hath created and for the goodness infynytethe which is in him as it is said it is good reason that we love him above all things with all our thought ¶ Example. We read that the son of a rich man loved in his youth the vanytees of the world. He loved first a dog much curyously the which deyed. Secondly he loved right much an hawk that he bore upon his fist/ & she deyed. thirdly he loved a little horse the which leapt and turned honestly the which also deyed/ & he was much wroth and showed it to his mother saying. Alas my dog/ my hawk/ and my horse that I died love so moche been deed/ whom may I more love that I ne shall lose that love/ & his mother said unto him. Mine own dear child love god and thou ne shall lose that love go in to the church and put the in orison and pray god that he give unto the his love and his grace. He was obedient/ and as he persevered in orison he herd preach the gospel. Mathei xix Qui relinquit domum vel fratres vel sorores aut patrem aut matrem aut uxorem aut filios aut agros propter nomen meum centuplum accipiet et vitam eternam possidebit. ¶ He that leaveth all his parents and friends and all his possessions for the love of god/ he shall have an hundred double of retribution & shall possede the life eternal. Than the son came unto his mother and said that he would leave her and go in to religion for to love god parfytely/ for the said gospel that he had herd preach/ and his modersayd unto him. It is that thing that I desired/ for this world ne is but vanity and full of deception/ love god therefore parfytely. Than the child was religious and perfit in holy life. E. ¶ Secondly we shall love god with all our heart & thought more than all the world/ and above the gold and the silver and all the goods the which been in the world. That is to say to love more sooner to lose the gods temporalles of this world than to break one of the commandments of god/ and the reason is right evident/ for a man should love him more that giveth than the thing given. God the which is full of bounty infinite us hath given generally and partyculerly and unto every of us the goods of grace/ of nature/ and of fortune that we have/ & all the goods proceedeth of him/ and estudy well the scriptures in the chapters the which followen and thou shalt find that it is so. unde legitur Mathei xxv Dominus vocavit servos suos et tradidit illis bona sua: et uni dedit quinque talenta: alii autem duo: alii vere unum unicuique secundum propriam virtutem That is to say that the lord calleth his servants and giveth unto them his goods/ and giveth five talentes unto one/ unto an other twain/ unto an other one/ unto every of them after his virtue. By the lord is understand god that giveth unto his servants/ that is that he giveth unto every of us his goods unto the one more than unto an other after his will and after the faculty of every of them. Et legitur ad Ephesi. iiii. unicuique nostrum data est gratia secundum mensuram donationis xpi. Grace is given unto every of us after the measure of the gift of Ihesu christ. Et legitur ad roma xii Habentes donationes secundum gratiam que data est vobis differentes sive propheticam secundum rationem fidei sive ministerium in ministrando. Et legitur i ad Corin. twelve. Vuicuique autem datur manifestatio spiritus ad utilitatem/ alii datur sermo sapienty/ alii sermo scientie/ alii fides alii gratia sanitatum/ alii operatio virtutum, etc. manifestation of spirit is given unto every man unto his utility/ the word of wisdom is given unto one/ & unto another the word of cunning/ unto another faith/ unto another grace of health/ and unto another operation of virtue. Et David in psal. Cantabo domino qui bona tribuit michi. I shall sing unto the lord the which giveth me of his goods. Et job. i ca Si bona suscipimus de manu domini/ maia autem quare non suscipiamus. If we have received the goods of the hand of god wherefore may we not in likewise take the evils. And sith that it appeareth that god hath given us all the goods that we have. It is good reason that we love him more than these goods and above them. That is to say to those more sooner to lose all the goods of the world than to break one of the commandments o● god and to loose his love. For it is written Ioh. xiiii Si quis diligit me sermonem meum servabit. Siquitur. Qui non dilig● me sermons meos non servat. That is to say. Who so loveth me keepeth my word & he that loveth me not keepeth not my words. Verba gratia. If thou were in turkey & that men set before the an. C. busshels of gold on the one side/ & the idols on the other and that the king of turkey said unto the. I shall give unto the all this gold & retain the to be the first of my palace & do sacrifice unto the idols/ thou shouldest love god above the gold and honour of the world. For it is written i corin. vi. Neque fornicarii neque idols seruentes regnum m●um possidebunt. Also who should say an. C crowns in thy hand for to make a false oath in judgement or to work one day of a feest commanded/ or for to slay a man unjustly/ thou shouldest love god & thy neighbour better than the gold and the silver/ and rather win nothing than to break his commandment. It written job. xv. Manete in dilectione mea si precepta measeruaveritis manebitis in dilectione mea. Devil you in my dilection/ if you have kept my commandments you shall devil in my delection. Also if thou knowest well that mean to steel the treasure of thy neighbour or to have his heritage injustly/ it is defended/ take it not upon pain of damnation and to loose paradise. unde i corint. vi. Neque fures neque avari regnum dei possidebunt. Also who so should put five hundred crowns in the hand of a woman for to have her company she should refuse them upon pain of damnation & to loose paradise. For to make short tale better it is to obey god & to lose all the goods of the world than to damn his soul. For if any love the goods more than god: & to leave to obey unto god for to have the goods he bindeth himself unto damnation. ¶ Example of a rich man the which loved to much the world & brye fly he fell in to hell and all his goods. It is written in the life of saint Ambrose that as he yode on a time unto Rome he came to lodge in the town of tuscie wherein was a rich man: & when he saw so moche of goods & of servants he axed the said man of his estate. The man answered I am happy and glorious in all manners. I abound in richesses. I have great company of servants/ all that ever I desired is well comen to me/ ne there came never unto me adversity. When saint Ambrose heard these words he was much abashed and said unto those that were of his company. Arise and i'll we for god is not in this place/ haste you children and make none abiding jest the vengeance comprehend us/ and that they ne wrap us in their sins/ and when they were a little thence the earth opened suddenly and swallowed the said rich man and all his goods and those things which unto him appertained sank into hell in such manner that there ne abode no thing apparent. ¶ Another example how the cursed rich man the which was clothed with purple and lived delycatyvely is buried in hell. Quere lxxxiiii A. ¶ Another example of a man the which gave himself unto the devil to th'end that he should enrich him/ and the devil gave to him treasures and baptized him in the name of all the devils lx ¶ Another example of a rich usurer the which loved his gods more than god of whom he demanded aid at his death lxxxvi f. ¶ Another example of an usurer the which loved to much his goods commanded his soul unto the devil at his death/ after that he might no more possede them lxxxvi g. F. ¶ thirdly we should love god with all our heart more than our faders & moders & above all our children/ cousins/ parent's and friends/ and the reason is good. For god is our prycipal father celestial the which hath made us & created unto his image and unto his similitude. In like wise as it is written Genesis nono. Ad ymaginem quip dei factus est homo. And of as much as the soul that he hath created is more dign than the body/ of as moche more we should love god & obey unto his commandment more sooner than unto our father carnal. Saint barnarde sayeth. Ecce domine quia me fecisti debeo me amori tuo totum. Thou lord by cause thou hast made me & created I aught to give all in thy love. And it is written eccle. xxxvii. de David. De omi cord suo laudavit deum et dilexit dominum qui fecit illum. David praised god withal his heart and loved his lord the which hath created him. We require god every day our father in saying the pater noster. Pater noster qui es in celis. Of good right we call him our father in as moche as he hath us made and created/ and for as much as he nouryssheth us with his goods that he maketh to grow. For he is a good father the nouryssheth/ and in as much as we hope to possede his heritage that is paradise as his proper children. For these things here and many other we should love god above our parents. We should love our faders carnalles naturally and by the commandment of god/ but we should love god above them. unde Augusti. Diligendus est genitor/ sed preponendus est creator. ¶ Example of saint Barbara the which loved god more than her father Diascorus the why would have her idolater/ she chose more sooner to loose the love of her said father & all her worldly goods & honours/ & that her body were beaten/ cut/ & put unto death than 〈…〉 as commandment 〈…〉 Accu●. 〈…〉. I● 〈…〉 man 〈…〉 sy●●●●● mortally and shall go unto damnation. Vnd●●g●ur in 〈…〉 distin● 〈◊〉. St●●●m eni●ū●●●s f●● capax precept de●●●●tur ad ●●●s 〈◊〉 no●●●am et obseruat●onē. I● that ●●ge that a ●●●de is capable of the commandment of god it is commaunde● him that he keep it. And if the said children were not so wise that they might ●nowe that they offend and that they died the said theft in obeying unto their father carnal they do not sin mortally but their said father shall bear the sin and punition. ¶ Example that a man should love god more than his children & other parents. Quere in the exemplary of the commandments lxx ●a. ¶ Another example in Abraham the which loved well his son Ysaac/ but he loved god above him in likewise as it appeared when god commanded him for to do sacrifice. Quere in the exemplary of the commandments li a ¶ 〈…〉. ¶ Another 〈…〉 and 〈…〉 good. And therefore they go unto damnation. E. ¶ Fourthly we should love go with 〈…〉 more than our own bodies and 〈…〉 him and unto his commaundmentes more sooner than unto our own 〈◊〉 The reason is good for that that 〈◊〉? 〈◊〉 is full of ●ou●●● infinite hath 〈◊〉 ●od us more than his own body. For 〈◊〉 〈◊〉 ●●dured that his body hath be better crucified and put 〈◊〉 doth for to redem● us from whole where all we defended should have descended by the sin of Adam or form father. If thou he wilt believe that 〈◊〉 it true by simple word or speech yet stud● the scriptures in the chapyttes the which followen It is written i pe●tri i cap. No●er corruptionibus au●o vel argento redēp●●●●s de vana vestra conversatione pater●● tradi●ionis sed pre●●o so sanguine ag●●●● macu●an christ. That is to say. You be redeemed from your vain conversation of the tradition paternal not of things corruptybles as gold & silver but by the precious blood of the lamb Ihesu cryst immaculate. Et legitur i petri iii Christus semel pro peccaris nostris morruus est ●●stus pro frustus ut nos offerret deo. That is to say, Ihesu christ is deed one time for our sins the Just for the unjust to then the that he offer us unto god. Et legitur ad Gallarhas iii Christus nos redemit. Ihesu christ hath redeemed us. Et Barnardus dicit. Ecce domine quia redemisti me d●beo me amori tuo totum et tantum debeo plusquam qu anto tu maior es me pro quo de disti teipsum. My lord for that/ that thou hast redeemed me I should give me all in to thy love/ and I should love the more than myself of as moche as thou art greater than I for whom thou haste given thyself. sith it is so that god hath loved us more than himself/ it is good reason that we love him better than ourself as it is said. Example in the apostles the which hath loved god more than their own bodies/ for some hath endured for to be slain/ as saint Barthylmewe/ some other to be heeded as saint Poule/ the other crucified as saint Peter/ and saint Andrew. And for all the pains that the tyrants might do unto them theyne left the love and the commandment of god. unde ad ro. viii Quis separabit nos a charitate christi tribulatio/ an angustia/ an persecutio/ an fame's/ an nuditas/ an periculum/ an gladius Saint Poule saith what is it that may separe us from the love & charity of god. Shall it be tribulation/ anguish/ persecution/ or hunger. etc. I am certain that death/ ne life/ ne devils/ ne sygnouryes ne may depart us from the love of god. And it is written i add corint. xuj. how saint Poule sayeth. Who so loveth not Ihesu christ be he cursed. Si quis non amat cristum anathema sit. Also he saith in an other epistle that god hath prepared unto them great reward the which loveth him. unde ii ad corin. two. cap. Quod oculus non vidit nec aures audivit nec in cor hominis ascendit que preparavit deus diligentibus se. This authority is declared toward the end of this treatise xlvii a. ¶ Example we read that the heart of a virgin was cut in her body for the great love that she had unto god. Quere in the exemplary at the number lxxu e. ¶ Another example that Susanne loved better to be slain & defamed than to break the commandment of god when the two harlots died say unto her Of two things choice which thou wilt either that thou consent that we have thy company at our pleasure/ or that we make the to be stoned and put to death. Quere. lxxxxvi. c. ¶ Another example written in the life of faders of a good young man the which was bound all naked in a fair bed and there was put unto him a fair woman impudyke all naked for to make him to do sin with her/ but for to resist unto the sin and to keep the love of god & to obey unto his commandment he boat and eat his own tongue and spette the blood in the visage of the said harlot the which fled of horror. ¶ Example that mary magdaleyne loved moche god/ wherefore god pardoned her all her sins. unde Luce vii Remittuntur ei peccata multa quoniam diliexit multum. ¶ Another example of a duchess the which loved over much her body and lived voluptuously & she died stink. The disciple reciteth in his promptuary that a certain duke had a wife the which lived so tenderly and so dylycatyvely that she dysdeyned to be bayned in common waters of rivers and fountains/ but her servants gathered the dew of the sky & prepared unto to her a bain. Her meets and drinks were so delycyously dressed and made that marvel it was. Her bed also smelled odoryferously and sweet/ and as she lived so/ by the judgement of god she was stricken with so great stench in her living days that none ne might abide the foul air of her All her gentlemen and servants left her except one chamberere or maiden only/ that served her the which ne might pass by her without having the air of some spices well smelling/ & also as in renynge admynystred unto her/ and in such stink she deyed. H. ¶ fifthly we should love god with all our heart/ and put our trust and hope in him more sooner & above all the kings/ duke's/ earls/ lords/ & other men of the world/ and the reason is evident/ for there ne is in all the world so great a lord that may defend us at the death from our enemies & keep us from damnation and give to us paradise/ there ne is none alonely but god the which is replenisshed with goodness infinite. And therefore the psalmist sayeth. Bonum est confidere in domino quam confidere in homine. Better thing it is to put confidence in god than too put confidence in man. Iterumpns. Bonum est sperare in domino quam sperare in principibus. Better it is to trust in god than to trust in princes. Example. Saint barbara the which put her love/ her affiance and her esperance in god/ and not unto the lords temporal she was comforted at her death of god/ and the angels barren her soul in to paradise/ and her father Dyascorus the which beheaded her was brent with fire celestial and the devils bore his soul in to hell/ his richesses ne his sygnouryes aided him not at need. So it is better to put confidence in god than in princes and men in whom is no health. unde David in psal. Nolite confidere in principibus nec in filiis hominum/ in quibus non est salus. And the prophet jeremy saith that the man is cursed the which putteth his trust in men and putteth his flesh/ his arm/ and his heart/ and departeth himself from god. unde jeremy xvii Maledictus est homo qui confidit in homine/ & ponit carnem brachium suum & a domino recedit cor eius. Helyodorus was punished of punition divine for that/ that he obeyed unto king Scelenius more sooner than unto god when he yode to take the treasures of the church of jerusalem. Quere lxxxii b. ¶ Another example how king Ezechyas sent to seek council of his sickness unto belsabub and he deyed mischievously/ and his messageres were brent with fire celestial. Quere ix g. For to know the deference when love is good or ill/ or when it is mortal sin or venial thou shalt find it in the ix. commandment. Quere xlii c. ¶ Example in Moses' the which loved god parfytely and obeyed unto his commandments more sooner and above the will of king Pharaon/ and therefore god loved him so moche that he spoke unto him face to face. In likewise as it is written in the three and thirty chapter of Exodi. A. ¶ How the commandment of god comprehendeth under it the three first commandments/ and the three virtues theologalles/ the which been faith/ hope/ and charity ii IT is written in the xxiiii chapter of the gospels of saint johan that our lord said unto his disciples. Si diligitis me mandata mea seruate. If you love me keep my commandments. If thou love god with all thine heart above all things thou shalt believe in him/ thou shall worship him and shalt give him honour. the which is due unto him/ not unto idols/ ne unto things created/ for it is unto the creator unto whom such honour is due. Thus thou shalt accomplish the first commandment of our lord the which is written Exodi viscesimo. Non assumes nomen dei tui in vanum. ¶ More over if thou love thy lord god above all things thou shalt sanctify/ honour/ and keep the feestes commanded. And in so doing thou shalt fulfil and totally accomplish the third commandment of god the which is written Exo. xx. Sabbata sanctifices. And therefore the dilection of god comprehendeth the three first commandments the which us ordaineth well toward the blessed trinity. The first us ordaineth anent the puissance of god the father the which is of the majesty incomprehensible. The second anent god the son the which is verity and wisdom sovereign. The third anent god the holy ghost the which is bounty and love infinite. If we been well ordained anent god the father/ the son/ and the holy ghost the which is one only god in trinity we shall love him above all things/ and we shall accomplish the three first commandments the which tendeth unto his dilection as it is said. ¶ Also the dilection of god comprehendeth the three divine virtues theologalles the which been faith/ hope/ and charity with their branches and dependaunces. They ben said divines for that/ that they do ordain divinely the heart of man anent god. Saint Austyn saith in eucheridon. Fide/ spe/ et caritate colitur optime deus. God is right well honoured by faith/ hope/ and charity. Faith keepeth sovereignly verity. Hope sovereign highness/ & charity sovereign love. And it is said charity of cheer/ unite/ and love in god. We see god but by faith/ and by faith we believe in him and love him/ & we keep his first commandment the which is. unum credo de. Also we serve god to have the good to come/ and therefore we put our trust in him/ and we abstain us to swear by him vainly/ and so we keep the second commandment. Ne iures va●a per ipsum. Also by charity/ faith/ and hope we love/ serve/ and honour god/ and we keep the third commandment. Sabbata sanctifices. ¶ Also we love god for three things. The first is for the great and infinite goodness the which we have herd say the which is in him and proceedeth of him/ and thereto we put faith. The second is for the great good that we hope to have of him after our death. The third is for the great goodness that he hath done to us in our creation and redemption/ & that he doth cotydyally to us of goods that he maketh to increase/ & therefore we put our charity within him. By these three things we have faith/ hope/ and charity with god and love him with all heart above all things. The faith is the fundament of all virtues/ for without faith it is impossible to please god. Vn̄ paulus ad hebreos xi Sine fide impossibile est placere deo. B. ¶ Also we ne may be saved by good operations without having faith unde ad galath. two. Non iustificatur homo ex operibus legis/ nisi per fidem Jesus xpi. Et ad gallat. iii justus ex fide vivit. The Just man liveth by faith. Also for to believe in god after the faith and by baptism man is saved/ and by default of faith & baptism man is dampened. Vn̄ Marci. xuj. Qui crediderit et baptizatus fuerit saluus erit/ qui vero non crediderit condempnabitur. How men aught to believe in god & in the articles of the faith it is written after in the first commandment/ of faith cometh obedience/ good desire/ and innocence/ religion/ mundycyte/ confyaunce/ and chastity. C. ¶ Also the sinners ne may be saved without having esperance or hope that god unto them pardoneth their sins after the article of the faith the which is. Remissionem peccatorum/ and therefore they should put their hope in god. Cain & judas been dampened by default of hope. Also we should hope that god shall deliver us from our enemies vysybles & invysybles in likewise he died our forefathers. Vnmpns In te speraverunt patres nostri speraverunt et liberasti eos. Iterumpns. Quoniam in me sperant liberabo eum: protegam eum quoniam cognovit nomen meum. He hath trusted in me I shall deliver him/ for he hath known my name. Example when job was tormented he said that if god would slay him yet would he put his trust in him. unde job xiii Example that david had good hope when in the name of god he slew the proud puissant man phylystyen. Quere lxxviii Also we should have hope that god shall give unto us beatitude and life eternal. unde p̄s. Beat omnes qui sperant in te domine. esperance is a fair virtue of the Which cometh patience/ moderaunce/ contrition/ confession/ joy espyrytuall/ and contemplation. D. ¶ Also without having charity we ne may be saved/ in likewise as saint poule saith i ad Corinthios xiii Silinguis hominum loquar & angelorum: caritatem autem non habuero factus sum sicut es sonans aut cimbalum timiens. This matter of charity is written here after four ca Of charity proceedeth love/ pity/ grace/ peas benygnyte/ and debonayrte. Example of charity. Quere lxxu A. E. ¶ Here followeth the commandment to love thy neighbour ii IT is written in the gospel of saint johan that our lord said unto his disciples. I give unto you a commandment of new/ that is that you love other in likewise as I have loved you/ all men shall know in that thing that you be my disciples/ if you have dilection togyders. unde Ioh. xiii Mandatum nowm do vobis ut diligatis invicem sicut dilexi vos/ in hoc cognoscent omnes quia discipuli mei estis si dilectionem habueritis ad invicem. ¶ Also the gospel saith that to love his neighbour as himself is more greater things than sacrifices. unde Marci xii Diligere proximum tanquam seipsum maius est omnibus olocaustimatibus et seruictis. For to have paradise and to escape the pains of hell it is requisite that thou obey unto god/ the which commandeth the thou love thy neighbour. ¶ When a king temporal maketh to proclaim any thing within his realm his subgectes thereto obeyeth of dread to have damage. And god the which is king of kings made to preach throughout all the world that we should love each other upon pain of damnation and to lose paradise. It is written johannis xu Hec man do vobis ut diligatis invicem. Et legitur Mathei xix Si vis ad vitam ingredi serva mandata. If thou wilt enter in to the life eternal keep the commandments If thou dread the furor of a king temporal the which is transitory/ by a more greater reason thou oughtest to dread the furor of god the which may send the in to damnation eternal. F. ¶ Many things aught to move us to love our neighbour. The first the which is most pryncypal and final is for to obey unto god/ the which commandeth it us. When a good father gooth out of the town he commandeth unto his children & unto his servants that they love each other. In likewise died our lord Jesus' before that he was crucified/ and when he shall come to the judgement the matter shall be dyscuted of those the which have done ill unto their neighbours/ and shall be sent in to the fire of hell if they be found impenytents. Underwit Athanasius. Q●●mala egerunt ibunt in ignem eternum. The second thing that should move us to love our neighbour is the fraternity natural tha● aught to be between us in as much as we been descended of one father and or one mother/ that is of Adam and Eve & that naturally the generation proceedeth the one of the other/ so nature moveth us to love each other. The third thing is the fraternity espyrytuall the which is between us in as much as we been broders & sisters crystyens baptyzed of one baptism in one god only. The four is in as much as we been semblables the one unto the other/ made and created unto the image of god. unde. genesis ix Ad ymaginem quip dei factus est homo. Also the dumb beestes loveth their semblables. unde eccl. asti xiii Omne animal diligit simile sibi. Also the birds of one self semblance slayeth/ eateth/ and keepeth company togyders/ as pigeons'/ sparrows crane's. etc. Vide eccle. xxvii Volitalia ad sibi similia conveniunt. sith that these beasts irreasonables loveth each other by mote strong reason we should love each other the which been reasonables. Three things pleased unto the sage Solomon the which ben approved before god and man/ that is concordance between brethren & friends/ love between neighbours/ and comentement in mar●age/ that is to understand the man and the woman. unde eccle. twenty-five. In tribus beneplacitum est spiritui meoque sunt probata coram deo et hominibus concordia fratrum/ amor proximorum/ viret mulier sibi consentientes. The u thing the which should move us for to love our neighbour is that we intend to go together in to paradise/ & thither to come there to enjoy us. unde scriptura. Proximum diligimus ut cum ipso curramus et cunipo ad gloriam ꝑueniamus. Et ambrosius dicit. Sicut sine via nullus perverut quo tendit ita sine caritate que dicitur via non possimus recte ire. In likewise without love & charity we ne may go right in to paradise. Also the angels loveth us & keepeth for to obey unto the commandments of god/ & to th'end that we may come in to paradise with them/ & that we may enjoy us togyders. And therefore we should love each other & that love should not be in sin in likewise as it is written i ad corin xiii Dilectio proximi malum non operatur. The dilection of thy neighbour ne doth none harm. G. ¶ To love his neighbour as himself comprehendeth the seven works of mercy/ the vii last commandments/ & the four virtues cardinals ii IT is written in the xxii chapter of the gospel of saint matthew and in the xiii chapter of the epistles of saint Poule unto the Romans. Diliges proximum tuum sicut teipsum. H. ¶ Thou shalt love thy neighbour as thyself. To love his neighbour as himself is understand and expounded in two manners. The first is. All the good that thou wouldest the men should do to the as well unto the body as unto the soul if thou hadst necestyte) thou should do it to thy neighbour if he had necessity unde Mathei vi Omnia quecunque vultis ut faciant vobis homines & vos facite illis hec est enim lex et prophet. That is to understand. If that thou hadst hunger and thirst thou wouldest well that men should give unto the to drink and meet to eat. Or if thou were seek or sore thou wouldest well be visited. And if thou hadst not herborowe nor lodging as the poor pilgrims thou wouldest well that men should harborowe and lodge the. Or if the thou were a prisoner thou wouldest be redeemed. And if thou were naked thou wouldest be clothed. Or also if thou were deed thou would be buried. Do in likewise to thy neighbour if he have necessity as thou wouldest he died unto them accomplishing the works of mercy the which been corporelles/ & weal shall come unto the. ¶ Example of a man the which was drowned in the accomplishing the works of mercy and his soul went unto heaven before that his body was cold lu B. ¶ Another example how freres gave a cluster of grapes and sent it unto the most of debilyte & weakness lxxu A. ¶ Other example that a man should do of good whiles that he liveth without abiding unto his heriteres lxxii c. d. e. f. Also if thou hadst necessity of council espyrytually or of comfort/ or to be chastised & taught/ or that men should pardon the thy defaults/ or that men pray for the or support the in thy perfections. In the things before said thou wouldest have aid & succours in thy necessity. Do thou in likewise to thy neighbour in his necessity & thou shalt love him as thyself/ and thou shalt accomplish the works of mercy as he died the which drew again his brother the which fallen into fornication. quere lxxu f. Also thou shalt accomplish the fourth commandment the which is written. exodi xx. Honora patrem tuum & matrem tuam. I ¶ The second exposition to love thy neighbour as thyself is such. All the ill that thou wouldest that men ne should do unto thee (as well unto body as unto soul) thou ne shouldest do it unto thy neighbour unde thobie four Quod alio tibi odis fieri vide ne tu aliquando alteri facias. Et Y so do. dicit. Quod non vis pati non facias qd non vis tibi fieri alteri nunquam inferas. That is to understand. Thou wouldest not that men bet thee: or slew thee/ ne do thou it to thy neighbour/ and thou shalt accomplish the u commandment of god/ the which is written Deutero. u Nonoccides. ¶ Example that haynours that is hateful men slew a man within the church were divynely punished lxxix b. ¶ Another example of a man the which bet his wife and she myscouraged herself and died moche evil lx I Also thou wouldest not that men should steel thy goods/ or ravysshe or take it away by pillage or otherwise. If thou love thy neighbour ne take thou not his goods injustly/ and thou shalt accomplish the vi commandment the which is written Exodi. xx. Non furtum facies. Also thou ne wouldest that men should commit lechery in thy wife/ or with thy daughter If thou love thy neighbour as thyself ne commit thou it in his wife/ and thou shalt accomplished the vii commandment/ the which is written Exodi. xx. Non mechaberis. Also thou wouldest not that men should make the to lose thy goods or herytages/ or thy good renomee for false witness & report/ ne do thou it to thy neighbour & thou shalt accomplish the viii commandment the which is written Deutero. u Non loquaris contra proximum tuum falsum testimonium. ¶ Example how three persons the which forswore them for to impose a false crime unto a patriarch were punished. lxxxxvi. A. Also thou wouldest not that men should think ill upon that for to have thy goods injustly/ or for to deceive thy wife/ ne do thou it unto thy neighbour and love him as thyself/ and thou shalt accomplish the two last commandments. unde deutero. u Non concupisces uxorem proximi tui. etc. Also if thou love thy neighbour thou ne shalt do him none ill. Quia dilectio proximi malum non operatur. Vt dicitur ad romanos xiii Two things been requisite for to keep the dilection of thy neighbour as saith Ysodore in his book of difference. ScꝪ ut beneficii impensione foveatur et nulla malicia ledetur. That is to say that a man do good unto his neighbour if he have necessity/ and also that he hurt him not by any malice Do the things beforesaid and thou shalt accomplish the vii last commandments of god/ and the works of mercy the which thou shalt find after in the number xxiiii a. b. c. K. ¶ Also for to love thy neighbour as thy self it behoveth that thou have prudence/ attemperance/ justice/ and force/ they been four virtues the which been said cardinals for that/ that they teach the man to govern him in himself/ and after his neighbour as the pope governeth holy church by the council of his cardinals/ & a man ne may love his neighbour without these four virtues. For prudence keepeth a man that he be not deceived of his enemies by none engine/ and him counceyleth and ordaineth that all that/ that he doth and saith be in the right line of reason after the ordinance of god the which all seethe/ judgeth/ and knoweth. Also prudence counceyleth to weep the sins committed and past/ and that a man despise the prosperytees worldly the which been transytoryous/ and that a man should covet to have the joys eternalles. Also prudence maketh to ordain the things presents for to live after god/ & maketh to provide for the things to come/ & also to record of the things past. Understand the word of a wise poet the which sayeth. Prospice ventura/ sic est prudens tua cura Cum quid vis agere/ debes primo bn̄ videre An tibi conveniat/ liceat simul utile fiat. Oma prudenter/ fac finem cerne frequenter Primo metire/ que finis possit ante venire A prudent man aught to be wile or ware to look about on all parts that he ne be deceived of his adversaries the which been over all the world. Quia totus mundus in maligno possitus est. It behoveth to look about that a man be not deceived by amity carnal and socyall. Quia iam pater patrem iam filius fellit matrem: iam socius socium: iam amicus decipit amicum. Saint paul sayeth take heed how you walk wisely. That is how you live not as dumb fowls but as sages & redeem the time lost unprofitably spent & wasted for the days been ill/ & therefore be you not imprudente but take you heed what is the will of god. unde Paulus ad Ephe. u Videte quomodo caute ambuletis non quasi insipientes sed ut sapientes redimentis tempus quoniam dies mali sunt prorterea nolite fieri imprudentes sed intellgentes que sit voluntas dei. Attempraunce keepeth a man that he ne be corrupt by any cursed love/ or for fere/ or joy/ or sweetness. For the man attemprate taketh moderation to love that/ that he aught to love/ how he should love/ & as much as he aught to love. After he dreadeth that that he should dread/ how he should dread/ and as moche as he aught to dread. Moreover he taketh no joy ne delight but in the thing that he aught to have/ as he should have/ and as moche as he aught to have it. And also he ne taketh dolour but that/ that he aught to take/ as he aught to take/ and as moche as he aught to take. The man attemprate ne coveteth ne yet will do thing whereof he may repent him in any manner ne passeth the law without measure/ and also he putteth himself under the yoke of reason and doubteth all the coveytyses of the world the which ben divided in iii things the which are/ the covetises of the desires of the body/ the covetise of avarice/ and of the sin of pride. In these iii things there behoveth to put attemperance that a man be not deceived. Of the which speaketh saint john in the second chapter of his first canonyque and sayeth. Omne quod est in mundo aut est concupiscentia oculorum aut superbia vite. Force maketh the heart of the man to be lift up on high above the perils of the world & expelleth debility of courage and maketh him strong to resist again the temptations and adversities of the world/ of the body/ and of the devils. unde Augusti. Quod fortitudo est amor facile tollerans propter quod id amatur. Also the virtue of force maketh to dispraise the felycitees and prosperytees worldly/ & not to dread any adversities. Facit prospera mundi despicere et nulla eius adversa formidare. justice putteth the man in order & right estate toward his neighbour/ for it yieldeth unto every man that the which is his. after the right line of reason. It willeth profit unto all & noyeth unto no man. justice is said of just. justicia dicitur a justo. For the Just man ne will do but reason. Every virtue the which is well done in operation is said justice. Also all right and reason is said justice/ but all justice is not right. For the cursed officers perverteth justice/ sometime by gifts/ sometime by dread of lords or by evil people/ or by love or by hate. Prudence giveth council unto justice for it aideth it/ & attempraunce amodereth it. Saint Austin saith that virtue is an equality of life sounding unto reason. Virtus est quedam equalitas vite undique consonans rationi. Et Johannes crisostomus dicit qd virtus animiest recte de deo sentire & recte inter homines agere. Et hieromimus dicit. qd sola apud deumli bertas est non servire peccatis et summa apud deum nobilitas est clarere virtutibus. ¶ For to love god and his neighbour and for to live holily in likewise as men should it behoveth to take the manners and conditions of men parfaytes the which here followeth. ¶ Here after followeth the seven virtues. ¶ Who so will know the good in living The vii virtues with their branches also. As you shall see here after following. In them been retained with many other more ¶ Fides. Who that believeth is obedient Chaste/ pure/ clean/ and confyaunt. In desire good and innocent Farm in god/ not variant ¶ Spes. The man esperaunt/ is patient Having joy in contemplation. His sins also/ he doth repent By contrition/ and confession ¶ Caritas. The chartable hath pity Grace/ peas/ benignity Debonayrte/ humility Pardon/ clemence/ liberality ¶ Prudentia. ¶ The prudent loveth god and dreadeth Meaning always well and truly. By good council when him needeth And dysposeth all thing goodly ¶ Temperantia. The man attemprate putteth discretion In meet/ and drink/ and clothing All things done by moderation Ne yet in speech is he exceeding ¶ justicia. The Just man hath equity correction/ with severyte Law/ judgement/ and verity Not swerving from fidelity ¶ Fortitudo. The man strong is farm and suffraunt. constant/ patient in bounty great in courage/ perseverant Prompt and diligent in sayntyte ¶ The author. ¶ Who so these virtues shall learn & cone And them accomplish in word & deed Unto perfection they shall come And have heaven for their meed. ¶ It written in ix ethicorum. Virtuosorum beatissima est vita. Et in scdo ethicorum dicitur quod virtus certior est et melior omni arte. Item in eodem capitulo dicitur qd omnis virtus consistit in medio. In oimbus medium est laudabile. A. ¶ It is commanded that we love each other in likewise as god hath loved us iii IT is written in the u chapiter of the gospels of saint johan that god said to his disciples. Hoc est preceptum meum ut diligatis invicem licut dilexi vos. That is to say. My commandment is that you love each other in likewise as I have loved you For to con expound this dilection a man aught to know that god hath loved us in many manners/ whereof we shall tell five. B. ¶ first god hath loved us rightfully before that we loved him/ and not for his profit ne for to have our goods/ but of his benignity for to succour us and to save us. In likewise should we love our neighbours before that they do us good/ and not for to have their goods/ but for to succour them in following god. unde i johannis four In hoc apparuit caritas dei non quasi nos dilexerimus eum sed quoniam ipse prior disexi nos/ et misit filium suum propiciatorem pro peccatis nostris. C. ¶ Secondly god hath loved us dyscretely. For he hath loved the persons and the salvation of souls and hath hated and persecuted the sins/ and reproved those the which died commit them. In likewise should we do. For if our neighbour be entached or spotted with any vice we should hate his sin & reprehend him dyscretely. unde paulus ad galath. vi. Si preoccupatus fuerit homo in aliquo delicto vos qui spirituales estis instruite in spunlenitatis considerans teipsum ne et tu temteris. ¶ Example that soft correction prouffyteth more unto evil persons than sharp Quere in the exemplary lxxiiii a. ¶ Another example how saint johan softly drew a thief from sin. Quere lxxii e. Also dilection aught to be without simulation For who so loveth well chastyseth without faintise. unde paulus ad ro. twelve. Dilectione sine simulatione odientes malum adherentes bono. Thou shouldest love thy neighbours in god/ and after the virtue of equity/ and not in ill and sin. These the which god loveth he chastyseth discreetly. unde apo. three Ego quos amo arguo & castigo dicit dominus. Et pau. two. ad thymo. iiii. Argue obsecra increpa omni pacientia et doctrina. ¶ A question. Who so should demand if the love of thieves and pyllars (were good) the which loveth and sustaineth each other/ or of lechoures the which loveth their foolish lovers as themself. The answer. Such love is nothing worth/ for they love not god/ ne their neighbour/ ne themselves. They love not god in breaking his commandments/ ne they love not their neighbour ne themself/ for they damn themself. unde psalmist. Qui diligit iniquitatem odit animam suam. He the which loveth iniquity hateth his soul. Et beatus jacobus dicit. Peccatum cum consummatum fuerit generat mortem. incontinent that sin is consummed & done it engendereth the death. That is to understand that it mortyfyeth spyrytually the goodness of the soul/ by the death of guilt. D. ¶ thirdly god us hath loved fructuously/ not only in voice but of word/ & of operations. In likewise we should our neighbour in doing the operation. For if a poor man the which hath hunger & thirst all to frozen demand the alms. It shall not suffice to say unto him. A poor man thou hast hunger and art frozen god help the. Saint james sayeth in the ii chapter of his epistle that faith without operation is deed and nothing worth. And saint johan sayeth illud i joh. iii Filioli: non diligamus verbo neque lingua sed opere et veritate. little children/ sons and daughters/ love not only by tongue/ and by word/ but by operation and verity. The tree the which ne hath but leaves & beareth no good fruit is not good but for to bren. In likewise the person the which ne hath but words without operations is nothing worth Our saviour Jesus' first died and after showed it again by word. Capit ihesus facere et docere. And in likewise should we do/ for it is written jacobi i Estote factores verbi & non auditores tm fallentes vosmetipos. Be you the doers of the will of god & not alonely the herers deceiving yourself. The man that is justified by the operation of the faith & not alonely by faith. Some ben friends of the mouth/ some of the table/ some of the purse/ & some of operation. The friends of the mouth promises enough/ but they do nothing in operation. A fructibus corum cognoscetis eos. The friends of the table loveth each other whiles that barrel of drink & the feest lasteth/ & sayeth well one of the other/ but when there is no more meet nor drink the love defayleth & sayen/ it is a mischievous man that hath all eten & wasted Vn̄. eccle. vi Est amicus socius mense & non permanebit in die necessitatis. He is friend and fellow of the table & he abideth not in the day of need. Et eccle. xxxvii. Est amicus solo nomine. He is a friend alonely by name Also the sage speaketh of the said friends. Ecclesi. vi. Est enim amicus scdm tempus suum & non in die tribulationis/ et est amicus qui convertit ad inimicitian/ et est amicus qui odium et rixan et convitia denudabit. The friends of the purse been cousins as to give or to lend/ but hate and the devil it is to yield again. The friends of operation faileth not at need and been sorry of the evil of their friend and glad of his welfare. In need a man shall see what a friend is. Underwit eccle. vi. Amicus si permanserit/ fixus/ erit tibi quasi coequalis/ et in domesticis tuis fiducialiter aget/ sequitur amicus fidelis fortis protectio/ qui autem invenit thesaurum/ amico fideli nulla est comparatio. A faithful friend is a great and a strong defence/ he the which findeth him findeth a treasure there is no comparison unto a faithful friend. Also the true friend aught to help and remember his friend at his need as he should do unto himself. unde ligitur nono ethicorun. Amicus se debet habere ad amicum sicut ad semetipsum. God hath us loved of word and of operation togyders. And in likewise should we love our neighbours. E. ¶ Fourthly god hath us loved parfytely more than his own body as before it is said. Quere. G. Also ꝓarfyte men putteth their bodies in danger of death for to save their neighbours/ as died a man named Sanctulus. Quere lxxu c. Another example of two men that had so great charity and amity together that the one would have deyed for to save the other. Quere lxxv. b. F. ¶ fifthly god hath loved the salvation of all his enemies the which wronged him/ and bet him without that/ that he defended himself nor that he answered Injury against Injury he died not/ but yielded the good against the ill/ & he prayed for his enemies unde luce. xxii Pater dimit illis non enim sciunt quid faciunt. Also perfit people should love their enemies in following god/ and they shall have great reward in paradise. Vn. math. u &. lu. vi. Diligite inimicos vestros benefacite hus qui oderunt vos et orate ꝓ persequentibus et calumniantibus vos ut sitis filii patris vestri qr benignus est super ingratos & malos. That is to say. love your enemies/ do good to them that hateth you/ & pray for your persecutors and dyspysers to th'end that you be the sons innytatoures of god your father. G. ¶ Question. How may I love those the which hath bet me or made me to loose my goods or my good renown. The answer. Thou shouldest love the evil will of thy neighbour: but for the love of god thou shouldest love the persons and their salvation/ and also if by justice thou makest them to yield to the thy goods and to punish the sin of thy neighbour thou of tendest not. For justice is founded after god and unto god/ and justice appertaineth to do punition & not unto ye. Wherefore thou ne shouldest venge the that god ne wroth him against the. The great lords the which will not understand for to do right and justice departeth it with the sword/ and is suffered of god unto those the which hath good right. Vn. catho Pugna ꝓ patria. The perfect people beareth all adversities patiently & doth good against ill for the love of god. Example in saint Steven that prayed for his enemies that god should pardon them the sin that they died to stone him. And to th'end that his prayer were the sooner exalted he set him on his knees Vn̄ acti. seven. Positis aunt genibus clamavit voce magna dicens/ dne ne statuas illis hoc petm̄. ¶ Example that david wept the death of his enemy Saul the which persecuted him Also he wept at the death of his friend jonathas in like wise as it is written in the first chapter of the second book of kings Also we read in the xviii chapter of the book of kings that jonathas the son of Saul loved david as his own soul/ & on a time he dyspoyled him of his gown & gave it unto david Also david loved him as himself. Also david wept at the death of his neighbour Abner. Vt habetur ii regum. iii Also he wept at the death of his son Absalon that died him war. Vt habetur ii regum xviii & xix Also david would do none evil to his enemy Saul when he might have done it/ in like wise as is written in the xxvi. chapter of the first book of kings. This is an example here that we should love our enemies for the love of god. By these things aforesaid it appeareth how we should love our nyghboure. H. ¶ Question. Who is my neighbour. BY this that god commandeth to love his neighbour a man may demand. What is it that is my neighbour. The answer. That is every man & woman/ for we should love the salvation of souls & the weal and utility of all persons/ & not the ill. Saint Austyn saith. Extend caritatem per totum orbem quia membra christi per orbem jacent. Extend charity over all the world/ that is dilection/ for the membres of Ihesu christ lieth by the world. God will that those of scotland/ of of france/ & of spain be also well saved as them of england if they deserve it: for all been membres of god tending to salvation. He loveth the little as the great/ he then hath created and is their governor & purveyor. Vn. sapien. vi. Pusillun & magnum fecit dominus equaliter cura est illi de omnibus. And therefore it behoveth to understand that all been our neighbours/ but for as much as we ne may do alms over all the world it sufficeth to do it unto those the which ben among us after our power This matter is given unto us by word. Luce ten Homo quidem descendebat ab iherusalem in iherico qui incidit in latrones. And the evangelist sayeth that one of the masters of the law demanded of Ihesu christ who was his neighbour/ and he answered unto him. A man descended from Iherusalem unto Iheryco the which fell in to the hands of thieves the which dyspoyled him and bet him so moche that he was replenished with wounds & left him as half deed/ & it befallen that a priest passed by and took none heed. In likewise a deacon passed that took no heed. After a Samarytane the which passed the country found him and had pity & anointed his wounds with wine and oil & died bind him and after that put him on his mare & bore him in to a stable and gave two pens unto the master of the stable and prayed him that he would heel him/ and at his return he should satisfy him at his will After these words Jesus' demanded of the master/ which of them seemeth unto the that hath be most near unto the seek man of the three the which passed by him. He answered the Samarytan stranger. And god said unto him thou hast said truly/ go and do thou in likewise. Saint Austyn saith. Omnem hominem oportet intellegi esse proximum quia nemo est cum quo operandum sit male. A man should understand as it is said that every man is our neighbour. For to moralyse upon this evangelist a man should understand that when a person is baptized he is replenished with all virtues and with goods espyrytuelles as if he descended from Iherusalem that is paradise in to Iheryco that is in to the field of battle in this world the which is full of thieves those been sins the which dyspoyleth him of his good virtues & striketh him with many mortal wounds that which leadeth him unto the death of hell/ that is pride: avarice/ sloth/ envy/ gluttony/ ire/ and lechery the which striketh the souls when they consent unto them/ and by the priest and deaken the which passed & took none heed been understand those the which have no pity ne compassion of the perdition of souls/ and by the Samarytan myserycordyous been understand these the which remedyeth unto the health & salvation of sinners as after that Adam had sinned and was fallen among the thieves god had mercy the which hath so much done that he hath be heeled by the merit of his passion and by the holy sacraments. And our lord as the Samarytan made to put wine and oil in his wounds. Vinum qui letificat cor hominis. That is by confession the which clarifyeth the conscience of sinners/ and the oil that is the last unction the which heeleth the sekenesses corporelles and espyrytuelles in likewise as saith saint James. And when the Samarytan put the seek man on the mare is Ihesu christ the which bore our sins on his body at his passion/ and said unto the master of the stable that he should heel the said seek body. That is to understand Jesus' gave unto saint Peter the keys of the realm of heaven and unto prelate's and pastures unto whom he said When I shall come again in judgement I shall pay you your salayres after as you have laboured. After the sense moral Jesus' hath be our neighbour/ for he hath healed our ghostly sekenesses as the samarytan died the corporelles. And those the heleth the sinners of their sin or socoureth those that have need been said neighbours. A. ¶ Of the virtue of charity the which extendeth in all the commandments of god four THe master of the sentences sayeth in his third book that charity is in such wise dyffynyed. Caritas est dilectio qua diligitur deus ꝓpter se/ et ꝓximus ꝓpter deum. charity is dilection by the which god is loved for the goodness infinite the which is in him/ and the neighbour is loved for the love of god. All the commandments of god tendeth for to love god & his neighbour as it is said. And charity is none other thing but to love god and his neighbour. So charity is commanded by all the ten commandments and in every of them. If thou wilt have of examples of charity the shalt find in th'exemplary. Quere lxxu a. b charity is so noble a virtue that it is cause & mother of all good virtues/ without it for nothing seek we other virtues. Vn. aug. Caritas est causa & matter oim virtutum q se disit frustra habentur cetera si aunt ad sit habentur oina. charity is cause of virtues/ for when we fast/ or when we do alms/ or when we do any good operation god is the cause & the same good deed is done for the charity and love of him. in obeying unto his commandments/ to th'end to be unied and conjunct with him that is that he devil with us & we with him. unde i ioh. iiij Deus caritas est: & qui manet in caritate in deo manet: et deus in eo. Et ioh. xv. Qui manet in me et ego in eo/ hic fert fructum multum. qr sine me nichil potestas facere. Also when we love our neighbour and that we do him good in his need god is the cause for it is for his sake/ & therefore charity is cause of virtues. The which charity is contemned in all the commandments of god. Also charity is mother of virtues/ for in likewise as children proceedeth of the mother & have their nourysshement & and teaching/ even in likewise the virtues proceedeth of charity & been done for the love of god/ wherefore it is said the mother of virtues/ & in the thing where charity lacketh no ghostly good is found/ & where it is all goodness there rests. Aug. Vbi est caricas quid est quoth possit obesse/ ubi aunt non est quoth est quoth possit prodesset. Without charity we ne may walk after god. Vn̄ amb. Si cut sine via nullus pervenit quo tendit/ ita sine caritate q dicitur via non possimus recte ire. Also charity is the fountain of virtues. Vnfulgentiꝰ ep̄s dicit qd caritas est fons omni ututunet origo bonorum munimen egregium via q ducit ad celum in caritate qui ambulant nec errare poterit nec timere/ ipa dirigit/ ipa ꝓtegit/ ipsa ꝑducit ad regnum eternum. charity is the fountain of all virtues for by it they been aroused/ grow/ fructyfy/ & increase. It is the nativity of all goodness & the garnysshing of noblesse. For by it man is rich & full of ghostly goods/ & life up in noblesse fast by god/ it is the way that leadeth unto heaven & without it we ne may go thither He that walketh by charity can not go out of the way ne dread. charity adresseth/ defendeth & leadeth the right way. Also charity is the rote of all virtues. In likewise as saith saint Austyn the words of the apostle i add thy uj Sicut radix omni malorum est cupiditas/ ita radix omni bonorum est caritas. The rote of the tree be it good or ill extend the humour/ her bounty/ or malice by the branches and boughs/ and also maketh them to grow and to multiply after his nature. And in likewise as covetise the which is rote of all evil extendeth her malice in all sins/ in likewise charity the which is the rote of all goodness and virtues extendeth her bounty and valour by all virtues and maketh them to grow/ to multiply/ and to bear fair flowers/ and good fruits. For the beginning/ the cause/ & the rote wherefore a person doth good deeds as the works of mercy. It is by charity for the love of god. And if any support the imperfection and the poverty of his neighbour/ that is for the love of god by charity. un ad gall. vi. Alter alterius onera portate et sic ad implebitis legem christi. And if he council & comfort his neighbour that is by charity. Vn̄. i ad tessallo u Consolamini in invicem et edificate alterutrum. And if he do justice in yielding every man his own/ and if he keep verity without dying/ & if he be humble without pride/ chaste without lechery/ all is done for the love of god in obeying unto him. Vn̄ gregorius. Amor dei nunquam estociosus/ operatur enim magna si est/ si autem operari renuit amor non est. Every good deed aught to be done in god/ & for the love of him/ for no virtue beareth good fruit before god if it be not done upon the rote of charity. Vnge grego. Non habet ramus aliquid viriditatis nisi maneat in radice caritatis. Et Iheronimus dicit qd alia inter fructus spiritus debuit habere primatum nisi caritas sine qua cetere virtutes non reputabuntur esse virtutes ex qua nascuntur omnia bona. B. ¶ charity is a tree that beareth none ill fruit/ but beareth all fair flowers and all fair fruits so that it is much worthy to be praised/ loved/ & haunted. That is to say He the which hath charity declineth from all evil & doth all good operations. juxta illud psalmus. Declina a malo & fac bonum. We find no peers in an apple tree ne crabs or medelers in a plum tree. for it is a good tree that beareth good fruit. unde mathei vi Non potest arbour bona malos fructus facere. Also there is no theft/ lechery. etc. found in a good person Also he the which hath charity is not envious of the wealth of his neighbour. For saint Poule saith i ad corin. xiii. Caritas non emulatur. Also he the which hath the heart enroted in charity beareth good fruit Vn̄ Luke vi Neque enim de spinis colligunt ficus/ neque de rubo vindemiant vuam. In a thorn men find no figs/ for it is a bitter tree/ in likewise as is envy. The fruit of a tree of envy is bitter and evil. For the envious ne doth but evil unto his neighbours. And the fruit of the tree of charity is sweet and good/ for he the which hath charity ne doth but good/ also he the which hath charity ne speaketh none ill words/ and the envious is to the contrary. unde mathei xii et luce. vi Bonus homo de bono thesauro cordis profert bona & malus homo de malo thesauro profert mala. Also in likewise as men know a tree by the fruit that it beareth/ in likewise doth a man a person by his operations. unde luce. vi una queque arbour de fructo suo cognoscitur. Et mathei duodecimo. Ex fructu enim arbour cognoscitur. Et mathei septimo. A fructibus eorum cognoscetis eos. A man can not say that a person is chaste when he is found in doing lechery. unde mathei duodecimo. Progenies viperarum quomodo potestis bona loqui cum sitis mali. Also that man or woman the which hath charity enjoyeth and delighteth him in all goodness/ in all wealth/ in all beauty/ and in all good operations and in verity. un i corinthios decimotercio. Caritas concaudet veritati. Also he enjoyeth him for to to see the goodness of his neighbour as humility/ patience/ chastity/ devotion/ sanctyte. etc. Also he is sorry and displeasant of the harm and affliction of his neighbours after the saying of the apostle ad ro. twelve. Gaudere cum gaudentibus & flere cum flentibus. Also he the which hath charity hath no joy in himself that he have any sin: or if he go out of the way unde i corin. xiii. Caritas non gaudet super iniquitatem. And the envious is unto the contrary. Also he the which hath charity thinketh non ill/ for he hath good conscience. unde i corin. xiii. Caritas non cogitat malum. He loveth his neighbour as himself/ and he ne willeth evil unto him no more than unto himself. And therefore he ne doth detraction ne mockery/ and the envious doth the contrary. Also charity ne may do none ill/ for in it is nothing contrary. unde i corin. xiii. Caritas non agit perperam/ idest aliquid perversum. For it is all good as it is said. Non cogitat malum. Non est ambiciosa. He the which hath charity is not envious to have the good of another/ but yieldeth unto every man that the which is his. Also it hath no dread servile ne worldly/ for he ne dreadeth that ill come unto him for to sustain & to keep verity and bounty. He is not as the avaricious that dreadeth to lose his goods & to offend the world. unde august. Perfecta caritas nec cupiditatem seculi nec timorem Per istas duas ianuas intrat et regnat inimicus. Et legitur i ioh. iiii. Timor non est in caritate sed perfecta caritas foras mittit timorem: quia aunt timet non est perfectus in caritate. Also he the which hath charity beareth patiently for the love of god adversity/ sickness/ and poverty. unde i ad corin. xiii. Caritas non irritatur oina suffert/ oina substinet paciens benigna est. etc. charity is benign unto all in general/ for it yield the good against the evil. Secundum illud luce. vi Diligite inimicos vestros benefacite his qui oderunt vos/ benedicite maledicentibus vobis et orate pro calumniantibus vos. love your enemies/ do good unto those the which hateth you/ bliss them the which do curse you/ pray for those the which dyspyseth you. Et legitur ad ro. twelve. Benedicite persequentibus vos/ bnndicite & nolite maledicere. Bliss you those that persecuteth you/ bliss you and curse you in no wise. Also he the which hath charity is not proud for any good that god unto him hath given. Quia caritas non inflatur. The charitatyfe is humble/ sweet & replenished with all good virtues the which ben kept by charity. And therefore saint Poule sayeth illud i ad corin. xuj. Vigilate state in fide viriliter agite & confortamini et omnia opera vestra in caritate fiant. Wake you and hold you in the faith/ labour you strongly and comfort you/ & all your operations been done in charity. Et legitur ad ephe. three Caritate radicati & fundati ut possitis comprehendere cum omnibus sanctis que sit latitudo longitudo sublimitas et profundum. Be you enroted & founded in charity to th'end that you may comprehend with all the saints what is the longenes or length/ or the largeness and breed/ or the height and the deepness of charity. The largeness of the tree of charity is to love not only god and our friends but also our enemies. unde p̄s. Tatum mandatum tuum custodire nimis. The length of charity is perseverance in good operations un the last end. The highness of charity is esperance to have remuneration in paradise of good deeds. The perfundyte & deepness is to believe that the goods that we have cometh of god occult the which we ne may see. C. ¶ Without charity no good espyrituel ne may profit unto persons. For saint Poule sayeth i ad corinthi. xiii. Si linguis hominum loquar et angelorum caritatem aunt non habuero factus sum velut es sonans aut cymbalum timiens. That is for to understand in english after the exposytour, if that I should speak as wisely as all the men in the world and the angels of heaven/ and that by my tongue I might convert all the nations of the infidels if charity lack in me I may not be saved. My tongue is as he the which striketh upon an here or on a clock/ or as he that beteth the water/ this prouffyteth nothing as unto the salvation. The words that saint Poule speaketh of himself been understand of every person. Sequitur. Et si habuero prophetiam. And if it were so that I had the gift of prophecy as Balaam the which said. Orietur stella ex Jacob. Et si noverim misteria omnia. And I knew all the mysteries and secrets of the new and of the old testament/ and all the secrets of god as died lucifer. Et si habuero omnem scientiam et fidem. And if I had all the science of the books of the world/ and all the faith of christendom. Et si distribuero in cibos pauperum oens facultates meas And if I should give unto the poor all the goods that I have from penny to penny & if I had an hundred. M. pound. Et si tradidero corpus meum ita ut ardea. And if I should give my body to so many afflictions that it should burn as saint Laurence that was roasted/ and if I should fast breed and water every day. Caritatem non habuero nichil michi prodest. All these things beforesaid should nothing profit as to the salvation if I have not charity That is too know if the love of god or of my neighbour defayled in me. That is to understand if I hated my neighbour in desiring the loss of his goods/ as to be stolen or ravished/ or the evil of his body as to be bet/ slain/ or other ill in breaking any of the commandments of god. If I should die in such estate without correction and amendment I shall not be saved/ for charity defayleth in me. Caritas non cogitat malum. charity thinketh none ill. For it hath an holy conscience. B● these things aforesaid it appeareth that a● the law and the commandments of god dependeth of charity/ the which is to love god and his neighbour. A. ¶ How god defendeth in his commandments all evil words/ thoughts and operations. And there commandeth all good operations u David the prophet saith in h● psalter. Declina a malo & fabonum. Decline from evil 〈◊〉 is fro all evil words/ thoughts/ and operations & do goo● that is all good operations. For god it th● commandeth. If thou will't know vnd●● What commandments all evil word● been defended. the answer. It behoveth 〈◊〉 make distinction if thy words be again the dilection of god/ or against that of ma● If they been spoken by delyberation aye●● the dilection of god a man breaketh one o● the three first commandments. For y● such words been blaspheming or swer●ge unprofitably god them defendeth b● words express in the second commandment. Ne iures vana per ipsum. An● if they been words bearing honour vnt● idols god it defendeth in the first commandment. Non adorabis deos alienos And if they bear dishonour unto the sanctification of festes' god them defende● in the iii commandment. Sabbata suffices. And if such words been against the d●leccōn of thy neighbour. it behoveth to m●ke distinction of them. If they been of fals● witness or dying god them defendeth 〈◊〉 viii. commandment. Non loqris contra ꝓximituum falsum testimonium. And if they dysh●nour father or mother/ god defendeth them in 〈◊〉 fourth commandment. Et venerare patres. And if they been words of threatening to beat or to slay his neighbour god them defendeth in the u commandment. Non sis occisor. And if they been of avarice or pyllerye god them defendeth in the vi commandment. And if they been lecherous words god them defendeth in the vii commandment. In likewise god defendeth evil thoughts in his commandments. For if they been against the dilection of god they been defended in one of the three first commandments/ in likewise as it is said of ill words. And if they been against his neyghour it behoveth to make distinction of such thoughts. For if they been lecherous and that delectation and delyberation be therein of will for to accomplish the sin/ god them defendeth by words express in the ix commandment Non concupisces uxorem proximi tui. And if they been of avarice/ theft/ or covetise god them defendeth by words express in the tenth commandment. Deutero. u Non concupisces rem proximi tui. And if such thoughts be against the honour of father and mother god them defendeth in the iiii. commandment. And if they will beat/ slay/ or do ill god them defendeth in the u commandment. etc. moreover god defendeth all evil operations in his commandments. For in the commandments where as he defendeth all evil thoughts and words/ by a greater reason he there defendeth the cursed operations/ & by words express he them defendeth in four commandments. That is to understand in the first. Non adorabis deos alienos. & in the u Non sis occisor/ & in the vi Non furtum faties/ & in the vii Non mechaberis. B. ¶ Also god commandeth all good operations in his commandments/ & by words express in two commandments that is to understand in the third. Sabata setifices/ & in the four Et venerare patres And here a man should clearly understand & well note that in all the commandments where god defendeth ne to de: ne to say ne to think evil/ he commandeth the opposite/ that is to do/ to say/ & to think good as men may see where he defendeth. Ne worship thou no idols & strange gods. Than I commandeth that thou worship one god only. Ne sle not thy neighbour ne hate him ne do him none ill. Than I command the to love him. Ne do no lechery/ than be thou chaste. And be thou no thief: Than be thou lawful. Ne love not to much the goods of the world as done the avaricious/ & keep not to much. Than be thou liberal/ & depart with them. Be thou no liar/ ne false witness bearer. Than be veritable. etc. Ne speak thou none ill words in swearing ne ne dying/ than bring thou good words & true. Ne think thou none ill by avarice/ or lechery/ & than think well these good things. Also thou shouldest note that where god commandeth the to do good operations he the defendeth the contrary/ that is to do evil operations. Verbi gratia. Sanctify and hallow the feestes commanded Than do thou no sins ne operations whereby thou shalt dishonour them/ love thy faders & thy moders. Than hate them them not/ ne do them none ill. Honour them Than dishonour them not. succour them Than fail them not in their need. etc. By these things aforesaid thou shouldest understand than when thou wilt not hallow the festes to go to god's service/ as even songs/ matins/ & masses if it be feest commanded or solempnel/ or when thou wilt not go to the holy water/ to the sermons/ & processions or when thou wilt not honour thy faders/ or do almesdedes & works of mercy to those the which have need/ or when thou wilt do ne say ne think the good that thou shouldest do. Thou goest against some of the commandments of god/ and offendest by the sin the which is called obmyssy-y t is to leave a good deed undone by sloth And therefore thou shalt have correction and punition/ and god shall demand of the account at the day of judgement/ as it is written. Math. twenty-five. Esurivi et non dedisti michi manducare. Sitivi et non dedistis michi potum. etc. Ite maledicti in ignem eternum. I have had hunger and thou ne hast given me to eat. I have had thirst and thou ne hast given me to drink/ and therefore accursed go in to the fire eternal. Those the which have not willed to do the good operations/ but unto the contrary have done the ill shall be punished as thou shalt find by the example of Cayn the which slew his brother Abel. Quere lxxvi a. Or of those the which hath not willed to bring forth good words but hath blasphemed and perjured shall be also punished as thou shalt find by example of the son of a woman of Israel the which was stoned for his blaspheme. Quere lxii a. Or of those the which have thought ill/ as a woman the which was dampened for a thought lecherous. Quere an hundred. a. For to abridge those the which dysobeyeth unto god by operation/ word/ or thought shall be punished/ in likewise as thou mayst see by many examples the which be written here after in the exemplary of the commandments of god. C. ¶ Question under what commandments been defended the vii deadly sins: and where been commanded the virtues opposytes and contraries vi THe prophet isaiah sayeth in his first chapter. Quiescite agere perverse discite benefacere. Cease you rest you to do perversely and overthwartly the sins and cursednesses/ for god them defendeth. Learn to do well things virtuous for god them commandeth. For to understand well the flower of that thing that god willeth & commandeth/ a man should know that he defendeth in his commandments the seven sins mortals with all their branches and dependaunces/ & there commandeth the virtues opposytes and contraries in likewise as it shall be declared here afterward. ¶ And first for to know under what commandment is defended every sin it needeth to consider in brief the intention of god in giving the said commandments/ and the intention of those the which go unto the contrary. first if thou demand where is defended pride thou shalt have answer general and after pertyculer. I answer the ge●rally that pride is defended in all & in every of the ten commandments of god/ for when thou brekest any thou committed inobedience/ and all inobedience is not 〈◊〉 out pride. Also pride is defended generally in all the ten commandments of god. Ve●ba gracia. When thou worshyppest the idols/ or when thou swerest unprofitably or when thou brekest the feestes/ or any of the ten commandments thou showest apertly that thou ne wilt so much low the● & humble the under god as to obey unto the commandment that thou brekest/ so the arte inobedient and proud togyders/ and therefore pride is defended generally in all the commandments. Also all mortal sin and all offence is committed by the sins of transgression or of obmyssyon And all the sins of transgression or of obmyssyon be not without inobedience/ inobedience is not without pride as it is said. So every person the which committeth any mortal sin is proud and in likewise inobedient and so breaketh some commandments/ but specially pride the which is anent god is defended in the first commandment/ and that the which is anent his neighbour is defended in the iiij commandment. secondly if thou demand where avarice is defended/ it behoveth to consider the intention & operation of the avaricious/ for if he love the goods more than god and above him he ydolatryseth and breaketh the first commandment. And if he work on the holy day by covetise in doing such operation he ne sanctyfyeth such holy day as he aught to do and breaketh the third commandment. And when he taketh the goods of another unjustly in any manner he breaketh the sixth commandment. And when he ne taketh them in deed but by delyberation and consentment of reason them would have he breaketh the ten commandment thirdly of sloth is behoveth to consider that he the which is slothful to accomplish that/ that god commandeth/ or diligent to do that that he defendeth he offendeth in that commandment where the said sloth or contradiction is made/ as if he be slothful to pray/ to serve and to worship god after the faith received in baptism he offendeth against the first commandment/ or if that said sloth be anent god or his saints in the days of the feest commanded to sanctify the said feestes he offendeth against the third commandment And if the said sloth were against the dilection commanded anent his faders and neighbours he should offend against the fourth commandment. Fourthly the sin of Ire and that of envy been defended in the fifth commandment/ and all their branches and dependences/ as shall be declared in that commandment. Fyfthly of gluttony it is to consider the cause final of the excess/ for when a greedy glutton delighteth and loveth his womb and body more than god and above him he committeth idolatry and breaketh the first commandment as in that shall be declared/ and if he break the fasts of the solempnytees/ or that he exceed in drink or in meet in the feestes commanded he breaketh the third commandment. Sabbata sanctifices. And at all times that he nouryssheth his body strongly in so much that it moveth him to commit lechery he offendeth against the seventh commandment/ for glotoni and lechery been sisters. Syxtely all the sorts and manners of lechery the which ben committed in operation been defended in the seventh commandment/ and those of the will in the ix commandment. And a man should note that in all the commandments where god defendeth the sins he commandeth the virtues opposytes & contraries/ as who would say. Be thou not proud/ than be thou humble. Be thou not slothful/ than delygent. Be thou not to much holding ne avaricious/ than that thou be liberal. Be thou not envious/ than chartable. Ne ireful/ than patient. Ne glutton/ than sober. Ne lecherous/ than chaste. So it appeareth that god commandeth the virtues in his commandments & defendeth the sins/ the which sins been too be blamed/ and the conditions of those the which committeth them that here followeth. D. ¶ Here after followeth the vii mortal sins defended in the commandments of god. ¶ Who so will know the offenders By the branches of the seven sins I shall rehearse them by orders And first with pride that all ill begynnes ¶ Of pride. ¶ The proud man is disobedient Ypocryte/ and great in boasting Apt to every inconvenient Contemning & also presuming ¶ Of avarice. ¶ The avaricious is a thief Full of guile/ and great defrauder Usury and simony to him is lief sacrilege is he/ and also ravyssher ¶ Of sloth. ¶ The slothful man is also musing Idle/ negligent/ giving no force Vain/ tydeous/ delyting insleping Sluggysshe/ unlusty/ a unthrifty corce. ¶ Of envy. ¶ The envious is full of hate A great detractor and full of ill disposed ever to make debate Full of malice and evil will ¶ Of wrath. The envious is a great thretener Injurious and blasphemator Also he is a murderer Dysdaynous/ crier/ & full of mumur ¶ Of gluttony. ¶ The glutton delighteth in drink & feeding Encombring his stomach with excess Full seldom sober/ or yet fasting. Putting his body to no distress ¶ Of lechery. ¶ The lecherous is a fornicator ¶ Aduoutrer/ and defloratour Sacrylege/ and ravysshour Sodomyte and incestour ¶ The author. ¶ Who so will do his salvation flee the mortal sins seven In avoiding of damnation If he will inherit heaven. ¶ It is written ecclesiastici xxj Quasi a fancy colubri fuge peccata si accesseris ad illa suscipient te dentes leonis dentes illius interficientes animas hominum. flee the sins as from the face of a serpent/ if thou approach unto them they shall take the with lions teeth/ the which ben the teeth of that serpent which is sin/ the which teeth sleeth spiritual by death of guilt the soul of man. There is not a worse heed than is the heed of a serpent as saith the sage eccle. twenty-five. Non est caput nequius super caput colubri. For his teeth/ his tongue/ & breath been venomous/ the which enuenymeth & maketh the persons to die. Also for to● speak spyrytually there is nothing wor● unto the soul than mortal sin/ the company of it is nothing worth/ for it leadeth unto damnation and perdition. unde Ezechielis xviij Anima que peccavere ipsa morietur. The soul the which hath committed mortal sin shall die spyrytually of death eternal without extynguysshement if it be not medycyned by penance. A. ¶ Here followeth the first commandment of god vi ONe only god thy creator Thou shalt serve/ & in him believe And love him best with all honour As near as grace will give the leave uno credo deum. Believe in one god only and love him right parfytely. It is evil taken to them that hath done unto the contrary/ in likewise as we may find by examples. Quere lvij c. d. e. In this commandment many things been commanded and defended. B. ¶ That it is commanded to believe in only god in trinity & to worship him vi IT is written deutero vi Audi Israel/ dominus deus vester deus unus est. O Israel your lord god is one god. Et legitur marci twelve. unus est deus et non alius preter eum. One god is/ and there ne is none other but he. Of necessity of health it is requisite to all persons for too put their faith & credence in god the creature/ and not in idols and things created. For it is written that without faith it is impossible to please god. unde ad hebreos undecimo capitulo. Sine fide impossibile est placere deo. And therefore he commandeth us too believe in one only god in trinity. That is to know in god the father all puissant/ in likewise as saith saint Peter. Credo in unum deum patrem omnipotentem. And in Ihesu cryst his deer son/ in likewise as saith saint Andrew. Et in jesum christum filium eius unicum dominum nostrum. Also in the holy ghost in likewise as saith saint Barthylmewe. Credo in spiritum sanctum. These three persons been one only god in one unity and symplycyte/ and not many gods/ for they been in one self substance and nature/ in one self might/ divinity/ and glory. Anathase sayeth. Fides autem catholica hec est/ ut unum deum in trinitate/ et trinitatem in unitate veneremur. The faith catholic is that we honour one god in trinity & the trinity in unity. And it behoveth not to confound the persons ne to separate the substance. Neque confundentes personas neque substantiam separantes For they been three persons devised and dystyngued the which ben in one substance and nature/ in one unity and symplycyte as it is said the which been one only god. And therefore it is here commanded to believe in him to worship/ honour/ and serve him/ and to give the divine honour the which appertaineth unto him and not to idols. Our blessed saviour and redemptor jesus giveth it clearly by words to understand the which ben written Mathei four Dominum deum tuum adorabis et illi so soli seruies. Thou shalt worship thy lord god and him alonely serve. Also it is written deuterono vi Dominum deum tuum timebis et ipsi soli seruies. Thou shalt dread thy lord god and him all only serve. ¶ Examples to worship one only god in trinity and not many It is written in the xviij. chapiter of Genese that as Abraham was at the door of his tabnacle he lift up his eyen and saw divinely three angels in semblance of three persons the which denoteth the father/ the son/ and the holy ghost/ he ran against them and worshipped them in earth and said. Domine sun veni gratiam in oculis tuis ne transeas servum tuum sed afferam pauxillum aque et laventur pedes vestri. etc. Tres vidit & unum adoravit. He saw three persons and worshipped one only god in trinity. ¶ Unto the example of Abraham we shall adore and worship one only god in trinity. ¶ Another example written in the xxiiij chapter of Exody that our lord said un-moyses. mount in too the mountain thou and Aaron/ and Madab/ and Abyn/ and three score ancient men of Israel & you shall worship a far of. ¶ Another example in Exody that the children of Israel understood that god them vesited and regarded the torments that Pharaon died unto them/ than they fallen prostrate on the earth and worshipped him. unde exodi. iii●. Audientes filij israel qd deus eos visitaret et respiceret afflictionem eorum et adoraverunt prom in terram. etc. ¶ An other example written in the first chapter of the first book of kings that a man named Helcana departed from his city on the days established too th'end that he should worship & do sacrifice unto god. ¶ Another example written in the ix chapter of Neemie that after that the children of Israel came again from the captivity of Babylon they separated themself from people strangers/ and also put them in fastings/ they clad them in sacks/ they put earth upon their heeds and worshipped their lord god. ¶ Another example written in the first chapter of job that when the said job had heard the words of the messengers the which came to tell him that his goods were lost and his sons slain/ he life him up and fallen prostrate unto the earth and worshipped god & said. Nudus egressus sum de utero matris me/ & nudus reuer●ar illuc. ¶ Another example written in the vi chapter of Danyell the which was commanded of king Dayre that none ne should demand any thing of god ne of man by xxx days/ but alonely of the said king Dayre. And Danyell ne died nothing & bowed his knees three times on a day and worshipped his lord god. ¶ Another example written in the second chapter of the evangelist saint matthew that when the kings that came fro the orient entered in to the house & found the child and the virgin Marry his mother they yode on their knees & worshipped him. ¶ Another example in the x chapter of the gospel of saint john that a man that had be blind from his natyuy● was enlumyed of Jesus' and after wo●shypped him. ¶ Another example write Mathei eight & marci i that when Iesu● descended from the mountain a mesel● a leper came to him and worshipped him and said. Domine si vis potest me mundare. My lord if thou wilt thou may●● he'll me. ¶ Another example written M●thei xxviij that when the apostles cam● to our lord after that he was risen they wo●shypped him. ¶ Another example write● in the four chapiter of the gospels of sayn● matthew that our lord said unto Satan as he tempted him. Thou shalt wo●shyppe thy lord god. Dn̄m deum tuu● adorabis et illi soli seruies. ¶ Another example written in the xxij chapter of the Apocalyps that after that saint johan ha● seen the revelations of god he fallen before feet of the angel that had showed their to him to th'end that he might worship him. And the angel said/ keep the fro● doing yt. And afterward followeth worship god. Thou shalt be right unnatural to dysknowlege thy god the which is t●● creator of the heaven and of the earth/ governeth all the world and purueyeth unto all creatures all things as to them be necessary. Also thou shouldest be ydolat● to give unto the idols and strange go●des the honour the which apperteyne● unto the former and creature of us all The scriptures sayeth that the name 〈◊〉 god is lovable from the orient till unto occident. unde psalmus. Asolis ortu vs● ad occasum laudabile nomen domini. ¶ A so thou shouldest be without entendemen● and natural reason for too think that stone or a symulacre hath puissance f● to give the health in thy sickness or paradise at the end of thy life. Also force or p●yssaunce proceedeth of the creator as it is written johannis i Omnia per ipsum fata sunt/ et sine ipso factum est nichil. And therefore believe in one only god in trinity and if thou therein be farm and steadfast thou shalt be worthy to do miracles as died a pressed the which entered within the fire for to approve the faith and was not brent Quere lxi B. ¶ Another example how a good man steadfast in god required him that a mountain might be remoeved & changed from one place in to another for to confirm the faith/ & his request was herd. Quere lxj a. Unto this purpose it is written Mathei xxj Amen dico vobis si habueritis fidem et non hesitaveritis et si monti huic dixeritis tolle et iactare te in mare fiet. Certainly I say you if it be so that you have had faith without doubting/ & that have said unto this mountain take the away and cast the in to the see/ it shall be done. C. ¶ Secondly it is defended to believe in idols & strange gods/ in errors/ and foolish credences uj IT is written in the ancient testament that god defendeth all ill operations/ thoughts/ and words of infidelity the which these ydolatres speaketh/ & thinketh against the faith. unde exodi twenty c. Non habebis deos alienos coram me. Non facies tibi sculpile neque omnem similitudinem que est in celo desuper/ et que in terra/ nec oina eorum que sunt in aquis sub terra non adorabis ea neque colles. That is to lay. Thou shalt not have strange gods before me Thou ne shalt make ydoldes ne statues ne symylytudes what so ever it be in the sky on high as the son and the moan that many have worshipped unfaithfully/ nor in other things the which been on the earth of the things the which been in/ water's/ ne under the earth. Thou ne shalt worship those things ne give unto them the divine honour/ that is that the which is written before. ¶ One only god with all thine heart thou shalt serve/ and in him believe. Thou shalt love him with all thine heart and also thou shalt honour him. malediction cometh on those the which will not believe in god/ and the which maketh idols unto whom they adiust and put their faith. unde deuteronomy xxvij Maledictus homo qui facit scultilie et conflatile abhominationem domini opus manuum artificium. And it is written Leuitici xix Nolite converti ad ydola nec deos conflatiles facietis vobis: ego dominus deus vester. Convert you not unto idols/ conflatyles and sculptures/ that is that you make no gods by blowynges and gravings as died the children of Israel when Moses yode to fetch the commandments in the mountain/ they wend to have made a god of gold and of silver & they made a calf the which they worshipped & danced about. Than Moses was wroth of the said ydolatryse and of the dances/ & he kest down the tables wherein was written the commandments and broke them he made to cease the said dances and called on his party all those the which were not there to consenting unto whom he said that they should put unto death all them the which had ydolatrised and danced and that the son ne should spare the father ne other parent/ for in so doing they should consacre their hands in obeying unto god/ and so it was done. For of the people of god the which had so ydolatrysed and danced there were xxx thousand slain/ and by the will of god as thou shalt find. Exodi xxxij Vocem cantantium ego audio dicit moyses. Et cum appropinquasset ad castra vidit vitulum & choreas Iratusque valde proiecit de manu tabulas et confregit eas. ¶ Question. To know if that it be offence to make and worship the images of the saints of paradise for that before it hath be said. Non facies tibi scultile/ nec omnem similitudinem que est in celo de super. etc. The answer. We should not worship the images in like wise as the thing that we adore/ for that should be ydlatrye/ but we worship other thing that the image representeth/ as so me saint. The image is alonely the token of the thing that we worship/ wherefore we offend not. Many folks have broken this commandment and yet doth/ as been the ydolatres the which worshyppeth and serveth unto idols and giveth unto them the divine honour/ their faith/ esperance/ and love that they should give unto the creature. These ydolatres been excommunicate by the sentence of right. It appeareth also by many examples that they deyed of an evil death/ as Egeas the which made to crucify saint Andrew. Quere lvij c. And Dyascorus the which beheaded his daughter saint barbara lvij e ¶ Also the provost Tarquyn/ the king of pierce. Cosydore. Quyncyen. Maxymyen. etc. In likewise as men shall find in the exemplary in the first commandment lvij f. Also the jews the which would not believe in our saviour and redemptor jesus cryst/ and will not worship him/ serve him/ and honour him/ and abideth the cursed antichrist transgresseth this commandment and goeth unto damnation and perdition perdurable. Also these sarazyns the which worshippeth Mahoumet the which was a man false and heretic the which is dampened breaketh this commandment. Also the apostates the which leaveth their christendom/ or religious their religion/ or other the which l●ueth any things that they have promised to keep in crystyanyte breaketh this commandment. ¶ Example of people the which hath been apostates lviij a. b. Also wytches and sorceresses the which rideth upon bromes/ worshyppeth the buck/ and have oyntementes and things dyabolykes been excommunicate of the sentence of right and sinneth mortally and the case is reserved unto the bishops. ¶ Example of a jew sorcyer the which miss counceyled Theophyle. Quere lvij b. Those the which useth wytchcraftes should be greatly punish Vt habetur extra de sortilegijs. Ex tua● qd si imperfectiones sortilegas faciunt e●si ex celo & sole simplicitate hoc faciunt g●●uissimum peccatum incurtum. Et si sacerdos ex simplicitate hoc fecerit per annum debet segregari ab altaris misterio. Laic●vero si hoc fecerit quadraginta diebus a ●●munione fidelium privetur et exconicetur Clericus vero officio & beneficio privari p●test ut pm in decreto xxuj Questione u with dr. Non licet cristiano gentilium tradi●●nes observare vel elementa colore. etc. Al●● Inuocatours of the devil of hell and those the which of him demandeth help and aid and willeth his alliance/ or the which maketh covenant with him/ or tho●● the which unto him maketh sacrifice? honour/ and those the which maketh him images/ or those the which of him demand answer of any question/ such people been excommunicate by sentence of right and offendeth greatly. Also chermours the which giveth health and aid by words incredybles/ dyabolykes and foolish ●●●dences/ or dyvynours the which demandeth of the devil by revelation of any thing secret/ or the truth of things to combreketh this commandment. And those the which gooth unto charmours for to be 〈◊〉 led/ or unto dyvyners to have revelation & leaveth god unto whom such things apperteneth sinneth mortally & renyeth their faith/ chrism/ and baptism/ for they had renounced the devil in saying. Abrenuntio sathane et omibus pompis eius. And they thereto return. After the old law the dyvyners were stoned and put to death. unde legitur levi twenty Vir sive mulier in quibus phitonicus ul divinationis fuerit morte moriatur lapidibus obruent es/ sanguis eorum sit suꝑillos. Example of charmours the charmeth hogs in time of mast that wolves neete them. Quere lx a. ¶ Example of king Ochozyas that sent to seek council of his sickness at Beezebub/ and evil came unto him/ and his messengers were brent with fire of heaven. Quere lx b. Raymond saith that regulerly all such dyvynement is defended & cursed of god and of holy church as is idolatry & infidelity. Unto god alonely appertaineth to know the things secrets and to come/ and such people laboureth to know them and also granteth the divine things which appertaineth unto god. The prophet jeremy saith that a man should not here such sort of people Vn̄ iheremie. Nolite audire prophetas vestros divinos & sonniatores & augurs maleficos qui dicunt vobis/ non seruietis regibabilonis qr mendacium prophetant ut long faciant vos et pereatis. etc. Also people of foolish believe that putteth & adiusteth faith in cry of birds/ or in the meeting of beestes or those that holdeth paynims customs as those the which keepeth the days egypcyens or the kalends of january in the which they do make gifts the one to the other in the beginning of the good year in having many foolish credences contrary unto the faith catholic/ such things been contrary unto the health of the souls & should be left. Vn̄ aug. xxuj. qre vij Non obseruetis dies qui dicuntur egyptiaci/ aut kalends januarij in quibus candelle et quedam commessationes/ et ad invicem dona donantur quasi in principio boni amni facti augurio aut reliquas menses et tempora dies ve aut annos aut lune et mensis solisque cursus hora/ et qui has quascunque divinationes aut facta/ aut auguria/ aut tendit/ aut contendit/ aut consentit obseruationibus/ aut credit/ aut ad eorum domum vadit/ aut in sua domo introducit ut interroget/ sciat se cristianam fidem et baptismum prevaricasse/ et paganum et apostatam et dei inimicum/ iram dei in eternum incurre re nisi penitentia ecclesia emendatus deo rereconsilietur. ¶ Example of a religious man and of a woman the which put faith in the song of a cuckoo/ and ill came to them. Quere lx c. d. All manner of misbelieving people should dread temporal punition and eternal damnation. It is written deuteronomy xi Cavete ne forte decipiatur cor vestrum & recedatis a domino seruiatisque dijs alienis et adoretis eos/ iratusque dominus claudat celum et pluuie non descendant/ nec terra debt germen suum ꝑeatis velociter de terra optima quam dominus daturus est vobis. Beware jest by adventure your heart be deceived and that you ne depart you from the lord/ and that you serve not unto strange gods/ & that you ne worship them for dread that your lord be not wroth/ and that he close not the heavens/ and that the rain descend not and the earth ne give his fruit/ and that you perish not hastily from the land that almighty god should give unto you. They the which hath broken and froyssed this commandment should not despair them but they aught for to do penance & they shall be saved how grievous so ever the sins been the which they have committed ¶ Example in Theophyle which renyed god and he was saved by penance. Quere lviii b. Another example of a religious the which was apostate and harlot & she was saved by penance. Quere cxiiij a. Also those the which desireth to be saved should take the condition of the pilgrim of paradise the which ben written after xlv a. b. c. Also people incredibles should dread to be sent in to the fire of hell there to be brent eternally/ the which is a torment most cruel as it is written afterward. qre xlix b. ¶ Example of a priest prince of the idols the which is in the fire of hell. Quere lvij a. A. ¶ thirdly all the articles of the faith been here commanded to believe in likewise as the church believeth and holdeth vii ANathasius saith. Quicunque vult saluus esse ante omia opus est ut teneat catholicam fidem Quam nisi quisque integram inviolatanque seruaverit absque dubio ineternum peribit. Every person the which will be saved it is requisite before all things that he hold the faith catholic/ the which if every one ne keep hole without doubt he shall perish in perdurability. All good catholykes should believe in one only god in trinity as it is said before. And who so believeth in god steadfastly it behoveth that he believe in all his operations/ as in the creation of heaven and of ertth and in his sanctifications/ as in the holy church. Wherefore the articles of the faith been here commanded the which doth follow. ¶ Saint Peter sayeth. Credo in unum deum. Who so will believe steadfastly In the faith of crystyente Believe in one god alonely Three persons in unity. ¶ Again saint Peter saith. Patrem●● potentem. And saint Andrew sayeth Et in jesum christum filium eius vn●●● dominum nostrum. And saint Barthylmewe sayeth. Credo in spm sanctum unum crede deum personis hunc fore t●num. Sunt pater natus neuma sacer deus unus. That is in the father all puissant And in the holy ghost also And in jesus his dear infant As christian men should do ¶ Also saint Andrew saith Creatore● celi et terre. And this only god in trinity The heaven the earth and the see And all other things made hath he For the comfort of our humanity ¶ Saint matthew saith. Sanctam ecclesiam catholicam. In holy church also believe By steadfast faith and devotion As near as god grace the shall give If thou intend to have salvation ¶ Again saint Thomas saith Sctonrun communionem. And saint Simon. Remissiomem peccatorum. And believe that all good crystyens Have with the saints communion Of all good deeds by the sacraments And of their sins remission Saint Jude saith. Carnis resurreccionem And when the angel his horn shall blow All that been deed shall appear Lie they in earth never so low In body and soul enrere ¶ Saint matthew saith. Vitan eternam And those the which hath lived weal In to paradise shall ascend The evil also great pain shall feel In hell ever withouten end ¶ Saint james the more saith. Qui conceptus est de spiritu sanc to natus ex maria virgine. Believe also by great verity In Ihesu crystes humanity conceived of the spirit holy And born of the virgin Mary ¶ Saint john saith. Passus sub pontio pylato crucifixus mortuus et sepultus. And saint Thomas saith. Descendit ad in ferna. After this he suffered greatly On the cross for us to die And than buried by joseph the good Straight in to the hells he yood ¶ Also saint Thomas saith. Vercia die resurrexit a mortuis. And saint james the less saith. Ascendit ad celos sedet ad dexteram dei patris oimpotentis. On the third day he died arise And in to heaven you shall understand He reascended in most goodly wise And sitteth on his faders right hand ¶ Saint Phylyp saith. Ind venturus est judicare vivos et mortuos. He hath promised as we read On domes day to come again To judge the quick and the deed Some to bliss and some to pain Hec est fides catholica quam nisi quisque fideliter firmiterque crediderit/ saluus esse non poterit. Who so his soul thinketh to save Intending here after to come to bliss. perfit faith must he have In one article he may not miss THe person the which will be saved aught to be steadfast/ stable/ and immovable in the faith for it is the fundament upon the which men edify the other virtues for to multiply them in goods espyrytuelles and for to mount in to paradise. Underwit ad collocenses i In fide sitis fundati stabiles et immobiles. Be you founded in the faith stable and immovable. ¶ Also we read of a wise man the which edyfyed his house upon a steadfast stone/ and the rain descended and the winds and the waters struck against it and it fallen not/ for it was so well founded. unde mathei vij Descendit plwia et venerunt flumina/ et flaverunt venti et irruerunt in domum illam et non cecidit/ fundamenta enim erant super petram. The reins descended/ that is the torments and adversities the which descendeth from the height of the air. By the waters the which cometh been understand the persecutions of the rich puyssauntes. And by the winds the which bloweth been understand the favours of the world/ or the Injuries/ threatenings/ and unjust languages the which striketh against the house belonging to the Just by divers temptations. And it fallen not from good purpose by delectation/ appointment ne good operation/ for it was founded upon a stone/ that is the faith of god. Saint Poule saith in his epistles. In oibus sumentes scutum fidei in quo possitꝭ oina tela neqissimi ignea extinguere. For to resist against the temptations of the devil it behoveth to have steadfast faith And a man should note the faith without operation is deed & of no value/ & as the body is deed when the soul is departed. Vn̄. job two. Sicut corpus sine anima mortuum est ita & fides sine operibus mortua est. ¶ Example of some that hath been sure in the faith. qre lxi a. b B. ¶ Moche people gooth to damnation & perdition for lack of faith as lollers & heretics that holdeth & believeth some thing against the articles of the faith/ & instruteth the simple folk so to believe/ such people been excommunicate by sentence of right. Vt habetur extra de hereticis. Excommunicamus. And is a case reserved unto the bishops. Also all those the which hath put faith and credence unto the said heretics in reputing them to be good and to have good faith/ and all those the which defendeth them of deed and of word been also excommunicate. Also many heretics have been ill reproved for that that they have erred against the articles of the faith first Manycheus erred the which said that there were two gods/ the one good and the other bad/ and that the good had created the things invysybles and the ill the things vysibles. Against this error saint Peter saith. Credo in unum deum patrem omnipotentem creatorem celi et terre. secondly Arryanus erred the which said that Ihesu christ was a creature created less after the divinity than god the father. Against this error Anathasius saith. Filius a patre solo est non factus nec creatus/ sed genitus. Equalis patri secundum divinitatem: minor patre secundum humanitatem. thirdly some greeks have erred the which said that the holy ghost was creature and not god. Against this error was made in the symbol. Qui cum patre et filio simul adoratur et conglorificatur. Fourthly Sabellius erred the which put the confusion of the persons without to dystyngue them and said that the father was sometime the son and sometime the holy ghost. Against this error Anathasius doth say. Alia est enim persona patris alia filii/ alia spiritussancti una est divinitas. Fyfthly the jews and sarazyns erred the which believed not in Ihesu christ & goeth against the articles of the faith. Sextly jacobyte and Nycolayte erreth/ for they believe otherwise in the sacrament than ne doth the holy church Roman: Seventhly the Greeks erreth the which denieth that the holy church Roman ne is the chief and the mistress of all churches. Against this error was put in the symbol. Apostolicam ecclesiam. Many other heretics have erred against the faith the which I leave by cause of shortness. ¶ Examples of heretics. And first example that the devils kept an heretic from brenning: but when the body of Ihesu christ was brought they ne might keep him lix a. ¶ Another example that a cautelous heretic was brent of a fool lix c. A. ¶ Fourthly of the effect of the vii sacraments the which ben comprehended under the articles of the faith eight IT is written that our lord said unto his dyssyples that they should go through out the world to preach the gospel that is all holy after our faith. He the which hath believed in god after the faith and hath accomplished that the which is written in the gospel and hath been baptized shall be saved. And he the which hath not believed shall be condemned. Vn. mar. xuj. Euntes in mundum universum predicate evangelium omni creature. Qui crediderit & baptisatus fuerit saluus erit/ qui vero non crediderit condempnabitur. After the law catholic and the holy scriptures we believe that these sinners have remission and pardon of all their sins by the grace & mercy that god hath given and instytued unto those the which worthily and holily receiveth the holy sacraments instytued and ordained in his church/ the which holy sacraments been contained and hold comprehended under these articles. Credo sanctam ecclesiam catholicam/ sanctorum communionem remissionem peccatorum. And they been seven the which followen. That is to know baptism/ penance/ confirmation/ unction/ order of priesthood/ eucarystie/ and marriage. After the scriptures these sacraments been Instytued for to hele those that been seek by the infection of sin. The church is an apotycary or as the house of a prudent phesycyen the which is furnysshed with all good medicines against all sekenesses for to give health. The seek man is the sinner/ the phesycyen is Ihesu cryst/ the minister of the medicine is the pressed/ the entrayte the lectuary/ and apotecareryes is the virtues of the sacraments. The sinner hath many sekenesses/ the first that cometh in to this world is sin original/ against the which is the sacrament of baptism for to hele it. The second sickness is venial sin against the which is instytued the oil of the last unction. The third sickness is mortal sin/ against the which is instytued the sacrament of penance. The four sickness is debility or weakness of faith/ against the which is instytued confirmation. The fifth sickness is ygnouraunce of things verytables/ against the which is instytued the sacrament of the order of priesthood/ for he the which receiveth it aught to be a clerk & sage for to instruct. The sixth is the concupisbence carnal of voluptuous people/ against the which is institute the sacrament of marriage. The seventh is affection disordinate in things blind and defayling/ against the which is the sacrament of eucharisty. or body of our lord. Also the seven sacraments giveth great grace unto sinners/ for they do bear effect. By the great grace that almighty god hath given within the effect of the sacrament of baptism well received all guilt is effaced & put away. that is original & all sin actual mortal/ and venial. And this sacrament giveth grace and also all virtues as well theologalles as moralles/ and if it ne giveth them as unto the usage/ yet it giveth them as unto the habit. Si non dat quantum and usum ad minus dat quantum ad habitum. Ista est sentencia consilii generalis Vt habetur in constitutionibus domini clementis extra de summa trinitate et fide. ca c Fidei catholic. Also the effect of the holy sacrament of baptism giveth an affinity espyrytuall the which is so right parfytely great that it letteth marriage/ so that the baptysant and the godfaders and god moders and gosseppes ne may have in marriage the baptized. Also baptism openeth the gates of paradise and maketh him to possede/ and maketh him to be perteyner in the passion of our saviour and redemtour Ihesu christ. Quia omnes qui in christo baptizati sunt christum induunt. Vt dicit paulus in suis epistolis. This sacrament of baptism is requisite of the necessity of health. For it is written johannis tercio. Nisi quis renatus fuerit ex aqua & spiritu sancto non potest introire in regnum dei. Who so hath not be gotten again/ or newly born/ regenerate/ or washed from sin original by water and by the holy ghost ne may enter in to the realm of god. Also as saith the holy evangelist saint Mark It is requisite that we be all baptized in likewise as it hath been said and declared here tofore. B. ¶ The effect of the sacrament of penance well taken in contrition/ confession/ satisfaction and purpose no more to return unto sin doth many goodnesses unto the soul of every man and woman contrite for their sin. The first is that it washeth/ puryfyeth/ and maketh clean the soul from the filth of sin. The second that it effaceth/ adnychylleth/ & maketh to put in forgetfulness all venial and mortal sins. The third that unbindeth and lowseth the lines of the devil & of sin/ and taketh the soul from her vile servitude. The fourth goodness that the sacrament of penance doth is that it maketh the appointment of the discord the which was between god & man by sin. The fifth that it maketh man to be the son of god and of grace that was by sign the son of ire and of the devil by imitation. The sixth goodness that penance doth is that it recovereth and maketh to come again the good virtues and operations the which had been done in thestate of grace the which were put in forgetting and lost by mortal sin. The seventh goodness that penance doth is that it maketh a man to be the member of god and of the church & maketh him to be partner and gathered in the good deeds of saints/ for by mortal sin the man is separate from god and from his saints. The eight goodness that the sacrament of penance doth is that it unbindeth and dyschargeth man from damnation and perdition. The ninth goodness is that it openeth paradise unto the sinner and maketh him to have the life eternal and to reign with god. All sinners should receive this sacrament in great faith/ humility/ and reverence/ for by the great grace that is in it all sins been pardoned/ in likewise as saith holy scriptures in many places. It is written Mathei three Facite fructum dignum penitenty. Make you fruit dign of penance. Et legitur Ezechielis xviij Si autem impius egerit penitenciam ab omnibus peccatis suis que operatus est et custodierit universa precepta mea et fecerit judicium et justiciam vita vivet/ et non morietur/ omnium iniqu●tatum eius quas operatus est non recordabor. That is to say. If the sinner will do penance of all his sins that he hath committed/ and after that he hath kept all my commandments/ & that he hath done judgement and justice which is to yield unto every man that the which unto him appertaineth he shall live in life eternal and shall not die in damnation/ nor I shall never record ne remember none of the sins that he hath committed. And it is written Eyechyelis xxxiij Nolo mortem impii sed ut convertatur a via sua & vivat. Sequitur post justicia justi non liberabit ei● in quacunque die peccaverit/ & impietas imp● non nocebit ei in quacunque die conversus fuerit ab impietate sua. That is to say. I will not the death of the evil sinner/ bu● that he be converted from his cursed way and that he live/ and it followeth. The justice of the just shall not deliver him in o●● day that he hath sinned/ and the sin of the wicked man shall not noye him in on● day that he converteth him from his evilness: and therefore the sinners been not to be despised. For such one shall be this day evil the which peruauenture shall be t●morowe a good penitent and of the number of the saved. ¶ Example in of the sinner publican the which in short time was justified and better than the pharasee which despised him/ in like wise as it is written in the xviij chapter of the gospeles of saint Luke. ¶ Another example 〈◊〉 the thief zacheus the which at the beginning was evil and in short time wa● converted and a good man in likewise as it is written in the gospels of saint Lu● Also Theophyle. Thais. Marry magdalene in short time converted them/ and many other examples semblables shall be fo●de by the table of the exemplary in the ty●tre of penance. It is written in the xviij chapter of the gospels of saint matthew that if a man had an hundred sheep and that one of them were lacking/ he would leave thee. lxxxxix. too seek that one/ and if he may find him he will enjoy more of that sheep than of the other which hath not go out of the way. Also joy shall be made in heaven upon a sinner the which hath done penance. Vn̄ Luce xu Gaudium erit in celo super uno peccatore penitentiam agent quam super nonaginta novem justus qui non indigent penitentiam. Also the public sinners and the manifest harlots the which cometh unto penance and reknowledge their defaults shall be more sooner saved than the devout people that justyfyeth themself and reknowledge not their sins. unde. Math xxi. Amen dico vobis quia publicani et meretrices precedent vos in regno dei/ venit enim ad vos johannes in via justice et non credidistis ei/ publicam autem et meretrices crediderunt ei. etc. By theffect of the sacrament of confirmation well taken the venial sins been pardoned. The holy ghost fortyfyeth the person in the faith and assureth him from fere. Grace newly therein is given/ and the ancient therein is augmented. By theffect of the sacrament of unction well taken the venial sins been forgotten/ and the mortals been pardoned. This sacrament giveth medicine & health unto the body and unto the soul/ & perseverance in good operations/ it multyplyeth and augmenteth grace gotten and giveth grace of new/ also it defendeth from the enemy. Of this sacrament it is written Jacobi u Infirmatur quis ex vobis inducat presbiteros ecclesie ut orent super eum unguentes cum oleo sancto & alleviabir eum dominus a languoribus suis et si in peccatis sit dimittentur ei. If any of you be seek call for the priests of the church to th'end that they pray over him in anoytinge him with the holy oil and our lord shall light him of his langoures/ that is of his sickness And if he be in sins they been forgiven him. And the psalmist in the person of the sinners saith. Miserere mei domine quoniam infirmus sum sana me domine quoniam conturbata sunt ossa mea. Lord have mercy upon me which am diseased heleme/ for all my bones been troubled. The sacrament of order is of purity/ cleanness/ science/ prudence given unto preestes for to Instruct the people/ for administer the sacraments/ to bind and to unbind the sinners. The sacrament of eucaristie that is the sacrament of the altar is god in form of breed and of wine the which giveth grace unto all folk and life eternal in likewise as it is requisite. unde ioh vi Hec est panis de celo descendens/ ut si quis ex ipso manducaverit non morietur. Here is the breed descending from heaven to th'end that who so eateth of it shall not die. Iterum legitur in eodem capitulo. Ego sum panis vivus qui de celo descendi/ si quis manducaverit ex hoc pane vivet in eternum/ & panis quem ego dabo caro mea est pro mundi vita. That is to say. I am the breed of life that am descended from heaven/ who so eateth of this breed worthily & in such wise deyeth shall live in pardurabylite/ and the breed that I give is my flesh for the life of the world. ¶ Example that a virgin saw a priest clear/ fair/ and shining in great glory as he song mass. quem. lxxxxiiij a. ¶ Another example that a bishop saw upon an ester day some men confessed the which were marvelously white/ and the other black. lxxxxiiij. c. It is a great thing to receive his creature in the estate of grace for it is unto the salvation of the soul. And those the which receiveth it unworthily it is to their damnation. Vnd. j ad corin. xi. Qui enim manducat et bibit indign judicium sibi manducat et bibit. ¶ Example judas received it unworthily too his damnation. ¶ Another example/ two priests received their maker unworthily & they were punished divinely xxxvii E ¶ Another example of a pressed fornycatoure the which deyed suddenly as he would sing mass. lxxxxiii. D. ¶ The sacrament of marriage is the conjunction of man & woman for to multiply the world/ for to avoid sin/ and for to love and praise god in heaven and in the earth. Some keepeth their marriage and they shall have in paradise retribution/ and those the which breaketh it shall have punition/ in likewise as men shall find by the scriptures xxxvi a. And by examples. lxxxxj. a. b. The sacraments beforesaid beareth in them great effect/ for without them these sinners ne may be unbound of sin nor saved/ and therefore we should receive them worthily and holily. The been said holy also for by them these sinners been sanctyfied in like wise as we believe. etc. ¶ Example that a curate should not tarry to adminyster the sacraments of the church when his parysshens been seek and call for them. C. ¶ It is written in the end of the first book of the dialogue of saint Gregory that a father of an household was seek nigh unto the death & he sent to fetch the rector of the parish a worshipful pressed named Severus the which was found occupied in cutting his vine. And the messengers said to him that their master prayed him that he would come right hastily to him to the end that he might pray for him/ that he might confess him/ & that he might do penance or he deyed. The which pressed said to the said messengers. Go you before I will come after you/ & he tarried a while or he departed to make an end of a little thing the which was left of his operation when he had ended he put him on the wa● to go unto the said seek man/ and in the way he found the said messengers the which ran toward him: and unto him say▪ A pressed why haste thou tarried so long travail the no more for he is departed: when he heard them say so he was much sorry/ and so all weeping he came to the say● body that was deed and there he fallen prostrate unto the earth in weeping and wa●lynge and saying that he was homycyd● of the said deed body. And as he wept th● soul of the said deed man came again v●to the said body. And when they the which were present saw that of great joy and admiration that they had they t●ke them to weep/ the which him demanded where he had been and how he wa● comen again. He answered the deuyll● led me the which were as men right ●●deous and black from whom issued o● of their mouth and nosethrylles fire an flame so that might not endure/ and a they led me by dark places suddenly fair vision an angel as a fair you● man came against them the which led● me unto whom he said. Bring him again for the priest Severus hath be wepth our lord hath given him unto him 〈◊〉 his tears. Than the said man revived ar●se up suddenly from the earth/ confess him/ died penance by seven days/ a● on the viii day joyously he departed o● of this world. After this example a pre● should never deffer too admynyster the sacraments of the church to any person● that them needeth. Also a person sho●● not tarry to confess him/ to corecte/ and mend till he be near his death/ when is very aeged/ and when he may no lo●ger prolouge ne delay. Audi scripture Legitur ecclesiastici quinto. Non tardes converti ad dominum et ne differas de die in diem subito enim veniet ira illius & in tempore vindict disꝑdet te. Et eccl. xvij. Non demoreris in errore impiorum ante mortem confiteri. etc. Et ad romanos xiiij Abijciamus opera tenebrarum i opera peccati. Et isaiah i Lavamini mund estote auferte malum cogitation vestrarum ab oculis meis dicit dn̄s: quiescite agere perverse discite benefacere. Ecclesi. xvij. vivus et sanus confiteberis et laudabis dominum/ & glorificaberis in miserationibus illius. Et eccl. xviij Ante languorem adhibe medicinam et ante judicium interroga teipsum/ et in conspectu dei invenies propiciationem. A. ¶ Fyfthly it is commanded here to love god above all things/ and defended to love other things more than him ix IT is written in the xiiij chapiter of the gospels of saint johan Si quis diligit me sermonem meum servabit. etc. Sequitur. Qui non diligit me sermons meos non servat. ¶ Who so loveth me he keepeth my word: and he the which loveth me not keepeth not my words. It is a thing right reasonable to love god the creator and to obey unto him above all things created in like wise as it is declared before. Quere i d. e. f. For to understand this dilection saint Thomas of Aquin giveth a rule general saying in this wise. In the thought of man there is ever some thing that he loveth sovereignly above all things/ and in it he ordaineth his life. And that/ that he loveth in such wise is the last end and intention. If it be god he is in thestate of grace/ and if he die in such wise he shall be saved. If it be a creature he is in thestate of damnation. Saint Austyn saith. Peccatum mortale est libido sive amor voluptatis supra deum vel equaliter ei. Mortal sin is lechery or love of volupte above god/ or equal unto him. Et peccatum veniale est libido sive amor voluptatis citra deum. venial sin is lechery or love of volupte under god. B. ¶ Many sorts of people there been that loveth other things better than god. first these avaricious men the which loveth the gold and the silver and the other goods of the world above god/ and putteth their love/ fiance/ and hope more in the help of goods than in the aid of god/ they break this commandment & sinneth mortally. Quia proponunt ceeaturam creaturi. They love the thing created above the creator/ the which is idolatry. unde ad ephe. u Auaricia est ydolorun servitus. Vn̄ augustinus dicit. Hoc est homine colitur/ quod preceteris diligitur. That thing is honoured of man the which he loveth above all things. Et psal. di. Simulachra gentium argentum et aurum opera manuum hominum. The idols of people is silver and gold/ the operations of the hands of man. For to win an halfpenny the avaricious sweareth and forswereth himself/ breaketh the feestes and leaveth to serve god and to say his service/ for his heart is on the goods more than on god. And he may not serve unto god and unto the devil. unde mathei quinto capitulo. Nemo potest duobus dominis servire. etc. Sequitur Non potest deo servire et mammone. ¶ Example of an avaricious usurer the which axed help of his gold & silver when he should die. Quere lxxxvi F. ¶ Another example of an avaricious man the which commanded his soul unto the devil at his gate for that/ that it would no longer abide with his treasoures & goods. Quere. lxxxvi. G. C. ¶ secondly these glotons the which loveth their wombs more than god and the which serveth unto the preparations of meets for to nourish the belly more sooner than to do service unto god in his church/ or the which obeyeth unto their wombs when they will eat more sooner than unto god when he is commanded to fast and to abstain him/ they break this commandment/ and make their god of their wombs the which is a manner of idolatry whereof speaketh saint Poule ad philippen three Quorum deus venture est & gloria in confusione eorum. Of the which glotons the belly is their god and glory unto their confusion/ unto the which belly or womb they make their oblations & sacrifices. Their church is the kitchen where they say their matins & deviseth of their service. Their pressed is the coke the which maketh the sacrifice for to give to the belly the which is the god/ and the sacrifice been the meases of the metes/ the altar is the platter/ the incense is the odour of wines and metes. the lauds of the matins that been said at the table where the wiles/ mockeryes/ & detractions been rehearsed. For to make short that/ that a person loveth & honoureth most is his idol or god. unde Isodorus. Cuique quoth magis colit vel diligit hoc ydolum vel deus est illi. This sin of gluttony draweth a man glutton unto apostasy. Vn̄ ecclesiasti xix Vinum et mulieres apostatare faciunt sapientes et arguent sensatos. The wine and lecherous women: bringeth in apostasy the wise men/ and reproveth the witty. Also it leadeth in to damnation. unde paulus and Roma. viij. Si enim secundum carnem vixeritis moriemini. If you live after the body or the flesh you shall die. that is you shall be dampened. ¶ Example of a woman dampened the which used her life in glotonyes/ dronkenesses/ and lecheries. lxxxxij. A. ¶ Another example of 〈◊〉 glutton named Vodo the which yode vnt● the taverns when he should go unto the church lxvij E. The idolatry of the paynims is evil/ for they honour the ydolls and giveth unto them the divine honour the which appertaineth unto god. The idolatry of the avaricious is worse/ for they love and worship gold & silver more than god. The idolatry of glotons' 〈◊〉 yet worse and worst of all the which honoureth their womb and maketh it their g●● as it is said. thirdly the lechours louet● their foolish lover more than god/ and obeyth more sooner unto her than unto go● that is to say/ they love better to break the that god commandeth than to do ayen● the will of their said love/ and by that the damn their soul/ and they neither lo●● god ne themself. Vnmpns. Qui diligit in●tatem odit animam suam. He the which loveth iniquity hateth his soul. ¶ Example by that Sychen loved dign the daughter of jacob by love lecherous he was slain & his father also. Que. lxxxxi. d. Fourthly those the which loveth faders and ●●ders more than god breaketh this commandment and offendeth in it as it said be●re. Quere i F. fifthly those the which l●ueth any person of an evil love as did Adam anent Eve/ for dread that their anger such persons dyspryseth to do an to accomplish the commandment god and doth the pleasure & desire of th● said person. D. ¶ Syxtely those the which loveth to rich people and great lords/ as kings princes more than god/ and the which obeyeth unto them sooner than unto go● breaketh this commandment in lykewy● as it is said before. Que. i H. Finably th● the which for dread of any person as servants toward their masters leaveth to obey unto god and to do his commandment for to please the said person breaketh this commandment. Qr preponunt creaturam creaturi. etc. The remedy for those the which hath broken this commandment is that they do penance the which maketh to put in oblivion the sins commysed in likewise as it is declared here before viii B. And afterward to take the conditions of the pilgrim of paradise the which leadeth all right in to the life eternal in likewise as thou shalt find here after Quere xlv A. E. ¶ Syxtely the pride the which is against the dilection of god is defended in this first commandment/ & that which Gayenst the dilection of his neighbour is defended in the fourth/ and humility is commanded ix IT is written in the four chapter of the epistle of saint james the god resisteth against the proud men and women. Deus super bis resistit. For they disobey unto his commandments and unto his will A man is much proud when he giveth or will have the honour the which appertaineth unto god/ or when he sayeth that the goods of nature cometh of him/ as is youth/ beauty. etc. Or the goods of fortune as gold/ silver. etc. Or the goods of grace as wit/ reason/ memory/ engine/ devotion. etc. Saint Poule saith i ad corin. iiij. Quid habes quod non accepisti. What gods hast thou in this world that thou ne hast taken them of another. When thou was born thou brought nothing with thee/ & all the goods that thou hast cometh of god and all the evil that thou hast proceedeth of thyself. Also thou art proud and breaketh this commandment if thou love the honours of the world more than god or if thou take heed more greatly to have them and to get them than the love of god. Or when dysordonatly thou gloryfyest thyself of the deeds that thou dost/ or of the goods that thou hast of god in saying that they come of the or by thy merits/ or that there is none but thou that is worthy too have it. By such pride a man becometh appostate. Vn̄ eccle. x. Initium superbie hominis est apostatare a deo. Also a proud man appeteth to have the honours worldly/ the precious clothings or ornaments. He willeth that every man praise him & honour/ bow under him/ call him lord/ and that he tread other underfoot/ and that he be superior. ¶ Example how david slew the proud Golias. Que. lxxviij. C. ¶ Another example how the devil drew the soul from the body of a cursed rich man with a hook. Que. c. u A. Also a proud man will not obey/ but willeth that men obey unto him/ he will not serve but he will be served/ he dreadeth nothing and will be dread/ he will be reputed a good man & holy and yet will he not do the operations. etc. For to know a proud person a man shall weet when he hath an appetite dysordonate to have honour/ excellence/ dignity/ noblesse/ lordship/ domination over and above the good that god hath him given and ordained/ but a man should know that the noblesse of abyllementes is not defended unto every man after his estate. It is the superfluity of the pride the which may be taken in those abyllementes the which is defended. Also a man shall know a proud man when he will not put him under god and his superyoures in obedience/ dread/ service/ and reverence. Pride hath many cursed branches the which been/ boasting inobedience/ hypocrisy/ contemption/ pertynacyte / discord/ presumption/ arrogance in pride/ exceeding elation. etc. The which branches shall not be here declared because of shortness/ but note well that the sin of pride noyeth in many manners unto those the which committeth it. Quere post ad numeum xliiij b/ c/ d/ e/ f/ g. & cete. ¶ Example in the bible of some the which hath been proud/ and first Adam & Eve committed pride in as much as they appetyted to be semblable unto god in knowing the good and the evil. Eritis sicut du scientes bonum et malum. also in as much as they broke the commandment of god in biting the apple. Quere in th'exemplary liiij. A. ¶ Another example of those of Babylon that committed pride willing to edify a tour to reach unto heaven/ & god resisted against them and changed their languages. etc. as it is written. G. xi. Agar was proud and despised her mistress/ but the angel of god meked her as it is written. Genesis xuj ¶ Another example that Pharaoh was proud the which would not obey unto god and unto his servant Moses'/ and he was drowned as it is written in Exode. Quere liiij F. ¶ Another example that Chore. Dathan/ & Abyron were punished for their pride/ inobedience and murmur. Quere in thexampl liiij H. ¶ Another example that the king Anthyogus was proud over puissance human Quere lxxxv. D. ¶ Another example that a man was so proud that he would that all men should bow the knee before him and he was hanged on a gibet as it written/ Hester vij ca F. ¶ God also doth command humility in all his commandments where he defendeth pride. Men knoweth a person humble when voluntaryly he obeyeth unto god and unto his superyours/ and that he put himself under to serve/ to dread/ and to honour another. ¶ Of humility is somewhat spoken in the four commandment in the first manner how children should honour their faders. Quere xxj B. humility doth many good deeds. Primo● maketh to exalt the oraysons of the meek folk. unde psalmus. Respexit in orationem humilium et non sprevit precem eorum Secundo it maketh god to abide with the humble folk. unde isaiah. penultimo. Super quem requiescet spiritus mens nisi super humilem et quietum et trementem sermons meos. Et bernardus. Si maria humilis non esset super eam spiritussanctus non requiesceret. Tertio humility delivereth him from his enemies. unde psalmus. Humiliatus sum et liberavit me. Iterum psal. In humilitate nostra memor fuit nostri. Quarto humility maketh to have grace. unde i petri u omnis enim invicem humilitatem insinuate qr dominus superb● resistit humilibus autem dat gratiam. Example in the glorious virgin Mary. Luce i ave gratia plena. Quinto humility lifteth the person unto god/ and in gret● goods espyrytualles. Vn̄ Luke xiiij &. xvi● & mathei xxiij Omnes qui se humiliate e●altabitur. ¶ Example of the sinner publican the which humbled him was life v● and justified. Luce xviij Descendit h● justificatus ab illo scilicet phariseo. Sext● humility maketh to possede paradise. V● prouerbiorum xxix Humilem spiritu sus●piet gloria. Et job xxiij Qui enim humiliatus fuerit erit in gloria et qui inclinau●rit oculos suos ipse saluabitur. et psal. H●miles spiritu saluabit. ¶ Examples of humility/ & first of a nun the which washed the pots/ wiped the dishes/ and d●de all humble things. Quere in th'exemplary lxj C. ¶ Another example that t● prince the which humbled him before Holy and prayed him meekly was not bren● with the fire celestial as the other were the which spoke proudly. Quere in thexamplary lx G. ¶ Another example in the glorious virgin Mary the which made herself handmaiden unto god. Luce i Ecce ancilla domini. etc. ¶ Another example of the humility of Ihesu christ in his nativity and in his his his life the which washed the feet of his disciples and was humble as it is written Math. xi. Discite a me quia mitis sum et humilis cord. etc. A. ¶ Here followeth the second commandment of god the which treateth of swerynges and blaspheminges ten The name of god thou shalt not swear by Nor yet by his saints in vain For if thou do so certainly Thou shalt suffer eternal pain. ¶ This commandment is written Exodi xx. ca Non assumes nomen dei tui in vanum. Thou shalt not take the name of god in vain. And it is written deuterono. u ca Non usurpabis nomen dei tui frustra qr non erit impunitus qui super re vana nomen eius assumpserit. Thou shalt not usurp the name of thy god for naught. For he the which hath taken his name upon a vain thing shall not abide unpunished ¶ Examples of them the which hath been punished for their swearing cursedly. Quere in the exemplary xlij A.B. And it is written Leuitici xix capitulo. Non per iurabis in nomine meo nec pollues nomen dei tui ego dominus. Thou shalt not forswear the in my name/ and thou shalt not soil the name of thy god by cursed & violent words. etc. In this commandment many chapters been written. B. ¶ And first that god defendeth all swerynges vain and unprofitable under this word/ vanum ten NEiures vana per ipsum. Swear thou not without need and in vain of a thing whereof thou art not certain. ¶ For to understand all this commandment in few words it behoveth to hold for a rule general that as many times and as oft as a man doth make oaths/ sermentes/ and swerynges the which been vain & unprofitable/ without necessity/ without cause good and utility so often taketh he the name of god in vain. Or when a man maketh dying oaths/ and vows without truth the which been evil or deceitful/ or execrables/ and detestables he taketh also the name of god in vain and breaketh this commandment Or when a man maketh Just vows and accomplyssheth them not according to his promise he taketh the name of god in vain. And for because that men do swear in so many of wise manners that it is marvelous: and that these generalytees sufficeth not unto the people of little intendment it behoveth here afterward to go more largely to recite and declare the manners therein to offend. This word here vanum is said in scripture in three manners. Vanum aliquando dicitur falsum: aliquando inutile/ aliquando peccatum iniustum. ¶ Primo this foresaid word vanum is taken for a false thing. Thou shalt not take the name of thy god in vain/ that is to know bearing record in witnessing & testifying for a false thing against thy neighbour whereof speaketh the psalmist▪ Vana locuti sunt homines unusquisque a proximunsuum. These men speaketh vain things every of them unto his neighbour when any will deceive his neighbour by any falseness/ fraud or malice he maketh serment and oath in calling god unto witness for to confirm his malice the which is to take the name of god in vain/ so he doth Injury unto god. For forswearing is none other thing but to call him unto witness for to affirm and confirm that that a man sweareth/ as sworn saint poule Testis est michi deus. And to call god unto witness for to confirm any false thing is a great injury done unto him/ for in that manner there it is to believe that god ne knoweth the verity ne the falseness of the thing that a man sweareth/ so man apposeth on him ygnouraunce the which is against the holyscrypture. unde paulus ad hebreos four Omnia nuda et apperta sunt ante oculos eius. All things that ben open and and naked been openly seen before the eyen of god. Et legitur ecclesia. Oculi dni multo plus lucidores super solem circumspicientes omes vias hominum et ꝓfundum abyssi & hominum corda intuentes in absconditas parts terre. etc. The eyen of our lord been moche more clearer than the son beholding all the ways of men and the profundyte and deepness of the hearts of men beholding in the parties hidden of the earth. etc. Also when in swearing any calleth god to witness he imposeth on him that he loveth lesynges/ or that he is a liar the which is a thing that he hateth. Vn̄ psal. Dilexisti justiciam et odisti iniquitatem. Thou hast loved justice and hast hated sin/ also thou hast loved verity. unde psal. Ecce enim veritatem dilexisti. So to impose unto god that he loveth losing/ or that he is a liar is a thing that moche dysprayseth his bounty and imposeth on him great injury. And therefore a forsworn person is worthy of punition. ¶ Secundo/ this word vanum is taken sometime in the scripture for a thyge vain and inutile. unde psal. Dominus scit cogitaciones hominum quonia● vane sunt. Our lord knoweth the thoughts of men/ for they been vain and unprofitable/ as when a man confermeth a thing vain & unprofitable the which is against the thought. God the which knoweth the thoughts as it is written prim● regum xuj seethe well that man taketh his name in vain. In the ancient testament it was defended that men should not swear false. But Ihesu christ defendeth in th● new law that men ne swear but in necesyte for a thing utile. And the reason 〈◊〉 such/ for that/ that the tongue is the memb● and party of the man or of the woman● is most frail/ tender/ and light applyege for to swear and to utter language n●yenge unto his neighbour. Et qui iura de minimo de levi cadit. He the which s●reth for a little thing falls lightly/ an● who so lightly falls riseth not again when he will. And therefore swear not vanely against thy conscience in saying o● thing and thinking another for to deceive thy neighbour/ and leave the accus●maunce of swearing by god and his saints that punition do not come upon th● ¶ Example of two young men the which forswore them and the one of them become leper/ and the other seek of the fire of sayn● Anthony. Que. lxxxxvij. d. ¶ Tertio/ th● word vanum is taken sometime for sin● and for thing inutyle the which is magnyte/ or inequalyte or injustice/ wher● speaketh the psalmist. Hilij hominum d●gitis vanitatem et queritis mendatium. S●nes of men wherefore love you vanity and ●che lesynges. Those the which sweareth they shall do evil and sin unto the● neighbours/ as homicide/ robberies. & for to venge them they love vanity th● is sin/ and seeketh lesynges and sweareth the name of god in vain. Saint Austyn assygneth two parties of justice/ that is to decline from ill & to do good. And those the which sweareth that they shall do evil as homicide sweareth against the commandment of god and against justice/ so they take the name of god in vain. In likewise he the which sweareth that he shall do no good/ as not to do alms deeds he gooth against the commandment of god and against justice/ so he taketh the name of god in vain/ and he should not accomplish such an oath as it is written here after. God commandeth that all the words that men speak of him or of his saints be in his dilection/ in his honour and reverence/ & that he ne be called but in all verity bounty loyalty/ & utility/ or punition shall come upon them the which doth unto the contrary. ¶ Example that evil came unto Chore. Dathan: and Abyron the which took the name of god in vain in speaking ill words against the commandment of god/ and sank in to hell all quick. Quere liiij. H. ¶ Another example of a religious that spoke words murmuring against the dilection/ loyalty/ & reverence of god/ and evil came to him. Quere liiij I A. ¶ The manners of forswearing by the oath affirming/ and by the oath prometting xi THe wise man sayeth. let not thy mouth be accustomed for to swear/ many cases been in that accustomance/ for who so often sweareth often is forsworn And who so lieth often/ often sinneth mortally. The name of god ne be accustomed in thy mouth as he the which sayeth often by god I shall do thus/ or by god I shall not do thus. And entremet the not to swear often by the saints of paradise/ for if thou swear by them in vain thou ne shalt be quite toward them/ they shall have matter to accuse the before god. unde. ecclesiasti xxiii ca jurationi non assuescat os tuum multi enim casus sunt in illa/ nominatio vero dei non sit assidua in ore tuo et in nominibus sanctorum non admiscearis: quoniam non eris immunis ab eyes. This is that which is written before. The name of god nor his saints for naught ne in vain thou shalt not swear by/ thou dampnest thyself be thou in certain if thou in swearing forswear the. We find in scripture two general kinds of perjury or forswearing by the which men sin in condemning or despising wetyngly the divine verity. The first kind is by the serment or oath affirming. The second is by the serment or oath promising. Nam aliud est juramentum assertorium ut quando iuratur de presenti vel preterito sic esse vel non esse fuisse vel non fuisse. Aliud est promissorium ut cum jurat aliquis se daturum vel facturum aliquid in tempore futuro. etc. B. ¶ first a man forswereth him by the serment or oath affirming when he knoweth or believeth steadfastly that any thing is false/ evil/ and disloyal/ and that by delyberation he sweareth affermatyvely with intention to deceive that it is good/ he the which in such wise sweareth sinneth mortally and right grievously as it is written xxii q. ij. Homines. Right grievously he sinneth for he affermeth his losing by oath. Quia periurium est mendatium iuramen to firmatum. Et dicitur periurium quasi perversun juramentum. Periurement or forswering is as to affirm a losing by oath. And it is said perjuring also as perverse oath. Et scotus in tercio suo. d. xxxix. Quicunque scienter jurat falsum sive iocose: sive seriose peccat mortaliter. ¶ Also who so should demand what it is of the servant the which sweareth a false thing unto his knowledge by the admonition of his master as if the said master had cause or quarrel against any man and for to win that he maketh the servant to forswear him. Raymonde saith that they been both forsworn and sinneth mortally. Dominus quia precepit servus: quia plus dominum temporalem quam deum vel animam dilexit xxii q. u Qui compulsus. The master is forsworn for that he commanded/ & the servant is also for that he loveth his lord temporal more than god or his soul. In likewise if the father and mother make their children to be forsworn wyttyngly both twain shall be forsworn/ if the said children were capables of the commandments of god. That is if they understood well that they should disobey unto god/ & that they should sin. And if the said children were not capables of the commandments of god they do not commit sin/ but the father and the mother the which commandeth them sinneth double/ and double penance and punition unto them appertaineth. ¶ also a man may make a question to know if he the which constreyneth a person too swear sinneth or not. Saint Austyn sayeth that it behoveth for to make distinction if he know or understand if he should be forsworn or not. If he knoweth nothing and he him constrain for to have certification of the doubt it is no sin/ but it is human temptation. But if he know well that he shall be forsworn and he him constreyn to swear. The answer after saint Austyn and after a doctor named Galazius. Quod talis vincit homicidam. That such a person vaynquyssheth and surmounteth an homicide For an homicide de sleeth the body. And he the which constreyneth a man too swear sleeth the soul of the death of guilt. Moreover it sleeth two souls/ that is the soul 〈◊〉 him that is forsworn/ and the soul of h●● the which constrained him to swear. As it is written xxij q. u Ille qui provocat hominem ad iurationem. Et xxii q. u qui e●git. And that the which is said that he surmounteth an homicide is to understand in the damage given. For it is greater damage of the loss of one soul than of bodies infinite Magis damnum est in a●●●sione unius anime quam corpora infinita xxxii q. ij. Si habes. And so an homicide sinneth not so grievously xiij di. Duo mala ¶ Example of a man the which constrained another to forswear him/ and ill cam● unto him. lxxxxij. g. ¶ Also if a march a●●swere affirmatively unto any person that he shall cell unto him his ware at such 〈◊〉 price/ and if he have intention too gy●● it unto him for a less price and sweareth 〈◊〉 in dying against his thought. Quia motire est contra mentem ire. And afferm●● his lie by delyberation he sinneth mortaly by as many times as he so sweareth/ ●●rehe an hundred times on the day. And he the which buyeth if he swear by god I ne shall give more than so moche for the thing/ or I will give no more and if you he have intention to give more and the he speak against his thought and swear in in dying by delyberation he sinneth als● mortally by as many times as the case happeneth. ¶ Also after that the merchant hath sworn affirmatively that he shall cell his ware for so moche if he buy it/ and after that the other withholdeth it and e●presseth him so moche that he maketh him forsworn they sin both two. For in likewise as we ne would lose paradise and be dampened we ne should desire that our neighbour be harmed. Mathei. xxij. D●peccat mortaliter. ¶ Also who so should ●●ges ꝓximum tuum sicut te ipsum. Thou shalt love thy neighbour as thyself. ¶ Example that two merchants said unto their curate that they could not sell without dying & swearing. lxxxxix. K. ¶ Also who so should demand if they that sweareth covertly by words deceivable sinneth or not. The master of the sentences answereth in tertio libro. d. xxxviij. q. xv. when any person sweareth by art or cautel of words not entendables for to deceive that god the which is witness in the conscience taketh in such wise the oath as he it intendeth or understandeth unto whom a man sweareth by such wise he is doubly culpable for he taketh the name of god in vain/ and he deceiveth his neighbour by cautel the which is contra illd thobie four Quod ab alio tibi odis fieri/ vide ne tu aliquando alteri facias. The thing that thou hatest to be done unto these that thou ne do it at any time unto another. Such people that in such wise forswereth them abideth not unpunished as we may see by example of a christian man the which swore cautelously upon the altar of saint Nycholas for the silver that a jew had lent to him. lxxxxvi. a ¶ Also what is it of him that heareth any swear falls/ and is certain that he shall be forsworn and holdeth his peace) to understand if he sinneth or not. Raymonde sayeth that you/ and allegeth illud Levitici. Amma que aud●erit vocem iurantis fallum et testis fuerit qd aut ipse vidit aut conscius est nisi indicaverit portabit iniquitatem svam. The soul the which heareth the voice of one swearing falls and hath be witness that he hath seen or that he is culpable he shall bear his sin if he show it not. But that is to understand that he him should reprehend they two being all alone without to publish it & manifest unto all folk/ or he it should tell secretly to him that is his sovereign for to correcke him if the sin be secret. Quia qui crimen occultum manifestat non est corrector erroris: sed proditor/ sicut dicit augustinus two q. j Si peccaverit. He the which manyfesteth the sin secret or hid he ne is corrector of the error but he is a waster or proditor. Also if he manifest the perjury openly peradventure he should be punished corporally or slain by the judge or by the parents of him against whom he is so forsworn: or peradventure he the which should publish that said case lightly might be slain. So it appeareth that he the which heareth another to be forsworn should hold his peas/ and also he ne should publish it. ¶ Also a man forswereth him by the affirming when he sweareth of a thing doubtous/ that is to say when he knoweth not if it be true or not/ or if such things apperteneth unto such one or unto such one/ and so by delyberation sweareth affirmatively that it appertaineth unto such one he sinneth mortally. In such a case a man should speak of credence and not of certain science. But if by lightness of tongue without deliberation he sweareth/ it should be venial sin/ so that anon he repent him and be sorry. etc. ¶ Also men forswear them by the serment or oath affirming when they believe that any such thing is true/ and that it appertaineth unto such one/ and sweareth affirmatively for true without intention to deceive/ and all be it they been deceived for it is false. I put the case he the which so sweareth & incontinent after the oath made enquyreth of the deed and repenteth after that he knoweth & apperceiveth the falseness he sinneth but venyally/ but if he were slow & give no force to inquire of his ygnouraunce how he hath sworn he sinneth mortally/ as it is written xxij q. u qui ꝑiurat. Also a man forswereth him by oath affirming when any sweareth affermatyvely that any thing is true and that it appertaineth unto such one/ the which thing really is true/ but he that sweareth believeth steadfastly that it is false and sweareth it for true upon intention to deceive/ in such manner he sinneth mortally as it is written xxij q̄. two. homines Periurium est ergo vel iurando loqui fall sum cum intention fallendi/ vel iurando loqui falsum sine intention fallendi: vel iurandi loqui verum cum intention fallendi. ¶ Than forswearing is too speak false in swearing with intention to deceive/ or to speak false in swearing without intention to deceive/ or to speak true in swearing with intention to deceive. It is written primo regum xvi ca Homo videt ea que parent dominus autem intuetur cor. A man seethe and knoweth the things the which appeareth/ but the saviour and redemptor beholdeth the heart and the thought. C. ¶ Secondly a man forswereth him by the oath promising in many manners. And first when any promiseth by oath voluntary that he shall give or pay unto such a person such a thing at such a term/ or within such a term/ if after that he change his purpose or that he pass the said term by reason disposed he sinneth mortally & is forsworn. But if he change not his purpose and that before the said term he fall in to poverty or necessity in so much that he hath not whereof to fournisshe and accomplish the said o'th'/ & that he is displeasant that he may not accomplish it/ in such wise shall he be of forswearing excused. Quia necessitas non habet legem. The nedenes hath no law. Also when any promiseth by oath that he shall pay within such a term/ and that in swearing he hath intention not for to pay for peradventure he knoweth well that he can pay for he hath not whereof/ so he is forsworn. But if he swear I shall pay if I may he shall be excused of the perjury. Also of reason natural it is too understand that as often times as a man sweareth that he shall do our thing if he purpose in that hour that he sweareth that he will not do it ne accomplish/ incontinent that he maketh the say● oath he is perjured. ¶ Example of a ma● the which would forswear him for mone●lent and he lost his speech. lxxxxvij. c. Also it is clearly to understand that those and they the which giveth their faith solemnly in the sacrament of marriage that the● shall do loyalty of body and of goods th● one unto the other/ If in making the say● o'th'/ or after that their will is changed & they defayle unto their promise they be● perjured and sinneth mortally. Also wha● any sweareth that he shall say or do any thing damnable as theft/ sacrilege/ ●●chery/ to beat or slay/ or when he sweareth that he ne shall do thing the which is lefull● profitable/ as not to give alms/ or n●● to love his neighbour/ or never to pardon him/ or that he shall never fast the four times that is the ymbringe days or such things semblables leeful and good. He● those the which sweareth against chary● sinneth mortally and in swearing and 〈◊〉 accomplishing the deed/ but if they repent them and that they accomplisshe no● the operation it shall be well done/ for such oaths ne should be accomplished as it is written xxii q. iiij. Isido. Quod inca●te vovisti non facias impia est promission scelere ad impletur. ¶ Example that He●de sinned to slay saint johan baptist f●● to accomplish his oath lxxvi E. Also y● a woman made an oath unto her lemma● in giving him her faith for to lie wit● him when he will/ that should be an oth●● full of sin the which she should not hold. And if she should swear that she should swear that she should not go unto another she should hold that oath/ for if she should go unto another harlot or ribaude she should be forsworn and that should be worse. Also if a thief swear unto his fellows that he shall depart lawfully the theft done among them/ if he depart it lawfully it is an evil oath and full of sin/ and if he depart it not lawfully it is yet worse. Also if any hath sworn that he shall never be bishop or that he shall never enter in to religion/ if after it befall that it were profitable unto the church that he were bishop or to enter in to religion he should not be bound unto the first oath. Also I put the case that some be seized and taken of his enemies or robbers the which by great fere maketh him to swear or to promise to pay a thousand pound the which he ne can pay/ or to give or deliver a town or a castle/ to know if he be bound to accomplish that said serment or oath. Unto that saith Raymonde saith nay/ and taketh the words of saint Austyn the which saith qd juramentum non potest esse vinculum iniquitatis. An oath ne may be the line & bond of iniquity as it is written xxii q. iiij. inter cetera. & xu q. vi. c. Si sacerdotibus. etc. Et dominus per Ysaiam. Dissolve colligationes impietatis. Unbind ensemblementes or gadrynges together of cursed impyetes that is wickedness. Howbeit these doctors make distinction between the oath promised and the oath affirmed/ and saith that the fear excuseth the oath promised/ and excuseth not the oath affirmed. For a person should more sooner suffer all evils than to affirm a false thing/ as it is written xii q. u juramenti. Some other doctors saith when he consenteth him unto an oath what dread so ever he have if it be an oath the which may be done without mortal sin and without losing of paradise he is bound to accomplish the said oath. Also a man forswereth him by that oath promising when he sweareth that he shall do or say any thing leeful the which is with solemnnity/ albeit that he do indyscretely and without necessity yet aught he to keep it/ or else he sinneth mortally if there be none excusation the which him excuseth right lefully as it is written xxii q. iiij. Si aliquod. ¶ Example that a doctor accomplished not a vow like as he had made it lost his sight: lxiii. G. Also a man forswereth him when he maketh any oath that he shall do a thing leeful the which is without solemnity/ as to swear by god I shall go to morrow unto the church/ or I shall fast/ or I shall give atmesse/ or to do any semblable things. If such of proper delyberation do unto the contrary of his promise when it is so that he may do it he is forsworn and sinneth mortally. But if he hath sworn to give alms and soon after he falls in to poverty he should be excused of perjury for the necessity. Also it behoveth to make distinction of oaths quotydyens the which they make without solemnity of thing leeful by hastiness and lightness of tongue and evil custom as many done when they do swear they know not if they have sworn or not/ when such oaths been made without deliberation or delectation/ or consentment of reason they venial sins xxv di. c. Criminis. But when in swearing they apperceive well that they fail and repenteth them not & take pleasure therein such oaths torneth them in to mortal sins. unde Augustinus xxii q. ij. Nequis. Nullum peccatum a deo veniale quod non fiat criminale dum placet & idem si scientes ducit in consuetudinem. No sin is venyell unto god but that it may be mortal when it pleaseth him/ and the same if if it be done willingly in custom. D. ¶ Four manners been found in scripture that a sin the which of the nature is venial may be transmuted and changed to be mortal. ¶ The first is when the conscience judgeth that the oath is cursedly made and repenteth him not of the said ill. Vn̄ scriptura. Quicquid sit contra conscientiam edificat in gehennam. What thing so ever be that is done against the conscience edyfyeth in the fire of hell. The second is when the conscience delighteth in it & taketh pleasure in the oath evil made as before is alleged. Nullum pctm a deo veniale. etc. The third is by that/ that a man is fallen in delectation of venial sins he dysposeth him oft times to come unto mortal sins/ whereof speaketh saint Gregory the which sayeth. Vitasti gaudia/ vide ne ebruaris arena. He saith so for that often times fro small sins men come in to great. In likewise as by a little sparkle of fire there riseth a great flame. Whereof the sage speaketh in his proverbs saying. Qui minima negligit paulatim decidit in maiora. He that dyspreaseth the small things falls in to great. The fourth when that venial sins been not repelled comynly proceedeth after the sins mortal. As it appeareth in the first movements the which been deputed among the venial sins when the delectation hath convalescence in so much that the consentment also approacheth/ so sourdeth incontinent mortal sin. Also the accustomance to swear is dangerous for who so sweareth often often him for sweareth/ and who so often lieth often sinneth mortally. Therefore saith the holy Ysodore Vsus iurandi periurun ducit. The usage to swear maketh forswearing. Et legitur high remie xiij Si ethiops mutare pont pellem suam et pardus varietates suas: & vos poteritis benefacere cum didiceritis malum. If the ethyopyens that is black might change his skin/ and the leopard her varyete● that is white & black/ and you may do well 〈◊〉 likewise as you have learned & accustom ill. Also of little corns men may make● great sum or burden & lad an horse so moche that he ne may bear it. Also of little venial sins men make great mortal sins the which ladeth & dampneth the pesones. Vn̄ mgr̄ alanus. De minimis granis fit maxima summa cabali/ de brevibꝰ m●dis non veniale malum. So it appeareth th●● the venial sins and the accustomaū● to swear been to i'll as it is said before. E. ¶ To the regard of oaths a man should understand that some been more horrible/ greater/ solempnell/ and binding the the other. For he the which sweareth gods well bound/ but he that sweareth by god & b● the evangelist he is yet more bound/ and so of other swerynges when the solemp●●te groweth the obligation groweth. B●● what is it of one that sweareth by god & the oath by the evangelist. Iohn Crysostome say●● that he the which sweareth by god is mo●● bound than he that sweareth by the euāgely●● against some that believeth the contrary. S●● ti scripture proptur deum fcten sunt non deu ꝓpter scripturas xxij cue j Aliqua. Foles scriptures been made for god and not go● for the scriptures. Also the doctors saith that the one oath and other solemnly m●de the one and the other equally bindeth/ ● be it if the one be solemnly made and other not/ that the which is solempne● made bindeth more as unto the church more penance unto him aught to be 〈◊〉 joined the which transgresseth/ but as ●●to god they been equally bound. extra. qu● dei. vel vo. Yet again unto the contrary the holier that a thing is whereby a ma● sweareth of so moche is he more worthy greater pain that so forswereth him/ th●● saith saint Austyn. Than more bond xxii. q. i Movet te. If thou be forsworn repent thee/ do penance the which effaceth the sin sins as it written before. quem ante eight b Also keep the from swearing vainly and unprofitably or thou shalt loose the joys of paradise the which ben great/ quere lxvij a Also thou shouldest dread to be sent in to the fire of hell the which is a cruel torment as it is written after. Quem. xlix. b. ¶ Examples shall be found by the table in the end of th'exemplary. quere. C. seven. A. A. ¶ The manners to blaspheme god/ and that the blasphematours been right cursed and evil twelve IT is written eclesiastice xxiij ca Vir multum iurans implebitur iniquitate & non discedet a domo illius plaga. ¶ A man moche swearing as he the which blasphemeth god/ or the which forswereth him shall be replenished with iniquity and the plague shall not depart from his house. To blaspheme god is a right great sin & detestable the which a man committeth in many manners. first in giving unto god any thing that appertaineth not unto him as to say that god is a liar. Secondly when a man taketh from god that thing the why appertaineth unto him/ as to say that he is not Just and good. thirdly when man granteth or giveth unto any creature that thing the which appertaineth unto god the creator/ as to say such a man or such an idol is god. Or as died the servants of the king of Assyryens the which granted unto their king that the which appertained unto god/ for they said unto the king Ezechyas. Which been the gods of all the earth the which have power to deliver their regions from the hands of our king/ there is none. And which is the god that may deliver Iherusalem from his hand. etc. This blaspheme displeased so moche unto god that the angel of our lord stroke the people of the army of the said king & slew an. C. lxxxv. M. as it is written in the xix chapter of the four book of kings. Fourthly when a man bringeth forth toward god contumelous movings to debate or strife. unde mathei xii Hic non ei cit demones/ nisi in belzebub principe de moniorun. Et Luke xi In belzebub principe demoniorum ei cit demonia. Some jews said that they had found him subverty sing the people/ and defending to give the tribute unto cesar/ and they lied. Vn̄ Luke twenty-three. Hunc invenimus subvertantem gentem nostram et prohibentem tributa dari cesari. Also some wend for to have said Injury unto him that he received the sinners & that he eat and drank with them. unde luce. xu Hic peccatores recipit et manducat & bibit cum illis. Also some said that he was good/ and other said that he was not good but that he seduced the people in ill. unde Ioh. vii Quidam dicebant bonus est/ alu dicebant non/ sed seducit turbas. Fyfthly in the swearing cursedly/ execrably/ and irreverently as when any cursed Christians been angry anent god/ and by that manner of Injury and of vengeance swear by the virtue of god/ by the blood/ by the guts/ by the lungs/ by the heart/ by the feet/ by the heed/ the eyen/ the teeth/ or any of his membres. The person that so sweareth by delectation & delyberation obstynatly if he be a clerk he aught to be deposed/ & if it be a lay man he aught to be excommunyed as it is written xxij q. i Si quis per capillum. We read that saint Poule th'apostle cursed some blasphemers. Of whom were Hymeneus & Alexander whom he betook unto Satan to th'end that they should learn no more to blaspheme/ as it is written. thymo i ca Also them the which sweareth by the five wounds of Ihesu christ/ or by his death/ his passion/ & his blood/ such oaths and swerynges been to i'll and to defend/ for they often blaspheme/ and do irreverence unto god and unto his passion of whom is proceeded our health. unde crysostomus super matheun. Omnis salus hominum in christi morte posita est. All the health of men is put in the death of Ihesu christ. Also to blaspheme god is a sin moche to dread/ for it maketh the blasphemers ill in many manners. B. ¶ first they been worse than the jews for the jews crucified our lord but one time/ but a christian man blasphemer crucyfyeth him and beteth him with his tongue as many times as he sweareth. unde apostolus ad heb. vi. Rursum crucifigentes semet ipos filium dei. Et aug. dicit super ioh. Flagellatus est christus flagellis judeorum/ flagellatur blasphemijs falsorum christianorum Ihesu christ was whypped & scorged by the Jews scorges: and is now sore scorged by the blasphemes of false Christians. Also saint Austyn saith that the blasphemers sinneth not less than the jews the which him crucified. unde august. illud mathei xxii Blasphemavit. Non minus peccant qui deum blasphemant regnantem in celis quam iudei qui crucifixerunt eum ambulantem in terris. Also in as much as they sin of very malice and science they offend more than the jews died that crucified him ygnourauntly. unde paulus i corint. Si cognovissent nunquam regem glory crucifixissent If the jews had known him they had not crucified the king of glory/ albeit that their ygnouraunce excuseth them not/ for he told them many times that he was the son of god and they would nothing believe. But the Christians blasphematours the which him knoweth well and believeth in him sinneth more grievously. Vn̄ glosa s●● psal. Gravius peccat contemnens sedenti celo quam qui crucifixerunt ambulantem in te● Et benrnardꝰ dicit. Plus peccant qui de blasphemant regnantem in celisquam illi qui pr●prus manibus eum crucifixerunt pergentem terris. Our lord prayed for the jews crucified him ygnourantly. Vn̄ Luke. xxi● Pater dimit illis non enim sciunt quid fac unt. But he prayed not for the blasphemetours the which sweareth by him wyty●●ly of proper malice/ and therefore they sh●● be more tormented in hell than the Iewe● vn̄ Luke xii Ille autem servus qui cogn●uit voluntatem dni sui/ & non se preparate et non fecit scdm voluntatem eius plagis ve pulabit multis. etc. The servant the which hath known the will of his master an● is not prepared and hath not done after his will shall be beaten of many. ¶ Example that the falls christian men been more, cru●● brent in hell than the jews & paynym●● Quere lvii A. Secondly these blasphematours been worse than dogs/ for dogs biteth not their master the which th●● nouryssheth/ but the blasphematours biteth their master with the mouth the which eateth and drinketh the breed and ye●●ne that god unto them hath given. Vn●● psal. Retribuebant michi mala pro bon●s They reward me again evil for good Also the sage saith. He shall feed and give drink to the unkind/ & yet shall he he● bitter things. unde in libro eccl. Pasce et potabit ingratos & adhuc amara aud●●● thirdly these blasphematours been wo● than all creatures/ for every creature loue● his creator. Underwit psal. Bestie & vniuer● pecora serpents et volucres pennate/ reg●terre et omnes ppliprincipes & oens iudiceterre/ iwenes et virgins senes cum iuruor bus laudent nomen dni. Iterun psal. A s● lis ortu usque ad occasum: laudabile nomen dni And the said blasphematours loveth him not/ but despise him/ renounce him/ beet him/ & rend him with their intoxycate tongues replete with venom mortal unde Jacob three Ligua inquinatum malum plena mortifero veneno. The evil tongue without rest is full of venom mortal. All these blasphematours hath affyled their tongues as a glaive or sword/ venom of the adder is under their tongues. Et psal. Exacuerunt ut gladium linguas suas venenum aspidum sub labijs eorum. Also god hath not given speech unto beestes as unto man & woman to th'end they praise him. Vn̄ Aristoteles dicit. Quoth nullum animal naturaliter habm sermonem nisi homo. And for as much as the said blasphematours maketh noise and irreverence unto god of the speech that he unto them hath given they been worthy of great punition. ¶ Fourthly blaspheme is a language infernal that these blasphematours learn in this world. For the dampened the which have spoken & uttered cursed speech/ & hath not willed to praise god with their tongues shall have so great dolour and punition that they shall bite and ere their said tongues of rage and anguish/ and shall blaspheme god for the vehement and intolerable dolours & wounds that they shall have. Legitur appoc. xuj. Manducaverunt linguas suas pre dolore et blasphemaverunt deum pre doloribus & vulneribus sius. Also we read that the deed bodies the which go unto damnation by sin praise not god/ ne all they the which descendeth in to hell for to be there eternally. Vn̄ psal. Non mortui laudabunt te domine neque omnes qui descendunt in infernum/ sed nos qui vivimus benedicimus deo. And therefore while that we live we should praise god and leave the blasphemes for dread to descend with the said dampened. Also blaspheme is a vice dyabolyke the which maketh the tongue of the blasphemator too speak/ like as the good & holy ghost speaketh by the tongue of a good devout person/ of whom it is written. Math. x. Non enim vos estis qui loquimini sed spiritus patris vestri qui loquitur in vobis. It is not you the which speaketh/ but the spirit of your father the which speaketh in you. Also the devil speaketh by the tongue of the blasphemator And therefore when a man seethe a person the which blasphemeth god he may say surely that he is not governed of the good & holy ghost/ for it ne teacheth but to say well/ but that he is governed of the cursed spirit the which speaketh evil. Legitur mat. seven. A fructibus corum cognoscetis eos. By their fruits you shall know them. Et legitur luce. vi et math. twelve. Bonus homo de bono the sauro cordis sui profert bonum/ et malus homo profert malum. etc. The good man proferreth good words/ & the evil man proferreth cursed words. When a man seethe smoke and sperkles come out of an house it is a token that there is fire in it/ also when a person proferreth blasphemes it is a token that he is evil. etc. And for as much as these blasphematours speaketh the language infernal of the dampened the which is the language that the devil their master teacheth them & maketh them to speak/ they go not in to paradise with god/ but in to hell with the devil & with all the dampened Quia legitur job xxxvi Quoth deus non saluat impios. God saveth not the evil/ that is to know if they die impenitent and without contrition/ confession/ and satisfaction. unde Luce xiii Nisi penitentiam habueritis omnes simul peribitis. If you do not penance you shall all perish. ¶ fifthly blaspheme is so great a sin that it is against the goly ghost/ for it is against his bounty/ and therefore it is irremyssyble as unto the pain. Vn̄ legitur mat. twelve. Spuns blasphemy non remittetur in hoc sclo: neque in futuro i vix remittetur. The spirit of blaspheme shall not be pardoned in this world ne in the other. Et legitur marci three Qui blasphemaverit in spm setm non habet remissionem in eternum sed reus erit eterni delicti. He the which hath blasphemed against the holy ghost hath no remission in perdurability. That is to understand that he hath not plain punition in this world or in the other as unto the pain/ for his sin is not committed by fragility or biygnouraunce/ but by certain knowledge & malice/ whereby he hath none excusation in his sin/ and therefore unto him appertaineth plain punition without remission/ not that one should understand that if the blasphemator would repent him that absolution to him should be denied & that he ne may be saved and have grace and mercy as to the guilt. But a man should understand that it shall be with great pain/ for unto him appertaineth plain punition & plain penance as unto the pain but if he have mercy. So it appeareth & note it well that the sins against the holy ghost be not pardoned in this world ne in the other as to the pain as it is said/ but they may be pardoned as to the guilt/ and therefore the blasphematours should not despair them: but do penance & abstain them fro sin unde ezech. xviii. Si autem impius egerit penitenciam vita vivat. etc. Men find in writing divers sorts of penance the which appertaineth unto blasphematours. ¶ first their penance aught to be of vii years in likewise as for the other mortal sins/ as it is written xxii Predicandum. But a man should consider the manner of the oath/ the quality of the person and the other cyrcumstaunces for to give unto him penance/ either sharper or lighter & easier as it is written. R. i De penitentijs et. c. sequenti u The oath the which is made 〈◊〉 delyberation is more to punish than 〈◊〉 the which is made by hastiness. Also the penance of a public blasphemator is ●●uen by the bishops/ the which is such That he aught to be at the church door s●me sundays or solemn feestes bore fo●●bare heded/ ungyrded/ with a taper in his hand. etc. Also the penance of the blasph●matours after the ancient law was they should be put to death/ as it appere● Leuiti. xxiv. Of one of the sons of Israe● the which had blasphemed god he was ●●ned and slain by the commandments god. And it is written in the said chapyt●● that god commanded Moses in shewyne him what punition the blasphemator shall have/ saying. Loqueris ad filios 〈◊〉 el/ homo qui maledixerit deo suo portabit pecatum suum/ et qui blasphemaverit nomen dimorte morietur/ lapidibus obruet eum omnis mu●tudo ppli Moses' spoke unto the children of Ysraell saying. That man the which sayeth ill unto his god shall bear his sin he the which hath blasphemed that name our lord shall die of death/ all the multitude of people shall stone him & slay him stones. And the gospel saith. He the which hath said ill unto his father or to his m●der shall die of death. Vn̄ math̄. xv. Qu●mala dixerit patri vel matri morte mo●● ¶ Syxtly these blasphematours been disposed to speak contumelyous words/ inu●● and rebuke unto their lord and master And marvel is it none if they been in h●te and loose his love/ his grace and his company. For in likewise as god dwelleth 〈◊〉 grace in the conscience of the good catholic. Vt habetur i ioh four Qui maneth in●ritate in deo manet: et deus in eo. Unto the contrary. God departeth him from the ●●scyence of the blasphematoure the which is a right ill catholic. Qui non manet 〈◊〉 caritate deus non manet in eo. And also as men say of the good catholic. Ioh. xiiii Si quis diligit me sermonem meum servabit/ & pater meus diligit eum et ad eum ven●amus et mensionem apud eum faciemus. Who so loveth me he shall keep my word/ & my father shall love him & we shall come unto him/ and we shall make our dwelling in him. Also a man may say of the cursed blasphemator. Apud eum non veniemus & mensionem apud eum faciemus. That is to say. that the blessed trinity shall not come to devil ne rest by grace in the conscience of the cursed blasphemator as in the conscience of the good catholic. ¶ Seventhly blaspheme chaseth the virtues/ letteth the good deeds spiritual/ and maketh many evils in the souls of the blasphematours the which been declared afterward. Quere xliiij b. c. d. e. f. g. h. i k. ¶ Examples of the blasphematours. Quere in th'exemplary lxii b. c. d. h. i k. A. ¶ Question if a man commit sin at every time that he sweareth xiii NOn assumes nomen dei tui in vanum. Upon this commandment a man may demand if any may swear without committing sin. The answer A man may swear without sin when necessity is/ the which is veritable/ Just/ leeful/ and for good end/ as when a man sweareth for to affirm Innocency when any cursed crime is brought up/ or for to confirm the alyaunces of peace/ or for to show or persuade unto the herers that the which is utile for the health of their souls. To swear for these things it is none evil sin. for it is necessary and leeful. Albeit that the swearing of itself is not good/ and nevertheless it is not ill when it is necessary/ & yet it is not to appetite as is the good. Moore over it is not to i'll as an ill thing when it is leeful/ but he defendeth the appetite/ the delectation/ and the accustomaunce to swear vainly & unleefully/ as a thing idle/ vain/ and perverse. Saint Poule the apostle knew the commandments of god/ and nevertheless he swore as it is written in his epistles. Vestis est michi deus. By that it is to understand that swearing is leeful & necessary when by the same a man thinketh unto that welfare of his neighbour after the commandment of god the which saith. Diliges proximum tuum sicut . And the psalm. Dne quis habitabit in tabernaculo tuo aut quis requiescat in monte sancto tuo. Lord who shall devil in thy tabernacle/ or who shall rest in holy mountain. The answer. Qui jurat proximo suo et non decepit eum. He the which sweareth unto his neighbour & deceiveth him not shall mount in to heaven. etc. Also the angel that saint johan saw standing on the see as it is written in the appocalyps. Tevauit manum svam ad celum & iuravit per viuentem in secula seculorum. He life up his hand & swore by the living in the worlds. Also our lord saith in the gospel Amen/ amen/ dico vobis. Also we read that our lord swore in the old testament. juravit dno et non penitebit eum. & again. juravit dns vitatem. etc. Our lord swore true yet he commanded in the old law. Red dno iuramenta tua. etc. Yield thine oaths to our lord. By these foresaid auctorytees a man may swear without sin at a need. And for that god saith in the gospel that our word should be/ it is so/ it is not so. Math. u Sat aunt sermo ur est/ est/ non/ non/ quoth autem his abundantiꝰ malo est. The answer that the affirmation or negation that is in the heart aught to be in the mouth/ but for that malice is so grown that they will not believe by simple word/ and therefore god hath put to prudently. Quod amplius est malo est. That the which is more than enough is ill/ not evil unto those the which sweareth for the welfare of their neighbour/ but ill unto those the which ne will believe without swearing/ their incrudylyte is sometime of pain and of culpe/ and therefore he sayeth not malum. Ill unto him the which him useth moche in swearing. But he saith a malo/ from the evil of him the which otherwise believeth not/ that is of his sin ne departeth from him the which is sometime pain/ and sometime pain and guilt/ than god defendeth the oath the which is ill. He commandeth to speak well in saying. Sit sermo vester est/ est/ non/ non. It is so/ it is not so/ and he granteth the swearing the which is necessary. Also when a man will not believe the truth but by swearing/ he the which sweareth in good and Just cause sinneth not/ but he should offend if he swore not. For it should befall sometime that a good man should lose his good and Just cause if verity were not approved by good men. And therefore saith saint Austin. Quisquis meru cuiuscumque potestatis veritatem ocultatiram dei super se provocat: quia magis timet hominem quam deum. If any hide verity by the dread of puissance he provoketh the ire of god upon him/ for he dreadeth the men more than god. In such wise to swear by necessity is no sin as it is said. Also albeit that god hath defended oaths inutyles/ nevertheless by especial he defendeth the swerynges the which been made by the creatures to th'end that man ne do honour unto creatures the which appertaineth unto the creator. Ne honorificentia creatoris transferetur ad creaturas. Or that man believe not that any divine thing be in him whereby reverence unto aught to be done. And therefore after that god had said in the god's. (tilled). Mat. u Non jurare oinno. Hastily 〈◊〉 putteth after. Neque per celum qr thronus d● est/ neque per terram qr scabellum pedum eius 〈◊〉. neque per hiero solimam qr civitas est reg●magni neque per caput tuum quia non pot●●vnum capillum tuum facere album vel nigri. Swear thou never above all thing/ neither by the heaven for it is the throne of g●●ne by the earth for it is the stolen of his fe●ne by Iherusalem for it is the city of the gr●te king/ ne by thy heed for thou can not ma●● one of thy hairs white ne black. Also 〈◊〉 read that saint james defended that no● should swear. An oina fres mei nolite ●●●re The gloze saith that he defendeth not syn swearing/ but he defendeth the will to ●●re. And therefore he said vygylantly (no●● for the affection & will should not dra●● us to swear/ but the necessity & oportum te should draw us there unto for the health and welfare of our neighbours. And th● that saint james putteth. Nec per celum/ 〈◊〉 per terram/ nec per quodcumque aliud iuram●tūiurare vetat. When need is to swear man should swear by god in calling hy● to witness/ not by the creatures as it said. In like wise as the wine is not y●● of itself. And all be it saint Poule defedeth men to drink superfluously/ for it cureth drunkenness & lechery. Nolite īe●●ri vino in quo est luxuria. Ad eph. u Also s●●rynge in superfluity is defended. All the things beforesaid been expounded & specken by saint Austyn/ & by Inno. & by m●ny other xxii q. i Non est contra deipceptum. & iiii. sequentibꝰ. Sipctm extra. e. si ep̄s. A● how be it that swearing is defended/ not●●●dynge some been except whereby a mā●●swere when need is/ that is by the evangelist the altar whereupon the body of christ is concrate. Also by the relics of saints/ by 〈◊〉 holy cross. Also a man may swerein the h●de of the bishop like as it is written. x●● q. i Si aliqua causa. ca Habemus. B. ¶ What is requisite for to swear lefully without any sin xiij Three things been requisite or that a man swear without committing any sin. That is to understand/ verity/ judgement/ & justice. unde Hieremye four jurabis vivit dominus in veritate et in judicio & in justicia. Et habetur xxii q. i Et iura bunt. If these these three things defail or any of them it is perjury/ as it is written xxii q. two. Animaduertendum. ¶ The first thing the which is requisite or that a man may swear without sin is verity in the conscience/ that is that a man know the thing steadfastly for to be so as he it sweareth. For who so should think one thing and swear another should be perjured. Or who so should believe that any thing were true/ and knoweth it not too be all true for certain: he should swear of credence & not of verity/ for that should be against that the which is said (iurabis vivit dns in veritate). ¶ The second thing requisite to swear well without any sin is that a man should swear by discrete delyberation/ the which is in the party of reason/ that is that a man should discern if there were any necessity to swear or not. For albeit that a thing be true yet he should not swear if there ne were necessity. As who so should swear by our lady I am in the church. etc. Howbeit that the oath be veritable yet is there sin/ for there is no necessity to swear yt. jurabis in judicio. When a man sweareth it behoveth that he there have good judgement/ that is discrete deliberation as it is said/ to discern and advise if the thing be requisite and necessary for to swear/ as when a man warneth or counceyleth to believe some good thing the which is expedient and profitable unto some slothful and perverse persons the which would not believe by simple words and speech he may swear in calling god to witness that in such wise he should be without offence in swearing. jurabis in judicio. Also when a man sweareth by good discretion it behoveth to regard vi things/ that is quando/ quale/ cui/ quomodo/ ubi/ et de quo. first it behoveth too regard (quando) in what time it is that a man sweareth/ for in secular causes nor in other a man ne should swear/ ne constrain to swear in the solemn feestes/ ne to hold jurisdiction. Secondly (quale juramentum)/ what oath it is that a man sweareth/ for some of them or one of them been greater than another & more to dread. thirdly (cui): to whom it is that a man sweareth/ for a person of the church should not be coarted to swear to secular/ ne in court secular but in some case/ for there might follow irregalyte/ as in case of crime. Fourthly (quomodo) how it is that a man sweareth/ by what manner/ by what delyberation/ by what constraint/ and by what hastynes/ or necessity. Fyfthly (ubi) where it is that a man sweareth/ in what place/ in holy place/ or in place not holy/ as in the church or church yard. Syxtly (de quo)/ of whom/ of what thing it is that a man sweareth/ of a thing good or ill/ if it be of an ill thing a man should not swear. ¶ The third thing the which is requisite to swear leeful is to regard that the thing wherefore a man sweareth be just leeful & to do good and accomplish/ for the oath the which is not just should not be accomplished. And for that offended Herod for the oath that he had made unto his daughter when he made saint johan baptist to be heded. Vn̄ Ysodo. Impia est ꝓmissio q scelere adimpletur. The promise is ill the which is accomplished by sin/ if the oath have these three things before said a man may swear without sin. C. ¶ That a man should accomplish the vows justly made. xiij David the prophet saith. Vow you lefully by devotion. And after that you have vowed so yield you and accomplish the said vow to your lord god. unde daujd in psalmo. Vovete & reddite dno deo vestro. And note well that after that he hath said (vovete) there followeth incontinent reddite). In this second commandment god defendeth that a man ne break the vows the which hath be made justly/ & lefully by delyberation and by just cause. They the which accomplyssheth them not and leaveth them/ and the which doth unto the contrary of that/ that they have vowed and promised/ or the which them despise taketh the name of god in vain and doth unto him irreverence & unto his saints. And they should understand that they been charged and bound to accomplish them/ or else they commit mortal sin. Ysodorus dicit. Multum deo reus eris si non reddas quid voveris/ deo displicent qui vota sua non implent. That is to say. Thou shalt be much culpable unto god if thou yield not/ that is if thou accomplish not that that thou hast vowed. Those the which accomplish not their vows dyspleaseth unto god. ¶ Example of a woman the which vowed chastity and after would be married. Quere in thexamplarye of the second commandment lxiij E. Also it is better done not to vow than not to hold the promysses after that the vow is made. Vn̄ eccl. u Multoque melius est non vovere quam post votum promissa non reddere. Et Ysodo. dicit. Melius est enim non ꝓmittere quam fide ꝓmissionis non solvere. That is to say. Better is not to promise than not to pay the faith of the promise. Also it is great jeopardy to tarry to accomplish the vow after it is made if a man hath time & space to accomplish it. unde deuteron xxiij Cum votum voveris dno deo tuo non tardabis reddere: qua requiret illud dns deus tuus et si moratus fueris reputabitur tibi in peccatum. That is to say thou ne shalt tarry to yield unto thy lord god when thou hast vowed a vow for thy lord god shall require it of thee/ & if thou hast made tarrying to accomplish it unto the it shall be reputed in sin. And it is written ecclesiastes u Si quid deo vovisti ne moreris reddere displicet enim infidelis et stulta promisso. If thou haste vowed any thing unto god ne tarry thou to yield promise/ unfaithful and foolish promise him dyspleaseth. ¶ Example that it is a great peril to deffer to accomplish his vow. Quere in the exemplary lxiij H. Many other examples of vows there shall be found & cete. Also a man should note that those the which accomplyssheth their vow been in the love & grace of god. For they showeth themself loyal and faithful in there ꝓmysses/ & god unto them accordeth in there prayers and orisons. ¶ Example that Anne vowed unto god that if he would send her a son that she should give him unto the service of god all his life/ she conceived Samuel the which was a prophet & accomplished her vow as it is written i regum i ca ¶ Another example that the king Aza accomplished the vow that he made of his father & bare him to god's house: as it is written ii paral xu ¶ Another example that after that the children of Ysrael had victory of Holofernes they go to worship god in Iherusalem/ & all they kept their vows & promesses/ as it is written. judith xvi ca D. ¶ What thing is a vow how is it dyffynyed. Vow is conception of the best purpose of deliberation of steadfast courage to god or unto his saints with intention him to oblege. unde secundum magistrum in quarto di xxxviii & tho. et alios theologos. Quoth votum est conceptio spontanea melioris propositi animi deliberatione deo vel sanctis eius firmita cum intention se obligandi. And it is to be noted that many things been requisite unto leeful vow & accomplished the which been touched in the said definition. ¶ first it is requisite conception of some made in the intendment by the holy ghost. ¶ Secondly it is requisite that the vow be not ill. And therefore the definition saith (melioris). Ill and sin desordoneth us toward god. unde legitur. Quoth votum non est vinculum iniquitatis. Vow is not the lyen and bond of iniquity. And therefore it is written. Dissolve vinculum iniquitatis. Unbind or loose the lyen of iniquity. Et legitur xxxij cue four Ysodo. In malis promissis rescind fidem/ in turpi voto mutu decretum/ quod incaute vovisti non facias/ impia est promissio que scelere adimpletur. In cursed words rescyndeth the faith change thy will in that vow the which is foul and evil/ do not the thing the which thou hast vowed unwisely. The promise is evil the which is done & accomplished by sin. ¶ Example written in the xxiij chapter of the deeds of the apostles that xl Jews vowed that they should neither eete ne drink till they had slain saint Poule/ their vow was evil and in sin/ and they might not accomplish it. etc. ¶ thirdly it is requisite that he there have conception free in as much as the definition sayeth (spontanea)/ that is that every man may vow the things the which ben in his liberty and in his right and not otherwise/ and therefore servants/ children/ religious prisoners. etc. in some things may not vow. Quia non sunt sui juris. ¶ Fourthly it is requisite that he there have delyberation and therefore the definition saith/ animi deliberatione) unto the difference of those the which voweth suddenly without delyberation and consentment of reason. ¶ fifthly vow aught to be made unto god or to his saints and not unto men for many things the which abideth because of shortness. ¶ Syxtely with intention to bind him for love beareth obligation to do some thing or to love it. etc. E. ¶ Vow the which is lefully made of right aught too be accomplished as it is said/ but in ix manners a man is not bound to accomplish his vow. ¶ The first is when any hath vowed under condition as to say. I shall do such a thing if such one have his health/ or if he live not or if he die not of such a sickness/ when the condition hath none effect a man is not bound to accomplish the said vow. ¶ The second is when it hath be made suddenly and without delyberation. ¶ The third is the vow of them the which hath lost their wit/ or the which ben furious. ¶ The fourth is when by infirmity/ poverty/ or other leeful letting a man may accomplish the said vow. ¶ The fifth is when a man voweth by ire/ or other passion so great that they leave true delyberation. ¶ The vi when it should be to the hurt of any great good or common welfare. ¶ The seven. is when the vower is subject to another as young people/ a maid under xiij year/ a man child under xu years/ a religious a wedded woman/ a servant if the vow should be letting of the service that he oweth when the sovereigns beforesaid been not so content/ or gainsayeth there unto the subgectes been not bound to their vows of saint johan in the flood of jourdayn Nono/ on the sunday our lord made his first miracle to change the water in to wine at the wedding. etc. Decimo/ on the sunday our lord Ihesu cryst fed five thousand men with five loves of breed/ and with two fishes. Vndecimo/ on the sunday our lord Ihesu was honoured with palms the which is the sunday before Easter day. Duodecimo/ on the sunday the redemptoure of the world rose from death to life. Terciodecimo/ on the sunday the holy ghost descended upon the apostles the day of penthecost or whyt-sonday. Quartodecimo/ the clerks presupposeth that god shall hold his judgement on the sunday/ but for certain no person knoweth any thing but all mighty god only. By these things beforesaid it appeareth that the sunday is established for to be kept/ sanctified/ honoured/ and laudably feested among all the principal festes. unde secundumius canonicum. Constat diem dominicum inter summas et precipuas festivitates contineri. & dicitur in decreto. In dominica die nichil est agendum nisi soli deo vocandum. de consecratione distinctione. tercie. jejunia. No thing is to be done on the sunday/ but to be besyed toward god/ him for to honour and his glorious saints. And by this the which is before written. Sabbata sanctifes). A man should understand that in the ancient testament men kept and sanctified the saturday. But for the mysteries beforesaid the which hath been done on the sunday/ and to th'end that we do not as the jews doth the which keepeth the sa-saterday we shall keep and solempnyse the solemnity the day of the sunday. ¶ Examples of divers people the which hath wrought on the sunday. And first of a man the which wrought on the sunday and his hands clave unto the wood. Quere in the exemplary lxiiij C. ¶ Another example of a man the which led hay on the sunday and he was threatened dyvinely to be brent Quere in thexamplary lxiiij D. ¶ Another example of two women the which baked on the saturday after the son going down/ & one of them become dry/ and the peel of the oven clove to the hands of the other. Quere lxiiij G. ¶ Another example of a mowyer the which left work on the saturday/ & his fellows would not do so: and he found some gold. Quere in the exemplary liiij M. ¶ Secondly it is good reason to sanctify the festes of god and of the glorious virgin Mary for the mysteries of their solempnytees the which should be long for to declare by the which our redemption hath been made. ¶ thirdly master William of Anserre teacheth vi reasons in the some of the office wherefore it was established that we make solemnity of the saints of paradise. The first is for the honour of the divine majesty/ for when we do honour unto saints we honour god in his saints/ and we say that he is marvelous in them. He the which doth honour unto saints he honoureth specially him the which them hath sanctified. The second for to have aid in our human fragility/ for we been so frail unto sin that by ourself we may not have health/ and for as much as we have need of the help & prayers of saints we do them honour in their feestes to th'end that we may deserve their help. The third is for the increasing of our surety/ for by the honour that is done unto saints in their solempnytees our hope & surety is increased so that the mortal men semblable to us may be in such wise raised in so great honour by their merits/ it is certain that so it it may be of us/ for the power of god is not lessed. The fourth is for the example of our following/ for when the feestes of the saints is recorded every year we been called to follow them/ so that by th'example of them we dispraise the things earthly and desire the celestyalles. The fifth is for that that the angels and saints of paradise have joy and exaltation when we the which been sinners convert us unto god. unde luce. xu Gaudium erit in celo super uno peccatore penitentiam agente. etc. And therefore it is reason sith that they make feest of us in heaven that we make feest of them in earth. The sixth is for the procuration of our honour/ for when we honour the saints we procure our honour/ their solemnity is our dignity/ when we honour our brother we honour ourself. charity maketh all thing to be common/ and our things been celestyalles/ earthly/ and pardurables. C. ¶ Question/ who so should demand at what hour a man should begin to celebre the feestes. The answer/ regulerly men say that from the one evensong unto the other evensong the church maketh solemnity. It is written extra de ferus & de consecratione distinctione i capitulo. Missas. Omes dies dominicos a vespera in vesperam cum omni veneratione decrevimus observari. We have decrete to keep in all honour all the days of the sundays from the one evensong unto the other evensong. For to cease on them for to do any work and for to make holy the feestes a man should consider the quality/ and the quantity of the feest/ what the custom is of the region/ and of the place where a man is. And after the greatness of the feest and custom of the place a man should more sooner begin/ and the more late for to make an end In likewise as saith the scripture in many places. unde quamuis scriptum sit a vespera in vesperam celebrabitis sabbata vestra verumtamen initium festorum & finis juxta eorum qualitatem et regionum consuetudines servari debent/ & sicut magnitudo eorum exigit prios incipere/ et tardius terminati extra. e. quoniam. This scripture reproveth the folly of some simple men the which reputeth not to be sin to labour and work late on the saturday at night/ and weeneth that it is sin to work erly on the monday in the morning. Of this matter thou shalt find many examples in the exemplary. D. ¶ Question/ who so should demand wherefore is it that men make holy/ and honour some feestes more solemnly in some countries than they of other countries done/ or that some feestes in some bishop riches been kept of whom no mention is made in other countries. Unto that it behoveth to answer that a man aught for to do after the custom of the region where as he is. For it is written extra de ferrijs Quoth in festis celebrandis vel non/ vel quis dicatur esse festiws vel non consuetudo regionis debet observare. Dicendum est etiam cum hieronymo qd unaqueque provincia abundat in suo sensu. distinctione lxxvii Vtinam in omni tempore ieiunare possemus. Et augustinus interroganti. Respon. Ambrose. Cum romam venio ieiuno sabbato/ cum mediolanum sum non jeiunio sabbato/ sic et tu quamcunque forte ecclesiam veneris eius mora serva si cuiquam non vis esse in scandalum nec quemquam tibi. One and every prince haboundeth in his being. And therefore if thou come to Rome and that they fast there on the saterdaye fast thou also in like wise as they done. And if they have in custom to keep or sanctify any feest keep it with them. And if thou aryue in any church keep their customs the which been not against god/ or else they shall slander the. A. ¶ How in six manners men sanctify the feestes commanded/ the which manners shall be put by psalms/ and some been necessaries for the sanctification of those feestes/ and the other been cerymonyalles for the augmentation of god and of virtues xu first men sanctify the feestes commanded by abstinence/ and to cease to do operations earthly and seculers/ as to go to the plough. Exodi vicesimo Non facies omne opus in eo. And it is to th'end that we cease and refrain the avarice and covetise of the world/ and for to take heed and intend unto the utility & profit of the souls. If on the working days we take heed for the labour of the bodies god will that on the holy days commanded we intend unto the utility of the souls. At the beginning of the world god created spiritual things as angels/ and corporal things as the beestes and the birds/ and of these two things together he made man/ that is of a thing spiritual as the soul/ and of a thing corporal as the body. In likewise we have need of two refections. That is of the refection of the body the which we do get on the working days/ and of the refection of the soul the which we seek on the holy days. How be it that every day we aught for to give refection unto the soul. For it is written in the gospels how that a man liveth not only by eating of breed for to maintain the body/ but in every word the which proceedeth from the mouth of god/ whereby the soul is refectioned. unde Mathei. iiii. capitulo. Non in solo pane vivit homo/ said in omni verbo quod procedit ab ore dei. And therefore god hath ordained working days to labour on all holy to nourish the body. And also commandeth to cease of operations worldly on the holy days for to sanctify them and for to nouryssh the soul as before is said. Deuteronomie u Obserua diem sabbati ut sanctifices deum/ sex diebus operaberis et facies omnia opera tua/ septimus dies non facies in eo quicquam operis. etc. B. ¶ A question to understand if a man may work on the holy day without committing mortal sin. The answer. We find in writing that in four manners some may do work on the holy day without committing mortal sin. Prima est propter operis vel laboris modicitatem Secunda est propter temporis necessitatem. Tercia propter cordis pietatem. Quarta est propter publicam utilitatem. The first is when a man doth so little thing that the rest of the thought ne may be letted toward god/ that is anent the sanctification of the solemnity it be not dymynysshed or lessed/ as to hew a log the which is in the court for to dress the dinner and not to loose the service. But who that should do so great operation that the rest the which is commanded in the said feest. Sabbati sanctifices were pertourbed and letted should do mortal sin/ in likewise as sayeth the gloze upon this word the which is. Exodi xxxi. Qui polluerit sabbatum. Glosa. Turbando quietem anime morte moriatur/ scilicet anime & corporis. Ex quo patet qd solum ille labour qui turbat quietem & spiritus libertatem causat peccatum mortale. The second is for the necessity of labour the which is in way of perdition in such manner that a man ne may defer it/ or provide for the impetuosyte of the rain time of August/ or for the great cold in the time of winter. etc. When a man presupposeth of the perdition of the said labour the necessity may be so great that a man should be excused of mortal sin. Quia necessitas non habet legem/ si malum sequitur potestea de. con. distinc. i Sicut etiam patet extra de consuetudine. ca. iiii. A sure thing it should be to do by th'example of his curate or prelate of the church. For it is written proverbiorun xi & xxiiij Quoth salus erit ubi sunt multa consilia. health shall be where as been many counceyles or counceylers. To the which thing a man should understand that the church may dispense in these things here by one reason the which is that the church ne useth alonely of the puissance human also as the reason supposeth/ but also of the puissance divine. And therefore the church dyspenceth by that puissance in the commandment divine that god hath given. Of the which thing it appeareth that who so dyspyseth the puissance of the church or the keys of the church he dyspyseth the puissance of god. unde luce. ten Qui vos audit me audit/ et qui vos spernit me spernit. He the which heareth you heareth me/ and he the which dysprayseth you dysprayseth me. The third is for pity/ for in some feestes determined the church promytteth without mortal sin that men labour for the love of god to help unto the poor people/ but so that it be the after mass and without hope of retribution. etc. The fourth is for to think and to aid on the necessity of the common wealth/ as after the mass to help or repair a bridge/ or an evil passage/ or a church destroyed/ and semblable things/ so that a man do it without covetise of lucre or winning. Also it is well for to be noted that it is extra de ferijs/ that all be it that the sunday and many feestes that been under been commanded for to be kept How be it when the herynges also incline them toward the lands in the season that they aught to be fysshed a man may fish for them on the sundays and other holy days for the necessity of the common wealth So that they of that thing that they take they distribute and give unto the poor churches and other good places by & over the dime. C. ¶ How a man should take heed to here the service and predications on the festes commanded xu SEcondly for to sanctify the festes a man should go by devotion unto the church to here the service the which therein is done. As mass/ matins/ & evensong. etc. And for to here to devise of the feestes/ of the fastings and command mentes the which there been made. Also for to here the predications and words of salvation/ of the which proceedeth all benediction as it is written Luce xi Beati qui audiwt verbum dei/ et custodiunt illud. blessed be they the which heareth the word of god and keepeth it. In likewise as it is declared more largely in the fifth condition that the pilgrim of paradise should have xlv F. Many sorts of peope there be the which sanctyfyeth not the feestes for that they take no heed to here the divine service the which is done in the church/ and the predications. Some there ben the occupieth them in the mondanytees & pleasaunces temporalles when they should take heed to the service of the church/ such people doth break this commandment. ¶ Example of a rich man the which fled the service and the predications/ & leapt on horse back and go unto the mondanitees when men rung to mass on the holy days commanded/ and the devil took him and bore him away Quere in thexamplary lxu A. Also some will not cease them of worldly operations the which werketh when they should take heed unto the service/ such people sinneth mortally. ¶ Example how that a woman was divinely punished for that that she circled and closed her field on the day of saint johan baptist when the other were at mass. Quere lxiiij. B. Also some there been the which taketh heed to drink and to eat during the masses and the services of the church/ & such people sanctify not the feest commanded but if they have excusation leeful ¶ Example that evil came unto a smith the which took heed to eat and to drink when the other people besyed them unto the service of the church .. Quere in the exemplary lxvii C. ¶ Another example of a man the which went to play and to drink at the tavern with his fellows when he should have be at the service of the church/ & at last he was dampened. Quere lxvii D. ¶ Another example that evil came unto a man named Vado the which went unto the taverns to drink and to eat when he should go unto the church/ & after his death he had a foul drink. Quere in thex. lxvii. E. ¶ Also some there been the which taketh heed to play on the feestes commanded when they should be at the service/ such people offendeth greatly. For they sanctify not the feestes and dysobeyeth unto god. And also many times they commit many sins in playing/ the which been operations/ not of sanctification/ but of damnation. ¶ Example that the heed of a sweeter was found that that was before was behind/ and the cats cried upon his grave. Quere in thexamplarye lxiii C. Other examples there been written in th'exemplary of the second commandment of people unto whom there came evil in playing and blaspheming. etc. Also some there be the which sleepeth in their beds or in the church when the divine service and predications been in doing on the feestes commanded/ such people sanctyfyeth not the feestes. For the commandment of god saith. Thou aught for to dispose the to serve god all the sundays & the feestes. ¶ Example how the devil gave hot pitch unto a monk for to drink as he slept in doing the service of the church. Quere in th'exemplary lxvi C. ¶ Another example how the devil smote a monk with the knot of a straw as he slept in the service time lxvi b. Other examples of these matters been written in the exemplary of the third commandment. Also some go not to here the service and predications by sloth/ negligence/ and indevocyon/ & such people sanctyfyeth not well the feestes. The realm of heaven is not promised unto iedeous/ negligent/ and slothful persons/ but unto them the which wy●●eth to take heed upon commandments of god/ and the which them accomplyssheth virtuously. unde scriptura. Non enim te pidis & negligentibus promittitur regnum celorum/ said in mandaris domini vigilantibus atque strennue operantibus. Also note well in especial of the heeds of an house the which loseth the mass on the sunday or on a feest solempnell by sloth without excusation leeful .. If reason were disposed to it such sloth should be mortal sin/ and breaketh this commandment/ whereof it is written de consecratione distinctione i capitu. Missas. And if a person that is chief of an house were three days without going unto his mass perochial of his church and if he had not excusation leeful he should be excomunycate in lykewyas he putteth in a decretal. And they the which keepeth the house and the children that they perish not while the other been at the mass on the sunday and feest solemnell/ if they been excused in serving god the day of the said solemn feast. The answer is such/ that if they have excusation not for to be at the church corporally for to serve god/ where if they been not they been excused so that they serve god within the house in saying the good things that they can For the commandment of god speaketh unto every man and woman. And to serve god thou shouldest dispose the every sunday and the other holy days commanded in what place so ever it be. ¶ Example of a maiden servant the which desired for to go unto the mass and unto the preaching and her mistress would not suffer her but our lord appeared unto her unto whom he showed her health. Quere in the exemplary. lxxxxix. B. D. ¶ And they the which been enoyed to do well/ and dyspyseth to say well and to here it. As they the which leaveth the congregation of the church/ the service/ the mass/ and the sermon without leeful excusation for to go unto the vanytees/ as dances/ plays/ tolyes/ and dysportes/ they ought for to be excommunyed/ as it is written De consecratione distictione i capitu. Qui die solempni pretermisse ecclesie conventu ad spectacula vadit excommunicetur. etc. Of the which thing it followeth that they sin mortally/ for excommunication should not be given but for mortal sin Quia excommunicatio non nisi pro mortali culpa infligi debet. Vt habetur xi questio iii capi. Nemo episcoporum. Those the which ben of the party of god with good will they here his service/ and his word/ and the opposytes it dyspyseth. unde Johannis ten Oues me vocem meam audiunt & ego cognosco eos/ et cognosco me me/ et ego vitam eternam do eyes et non peribunt in eternum/ et non rapiet eas quisquam de manu mea. My sheep those been the good persons hearing my voice/ and I know them and mine know me/ and I unto them shall give the life eternal/ and they shall not perish/ and none shall take them fro my hand. ¶ Example that it hath well taken unto many for hearing the word of god. Quere lu A. B. C. And it followeth after. Alias oves habeo qui non sunt ex hoc ovili. etc. Other sheep I have the which been not of this flock/ those been the cursed persons the which have not willed to here the word of god. And it is written in an other gospel that on the day of judgement god shall put his sheep on the right hand unde Mathei xxv Oues suas statuet a dextris/ hedos autem et sinistris. And he shall put the kyddes or goats on the lift hand the which have despised his word he them hath compared unto a kid or got the which is a be'st stinking/ foul and unclean/ whereof the company is nothing worth. Also they been compared to an ape the which sleeth the church and loveth gladly the tavern/ for to go unto the church he halteth/ and toward the tavern he runneth. Also he loveth better a quart of wine than a potell of holy water. Also these people the which been enoyed to do well resembleth unto the devil in three propryetees. Primo the devil will never do no good deed. Secundo he will never hear no good. Tercio he perturbeth and letteth them the which would do any good deed. ¶ Example how the devil enemy unto mankind gave in charge to a woman four things/ of the the which the one was that she should trouble and let those the which were in devotion and prayers in the church/ the second was that she should not confess her. etc. Quere in thexan lxu F In likewise doth these cursed people the which been slothful to serve our lord god on the holy days and to do good the which gooth from the mass and will hear no good thing and bring other in to vanytees and out of the church/ the which is a token of evil. Quia sicut signum evidentissimum electorum est audire verbum dei ita signum evidentissimum reproborum est nole audire. etc. And also it is a token right evident of the choose to here the word of god. In likewise it is a token right evident of the reproved to have no will to here it. ¶ Example of a monk that the devil drew out of the church when the other waked in prayer. Quere in the exemplary lxu g. The good servants of god heareth with good will his service/ his word/ and his commandments: and taketh the condition of the pilgrim of paradise. Quere post xlv A. B. And god them shall reward in the joys of paradise in likewise as it is written after lvii A. The cursed servants the which will not go to here the service and to sanctify the feestes in likewise as it unto them is commanded should dread to be sent unto the fire of hell the which is a torment right cruel. Quere xlix B. A. ¶ How a man should take heed to serve god and his saints on the feestes commanded xvi thirdly for to sanctify the feestes a man should serve god and his saints with heart/ with mouth/ & operation. Saint Poule saith in the xvi chapter of the second epistle to the corinthians. In oimbus exhibeamus nosmetipsos sicut dei ministros. Show we ourself in all things as the ministers of god. Et alibi servire deo regnare est. To serve god it is too reign with him. Every good christian man should enforce him to serve god on the holy days after his science and faculty/ & should put him in devotion and orison for to give praysynges unto god & unto his saints/ as david the which said. Semper laus eius more meo. The clerks should sing with heart/ with mouth/ and operation for to serve god. unde ecclesiast. xxxix. In omni cord et ore collaudate et benedicite nomen domini. Praise you and bliss you the name of our lord in all your heart & mouth Also a man should serve humbly and reverently unto the priest in things the which unto him been necessaries/ as to give him the water/ to torn the book/ to bear the pax to light and to put out the candle. etc. david saith. Seruite domino in timore & exultate ei cum trimore. Serve you unto god & unto his vycars in dread. To serve god in dread is the beginning of wisdom. unde prouerbiorum i Initium sapienty timor domini. Also the good and diligent servants have evermore the advantage/ and of good as well in this world as in the other/ and they been beloved of god and of great lords before the slothful. Whereof speaketh the wise man. Prouerbiorum xxii Vidisti virum velocem coram regibus stabit/ nec erit coram ignobiles. Et proverbio rum xxi Cogitationes robusti sunt semper in abundancia/ omnis autem piger in egestate est. The thoughts of a man boisterous and covetous been ever in abundance of goods/ and all slothful people been in need and in poverty. All the good servants shall be in paradise with god much honoured and praised. unde in evangelium. Si quis michi ministraverit honorificabit eum pater meus qui est in celis. Item evangilium. Volo pater ut ubi ego sum illic sit et minister meus. Ihesu christ sayeth I will father where as I am that my minister be/ that is that his servants be with him partners in his realm and his glory. Of the servants the which been good and faithful/ and of those the which been evil and unfaithful is somewhat spoken in the chapter of sacrilege. Quere xxx C. Also god called the good persons sweetly his servants. unde Mathei xi Venite me ad oens qui laboratis et onerati estis et ego reficiam vos. Also god unto them shall give a great reward. Vn̄ mat. twenty-five. Euge serve bone et fidelis/ quia super pauca fuisti fidelis/ supra multa te ꝯstituam intra in gauduim domini tui. Good servant and faithful enjoy thee/ for that thou hast been faithful upon a little thing I shall ordain the upon a great thing/ enter in to the joy of thy lord. For to make short every person should enforce him to serve and honour god and his saints each after as his science and faculty is. And also should take heed unto the utility of their friends and they shall have great reward in the realm of paradise. Of the which is written toward the end of this present treatise xlvii A. B. ¶ How a man should busy him in prayer on the feestes commanded xvi FOurthly for to sanctify the feestes or holy days we should pray to god in orison and say all the good things that we can more busily than on the working days. Saint Austyn saith qd oratio est oranti presidium adversario incendium/ angelis solacium/ deo gratum sacrificium. orison or prayer is defence unto him that prayeth against all evil/ unto the devil adversary. joy and solace unto angels. sacrifice unto god moche agreeable. That orison keepeth a person from all evil it appeared by th'example of a woman the which would have hanged herself by despair/ and as she appareled the cord in hearing a bell ring unto the sacring she went on her knees in orison & incontinent the temptation ceased and she was delivered. Also on the feestes commanded we should think on the evils that we have done on the working days/ and we should repent us and heartily cry god mercy/ and put ourself in orison for to require of him misericord. etc. ¶ Wherefore is it that god will that we require him orison. For four things principally. first to th'end that we reknowledge him to be our god/ lord/ and master/ creature/ & benefactor/ the which for us hath made and created all things. unde. johannis i appoc. Adorate eum qui fecit celum & terram mare et omnia que in eyes sunt. Et psal. Quoniam deus magnus dominus et rex magnus super omes deos. It is good reason that a person worship and pray unto his god/ lord/ and benefactor in reknowledging the good that he unto us hath done. Secondly god will that we him require in orison to th'end that we repute us to be his servants & obedyentes unto him It is reason that a servant obey unto his master/ serve/ honour/ & pray him. For as much as lucifer would not be as a servant in praying god but enpryded him of the good that his god unto him had given in so much that he would have sitten by him & have been semblable unto him. Vn̄ isaiah xiv. Sedebo in monte testamenti in lateribus aquilonis ascendan super altitudinem nubium similis ero altissimo. And for that he would not pray god/ ne reknowledge to obey unto him but would show himself as master/ so he lost all the good that he had and is now the foulest devil in hell. And therefore we should pray unto god and confound the sin of pride in us/ in showing us to be his servants obedient unto him. thirdly our lord will that we require him in orison in knowledging our poor frailty as of ourself we may nothing do/ and that all cometh and proceedeth of god. unde johannis primo. Omnia per ipsum facta sunt et sine ipso factum est nichil. Item johannis xu Sine me nichil potestis facere. For to understand well when we require one of the saints of paradise that we may have health of our sickness/ it is not the saint of himself that heleth us/ but it is god/ and the saint that you do require prayeth unto god for you/ and god heleth you in exalting the request and intercession of the said saint. In likewise all the good puissance that all the saints of paradise have god it unto them hath given. And therefore we should pray god in orison in reknowledging our fragility that of ourself we may nothing do/ and that all proceedeth of him. fourthly god will that we him require in orison for too do him honour. For orison is a sacrifice the which is much agreeable unto god. Also the incense the which is put within the fire casts a good odour and a smoke the which mounteth on height unto god. In like manner orison embraced upon the coals of devotion casts a smoke and a sweet odour the which mounteth up before god/ the which unto him is much agreeable. And therefore sayeth the psalmist. Dirigatur domine oratio mea sicut incensum in conspectu tuo. We read thobie duodecimo. That Thobye was much devout the which occupied himself to do the works of mercy. And on a time the angel of god appeared unto him unto whom he said. When thou prayest god in orison with tears/ and when thou buryest the deed bodies I present thine orison before god. Also we read. Actuum decimo/ how Cornelius was on a time about the hour of noon in orison the which made his request unto god. And incontinent an angel of god in likeness of a fair young man clothed in white appeared unto him unto whom he said. Thine orison is exalted/ and thine almesdedes been remembered before god. We aught for to serve god in orison for to do him honour and sacrifice the which unto him is agreabled/ and unto us utile and profitable. Also as a noble man should do honour unto the king on his knees the which is called homage/ in reknowledging that he holdeth his sygnourye of him/ and that he is servant obeyssaunte unto him. In likewise we aught to do to god in orison. Or in likewise as the servant is bound for to serve his master/ in semblable manner been we bound unto god the which is our master. Or in likewise as every man should bear and pay his rent and his tribute unto the lord of whom he holdeth. In like manner should we do honour unto god of our bodies and of our goods unto our power. C. ¶ A question/ how should a man make orison unto god for to have that the which is necessary. Answer. Him behoveth to say his pater noster/ for he requireth of god that all evils and sins been put away and that he have unto body and unto soul all goods temporalles and spyrytualles the which been necessaries and utyles/ Our lord made the pater noster and said unto his disciples that they should say it when they would pray unto almighty god In likewise as it is written in the gospels Mathey sexto/ et Luce undecimo. ¶ Here after followeth the orison domynycall or pater noster the which our lord taught to his disciples/ and the requests and fruitful petitions contained in the same. Our father that art in heaven sanctified be thy name thy kingdom come to us/ thy will be done in earth as in heaven/ our daily breed give us to day & forgive us our debt as we forgive our detts. & lead us not in to temptation. but deliver us from evil. amen PAter noster qui es in celis. ¶ Our father celestial almighty. Lord/ god/ and creator sitting in heaven potencyally exalt me thy servitor Sanctificetur nomen tuum. ¶ Thy name be ever sanctified In our faith catholic. Above all praised and glorified Without error dyabolyke Adueniat regnum tuum ¶ Moore over lord we the require That we may come and have salvation Unto thy kingdom and empire In the end and conclusion Fiat voluntas tua sicut in celo & in terra ¶ Thy will be also done Of us in earth truly As is of thy saints eachone In heaven right joyously Panem nostrum cotidianunda nobis hody. ¶ give us lord our daily food Of soul and of body eke amend us all and make us good In spirit also to be meek Et dimit nobis debita nostra sicut. etc. ¶ Pardon us lord our sins & trespances. As we forgive our offences and dettes Louse us also out of the devils laces And keep us from falling in his nets Et ne nos inducas in temptationem And suffer us lord not to be led In evil thoughts and temptation Waking/ ne sleeping dying in bed By the devils persuasion. Sed libera nos a malo. ¶ deliver us from all ill Of body and soul also give us grace if it be thy will To overcome our mortal foe. Amen. ¶ Amen/ amen for charity Grant us lord our petition Thy blessed face for to see And of thy goodheed the fruition ¶ Explicit. ¶ The requests that a man maketh unto god in saying the pater noster. THe petition of Sanctificetur nomen tuum taketh away pride and putteth in us the virtue of humility/ and requireth the gift of dread/ and the beatitude of the gospel. Beati pauperes spum. And the reward followeth. Quoniam ipso rum est regnum celorum. The petition of Adueniat regnum tuum taketh away envy/ and putteth in us the virtue of charity/ & it requireth the gift of pity/ and the beatitude of the gospel. Beati mites. And the reward followeth. Quoniam ipsi possidebunt terram. The petition of Fiat voluntas tua sicut in celo & in terra taketh away ire and putteth in us the virtue of patience/ and requireth the gift of science/ and the beatitude of the gospel. Beati pacifici. And the reward followeth. Quoniam filij dei vocabuntur. The petition of Panem nostrum cotidianum da nobis hody taketh away sloth/ and putteth in us the virtue of diligence/ & requireth the gift of strength and the beatitude of the gospel Beati qui esuriunt et sitiunt justiciam. And the reward followeth. Quoniam ipsi saturabuntur. The petition of Et dimit nobis debita nostra sicut et nos dimittimus debitoribus nostris taketh away avarice/ and putteth in us the virtue of largesse/ & requireth the gift of council/ and the beatitude of the gospel. Beati misericordes And the reward followeth. Quoniam ipsi misericordiam consequentur. The petition of Et ne nos inducas in temptationem taketh away gluttony/ and putteth in us the virtue of abstinence/ and requireth the gift of intendment/ and the beatitude of the gospel. Beati mundo cord. And the reward followeth. Quoniam ipsi deum videbunt. The petition of sed libera nos a malo taketh away lechery/ and putteth in us the virtue of chastity/ and requireth the gift of sapience/ and the beatitude of the gospel. Beati qui lugent. And the reward followeth. Quoniam ipsi conselabuntur. A. ¶ How a man should yield graces and thanks unto god of the good & wealth the which he unto us hath done with out being unkind xvii FYfthly for to sanctify the feestes we should go unto the church on the said days of the feestes for to yield thanks & praysynges unto god for the great goodnesses that he unto hath done the which been so many and great that it is so impossible as unto us that we ne may yield nor give them again in any thing that we may do. And every man aught for too understand that god unto him hath done more good and benefayte than he is worthy/ ne than he hath deserved. Saint barnard sayeth. Agamus fratres gratias factori nostro/ benefactori nostro/ redemptori nostro. My brother yield we graces unto him the which hath made us/ that is unto god our father celestial unde mathei. xxiii. unus est pater vester qui est in celis. The which hath created our souls of nothing unto his symytude. unde gene. Ad ymaginem quip dei factus est homo. And the psalmist. Ipse fecit nos & non ipse nos. Yield we graces unto our benefactor that is unto god the which maketh the corns and the fruits to grow and to come/ & all that whereof we live. unde johan i Omni per ipsum facta sunt/ et sine ipso factum est nichil. Yield we graces unto our redemptor/ that is unto the son of god the which is born of the virgin Mary the which hath suffered death and passion for too redeem us from hell where we should have descended unde ad gall ii Dilexit me tradidit semet ipsum pro me nesim ingratus de gratie. God hath given the thy body with all thy membres. He giveth the thine eyen to see/ thine eeres to here/ thy feet to go. etc. If thou hadst not sight ne hearing thou should not know what good it is to here and too see. And if he give the light thou should thank him all thy life/ he the granteth now sight and hearing and all thy membres for nothing without thy merits. Moreover he giveth the nourysshement/ payment house/ field/ corns/ oxen/ kyen/ sheep/ and bestial. unde paulus in epistola and co. Quid habes quod non accepisti. What good haste thou of thine own that thou ne haste first taken of another: when thou was born thou brought nothing with thee/ the goods cometh not of thee/ thou reknowlegest not the goods here/ and so thou thankest not god. Saint Austyn saith in the book de civitate dei. Quisquis beneficia dei non vidit cecus est/ nec laudat ingratus est/ quisquis in laudando reluctatur insanus est. He the which seethe not the benefaytes that god unto him hath done he is blind/ and if he praise not god he is unkind/ and the which is worse he is not hole. He is seek the which impugneth god with his gifts/ & useth of those gifts against the honour of god and against his proper health/ that is to understand when he maketh foolish looks with his eyen/ when he bringeth forth cursed words with his mouth/ and so of other membres/ or when he mysuseth the goods/ that is to understand when he taketh clotheses proud and pompous/ when he eateth excessively/ when he drinketh unto drunkenness/ and so of other. And as often times as any abuseth in such wise the gifts of god after true justice/ he should be put from that gift/ that is to understand from the sight or the hearing. etc. And it is all for his unkindness. unde Bernardus super canti. Ingratitudo inimica est anime/ exmanictio meritorium virtutum dispersio/ benefactorun perditio. Such a man the which is so unkind is indign and unworthy to take many gifts of god. unde bernardus. Non est dignus dandis qui non agit gratias de datis. That man is not worthy to have things given unto him the which yieldeth no thanks of the things given/ a man may know it in himself. If thou hadst done good unto a person by three or four times/ and that at every time he were to the unkind thou would cease to do any more good unto him. What shalt thou than say of god the which hath done good unto the more than a thousand times/ and thou unto haste be evermore unkind without reknowledging the good that he to the hath done. ¶ Example that the ix lazars that our lord healed were unkind for they went not to yield him thanks after that they had health. He had healed x. but there was but one the which reknoweleged the good that he unto him had done/ the which returned him to yield thanks. unde. Luke xvii Nun decem mundati sunt/ et novem ubi sunt/ non est inventus qui reddiret et daret gloriam dei/ nisi hic alienigena. ¶ Another example how the man unto whom the lord pardoned ten thousand talentes was unkind for he ne would pardon the small debt/ and for his unkindness he was betaken to the hangman and put in prison. Quere xxvii H. ¶ Another example contrary of a knight the which pardoned him that had slain his father/ and god pardoned him all his sins. Quere xxvii I The scriptures us warneth to yield graces and praysynges unto god for to i'll unkindness. Vn̄ pau. i ad thessal. u In omnibus gratias agite. Yield thanks unto god in all the things that you do. Et ad colloscenses three Omne quod cumque facitis in verbo aut in opere oina in nomine dni nostri Jesus christi facite gratias agentes deo et patri peripmm. In every thing what so ever you do in word or in operation/ do all things in the name of our lord Ihesu christ in yielding thanks unto god. etc. Et legitur i ad corin ten Sive manducatis/ sive aliquid aliud facitis omnia in gloriam dei facite. Do you all things in the glory of god if you eat or if you drink/ or if you do any other thing. All the angels & saints of heaven loveth god/ and yieldeth him graces of his benefaytes/ and so should we do. unde apo. seven. Vide hostium appertum in celo/ dicit btuns Johannes ecce turba magna quam dinumerare ut nemo poterat. etc. Saint johan saith in the apocalypse that he saw the door open in heaven/ and so great turbes of holy persons that no man might number them/ and they cried with high voice. Salute unto our lord god the which sitteth upon the throne/ benediction/ clearness/ and sapience and action of graces/ honour/ virtue/ and force unto our lord god in secula seculorum. Amen Also all the creatures giveth praise unto the creature. That is to understand the beestes and the serpents/ the birds the kings/ the princes/ the judges/ the virgins/ the ancient with the young praiseth the name of our lord/ for his only name is exalted. unde psal. Bestie et universa pecora: serpents et volucres pennate. Reges terre et omnes populi: principes et omes judices terre. iwenes et virgins senes cum innioribus laudent nomen dn̄i: quia exalta tum est nomen eius solius. Iterun psalmus. A solis ortu usque ad occasum laudabile nomen domini. B. ¶ Example of a good child the which yielded graces and praysynges unto god in all adversities that came to him. ¶ We find by writing that a child was so perfit that he said deo gracias in all things. And it be befallen so that after that his father and his mother were departed men of war came unto his house/ the which tasted of a ton of eager cider/ the which a none they broke & shed the said cider/ & when the child saw that he said. I yield graces unto god I drank eygresydre/ & now I shall well drink good water. After that the men of arms broke his house and warmed them with the timber. And when the foresaid child saw that he said Deo gracias. I yield graces unto god. I was wont in fore times to be lodged in this great house: and now I shall make me a little lodge and therein I shall abide. And the said men of war yode in to his garden and brake and pulled up all the herbs as cools/ lekes'/ borage/ onions/ ꝑcely/ lettuce. etc. Than the child said again deo gracias/ you have broken the lekes and other herbs I yield graces unto god/ it me behoveth to take wild leaves of the fields/ & to go & fry them with a little pot of butter that you have left in such a corner. And when the men of war saw that they had done so moche harm unto the said children said unto themself/ we been right cursed the which have done so moche harm to this child the which is not wroth ne never evil word unto us he hath said/ and unto us doth the best that he may in doing good against evil. For to make short they repented them and converted them unto good by his example. E. ¶ To wake in contemplation and to do the works of mercy at the feestes commanded xvii SYxtely to keep the feestes gardables or that been to be kept a man should employ the time waking in operations spyrytualles/ as to occupy himself in the life contemplative the which belongeth unto the dissection of god/ that is to serve/ to honour/ and to worship him as it is said. And to think on things celestyalles and spyrytualles to mount on height with god and his saints/ and to reign with them eternally in the joys of paradysethe which been so great that they been infinite and inenarrables. This life contemplative unto us is given in figure of the blessed Mawdeleyne the which set her often at the foot of our saviour & redemptor Jesus' and heard his word as it is written. Luce xi Sedens secus pedes domini audiebat verba illius. Another example of the contemplation of two relygyouses the which were fro crystmas till mydsomer speaking of god without enoyenge them/ & they wend to have been there but two hours. Quere. lxxxxiiii. b. And after that the soul hath taken her refection and the body his nourysshement it is good after dinner on the said days of the feestes to take heed also to the dilection of his neighbours indygentes and needy/ as to give alms to vesyte the seek/ to council them that lack council/ to comfort them that been heavy/ sorrowful & seek/ and also to do all other works of mercy. This life active is given unto us by figure in Mary marthe hostess of our blessed saviour and redemptor Ihesu cryst the which prepared him his meet and took heed unto the works of mercy the which is the life active Also by this Marthe is understand the devotion by the which we been accompanied by charity with our neighbour. And by Mary magdaleyne is understand the intention religious of the thought. The life active giveth the breed corporell unto him the which hath hungers/ and doctrine unto the ygnouraunt and unlearned. It correcketh the sinner errant/ and calleth again the proud man unto humility. Also it mynystreth unto every one that the which is unto him expedient. The life contemplative retaineth the charity of god and of his neighbour/ but it rests it of the action withoutforth/ & at the only desire of the conductor to join so unto him. And all hearts earthly fouled and put under foot is embraced to see the face of the creator and desireth to meddle/ that is to be with the cytezyns of the high region enjoying them in the beholding of god of the incorruption eternal. The life active unto the perturbations of the world. The life contemplative the which extendeth to god is most sure. And therefore our lord said to Martha. Illud luce. ten Martha martha solicita es et turbaris erga plurima: maria optiman part elegit que non auferetur ab ea. D. ¶ How the reverence and sanctification of all holy things is brought in this third commandment xvii Saint Ysodore saith in his book. Secundum dignitatem red cuique honorem. Yield honour unto every man after his dignity. Many things been holy whereunto we own honour/ for their sanctification is contained under this commandment. Sabbata sanctifices. Of that which holy things we shall tell four. ✿ first the time of the days of the feestes commanded should be sanctified in likewise as is before declared. Secondly a man should bear honour and reverence unto the holy places/ as unto the churches. Vn̄ psal. Domun tuam decet sanctitudo. And of good right a man should honour the churches/ for they been the places the which ben blessed/ the holy service is done therein/ the body of our saviour is therein consecrated/ the which there rests night and day in the custode. Also in the church we been baptized/ confessed/ purged/ and made clean of all our sins. Also we been thither born after that we been deceased and deed. It is the house of orison in the which we make our prayers and oraysons/ and there been made the good predications. Also the church is the safeguard of the crymynalles and for banished people. It is the place whereto they run the which them keepeth from death/ from evil and punition. Also in the church & in the churchyard been the holy bodies of our faders/ and moders/ and friends departed and deed. And for these things here with that/ that god it will the holy places aught to be honoured. ¶ Example of hateful men the which slew a man in the church were punished divinely. Quere lxxix B. ¶ Another example how heliodorus was punished divinely in the church as he took the treasures lxxxii B. Many other examples been written in the third commandment of the exemplary how evil came unto them the which have not born honour unto the holy places/ as unto the church and churchyard/ and how people accursed should not be buried there lxii. G. Our blessed saviour and redeemer Ihesu christ showed right clearly that he would that the church be honoured and reverenced when he put out the sellers and byers the which there made their merchandises and secular occupations/ he showed that it disposed him/ for he died make a whip with the which he chased them out rygorously/ them and their oxen and kine/ and merchandise/ and kest & over threw their stalls unto the earth/ and unto them he said. My house shall be called the house of prayer/ & you have made it a pit or den of thieves. unde mathei i Domus mea domus orationis vocabitur/ vos autem fecistis illam speluncam latronum. ¶ sith that our lord said that they made a den unto thieves/ it followeth well the thieves were there within. Also a man may say that those the which there maketh such merchandise and negotiations seculers been thieves/ or the which is worse they been sacryleges/ in as moche as they soil and hurt the place sanctified and holy/ the which is a dependence the which proceedeth of sacrilege. Sacrum ledens: sacrum violans et deturpans. This thing here was the most greatest rigour that ever our lord showed in this world/ wherefore it behouth to say that it is great sin and that there a man should not speak of taxes of process of detraction/ of laws and exactions/ nor of any thing secular. Again many persons the which doth the contrary/ and the which gooth unto the church on the days of the said holy feestes for to speak and to treat of such things more than for to pray unto almighty god. The blessed saint Austyn them reproveth the which saith. In oratory nemo aliqid agate nisi ad quod factum est unde & nomen accepit. No man ne doth any thing in the oratory but that thing whereunto it is made/ whereof it beareth his name. The oratory is not made to do ne say the secular things beforesaid/ but it is made to pray unto god/ and for to do and to say things salutaryes/ the which been of sanctification. The collectors of taxes and sergeauntes or other the which been charged to purvey unto the things seculers should go in to place profane not hallowed out of the church and churchyard/ and there to provoke and to bring those with whom they have business when they have long matters seculers to treat/ for evyte sin and offence of the holy place. For in speaking of such matters there ariseth sometime noises and cursed words in aggrevaunt the sin for because of the holy place/ and it in less sin in unhallowed ground than in holy ground. Also the gospel saith that when two or three persons been assembled in the name of god for too speak good words that god is in the middle of them. unde mathe. xviii Vbi sunt duo vel tres congregatim nomine meo ibi sum in medio eorum. Also a man may say that when two or three persons been assembled at the church for to speak there evil words that the devil is in the middle of them/ the which writeth that/ that they speak. ¶ Example how saint Bryce saw the devil the which written the evil words that was spoken in the church. Quere lxu E. Of this matter it is written in the decrete. Nemo debet in loco orationis intendere fabulis ociosus. distinctione xxv Qui in aliud. No man aught to take heed unto idle fables in the place of orison. Et poeta dicit. We vobis gentes in templo vana loquentes. Demone scribuntur/ que in templo vana loquntur. malediction unto you people speaking vain things in the temple/ the vain things the which ben spoken in the church been written by the devil/ and those the which talketh of vain things fableth with the devil. unde poeta. In templo fari/ diccum demone fabulari. ¶ Also after the right writing men put out of the church people excommunyed the which been not buried till that they been assoiled and reabled. Also people the which been homycydes and manquellers of themselves ne been buried in holy ground/ for that/ that is appeareth that they been dampened. Also men find in scripture many examples how the devils have unburied many cursed people out of the church and churchyard. Quere in the exemplary lxix B. By these things above said it appeareth that every man and woman should bear honour and reverence unto the holy places. thirdly a man should give honour and worship unto the bones and relykes of the saints of paradise. For sith that god commandeth that their feestes be sanctified honoured and kept for their holy and devoutenes that they have led in this present life/ it followeth that he will that their bodies the which have done the good operations for his love be honoured. The which bodies shall be at the dreadful day of judgement assembled and come again with their soul's/ and shall live eternally in the joys of paradise with almighty god. Legitur ecclesias xliiij Corpora sanctorum in pace sepulta sunt/ et vivent nomina eorum in generatione & generationem. Fourthly the sanctification of the seven holy sacraments is brought in this third commandment/ for we should bear unto them honour and reverence for that they been holy. And for as much that the sinners by them been purged and made clean of the stinking ordure and filth of sin and been sanctified and of the number of saints of paradise. In likewise as the time and places been sanctified/ also should the seven sacraments the which unto us been right necessaries for our health. Of these sacraments is spoken in the first commandment of god. Quere eight B. And therefore it sufficeth of that the which is spoken unto people of good intendment and reason. A. ¶ The manners how men break the feestes commanded xviii IT is written Exodi xxxi ca Qui polluerit sabbatum morte moriatur. Qui fecerit in eo opus petibit anima illius de medio populi sui. Who polluteth or soyleth the sunday/ the feest commanded shall die of death. The soul of him the which thereon hath wrought shall perish. The feestes been evil kept in many manners of the which we shall say three generals. The first is for to do thereon operations worldly/ manually/ and by hand. And this also is devised in many branches after the divers sorts of people the which on the days of the feestes there done many operations. first for to go unto the plough/ or to mow/ or to sow/ or to make great works. Also the mysteries of the persons the which doth the operations is defended as it is said. exodi twenty Non facies in eo opus. The feestes keep and honour/ be thereon devout and labour not. Evil cometh unto them the which on them werketh. ¶ Example of carl the which yode unto the plough on the day of the feest commanded/ and the wood clave unto his hand/ & two years after was healed lxiiij F. ¶ Another example of a woman the which wrought on the day of saint johan baptist and she was punished divinely Quere in the exampl. lxiiij. B. Secondly men break the feest to carry on it/ & to bear burdens in carts/ or upon horses/ for the commandment of god sayeth. From labour thou shouldest rest thee/ thy self/ thy household/ and thy beasts. unde the remie xvii capitulo. Nolite pondera portare in die sabbati et nolite eicere de domibus vestris in die sabbati et omne opus non facietis in eo dicit dominus. ¶ Example of one of the children of Ysraell the which was slain and stoned by the commandment of god and of Moses for that/ that he gathered and bore wood on the day of the feast Quere in the exemplary lxiiij A. ¶ A question/ if those the which beareth corns unto their lords on the days of the feestes offenden. A doctor answereth that they been not excused if other necessity ne cause and constrain them thereunto. And more over the lords the which them commandeth or giveth occasion that to do been parteyners of their sins. And sayeth afterward that they the which beareth livings or vytayles far in to the country or marchaundyses and may not do otherwise without great damage or hurt/ such people been excused as he believeth/ so that they be first at the mass and at the service. And semblable thing it is of pilgrims and vyagers. ¶ Example of a man the which bore wheet in to his grange or barn upon the day of the feest/ and the said grange & wheet were brent. Quere in the exemplary lxiiij E. thirdly forgers or smyths the which shoeth horse on the feest commanded by covetise of winning breaketh the commandment of god. And if it be for to think on the necessity of pilgrims or vyagers they been excused. Fourthly men break the feast commanded for to make thereon marchaundyses by avarice and covetise of gain without going to here mass and the service the church for to serve god and to sanctify the feestes as done many merchants the which been more waking and erlyer risen on the said festes for too run unto fairs and markets than they ne done on the working days Such people the which ne thinketh but on the goods temporal and leaveth the gods spiritual sanctyfyeth not ne keepeth the feest commanded/ by the which they sin mortally/ and go unto damnation. But those the which after the mass and after the service beareth vytayles or other things necessaries for to cell/ and the other the which gooth thither for to buy their provision of vytayles or other things necessaries may be excused. Quia necessitas non habet legem/ nisi malum inde sequeretur. de con. di i Sicut. necessity hath no law/ if evil should follow after. ¶ Example of the bible how it is offence to do merchandise on the holy day/ for the merchants were reproved in Iherusalem. Quere in th'exemplary lxiii N. fifthly the feestes been broken for to hold on them pledynges/ assizes and jurysdyctions. unde legitur in decree. In festis diebus a judicijs et placitis est abstinendum xu q. iiij. Placita. And the gloze saith upon this that on the day of the feest men may treat of peace. And it is written. Extra de ferijs et de con. di. three Rogationes/ in primo passu dicitur. Quod omnes dies dominici sunt seruandi: & omnibus festivis diebus cessandum est ab opere servile neque placitum fieri ad mortam vel penam sanguinis. etc. Syxtely the feestes been broken for to do operations on the vygylles of the the said feestes/ as those the which work the saturday at night. Such people sanctyfyeth not well the feestes/ as thou mayst see by many examples in the exemplary. Also all sorts of people of what vacation that they been also should cease to do worldly operations the days of the feestes for to restrain avarice/ for to take heed unto their sanctification/ and also for to obey unto god And it seemeth that those the which them breaketh have lost the mind of them/ and therefore techyngly it is written. Memento ut diem sabbati sanctifices. Remember the. etc. All beestes appetiteth the rest after their labour. Also after that all things vegetables have born flower and fruit and laboured in summer they rest them in winter. Also after that god had laboured to compose and make the world he rested him on the seventh day. But the avaricious forgetteth the rest/ they labour vi days for to nouryssh etheyr bodies/ and they labour the seventh day for the damnation of their soul's/ & so remembreth of it. Also many people dare not work on the holy day for the slander & language of people: but if they have in some places to work/ or with some persons to speak/ or if they will borrow corn or silver. etc. Or they will find to to win in merchandise/ to cell or to buy or if they will find means for to advantage them. Such people putteth their term on the day of the feest for to take heed unto such things/ & they leave or loose their masses/ evensonges/ and the service of the church/ they sanctify nor the feestes/ but breaketh it. Also those the which doth unto the contrary of that thing that god then commandeth that is the which doth operations on the said feestes by reason disposed sinneth mortally/ and putteth them from paradise as a man may see by many examples written in th'examplary. Quere lxiiij A. B. C. ¶ Also these logycyens it proveth by reasons in form and arguments thus. All they the which on the sundays or feestes commanded go to the plough. etc to work disobey this. Sabbata setinfices/ omne opus. etc. The sin mortally and by consequence they put them fro paradise. For it is written Mathei xix Si vis ad vitam ingredi serva mandata. Et psal. dicit. Tu mandasti mandata tua custodiri nimis. Vel sic. All mortal sin putteth a man or a woman from paradise. For it is written Ezechiel. xviij. Anima que peccaverit ipsa morietur. And they the which done the great works on the feestes commanded sinneth mortally/ for they disobey unto god/ than they put themself from paradise. The solution is such. True it is that all mortal sin/ and all inobedience putteth from paradise those the which in such wise it trespasseth without penance. For it is written luce. xiij Nisi penitenciam egeritis omnes simul peribitis. But those the which doth penance in their life & the which ceaseth them of sin in obeying unto god. juxta illd isaiah. Lavamini mund estote auferte malum cogitationum vestrarum ab oculis meis quiescite agere perverse discite bnfacere. They shall have grace and mercy and their sins shall be put in forgetfulness. unde ezechie xviij Si autem impius egerit penitentiam ab omnibus peccatis suis. etc. Vita vivet et non morietur omnium iniquitatum eius non recordabor etc. The second manner how men breaketh the feestes/ is for to despise to go unto the service and to here it/ and the predications also as not to put him in devotion/ and as not taking heed unto the health of his soul as is before declared. The third manner general how men break the feestes is for to commit the mortal sins/ as dronkennesses/ glotonyes'/ blasphemynges/ lesynge/ injuries/ noises/ strives/ murdres and so of other mortal sins. That is to say that at every time that a man committeth mortal sin on the feest commanded. It is not in such wise sanctified/ but unto the contrary to dishonour by that which it is broken. Also the feestes been often times broken by dances unduly done/ as by pride/ vanity/ or concupisbence carnal/ or in the time of the service of the church/ or in a place not convenable/ as the church or the churchyard/ or with persons slandered/ or when a person hath not opportunity to dance/ or when a man maketh dyshonest signs/ as to kiss/ to wring the fingers/ to tread upon the foot. etc. ¶ Example of this matter of a maiden the which was ravished in the dance and after vyoled & hanged herself. Que. lviii. F. ¶ Another example how the devil would have born away a maid the which danced on the sunday. Quere lxviij C. sith that god defendeth on the feest to do none operation utile as unto the body as to go unto the plough it followeth well by a more stronger reason that he defendeth operation evil & unprofitable as to do lechery. If that any went unto the plough on the sunday he should be reputed ill/ by more stronger reason he the which doth lechery/ for the plough is a good operation of itself/ the which lechery is not: & therefore men break the feest for to commit on it deadly sin. They that them have offended let them be repentant in such wise to have offended god that is full of all goodness/ & for fere to be sent to the fire of hell which a cruel torment as shall be declared here after. A ¶ How those that break the feestes been punished oft-times in this-worlde/ & they apperceive not fro whence such punition proceedeth. nineteeen THe prophet isaiah saith in the xvii. chapter of his book. universa mala venerunt super te propter mltitudinem malificiorun tuorum. All evils shall come on the for the multitude of thine evil deeds. If thou break any of the sundays or of the feestes commanded for to do any operations the which taketh away the sanctifications/ or if thou disobey unto any of the commandments of god/ or if thou commit any mortal sin/ be thou all in certain that thou art bound unto pain and punition be it in this world or in the other. For the psalmist saith. Iniusti punientur et alibi dicitur quia nullum malum remanebit impunitum. The unjust shall be punished. Also all evil shall be punished. And often times god punyssheth in this world those the which breaketh the feestes commanded by the same self operations that they do make on the days of the festes but they perceive not whereof the said punition cometh. unde isaiah. xlvii.c. Veni et super te malum et nescies ortum eius et irruet super te calamitas quam non poteris expirare/ veniet super te repent miseria quam nescies. etc. evil shall come upon thee/ and thou shalt not can tell whereof it shall proceed/ and poverty shall fall upon the the which thou mayst not avoid: and misery that thou knowest not shall hastily come upon the. etc. ¶ For to understand this matter it behoveth to pertycularyse upon the cases the which happeneth. There been some labourers the which gooth unto the plough on the days of the feestes commanded for advance them and to enrich in abundance of corns/ and it drieth sometime/ when August cometh their corns been full of drake/ of deruell/ and of myldewede/ of stinking corn or of other infections. Who so should demand of the said labourers whereof such misfortune or punition cometh/ for their fields hath been well composted/ well sown with good seed/ harowed and done in good season and fair wether. The prophet Yasaie before alleged giveth the answer in saying. universa mala venerunt super te. etc. utsu. The said punition ꝓcedeth to you by adventure. Nescio/ deus scit. I can not tell/ god knoweth for that/ that you made your said corns on the feestes commanded. etc. ¶ Example of a punition the which came upon the corns of flies the which devoured them/ & in one of the wings of the said flies there was written (ira)/ and in the other wing was written (dei). That is to say the Ire of god the which was upon the people for their sins lxiiij K. Vel sic. Thou labourer thou hast in august good corns in thy field/ and dost great diligence the day of saint saviour/ or of saint Laurence for to reap them/ bind/ and carry in to thy barn or peradventure thou tythest evil the said corn. etc. And for to punish the of thy sin god suffereth that idle people as soldiers and hunters come upon thy ground and devour and waste thy breed and thy corns with their hounds and horses. etc. Or god shall send baylyfs/ sheryfs/ or comyssaryes that which shall arrest/ take/ or cell thy corn the which shall be given for naught/ be it for taxes/ debts/ fortune or loss/ and after thou shalt have hunger or indigence. Thou haste the eyen of thy soul blinded. Legitur in libro sapienty. Malicia eorum excecavit eos. For thou consyderest not that god the punyssheth for that thou werkest and labourest to reap the said corn on the day of the feest commanded. Vel sic. Or after that the said corn shall be ripe/ reped/ bound/ and engraunged the fire shall take within it/ and enbrase it with flame and smoke till it be all brent and consumed in to ashes. Veniet super te maium et nescies ortum eius. ut supra. ¶ Example of a man the which carried his corn on the day of the feest/ and the fire brent all up. Quere in the exemplary lxiiij E. Vel sic Or peradventure a●●●r that thou hast laboured on the feest there shall come so great drought that thy said corn ne may grow/ or so great waters that it shall be drowned/ or such tempest of hail & weather that it shall be shronken and wasted/ & thou shalt not apperceive wherefore it shall proceed unto the as it is said. These things here been written in many places in scriptures. unde deutero. xi. Cavete ne forte decipiatur cor vestrum et recedatis a dno ira tusque dominus claudat celum et pluuie non descendant/ nec terra debt germen suum. etc. Beware jest peradventure your heart be deceived: and that you ne depart you from god/ & that he wroth him not against you that he ne close the heaven and that the rains ne descend/ and that the earth ne give the bringing forth of fruit. Et levi. xxvi Si non feceritis oina mandata mea & si spreveritis leges meas vesitabo vos velociter in egestate et ardore frustra feretis sementem que ab hostibus devorabitur ponam faciem meam contra vos. etc. If you have not done all my commandments/ and if you have despised my laws I shall vesyte you hastily in poverty and brenning/ you shall bear for naught your corn and your seed the which shall be devoured of enemies/ I shall set my face against you. etc. Thou merchant the which sanctyfyest not the feestes after the commandment of god (sabbata sanctifices) he shall permette that an evil thief or a knave shall by thy merchandise the which shall deceive and beguile the and also shall not pay the well/ or thou shalt lenne it him unto credence/ and peradventure shall cost the in process and debate the value of the debt/ where god the would have sent a good merchant the which should buy well and pay well/ but he will not do that unto thee/ but he will do it unto him the which hath sanctified the feestes. Also he the which will buy merchandise & leave the sanctification of the feest for to run thither is often times beguiled and deceived by fraud and falsehood. For if he buy oxen/ kyen/ sheep/ or horse they shall be peradventure seek or die of moreyne. etc. by the which he shall lose all such thing & he shall not apperceive that it unto him proceedeth for the evil sanctification of the feast. Veniet super te malum & nescies ortum eius. ut supra. ¶ Example in the bible how the sellers on the feest day were reproved and made cease. Quere lxiiii n. Also crafty people and werkers with their arms the which liveth by the pain of their works often times breaketh the feestes for to get or win a thing of naught/ as an halfpenny or a ferding. And also god unto them sendeth some sickness/ for the which they muse and may do nothing after in more than xv. days. and putteth that/ that they have in medicines. Such people apperceive not that god them punyssheth for breaking of the said feestes/ and how that god suffereth men of war to pill them for their sins/ eat their hens/ & their bacon. etc For one penny that they win on the said feest they lose more than twenty Also the punition of this world is nothing in regard of that of hell the which is eternal/ in the which every man shall be punished after his deserving. unde psalmista. Tu reddis unicuique juxta opera sua. Thou shalt yield unto every person after his operations. ¶ Example of two cordweners/ the one that which kept the feest and yode to the service of the church habounded in goods/ and the other ceased not to work and was poor. Quere in the exemplary/ and many other examples. etc. B. ¶ Of sloth that god defendeth xix THe wise man sayeth in his proverbs. O you slothful people go unto the ampte or pysmyre and consider his ways and learn wisdom/ the which ampte prepareth his meet in summer/ & assembleth in harvest that that he will eat in winter. How be it that he ne hath leader/ ne commander/ ne prince. unde prouerbiorum vi Vade ad formicam o piger & considera vias eius: et disce sapientiam que cum non habeat ducem/ nec preceptorem: nec principem parrot in estate cibum sibi/ et congregat in miss quod comedat. etc. That is to understand Labour you in summer/ that is do good operations whiles that thou art living/ and that thou hast the time/ the place/ and the opportunity/ and assemble in the fair virtues to th'end that in winter that is after thy death thou have to eete/ that is to be refectioned in the glory of god. unde psalmista. Saciabor cum apparuerit gloria tua. The prophet isaiah saith that the servants of god the which have well laboured in this world shall have to drink and to eat. That is they shall be refectioned with the glory of god/ and the cursed slothful persons shall have hunger & thirst. unde isaiah lxu Ecce servi mei comedent et vos esurietis/ ecce servi mei bibent et vos sitietis. etc. Also the dampened shall cry. Illud Iheremie viii capitu. Transsijt messis sinita est estas et nos saluati non sumus. The heruestis past summer is ended and ween been saved. ¶ Man reasonable it is defended the by this commandment that thou be not slothful to go unto the service of the church/ and to sanctify and keep the festes in likewise as they been commanded If thou hast been heavy to sanctify them/ or to do the good espyrytual the which is divine what good deed so ever it be unto the which thou were held of necessity/ that is to understand if by consenting of reason thy body hath domination and lord ship of thy soul in such manner that it hath in hate and in displeasance the divine goods/ and that he hath eschewed & left to do it and to accomplish it in such wise as it was commanded. It is here against charity and mortal sin. Quia accidia secundum sanctum thomam est tristicia de spirituali bono in quantum est divinum ad quod quis de necessitate tenetur sloth is to have tristesse of spiritual goodness in as much as it is divine whereunto some is held of necessity. To tarry/ to withdraw or to i'll the going to evensong/ mass/ matins/ predications/ processyons and all other services. If he sancyfy not well and honour god and his saints in their solempnitees. And by this been reproved the slothful late comers/ neglygentes/ people not caring/ forgetefull/ idle/ weak in spirit/ soft/ tender/ ennoyfull/ sluggards/ and dyffaylers'/ in so much that they ne will obey to serve god & his saints after the commandment the which unto them is given. ¶ Example how that god reproved the idle people the which ne died no good operation. unde mathei twenty Quid hic statis tota die ociosi: ite in vineam meam. Also those the which been idle and slothful to go unto service of the solempnytees been to be reproved as these beforesaid. Legitur luc xii Ille servus qui cognovit voluntatem dni sui/ et non se pmparavit: et non facit scdm voluntatem eius vapulabit mltis. That servant that knoweth the will of his master or lord & prepareth not himself/ ne doth after his will shall be moche beaten. Also they shall be sent in to the fire of hell. Whereof it is written luce. three et math. seven. Omnis arbour que non facit fructum bonum excidetur & in ignem mittetur. That is to say. Every tree/ that is every person the which ne maketh good fruit that is good operations shall be cut and sent into the fire of hell/ whereof it is spoken after Quere xlix b. A tree the which beareth no fruit ne doth but occupy the earth wherein it is/ and therefore men cutteth it & brenneth it. In likewise shall the slothful be the which doth no good deed shall be taken out of this world and sent unto the fire of hell/ in the which they shall be constrained to abide eternally/ and so to hold them will they or not without ever to have aid ne socoures. C. ¶ Example of a religious that would do no goodnesses. It is written in the dialogue of saint Gregory of a frere the which came unto a religion more by necessity than by will unto whom it was grief when men spoke unto him of his health/ he ne would do ne here the good/ and to all goodness slothful he was to do it. When he was seek and at the death all his brethren came thither/ and as he laboured at the last end he cried and said unto his brethren. Depart you/ go you hens for I am given to a dragon for to devour me/ that which ne may englout me for your presence/ my heed is now plunged in his mouth/ give him place to swallow me/ and that he torment me no more/ and that he do that thing that he should do. If I be given unto him for to be devoured/ wherefore shall I suffer to tarry for you. Than the brethren unto him said. Brother what thing is that/ that thou speakest/ make the token of the cross. He answered I would make it but I may not for the scales of this dragon. Than his said brethren fallen flat unto the earth in orison and weeping for the aid and deliverance of him/ & by their prayers he was delivered. He thanked them and correcked himself/ for he was no more slothful but prompt and diligent unto all goodness/ and after ended well his days/ and if he had not correcked himself he had be dampened and put from paradise. ¶ Another example of a man that which was dampened for that he would do no good deed. D. ¶ We find by writing how a holy man being in devotion heard by the permission divine the voice of a soul the which cried horrybly alas/ alas/ alas/ and that said holy man him demanded what he was/ he answered I am a soul dampened and he again demanded/ what hast thou done wherefore thou art dampened. He answered for that/ that I was slothful to do good operations/ said not the good that I knew/ nor I yode not unto the church in time and place/ and & died not the good that I was held to do/ and therefore I am dampened. By this example men should understand that it sufficeth not to decline from evil for to be saved/ but with that it behoveth to do good deeds. unde psalmista. Declina a malo et fac bonum. The said man was not dampened for the thefts/ ne fornications. etc. but for that that he lost the time of grace without doing of good deeds/ and without confessing him & after his death he might never confess him ne do good operations/ for he had lost the time of grace/ and also he was not in the place where he might do it. Nichil preciosus tempore/ sed heu hody nichil vilius. ¶ Another example of a priest the which tarried too minister the sacraments unto his parysshen the which departed & deyed. This example is written here before in the first commandment/ quere viii c Diligence is against the sin of sloth for good servants should be prompt and diligent to serve god and his saints in likewise as it is declared here before xvi A and they shall be praised/ and shall have great reward in likewise as it is written in the chapter of sacrilege. Quere in the vi commandment xxx C. A. ¶ Here followeth the fourth commandment of god the which treateth that we should love our faders twenty ¶ Faders and moders thou shalt honour And them succour in necessity To help thy neighbour in every hour Be thou diligent in all equity THis commandment is written/ Exo. xx. ca Math. nineteeen. & Marc. seven. Honora patrem tuum et matrem tuam. Honour thy father and thy mother or evil shall come unto thee/ in likewise as it is comen unto many. Quere in thexam lxx b, d. And it is written. Math. xxii. Et adroma. xiii. Diliges proximum tuum sicut Thou shalt love thy neighbour as thyself. in likewise as it is written here before. quere ii f. g. h. ¶ For to declare this commandment it behoveth to see and know many things. ¶ And first. B. ¶ Which been the faders that we should honour twenty VEnerare patris. Honour thy faders. Four principal faders there been unto whom honour is due. That is to understand. Our father creator/ he the which hath engendered us/ the father spiritual/ and the father temporal. ¶ The father first that we should honour is god the creator that we require every day in our orison domynycall. Pater noster qui. etc He is said our father for he hath created our soul unto his likeness. Also he loveth us as a good father doth his children/ & nouryssheth us with his gods that he maketh to grow. He is the father the which nouryssheth/ he purueyeth us to that the which is necessary. Moreover he willeth that we have heritage and possession in his realm that is paradise/ and therefore we should love him fylyally/ that is to say chyldely/ for we been his children in likewise as sayeth the holy scripture. unde dd in psal. Dns dixit ad me filius meus es tu. Et paulus dicit ad thessal u Omes enim vos filii lucis estis et filii dei non simus noctis neque tene brarun. Et ad roma viii Quicunque enim spum dei aguntur hi sunt filij dei. Et. i ioh. three ca Videte qualem caritatem dedit nobis pater ut filij dei nominemur et simus. etc. Et math. xxii. Simile est regnum celorum hoin regi qui fecit nuptias filio suo. etc. God so moche loveth his children that obeyeth unto him/ and unto them giveth so much goods in paradise that they been decored as gods. unde legitur in biblia. Ego dixi dii estis et filij excel si omnes. ¶ The second faders that we should honour been the father and mother that us hath engendered/ born loved/ given suck/ nourisshed/ and socoured/ or they been those the which hath not engendered us but have the charge to nourish us/ to cloth and to hose & shoe us/ & to purvey temporally & spyrytually/ wherefore men say in common language/ he is a father that nourissheth. Unto these faders here we ne may yield the good that they unto us have done/ whereof speaketh the phylosophre in (nono ethicorum) where he sayeth. Magistris dominis et parentibus non potest reddi equivalens. After that thou were born thy father and mother have born that tenderly between both their arms/ for thou was feeble without any strength for to help thyself. When thou cried and that thou unto them died harm and annoy they supported thine unwysenesse and shrewdness/ and voluntaryly pardoned the. When thou befyled the in thine own ordure and sylthe they made the clean and served unto thy necessity. When thou had hunger they gave the suck/ and the good morcelle● out of their own mouths for to nourish and feed the. They have taken moche pain and travail/ and thought for the as well by night as by day/ and have put themself in great danger for too get the goods and herytages. etc. For to make short thou canst not restore to them the good the which they have unto the done. And therefore saith the sage. Ecclesiastice. seven. Honora patrem tuum et gemitum matris tue non obliviscaris memento qm nisi per ipsos non fuisses. That is to say. Honour thy father and forget not the waylynge of thy mother/ remember that thou hadst not been if they ne had been. ¶ Example of the daughter the which forgot not her mother in necessity/ and nourisshed her in a tour with the milk of her breasts Quere in the exampl lxxi C. By this present commandment god willeth and commandeth unto children that they do in likewise unto their faders and moders with heart and mind/ and with operation when time and place it shall require/ as the said faders unto them hath done at the beginning of their childhood as before is declared. ¶ Example how the two sons of No Sem and japhet mocked not their father as died Cham/ and they been praised. Quere in th'exemplary lxx C. ¶ Another example of sone the which would not shoot at his father as his brethren died. Quere lxxi A. By the which a man should understand that a good child loveth his father and may not endure that a man unto him do any evil/ neither at death nor at life. ¶ Another example of the son of Abraham. Quere li A. ¶ The third been our faders espyrytualles or ghostly the which have the puissance of god to regenerate and to reform our souls spyrytually by the administration of the holy sacraments of the holy baptism and penance. etc The which unto us been necessaries and prouffytables as it is written in the before in the first commandment. Quere viii a. b. Of the which the pope is heed and sovereign father of all christian people/ the which hath the puissance that god gave unto saint Peter. The which is written. mathei. xuj. Tibi dabo claves regni celorum et quodcumque ligaveris super terram erit ligatum et in celis/ et quodcumque solueris super terram erit solutum et in celis. After our holy father the pope our spiritual faders benvycares the which have prelation and puissance under god and under him/ every of them in pertyculer in the country lymytted where his said prelation extendeth and not in other countries. As every bishop is the father spiritual unto them of his bishopric/ every curate unto his parysshens. etc. As men say/ here is my father of confession/ or ghostly father/ or god father etc. Also every master of the school is a father of doctrine unto his scholars. And every preacher of them unto whom he precheth for to do things salutaryes. Whereof saint Poule maketh count the which sayeth. Illud. i ad. corinth. u Ego per evangelium genui vos. Unto every of these faders here we should bear honour and reverence after his dignity/ as saith saint Ysodore Secundum dignitatem red cuique honorem. And unto them we aught to obey in that/ that we have promised in baptism. Also in that/ that god and the church us commandeth and in things the which been after god/ for the health and salute of our soul's touching good manners/ and to i'll & eschew sin. ¶ The fourth faders the which we should honour/ been the mighty prynces-lordes chyeftaynes and masters the which have domination and puissance secular upon other. As a king in his realm is father/ heed/ and master of them of his said realm as unto the secularity/ and he and high officers have the government as unto the justice secular. Also every duke and lord in his duchy and sygnourye. Also every man the which is master of his house is the father of the household of those of his said house/ as well children as servants and is called in scripture (pater familias) father of the household. Whereof we read in the ancient testament that the servants of a lord named Naaman said unto their master. father if the prophet hath told the great thing certes thou shouldest do it. unde four regum. u Pater si rem grandem dixisset tibi propheta: certe facere debueras. He murmured against the prophet He liscus. etc. Unto these father's seculers here every man should bear honour and reverence by this commandment when the time the place/ and the opportunity it giveth/ & after the dignity of every man. unde i petri. two. Omnes honorate fraternitatem diligite deum timete/ regem honorificate. That is to say/ honour all folk/ love fraternite/ dread god/ honour the king. And it behoveth them to obey unto things the which toucheth the government of their realm or sygnourye in god and after him for the health of souls/ and not otherwise. Legitur mathei. xxii. Reddite que sunt cesaris cesari/ et que sunt dei deo. Yield unto cesar the things the which been due unto cesar and yield unto god that the which appertaineth unto him. That is to understand that men should yield unto the temporal lord such honour and the thing the which unto him appertaineth. And for to yield unto god the duty & magnificence the which belongeth unto his sovereignty. And saint Peter saith. Be you subgectes unto all human creatures for the love of god or unto the king also as unto the superlatyfe the which is above the other/ or unto the dukes as sent of the king unto the vengeance of the evil/ and unto the praising and laudation of the good. unde i petri. two. Subiecti estote omi human creature propter deum/ sine regi quasi precelenti: sive ducibus tanquam ab eo missis ad vindictam malefactorum/ laudem vero bonorum. And how be it that our lord commandeth that a man honour/ serve/ and love his faders it behoveth for to understand as it is said that god is the sovereign father. unde mathei. xxiii. unus est pater vester qui est in celis. Unto god appertain the sovereign honour/ for what person that honoureth/ praiseth/ loveth/ serveth/ or putteth his hope or trust in persons/ as in princes more than in god he offendeth in likewise as it is declared before in the first commandment. Quere i H. Moreover the scriptures saith that the ancient people been our faders in age. unde paul i ad thimo. u Seniorem ne in crepaveris: sed obsecra ut patrem. Thou shalt not blaspheme the ancient/ but praise him also as father. And it is written. Leuiti. nineteeen. Coram cano capite surge et honora personam senis/ et time dominum deum tuum. That is to say. Arise thou before the bald heed/ and honour the ancient person/ & dread thy lord god. The ancient hath seen passed/ and can/ and knoweth/ wherefore a man unto him should bear honour and reverence. And when the young presumeth to speak/ to know/ or to do any thing before the ancient men they been proud presumptuous/ and aught greatly to be reproved. Also it is written. Ecclesiastice xxxii In medio magnatorum loqui non presumas/ et ubi sunt senes non multa loquaris. Glosa. Si vis interrogatus fueris habeat caput tuum responsum/ et multis esto quasi inscius et auditacens simul et loquens/ et pro reverentia accedet tibi bona gratia. That is to say. Presume not to speak among the great/ and where the ancients been speak but little. If thou be questyoned two times than answer. And be thou in many things as not knowing and hearken in silence. And sometime speak/ and good grace shall come to the for to do reverence. Also this word here (pater) the which is here of the masculine gender is taken in four manners after Grecisme. Est pater hic cura/ pater est alius genitura. Est pater etate/ pater ille vocatur honore. Ad summum regem facit illa creatio patrem. The first after Grecisme is he the which hath the cure to baptize/ to confess/ and to admynyster the sacraments. The second father is he the which hath engendered. The third father is the ancient of age the which is called the father of honour. The four father the which aught to be the first is the creator sovereign king. ¶ Of these faders before said many examples shall be found in the fourth commandment of the exemplary. Quere ad numerum lxxi A. B. C. A. ¶ The manners how these children should love their faders. xxi HOnora patrem tuum et matrem tuam. Honour thy father and thy mother. After the commandment of god a man should bear reverence unto his faders in many manners/ of the which we shall tell vii B. ¶ first a man should do honour unto his faders when he passeth before them/ or that he speaketh unto them/ or that he bow the knee/ and uncover and bow his heed in humility/ dread/ and love. This manner of doing is commune in all honest persons & moche praised. For it is written luce. xiiii & mathei xxiii Omnis qui se humiliate exaltabitur. All men the which humbleth them and boweth down shall be exalted. The more that a tree is charged with fruit/ or an ere with corn/ the more they bow down and incline toward the earth Also a person the more that he is replenisshed with virtues and with grace/ the more greatly he humbleth him. unde Jacobi iiii. ca Deus superbis resistit/ humilibus autem dat gratiam. God resisteth unto the proud people/ and to the humble he giveth grace. Also the person the which boweth down and humbleth him more low than he ne should he offendeth not as to pass in at a door. And if he raise himself higher than he should he hurteth himself and offendeth. Our lord had humility in all manners. That is to understand in his nativity/ and when he washed the feet of his disciples/ and when he put himself under saint johan for to be baptized. etc. unde mathei xi Discite a me quia mitis sum et humilis cord. Learn of me/ that is take you example of me for I am soft and humble of heart. If our lord hath so much bowed down and humylyed him under his disciples as to wash to their feet/ by a more greater reason we should humble us and bow under our father and mother. Also it is written that every man dread his father and mother. unde levitice xix unusquisque patrem suum et matrem suam t●meat. And when that any ne humbleth him and boweth down before his faders when time and place it requireth it is pride and goeth against thiq commandment. Secondly a man doth honour and pleasure unto his faders when that a man speaketh unto them sweet words/ good and curteys/ simple and amiable unto god and unto them. Whereof speaketh the sage Ecclesiastice twenty capitul. Sapiens in verbis amabilem se facit. And the sage maketh him amiable in words. Et legitur ecclesia vi Verbum dulce multiplicat amicos/ et inimicos mitigat. That is to say/ swear words multyplyeth friends/ and assuageth or lesseth the enemies. And the phylosophre saith in the ix book of ethyques. The amity of the good folk shall be increased by the good languages. Et legitur prouerbiorum twenty-five. Lingua mollis confringet duriciam cordis. The soft tongue breaketh the hardness of the heart Et legitur proverbiorum. xv. Responsio mollis trangit iram: sermoduris suscitat furorem. Soft answer breaketh ire/ and hard words reyseth furor If thou speak sweet words unto thy parents they ne may be wroth against the and also thou dost unto them honour. ¶ Example how Ysaac the son of Abraham spoke sweet words unto his father when he would have made sacrifice of him and slain him. Quere li A. Unto the contrary if thou blame them or speak rigorously thou dost unto them dishonour. Also to curse them thereof followeth terrible punition. Whereof it is written. Marci. seven. Honora patrem tuum et matrem tuam/ et qui maledixerit patri aut matri morte moriatur. Honour thy father and thy mother and he that hath cursed his father shall die of death/ and his light shall be put out in the middle of derkenesses. unde prouerbiorum twenty Qui maledixerit patri suo ul matri sue extinguetur lumen eius in medus tenebris. We read genesis ix capitul. that one of the sons of No named Chammocked his father as he lay and slept uncovered/ and therefore his son was cursed and is reproved evil/ he and all the lineage of him. etc. ¶ Example how ten children trembled by punition divine for that they had offended their mother. Quere in thexampl lxxiii E. ¶ Another example of a child that the devil bore away. Quere in th'exemplary lxx G. B. ¶ thirdly men do unto them pleasure and honour when men love them naturally in seeking and desiring their health and prosperity corporal & spiritual. Valerian sayeth. Quod prima lex nature est amare parents. The first law of nature is to love his kynnesmen & parents. And god commandeth illud. Mathei xxii Diliges proximum tuum sicut te ipsum. Thou shalt love thy neighbour as thyself. The most nearest neighbour that thou hast is thy father and thy mother/ for thou art proceeded and comen of them. Love them than as thyself in god/ and after him and not otherwise. ¶ Example of a daughter that nourished her mother in a prison with the milk of her breasts/ and by her charity & love her mother was delivered the which should have deyed. Basilius dicit/ parent's nostros ut propria viscera diligamus si accedere nos ad servitutem christi non prohibuerint/ si autem prohibuerint ne sepulchra illorum a nobis debentur aspici. Love we our parents as our own bowels if they defend us not approach unto the servitude of Ihesu christ/ and if they defend it us we should not behold their sepultures. Our lord Jesus' loved so much his mother that he forgot her not at the hour of his death & recommaunded her unto saint johan the evangelist. unde ioh. nineteeen. Dixit discipulo/ ecce matter tua. etc. And in deed the contrary when a child hateth his father or his mother in requiring that they have an evil death or adversity for to have their goods/ honour's/ and herytages they been right unnatural/ perverse/ & evil worse than a be'st. Quia legitur ecclesiastic xiii Quod omne animal diliget sibi simile. Every be'st loveth his semblable. And of those the which them tourmenteth it is written in this manner. Prouerbio xxviii Qui subtrahit aliquid a patre suo vel a matre et dicit hoc non est peccatum particeps homicide est. And of those the which them beteth it is written: Exodi xxi Qui percusserit patrem suum aut matrem suam morte moriatur. He the which smiteth his father or his mother shall die of death. ¶ Example of two sons the which slew their father. Quere lxxii D. ¶ Another example of a son the which dyshonoured his mother/ & his children deyed shortly lxx E E. ¶ Fourthly men do honour unto their parents when that willingly and benygnely they submit them in their subjection and service to succour them in their needs and necessytees corporalles and spyrytualles/ whereof speaketh saint Peter i petri. two. servi subiecti estote in omni tempore dominis/ non tantum bonis & modestis sed etiam discolis hec est enim gratia. Be you subgectes that been servants unto your lords and masters in all dread/ and not alonely unto the good and moderate/ but unto the evil. And the sage saith. Ecclesiastice iii Qui timet deum honorat parents/ et quasi dominus seruiret his qui se genuerunt. etc. And here those that been proud should well understand that their father and mother them served sweetly after that they were born/ wherefore the children should humble them to serve them and honour them. Also god them commandeth it. We read that the good holy man Thobye taught his son that he should do service unto him/ not alonely in his life/ but with that when he should be deed/ and unto him said. Illud thobie four Cum acceperit deus animam meam corpus meum sepeli/ et honorem prebebis matri tue omnibus diebus tuis. When god hath taken my soul bury my body/ and thou shalt give honour unto thy mother all thy life. Also we read that our saviour and redemptor Ihesu cryst humbled himself and put him under joseph/ and unto his glorious mother the blessed virgin Mary/ as it is written. Luce ii Erat subditus illis. Thou child wherefore servest thou not thy father and mother/ & wherefore shalt thou not be in their subjection. Art thou greater master than god the which put himself under his parents and friends. Those the which ne will serve and appetyteth that men them serve or those the which ne will be in subgeccyen but appetyteth that other be subgectes unto them been proud and inobedyentes unto god their creator/ wherefore it can not be well with them. ¶ Example how a woman was blind for that she failed to go to serve in the place where the body of saint Martin rested in likewise as she had vowed. Quere lxiii H. ¶ Another example of a man the which served & died humble things & fled vain glory lxi c. F. ¶ Fyfthly a man doth honour to his faders when that a man obeyeth unto them in things utyles and leeful after god and good manners/ and it is right straightly commanded to obey unto father and mother in the thing familiar profitable unto the body or unto the soul. Whereof saint Poule speaketh Ad ephesi vi Filii obedite parentibus vestris in domino/ hoc enim justum est/ sequitur patres nolite ad iracundiam provocare filios vestros. Faders provoke you not unto ire your children that they ne been stricken of little courage. Sed educate illos in disciplina et correctione domum. But lead you them in discipline and in the correction of god. Also in eodem capitulo ad ephesi vi servi obedite dominis carnalibus cum timore et tremore et in simplicitate cordis vestri sicut christo non ad oculum seruientes quasi hominibus placentes sed ut servi christi facientes voluntatem dei. sequitur. & vos domini eadem facite illis remittentes minas scientes quia illorum et vester dominus est in celis et personarum acceptio non est apud deum. That is to say You that been servants obey unto your lords carnalles with dread and fere and in the simpleness of your hearts in likewise as unto Ihesu cryst/ not as servants with the eye also as pleasing unto men/ but also as the servants of Ihesu christ in doing the will of god. And you lords do you unto them in likewise forgiving all thretenynges in knowledging that your god & theirs is in the heavens/ and acception of persons is not anent god. Et legitur ad collos iii servi obedite per omia dominis carnalibus non adoculum seruientes/ qua si hominibus placentes sed in simplicitate cordis timentes dominum. ¶ A question that is to understand if a man should obey unto his father in all things. The answer is that nay. A man should not obey unto them in things the which been against god as said the holy apostles when they were reproved for that/ that they kept not the commandments of the princes of the paynims. They answered to such reproves. Illud actuum u Obedire oportet magis deo quam hominibus. It behoveth to obey unto god more than unto men. In some things a man should accomplish & obey unto his faders. Unto the prelate a man should obey in as much as the right of his prelation thereto extendeth. The father carnal hath prelation upon his children as in conservation and keeping of the house. The father of the household is in his house as the king in his realm. The subgectes of the king oweth unto him obedience in things the which appertaineth unto the government of the realm. Also in likewise the sons and the servants of the household been held to obey unto the father of the house in things the which appertaineth unto the dyspences and costs of the household. The father oweth unto his child correction and teaching/ and the children thereto should obey humbly. As in other things the which should be against god they should not obey. And when they unto them disobey in such case they ne do unto them none irreverence: how be it that the apostle saith. Ad colloscenses iii capi. Obedite parentibus vestris per omnia/ hoc est enim placitum domino. This word here (omnia) intelligitur ad que se ius prelationis extendit et non aliter. etc. That is to understand that a man should obey unto his parents in all things where as the right of their prelation extendeth/ and not otherwise. For if they commanded any thing the which were against god or good manners a man should not obey as it is said. God willeth and ordaineth that we live in this present world under obedience/ and we should clearly understand it. For as soon as he had created and formed Adam he gave him commandment the which he trespassed and transgressed and therefore he was punished/ as it is written. Genesis ii & iii Also we read in the book of Moses that if a child had be stubborn and inobedient unto his father and mother that his said father and mother should lead him unto the ancient men of the city and that they witnessed and told unto them the sins of their said child and that he would not be corrected by them ne by their admonition here followeth the punition of the said child so inobedient as it is written. Deuter xxi Tapidibus eum obruit pplus civitatis & morietur ut auferatur malum de medio populi vestri/ et universus israel audience pertimescat. let the people of the city cast stones at him and let him be slain to th'end that the evil be taken away from the mids of the people and that all the people of Ysraell that shall here it be in dread. Also we read that Absalon the joan of david made war and persecuted his said father and by punition divine he was hanged by the here of his heed and had his heart pierced with four spears and was slain. Also religious people ought to obey unto their prelate's after the vow that they have made to keep religion touching the rule and constitutions of their monastery/ where if they go unto the contrary they should be grievously punished. In things the which been not after god and good manners they should not obey. Saint Poule saith ad hebreos ultimo capitul. Obedite prepositis vestris ut subiacete eye/ ipsi enim pervigilant quasi ratione pro animabus vestris reddituri/ ut cum gaudio hoc faciunt et non gementes. Obey you unto your provosts/ that is unto prelate's and be you under them. Certainly they wake also as too yield reason for your soul's/ to th'end that they do that with joy and not in waylynges. Also saint Poule saith/ if there be any that will not obey unto our word by the epystole mark you him and accompany you not with him/ to th'end that he be confounded unde ii ad thesall. iii Si quis non obedierit verbo vestro per epistolam hunc notate/ & non commisciamini cum eo ut confundatur. Also when these prelate's showeth the health of souls as good doctrine a man should hear them and learn the good that they say/ in likewise as if god it commanded from heaven. unde luce decimo. Qui vos audit me audit/ et qui vos spernit me spernit. He the which heareth you heareth me/ and he the which dyspreyseth you dispreyseth me sayeth our lord god. Also our lord sayeth that a man should do that the which the prelate's hypocrites commandeth/ and not to do their cursed sins and operations Underwit mathei. xxiii. Super cathedram moi si sederunt scribe et pharisei omnia quecunque dixerunt vobis seruate et facite/ secundum autem opera eorum nolite racere/ dicunt enim et non faciunt. Obedience is the ladder for to ascend in to heaven/ and it is requisite of necessity of health. In likewise as it is written in the beginning of the exemplary where the examples of obedience been written. Quere li A. G. ¶ Syxtely a man doth honour unto his parents and father when a man helpeth them by operation of body and of gods in their necessity after their ability and puissance. Also it is written primo to hannes' tercio. Filioli mei non diligamus verbo neque lingua/ sed opere et veritate. My children love we not by word ne by tongue/ but in wecke and in truth. Do unto thy father and unto thy mother in semblable manner as the have done unto the in thine infancy and childhod as it is said before. Quere before in this said commandment twenty B. And saint Ambrose recounteth in his book exameron in the fifth chapter that the birds the which been called storks putteth their parents as father & mother when they been fallen in age into a nest and in deed them nouryssheth and keepeth duly and diligently there/ and if any of the said old fowls have lost their feders by age or otherwise/ favourably & kindly they cover them and fail them not unto the time that they be deed. In the the same manner by greater reason naturally and of the commandment of almighty god we should help/ succour/ and comfort our faders and moders & other parents Be you not as the enfantes of serpents the which biteth and renteth the womb of their moders/ and sleeth them. Example of a son the which defaylled unto father and unto mother/ and he bore a toad three years in his visage. Que. lxx. B. Another example of two daughters the which put out their father in his age. lxxiii. H ¶ Seventhly men doth honour unto their faders when they then support in age feebleness/ in sickness/ and have no wit/ and if they exceed somewhat to pardon them. Whereof speaketh saint paul ad gall. vi. Alter alterius onera portate: et sic ad implebitis legem christi. Bear you the burdens or deeds one of another. And so shall you accomplish the law of Ihesu christ Et legitur eccle. tertio. ca Fili suscipe senectam patris tui et non contristes eum in vita illius: et si defecerit sen●us veniam da illi. son receive the ancient of thy father/ and be not wroth with him in his life/ and if his wit defayle pardon him/ Et legitur ad ephe. iiii. Estote autem invicem benigni: misericordes donantes invicem sicut er deus in christo donavit vobis. Be you togyders benign merciful giving togyders in like wise as god hath given unto you in Ihesu christ. Examples how a man should bear honour unto his father and mother and first. Example how the wise solomon honoured his mother. It is written in the second chapter of the third book of kings how the king Solomon saw one time his mother Barsabe come unto him/ and he rose up and came to meet her and worshipped her/ and set him upon his throne/ and made his mother to sit on his right side by him/ in doing her honour in like wise as a good child should do unto his mother Again though children the which setteth father and mother when they ne may nothing more do/ not at the high end in doing them honour/ but at the corner of the ch●neye. And if there be a boon it is given unto the fair father the which hath no more teeth. Another example written in the fourth chapiter of the book of thobie/ how the ancient thobye said unto his son/ When god hath taken my soul berry my body/ and bear honour unto thy mother all the days of thy life. And in like wise should good children do. Another example. It is written that when the virgin mary departed Jesus' forgot her not/ and thither made to come and be born all the apostles. And he himself came thither for to do her honour and service. etc. And also set her on his right hand in paradise in doing her honour. Whereof speaketh the psalmyst the which sayeth. Astitit regina a dextris tuis in vestitu deaurato circumdata varietate. Another example of a man the which was fell and hard unto his ancient and his son him reproved and of good right. For a man should bear honour unto his faders by commandment of god. Quere lxxi F. I ¶ The things moving for to honour their faders. Ca xxi. IT is written ecclesia. tertio. Sicut qui thesaveim at/ ita qui honorificat patrem suum. In likewise as is he the which waxeth rich In like wise is he the which honoureth his father & his mother with due reverence. Many things there is the which should 'cause and steer the persons of this world to honour their faders & moders/ of the which we shall tell. iiii. The first is to have honour & praise as weal before god as the world and for to i'll dishonour. For the wise Solomon saith in the ecclesiastes. Gloria enim hominis ex honore patris sui et dedecus filij pater sine honore. The glory of the man is of the honour of his father/ and unto the dishonour of the son when the father is without honour/ if the father have honour or dishonour in likewise hath the son/ and the good or the evil of the father redoundeth upon the son It was none honour unto Absalon for to make war against his father david. Also evil came unto him. Quere lxx A. The second thing the which moveth us to honour our faders is to th'end to have benediction or blessing. Whereof speaketh the sage. Ecclesiastic. iii Honora patrem tuum et subveniet tibi benedictio a deo/ & benedictio illius in novissimo manet That is to say/ honour thy father that benediction come upon the from god. And the benediction of him abideth in the last end. ¶ Example in Ysaac the son of Abraham the which had benediction. Quere li A. The two sons of No Sem and japhet the which honoured their father had benediction. As it is written. Genesis. ix. c Benedictus dominus deus sem sit chanaan servus eius/ dilatet deus japhet et habitet in tabernaculis sem: sitque chanaan servus eius. The third is of dread to have malediction/ for it doth descend upon the children the which will not honour their faders. Whereof it is written. Deuteronomie. xxvii. Maledictus qui non honorat patrem suum et matrem suam/ et dicet omis populus. Amen. He the which honoureth not his father and mother shall be accursed/ and all the people shall say. Amen. ¶ Example of Cham the son of No the which mocked his father/ and called his two brethren Sem and japhet for to mock him also/ for that that his natural things were uncovered and he had malediction in his lineage. Quere in th'exemplary lxx C ¶ Another example of children the which had the malediction of their mother. Quere in the example lxxiii E. ¶ Another example of a father and of a son the which cursed each other in hell. Quere lxxi G. ¶ Another example of a child that the devil bore away. Quere lxx G. The fourth is to th'end to live the more longely/ and of dread to shorten the life and to die cursedly. Whereof it is written. Exodi. xx. et ad ephesios. vi. Honora patrem tuum et matrem tuam ut sis longews super terram quam dominus deus tuus dabit tibi. Et deuterono. u Honora patrem tuum et matrem tuam sicut precepit tibi dominus deus tuus ut longo vivas tempore et bene sit tibi. Et eccclesiastic. three Qui honorat patrem suum et matrem suam vita vivet longiore. For as much as Asolon honoured not his father he abreged his life. Quere in thexamplari. lxx. A. ¶ Many other examples shall be found in th'exemplary of the commandments of god. As of a man whose beard grew long after that he was hanged. Quere lxxi E. A. ¶ The things that a father oweth unto his child. xxii. IT is written prouerbiorum vice simoseptimo capitulo. Diligenter agnosce vultum pecoris tui: tuosque greges considera/ non ei habebis iugiter potestatem. etc. Know thou diligently the face/ the manners/ and conditions of thy people/ and consider the defaults of thy subgectes'/ for thou shalt not have evermore puissance upon them. ¶ A good father oweth duly unto the child four things/ the which been nourishing correction/ teaching & good examples showing. B. ¶ first the father should nourish his child/ for god him commandeth to love his neighbour as himself/ and the nearest neighbour that a man may have is his child the which he should love and it purvey after his puissance or else he should be unnatural and inobedient unto god. ¶ Example of a good mother the which loved naturally her child and might not endure that he were slain ne that he had evil. Quere. lxxiii. D. The birds nouryssheth their young one's/ and them purueyth till that they may purchase for themself/ as the hen her chekyns/ and the other every of them in their degree. In likewise should the father do unto his children/ for if they defail to give them drink and meet in their necessytees/ or if he let them die of hunger/ of cold/ of poverty/ or of other thing by default of keeping/ he should be deputed mankyller/ as it is declared in the fifth commandment where as is spoken the manners of manslaughter. Quere post xxiiii D. C. ¶ Secondly the father oweth unto his child correction/ for if he see that he be inobedient and rebel against god and good manners/ or that he abandon him to commit sins and cursednesses he him should reprove and correcke and punish wisely and dyscretely in taking example at god our father celestial the which loveth the persons and reproveth the vices. This thing is declared before in the first commandment. Quere iii C. Also take example at the father spiritual the which reproveth and correcketh the vices and sinners in predication and confession/ and in giving penance for punition after the council of the apostle i add thessal u c. Corripite inquietoes/ consolamini pusillanimes suscipite infirmos/ pacientes estote ad oens. Correcke you them the which have no rest/ comfort you them the which have little courage/ receive you the seek be you patient unto all. And a man should well note that correction is one of the works of mercy that god commanded. And sometime he defendeth that men beat not. Quere xxv B. Also correction is one of the parts of justice that the just should ever have in them and do it unto other. justus dicitur a justicia. The Just is said of justice. Thou father thou shouldest desire the health of thy child/ and he shall not be saved if he ne be correked of his sins. The sage saith. Illud. proverbiorum. xxiiii. Noli subtrahere a puero disciplinam si enim percusseris eum virga non morietur. Tu virga percuties cum et animam eius de inferne liberabis. Keep the from withdrawing discipline from thy child/ if thou strike him with the rod he shall not die. Thou shalt strike him with the rod and thou shalt deliver his soul from hell. And saint Poule saith. ad titum ii Loquere et exhortare & argue cum omi imperio. Speke and exhort and reprove with all sygnoury. ¶ Example of two religious of the which the abbot corrected one incontinent that he failed/ and the other he spared. When they were departed and deed he that was corrected go into the joys of paradise/ and the other unto the pains of purgatory. Quere in thexamplary lxxiiii C. Also thou father if thou love thy child if he be in sin thou shouldest threaten him/ and thou shouldest affirm unto him that he shall be beaten if he correcke not himself. unde ecclesiastic. thirty. Qui diligit filium assiduat illa stagella. ¶ Also it is written in the said chapter Curua ceruicem filii tui iniwentute et rend latera eius dum infans est ne forte induret & non credat tibi et erit tibi dolour anime. Bow down the heed of thy child in youth & smite his sides whiles that he is a child that he wax not hard unto thee/ and that he believe the not when he shall be great. The wand boweth and wryeth when it is young/ and when it is old a man may not twine it/ no more may men the children Wherefore they must be plied and daunted in youth. ¶ Example by the good correction that was done unto a young child he yode in to paradise incontinent that he was deed/ as it is written in th'exemplary lxxiiii b. Also the father that loveth that his child be wise/ prudent/ and fulfilled with good manners him beteth and chastyseth/ for the rod giveth wisdom. unde prouer. xxix Virga atque correctio tribuit sapientiam. Alibi legitur. Sepe facit pueros aspera virga bonos. A sharp rod maketh often times good children. And master Alayne saith. Currere cogit equum sub milite calcar actum. Et puerum study virga vacare suo. That is to say. The sharp sporre constreyneth the horse to run under that knight And the rod constreyneth the child for to take heed unto his study. And it is written prouer. xxii. Stulticia colligata est in cord pueri/ et virga discipline fugabit eum. Folly is in the heart of the child/ and the rod of dyscypline chaseth it away. ¶ Example of a monk that the devil drew out of the church and led him unto vanytees when the other waked in orison/ but incontinent that saint Benet had beaten him and chastised the devil fled/ & after the said monk was devout. Quere lxu G. Also when the father is not curious of the salvation of his child and to correcke him of his sins and defaults it is a token that he loveth him not. unde prouerbiorum xu Qui abijcit disciplinam despicit animam suam. He that putteth away discipline dyspreyseth the salvation of his soul. Also if by default of correction the child committeth sins the father is deputed an homicide spiritual of the soul of his child of death of guilt as saith saint Gregory/ and in likewise as it is written distin. xliii. Pastor qui non corrigit ovem occidit. The herdman the which doth not correcke his sheep: that is his subgect/ sleeth him spyrytually. ¶ Example of a child blasphemator of the age of u years that the father ne corrected & the devils slew him in his father lap, Quere in the exemplary lxii B. Also in the house where default of correction is the children and the servants behave them ill/ for every of them will be master/ and between them ariseth noises/ and dyvysyons by the default of the superlatyfe. unde seneca. judex qui dubitat ulcisci multos improbos facit. The judge the which doubteth or draweth back to venge or to punish the malefactor doth many cursednesses ¶ And here should be noted by the father of the household that he shall yield account before god of all his children/ servants/ and subgectes the which been remaining in his house/ if he teach them not/ correcke/ and think on their health. In likewise as written saint Austyn unto an earl his friend. unde augustinus. Que somi frater omnibus tibi subiectis in domo tua a maiore usque minimum amorem et dulcedinem regni celestis amaritudinem & timorem gehenne annuncies et de eorum salute sollicitus ac vigil existas/ quia pro omnibus tibi subiectis qui in domo tua sunt rationem reddes. ¶ Example of Hely the which corrected not well his children of their sins and therefore he is blamed in scripture and in doubt of perdition. Quere in th'exemplary lxx F. Some children been wise the which loveth the father that them correcketh/ and the other been fools proud and inobedient the which will not be corrected ne reproved/ and they been wroth when men them correct. unde scriptura. Corripe sapientem et amabat te/ stultus si corripitur irascitur. ¶ Example of a woman dampened the which dyspraysed those that reproved her of her sins and defaults. Quere in the exemplary lxxj H. The wise man sayeth in his proverbs. Qui diligit disciplinam diligit scientiam/ qui autem odit increpationes insipiens est. That is to say. He the which loveth discipline loveth science/ and he the which hateth blames is a fool. Also the wise man saith in the xxviii. chapter of his proverbs/ that he the which correcteth any man shall find grace and love toward him more sooner than he the which him deceiveth by flaterynges. Also the father and the mother the which correcteth not their children in youth shall find them in age rebel/ stubborn/ proud and inobedient/ and also shall confound father and mother in language or otherwise. unde prouerbiorum. nineteeen. Puer qui dimittitur voluntati sue confundit matrem suam. Et seneca dicit. Qui nutrit puerum suum in inventute nimis delicate indubitanter in senectute ipsum inveniet contumacem et superbum. ¶ Example of a child the which boat of the nose of his father at the gallows as men would have hanged him. And for as much as they that were present blamed he answered. I have well done/ for if my father had corrected me in my youngth I had not been hanged now. Quere in th'exemplary lxxi D. Also the wise man saith that he the which nouryssheth his servant dylycatyvely in youth shall apperceive him afterward stubborn and boisterous. unde prouerbiorum xxix Qui delicate a puericia nutrit servum suum i corpus vel servum postea sentieteun contumacem. ¶ Example it is written in the bible that Helye suffered his sons to live dylycatyvely/ and he apperceived afterward that they were sinners. Moreover evil came unto them for they were slain in battle. Quere in th'exemplary lxx G. Other examples shall be found in the fourth commandment of thexamplary. Quere lxx G. D. ¶ thirdly the father oweth unto the child teaching/ for he aught to instruct him in the faith/ in sciences/ and good manners. Also he should learn him the commandments of god. unde ecclesiasti. seven. Si filij tibi sint erudi illos/ et curua illos a puericia illorum. If thou have children teach them/ and bow them down in their infancy and childhood. Et legitur prouerbiorum xxix. Erudi filium tuum & refrigerabit te et dabit delicias anime tue. teach thy child and he shall refresh and give dayntyes unto thy soul. Et legitur ecclesiastic. thirty. Qui docet filium suum laudabitur in illo et in medio domesticorum in illo laudabitur. He the which teacheth his son shall be praised in him of his household and shall say this is a good child/ also he hath a good father and patron. If thou learn him science and good manners thou shalt be joyous in this world and in the other/ And to the contrary if thou learn him nothing thou shalt be sorrowful and dolent therefore. ¶ Example of a son the which cursed his father in hell for that that he had taught him nothing but evil. And of an other son the which was saved and praised and blessed his father for the good that he had him learned. Quere lxxi G. ¶ Another example how Cathon gave good instruction unto his son. Also Thobye taught his children that they should obey unto him. The poet sayeth. Disce puer dum tempus habes evo iwenili. Ne doleas si pauca scias etate sevili. Child learn whiles that thou hast time in the age of youth that thou repent the not in age when thou shalt con but little thing. etc. Also the faders spyrytualles as prelate's/ curates/ and preachers should instruct their subgectes. unde ii ad Thymotheum four Predica verbum/ justa oportune/ importune argue/ obsecra/ increpa in omni patientia et doctrina/ erit enim tempus cum sanam doctrinam non sustinebunt/ sed ad sua desideria conceruabunt sibi magistros prurientes auribus et a veritate quidem auditum avertent ad fabulas autem convertentur. That is to say. Preach unto sinners and maintain thou it opportunately/ unportunately reprove/ pray/ blame in all patience and doctrine/ the time shall come that they ne shall sustain/ that is they ne will have wholesome doctrine. They shall assemble prechours and masters for to tell them pleasant things for to here/ they shall take away the hearing when a man shall speak of the truth/ and they shall approach to here fables/ toys/ and mockeryes. It is a great thing unto a father curate or preacher to show the word of god & to convert a sinner/ and to put him from the error of his way/ for he saveth his soul and covereth the multitude of his sins. unde jacobi. u Scire debet quoniam qui converti facerit percatorem ab errore vie sue/ saluabit animam eius a morte/ et cooperit multitudinem peccatorum. ¶ Examples of many the which have been saved for their word of god. Quere in th'exemplary. And unto the contrary it is a great danger unto curates and superlatives to let the souls of their subgectes be lost by default of their showing of good doctyne/ for they been deputed as homycydes of their souls. unde Ezechielis iii Si non annunciaveritis impio neque locutus fueris ut avertatur a via sua impia/ et ipse impius in iniquitate sua morietur sanguinem aute● eius de manu tua requiram. etc. Et legitur proverb. xi. Vbi non est gubernator populus curruet. The people falls where as is no governor/ that is of capitain or of master. Also the curates the which precheth not ne correcteth their parysshens shall answer before god of all their synes unde johannes chrisostomus dicit. unusquisque enim christianus pro suo peccatored debt rationem/ sacerdos autem non tantum pro suis sed et pro omnium subditorum peccatis. Also they been called dumb dogs the which can not bark ne bay/ that is they can not preach ne show the word of god. unde isaiah lvi Canes muti non valatrare videntes vana dormientes et amantes somnia. etc. ¶ Example that he that precheth the word of god shall have great reward in paradise/ and that many curates gooth unto damnation for that they govern them evil. Quere lxvi g. E. ¶ Fourthly the father should show good example unto his children. Saint Poule saith. Ad titum ii capi. Inomnibus teipsum prebe exemplum bonorum operum/ in doctrina/ in integritate/ in gravitate verbum sanum irreprehensibile ut is qui ex adverso est vereatur nichil habens malum dicere de nobis. give thyself example of good operations in all things/ in doctrine/ in integryte/ in gravity/ thy word be hole with out reproof to th'end that he the which is unto the contrary have shame/ and have not any evil thing to say of us. A man should note that the father is deputed homicide of his child spyrytually of death of guilt when he doth operations of sins before him/ and that by his example he abandon him unto evil and syntull works. The blessed man saint gregory saith in his pastoryall. Scire debent prelati quoth tot mortibus sunt digni/ quot perditionis exempla ad subditos transmittunt. Et legitur mathei. xviii. We homini per quem scandalum venit. woe unto that man by whom slander cometh. ¶ Example of a man & of his child the which cursed each other in hell/ and said by the I am dampened. etc. Quere in the exemplary lxxi G. Also in this fourth commandment a man should understand that god there commandeth that a man love his neighbour as himself. This dilection is declared largely in the beginning of this present book. Quere ii e. f. g. A. ¶ Here followeth the works of mercy the which been here commanded to accomplish anent our faders and neighbours indygentes and needy. xxii. ¶ Who so with god will make his accord When he shall come unto the judgement The works of mercy commandeth our lord The to accomplish unto the Indygent. Saint Poule sayeth in his epistle that he writeth i ad Thymotheum four capi. Pietas ab omnia utilis est promissionem habens vite: que nunc est et future. pity is profitable in all things having promise of the life the which now is and of that for to come. Also these scriptures sayeth. If thou wilt be in the love & in the grace of god/ and that thy case be well born unto the judgement partyculer and general the which shall be done of the it behoveth that thou be merciful to give & to lend unto the poor indygent. That is to understand. If any of thy brethren christian men be comen to poverty thou shalt not harden thine heart ne withdraw thine hand/ but thou shalt labour and give unto him the lone in the thing the which thou seest that he hath necessity. unde deuteronomy xu Si unus de fratribus tuis ad paupertatem venerit non obdurabis cortuum nec contrahes manuum sed apecies eam pauperi et dabis mutuum quo eum in digeri prospexeris. And if thou do unto him any alms and charity thou shalt have way and overture for to come surely before god. For the gate of paradise shall be opened unto him the which hath done mercy and alms/ in likewise as men open the gates and make way unto him the which bringeth a fair present or gift unto a lord/ and if he bring nothing men shit the gates against him. unde ecclesiastic. xuj. Omnis misericordia faciet unicuique locum secundum meritum operum suorum et secundum intellectum peregrinationis illius. All almesdedes and good operations that the Just hath done shall appear upon him before all at the judgement. unde Ezechielis xviii justicia justi erit super eum. The justice of the just shall be upon him And the sage sayeth that in the end of the man his operations shall be made open. unde eccle. xi. In fine hominis denudatio operum illius. Et legitur isaiah xxix Erit vobis visio omnium sicut verba libri signati. The vision of all things shall be unto you in likewise as the words of the book written/ & god shall call with him the good people the which beareth upon them the works of mercy that they have accomplished/ the which he shall put on his right hand/ and shall lead them with him into paradise. And the evil shall be put on the lift hand and sent unto the fire of hell. It is written prouerbiorum xxi Qui obturat aurem suam ad clamorem pauperis clamabit ipse et non exaudietur. He the which stoppeth his eeres unto the clamours of the poor/ he shall cry and he shall not be herd. Item sequitur proverbiorum. xxi. Qui sequitur justiciam et misericordiam inveniet vitam et gloriam. Alibi vincit cuncta dare/ da si vis superare. Per dare regnare poteris/ celosque valere. B. ¶ To give breed and drink. ¶ Unto the poor look that thou give. Both breed and drink in time of need If thou so do/ verily believe Thou shalt be saved/ be out of dread GOd will that thou break and give thy breed unto the poor/ not the breed the which is mould/ infect/ or corrupt/ ne breed the which is comen of theft or of pyllery/ but of breed the which is thine/ & of that the which thou etest. unde isaiah. lviii. Frange esurienti panem tuum. Et legitur proverbiorum. xxii. Qui pronus est ad misericordiam benedicetur de panibus enim suis dedit pauperi. He the which is inclined unto mercy shall be blessed/ of his breed he hath given unto the poor. Et legitur proverbiorum. xxviii. Qui dat pauperi non indigebit/ qui dispicit deprecantem sustinebit penuriam. He the which giveth unto the poor shall have no need/ he that dysprayseth the besecher shall sustain poverty. Et legitur proverbiorum. xi. Qui abscondat frumenta maledicetur in populis He the which hideth his wheat in time of famine shall be cursed among the people And note well that it is unto the poor and indigent people that thou shouldest give and not unto the rich. unde Luce. xiiii. Cum facis conuivium voca pauperes debiles claudos. etc. et non divites ne faciat tibi retributio. etc. ¶ Example by this how saint Eustace was an almsman/ god would not that he were dampened/ and him converted. Quere xliii b. ¶ Another example how that a barley loaf prouffyted moche unto a rich man the which keste it unto a poor man by furor. Quem. xliii. c. ¶ Another example that the cursed Dives brenneth and broyleth in the fire of hell/ for he had no pity of the poor lazare. Quere lxxxiiij A. ¶ Another example of a rich man merciful. Quere in the exemplary. lxxxiiij. C. And of duke Durande lxxxiiij b Also god will that thou give drink unto poor folk that been thirsty/ and thou shalt have reward in paradise/ and if thou ne give but one dish with cold water. unde mathei. x. Quicunque potum diderit vini ex minimis istis calicem aque frigide tantum in nomine discipuli. Amen dico vobis non perdet mercidem suam ¶ Example of a man merciful the which was drowned as he wend to take the water for to give it unto a poor man/ and he go in to paradise or his body was cold. Quere in the exemplary lu B. C. ¶ To lodge and to cloth. ¶ The poor people that lodging want In to thy house receive them gladly If they of clotheses have very scant provide that needeth as seemeth the sadly. GOd will that the poor pilgrims and people passing by the way the which have not where to lie ne to lodge/ that thou gather them and bring them in to thy house. unde isaiah lviii Egenos vagosque induc in domum tuam. Et paulus ad hebreos. xiii. Hospitalitatem nolite oblivisci. ¶ Example by that/ that Abraham kept hospitality/ and that he lodged the angels/ he had a son the which had benediction. Genesis. xviii. Sara sterilis erat conceptret et peperit Ysaac. Sara the wife of Abraham was barren and ancient the which conceived and chylded isaac. Quere. li. A. ¶ Another example. Saint Gregory showeth in his omelye of the monday in Ester week that there was a father of an household the which served by great study unto hospitality with them of his house/ & he received every day at his table the pilgrims/ and on a day thither came many pilgrims the which he received/ among the which there was one whom he would have washed as he was accustomed to serve them in humility/ and as he ne died but take the laver he ne wist where the said pilgrim become whom he would have served. And as he marveled him of the deed in that night god unto him said by vision. Thou haste received me these other days in my membres and yesterday thou received me in my proper person. Unto this purpose it is written Mathei. twenty-five. how god shall say at the judgement. Quod uni ex minimis meis fecistis michi fecistꝭ. That that you have done for the love of me unto one of my least you have done it unto myself. And god will that if thou find any naked person frozen for cold that thou cover him/ and if thou be of power that thou give him a vestiment. unde isaiah lxviii Cum videris nudum operi eum. Et legitur luce. three Qui habet duas tunicas debt unam non habenti. ¶ Example saint Gregory showeth in his first book of his dialogue that saint Bonyface was so merciful that from his childhood he gave oftentimes unto the poor his gown and his shirt. And on a time in the absence of his mother when there was a dearth he gave and dystrybuted unto the poor people all the corns of the garners. And for as much as the said mother was wroth he prayed unto god/ and the said garners were replenished with corns. ¶ Another example how saint Martin gave the half of his mantel unto a poor man. And the night following he saw god among the angels covered with the said mantel the which said in this wise. Martinus ad huc cathecuminus hac me vest contexit. Martin yet cathecumyn that is not baptized but in will to be hath covered me in this vestment. D. ¶ Of the seek and prisoners. ¶ The seek and poor thou shalt visit And with good heart also them aid The prisoners eke as is requisite That lie in chains shrewdly arrayed AFter the scriptures thou ne shouldest be slothful/ ne take for thing in grief too visit the seek. For as to aid and comfort them a man is confirmed in the dilection of god and of his neighbour unde ecclesiastic. seven. Non te pigeat visitare infirmum ex hijs enim in dilectione firmaberis. ¶ Example of a Samaritan the which visited and made to heel a man the which was in the hands of thieves. Quere in the first commandment iii H God shall say at the judgement. I have be seek and in prison and thou haste visited me. E. ¶ Example how saint Gregory showeth in the omelye of this gospel. Videns civitatem flevit super illam. There was a worshipful man a monk named Martyr the which by grace of visitation parted from his monastery in the which preceded a father spiritual. And as he go his way he found a mesyll or leper in the way the which was so deformed and replenished with wounds and sores of the sickness elephantyne as he might be/ he would go in to his hospital/ but he ne might so moche do/ he was so weary/ and intended to go the way of the said Martyr monk. And the man of god had pity and compassion of the said weary mesyll and thought to help and succour him in his need/ he took his own mantel and spread it on the earth and wrapped the said leper in it and lift him upon his shoulders and bore him. and when he approached nigh to the gates of the said monastery the father spiritual of the said monastery began to cry with an high voice unto his servants. Renne you run you and open the gates of the church for brother Martyr is comen the which beareth god on his sholdres. And when he arrived at the gate he the which he had thought to be a leper leapt from his back in the form of our saviour and redemptor Ihesu cryst the which was god and man mounted in to heaven before the said frere Martyr in saying. Martyr thou hast had no shame of me upon the earth/ and I shall have no shame in heaven of the. And when the holy man was entered in to the church the father of the monastery him demanded saying. Brother Martyr where is he that thou barest right now. He answered If I had known him I should have held him by the feet. Than Martyr told the case/ and said that as he bore him he felt no weight. etc. F. ¶ Another example how saint Elyzabeth served a mesyll four days. ¶ Men find in writing that in an hospital the which saint Elyzabeth had do to be made there came a mesyll or leper so foul/ horrible and lothely to behold that the chamberers and servants of the said hospital had horror and ne would minister & serve him of such necessytes as were requisite. And when saint Elyzabeth saw that he was in such wise dyspised of other she came unto him for to minister his necessytees in all humility and diligence. She washed his heed/ bathed him/ and bore him upon her sholdres/ and made him to rest in her lap/ and she died him this service four days. and than the said seek man departed. The fifth day as saint Elyzabeth was making her devout oraysons our saviour Ihesu christ appeared unto her and said. I am Ihesu cryst the son of the virgin Mary/ unto whom thou hast ministered at such days. And for as much as thou haste purveyed me in form of a lepre thou shall have with me eternal life and joy. etc. G. ¶ Another example of a seek body the which was visited of an angel. It is written in the life of the faders that an ancient man solitary was seek by the space of thirty days the which had never a person that him visited/ nor the which unto him died any service in his sickness the which he bore patiently. And after the said xxx days god unto him sent an angel the which unto him admynystred by seven days his necessytees/ for no person him visited. And after that some freres remembered them of the said man the wh●● said togyders. Such one our brother cometh no more forth let us god visit him jest peradventure he be seek/ and they arose incontinent and went toward him. And when they came to knock at the door the angel of god departed from him/ and the said seek man began to cry with an high voice in the said house. Go hens brethren/ go hen's/ and in weeping they yode and took the door of the hokes and entered unto him/ and than they demanded him wherefore he had in such wise cried/ & he unto them answered. For I have laboured by xxx days in sickness and no manner of person hath visited me/ and here these seven days god hath sent an angel the which hath minystred unto me my necessytees/ and when you were comen unto the door he departed fro me. And when he had said these words he deyed/ and all they praised our lord god. etc. ¶ Another example how many freres gave a cluster of grapes unto the most weykest. Quere in the exemplary lxxu A. ¶ Another example of a curate the which visited a rich man at his death/ and would not vesyte a poor woman widow the which deyed .cv. A. ¶ Another example of a curate the which tarried to long or went to minister the sacraments to his parysshen the which deyed. Quere before viii C. ¶ Another example how two men become lepers for that/ that they had horror and despised lepers. Quere in the exemplary. lxxxiiij. E. H. ¶ To bury the deed. ¶ The deed bodies that lie above the ground Having not whereof in earth to be brought To bury them all christian men been bound specially those that of themselves have naught IN scriptures we read that the good man Thobye left his dinner and ran for to have the bodies of them that had been slain and by night entered & buried them against the will of the king/ for he feared and loved more god than the king. etc. Also we read. Eccclesiastice xliii Corpora sanctorum in pace sepulta sunt/ et vivent noina eorum in eternum. That is to say. The bodies of those that been holy been buried in peace/ and the names of them liveth in perdurability. I ¶ To council and to comfort. ¶ Comfort them that been comfortless And council them that no council have Of such good deeds thou do not cease If thou think thy soul to save. A great work of mercy it is as too give good council unto those the which have sinned folyed/ or go out of the way or the which have many doubts and dyffycultees. The wise man sayeth that health shall be in the thing where as been many counceyles. unde prouerbiorum xi & xxiiii Salus erit ubi sunt multa consilia. A man should take the council of god and of the good men and not of the evil. unde thobie quarto. Consilium semper a sapienty perquire. The evil people ne counceyleth but evil and sin/ & therefore take not their council. unde ecclesiastic xxxvii A consiliario malo serva animam tuam. ¶ Example/ evil came unto Theophyle to take the council of a sorcyer/ for he made him to renounce unto god and unto the virgin Mary. Quere lviii b Also evil came unto Amon the which deflowered and had to do fleshly with his sister Thamar by the council of jonadab for he was slain after. Quere in th'exemplary. lxxxxi. C. ¶ Another example how evil came unto the king Ochozyas for sending too seek council at the devil/ for he deyed mischievously/ and his messengers were brent with the fire celestial. Quere in th'exemplary ad numerum lx g ¶ another example also how by the cursed council of Balaam xxiii thousand men of the children of Ysraell were brent for committing fornication. Quere in th'exemplary ad numerum. lxxxx. d. Also it is a great religious work as too comfort those the which been seek and in tribulation. unde jacobi. i Religio munda et immaculata apud deum et patrem hec est visitare pupillos et viduas in tribulatione eorum. ¶ Example in god the which comforted the three children the which were in the fornayse. Quere lviii B. Also god comforted Susanne in her tribulation. Quere in the exemplary. lxxxxvi. Also it is written in the first chapter of Thobye that the said Thobye go by all those of his knowledge for to comfort them. And he gave meet unto them that had hunger and clothed them that were naked/ and those that were frozen of cold. etc. K. ¶ To chastise and to teach ¶ chastise those right wisely That thou hast in governance & keeping With soft words also sweetly teach all those of simple understanding THe matter of chastisement & teaching is written here before. Quere xxii C. D. L. ¶ To pardon and to pray ¶ Of charity and pity pardon all those That the hath offended in word & deed For his love that deyed and arose Pray for thine enemies quick and deed HOw those the which hateth should pardon and pacify to gyders the Injuries and offences done and spoken if that they will that almighty god pardon them their sins. Quere hanc materiam. xx. G. ¶ Example in eodem loco. Also it is an holy thing and saluable as to pray for them that been deed the which have hunger and thirst to see god/ the which been seek in the prison of purgatory/ naked and unpurveyed of all goods. unde two. Machabeorum. twelve. Sancta et salubris est cogitacio pro defunctis exorare/ ut ea peccatis soluantur. Also great reward followeth to pray for the quick the which hath necessity. unde mathei. u et luce. vi. Orate pro persecutoribus et calumnianti antibus vos/ et erit merces vestra multa et eritis filij altissimi. etc. M. ¶ To support. ¶ Thou shouldest sagely the simple support And help to ease them of their charges The foolish folk advise and exhort Than each will praise thy bountees largesse AFter the law of god thou shouldest support and help thin ancient faders and the imperfection and poverty of thy neighbours/ in likewise as it is written here before. Quere xxi H. ¶ Thus leaveth to speak of the works of mercy. ¶ It is a thing right according And much it pleaseth god almighty Unto the soul also great helping To exercise the works of mercy AFter the holy evangelist god shall say to the good at the day of judgement. Come you blessed of my father/ and possede you the eternal realm the which unto you is appareled and made ready from the beginning of the world. I have had hunger and thirst/ and you have given me to eat and to drink. I have been seek and in prison/ and you have visited me. unde mathei. twenty-five. Venite benedicti patris mei possidete paratum vobis regnum a constitutione mund. Esurivi et dedistis michi man ducare/ situi et dedistis michi potum. & cetur. This sentence containeth vi clauses. The first is understand by this word (venite the which denoteth a joyous calling in an association amiable. The second clause is understand by this word (benedicti) the which denoteth divine benediction. That is that the good shall receive the benediction of god/ and they shall be of the number of the blessed saints of paradise. The third clause is understand by these two words (patris mei) the which denoteth dilection paternal/ that is that they shall have the dilection and benediction of god the father as of god the son. The fourth is understand by (possidite) the which denoteth that the good shall be put in possession and saysme of the joys and of the good deeds that they have deserved. The fifth is understand by (paratum vobis regnum) the which is the assygnation of the place and of the heritage the which is apparaylled unto the good the which unto them shall be denounced and given at the day of judgement. The sixth clause is understand by (constitutione mundi) that is predestination the which is that god were predestinate to be saved. By the which the said joys of paradise unto them were made ready. And unto the contrary the ill people the which have not willed to exercise mercy/ as the cursed Dives: and to do good operations shall have this sentence upon them the which our lord shall cast at the dreadful day of judgement. Discedite a me maledicti in ignem eternum qui paratus est diabolo et angelis eius. Esurivi et non dedistis michi manducare. etc. Vt legitur mathei. twenty-five. ¶ That the pride the which is against the dilection of his faders and neighbours is here defended/ & humility is here commanded: Quere ante ix E. F. ¶ Here leaveth of the four commandment. A. ¶ Here followeth the fifth commandment of god the which defendeth homicide unjust. xxiv. ¶ God the defendeth to beet and to kill Yre/ hastynes/ and wrath entirely All malice/ rancour/ and evil will punished shall be full bitterly THis commandment is written. Deuteronomie. u ca Non occides. Thou shalt not kill ne slay. Alibi dicitur. Non sis occisor. By the of will ne of deed be none homicide/ or evil shall come unto the in likewise as it hath done unto many. Quere in th'exemplary lxxvi A. B. C. For to understand right shortly this commandment in general/ a man should understand that god in it defendeth all man slaughter unjust of will and of deed as unto the body and as unto the soul/ and all ire/ furor/ vengeance/ strife/ envy/ and hate. And therein commandeth for to love his neighbour by charity/ and to do him no harm against right and justice. In like wise as shall be found here after by the chapters. B. ¶ And first that god defendeth death corporal and spiritual. xxiv. NOn sis occisor. Ne slay not the soul of thyself ne of thy neighbour for too grieve him by sword. And slay not thy soul ne that of thy neighbour by mortal sin. In this commandment two sorts of deaths been defended. The one is corporal and the other is spiritual. A man sleeth the soul spyrytually of the death of guilt by mortal sin/ the which is a dysobeysaunce so venomous/ full of infection and of sickness mortal that it mortyfyeth and quencheth charity and the virtues and separeth god/ his love: & his grace the which giveth life unto the soul. unde augustinus. Sicut corpus moritur recedente anima a qua est eius vita/ ita anima recedente a deo a quo est eius vita mortua est. That is to understand. In likewise as the body deyeth when the soul departeth/ in semblable manner the soul is deed of death of guilt when god is departed by sin. For god is the life the which maketh the soul to live. unde. Ioh. xiv. Ego sum via veritas et vita. And a man should not understand that the soul defayled is deed and quenched/ for it is immortal. But a man should understand that the soul is deed spyrytually of the death of guilt as it is said/ and deputed for to descend in to the torments infernalles of hell with all the devils/ the which is the second death/ where as the dampened hath death without dying/ and life without living. Saint bernard sayeth. Non vivit qui superbia inflatur/ qui luxuria sordidatur/ qui ceteris peccatis inficitur/ quoniam non est hoc vivere/ sed vitam confundere et appropinquare usque ad portas mortis. That is too say. He the which is blown with pride the which is soiled by lechery/ and the which is infect by other sins he liveth not For it is no life to live so. It is to confound his life and to approach unto the gates of death. Et paulus dicit i ad thymotheum u Vidua que in delicies est vivens/ mortua est. Glosa. Quia si vivat natura/ mortua est culpa/ vel si vivat mundo mortua est deo. The widow the which is living in delights of sins is deed spyrytually for all be it that the nature liveth she is deed by guilt. Or if she live to the world she is deed unto god. Et legitur appocalipsis. three Scio opera tua qui nomen habes qd vivas et mortuus es. etc. The beginning of corporal death and spiritual proceedeth by the sin of our first father Adam the which broke the commandment of almighty god. Our lord him defended that he should not eat of the fruit and unto him said In what hour that thou etest of it thou shalt die. That is for to understand of double death/ for thou shalt be mortal as unto the body to die one day the which shall come/ and also thou shalt die spyrytually of death of culpe or guilt/ for grace and virtues shall depart them from the And the devil came after the which is the great murderer and envious hangman of the soul and insatiable enemy of human creatures the which counceyled & provoked unto our first mother Eve that she should eat of the fruit. And he tempted her first for that the woman is more frail and apt to convert than the man by fair language and flateryes. And she answered/ god hath said unto us that in what hour that we eat of it we shall die. no the devil said unto her. It is not so you shall not die. God hath said so for that that he knoweth that in what hour that you eat of this said fruit your cyens shall be opened and you shall be as gods knowing the good and the evil. So Eve consented her unto the devil and died eat of the apple/ and made Adam to eat against the commandment of god/ and anon they were bound unto the death corporal and spiritual. God had created their souls fair/ & clear/ shining in innocency/ full of charity/ of virtues/ and of spiritual gods/ and had put them in a place delectable that is paradise terrestre/ and they were immortalles/ but after that they had sinned they were bound unto death as it is said and were adnychyllate/ and their spiritual goods forgotten. Quia legitur ezechielis. xxxiii. In quacunque die peccaverit justus omnes iusticies eius oblivioni tradentur. Before sin the soul was fair/ but after it was vile and foul and prived from grace and from virtues and taken out of paradise terrestre and put in this present world the which is the land of labour and of misery/ and deputed to descend in to the region infernal that is hell. etc. Who so should well consider th●s example he should keep him from committing of mortal sins the which mortefyeth the life of the soul and his spiritual goods as it is said. A man should note here that all the good operations that a man doth in mortal sin been deed & of none effect for they been done without grace and charity. Quere post xlv B. And therefore he the which committeth mortal sin is culpable of a great crime worthy of punition to slay in such wise his soul and his virtues by the death of guilt. ¶ Example how filius prodigus was deed of death of guilt by sin when his father said unto his ancient son. Illud Luce. xv. Gaudere oportebat quia frater tuus hic mortuus fuerat et revixit/ perierat et juventus est. ¶ Another example of a thief the which saint johan converted when he him demanded of the bishop the which should have kept him. He answered. Parer mortuus est deo. That is to say. father he is deed unto god of death of guilt/ he is prince of the thieves. ¶ Another example how Susane said that death was in her if she committed the lechery that the two ancient men would have had her commit. unde Damelis. xiii. Si enim hoc egero mors michi est. si autem non egero non effugiam manus vestras sed melius est absque opere incidere in manus vestras quam peccare in conspectu domini. For a good cause Susanne would not commit sin/ for incontinent that it is consummed and done it engendereth the death/ as saith saint james in his epistle. Peccatum cum consummatum fuerit generat mortem. And the soul the which hath sinned shall die of death. unde ezechielis. xviii. Anima que peccaverit ipsa morietur. For too understand well the scriptures god defendeth the death corporal/ and death spiritual as it is said. It is a thing clear sith that god defendeth that thou sle not the body/ by a more greater reason he defendeth that thou slay not the soul spyrytually. For it is nothing as of the body the which is transytoryous as to the regard of the soul the which is perdurable and eternal. etc. C. ¶ The manners how a man committeth homicide. xxiiii. NOn occides. Thou shalt not slay. Homycyde is committed corporally and spyrytually in many manners. ¶ first a man committeth homicide spiritually by evil thoughts when a man consenteth him by delyberation to do any mortal sin. In likewise as it is written indepenitentie distinctione l c. Siquis voluntary. If by delyberation thou desirest the death of any of thy kynnesmen and friends for to have their goods and herytages. Or if thou have hate with any of thy neighbours in desiring to beat him or to kill him/ or to do him any evil in his person or in his goods or herytages thou art deputed homicide of thy soul spyrytually. unde i johannis four Qui odit fratren suum homicida est. etc. This matter shall be declared hereafter in the chapter of the sin of hate. Quere post xxvii c. And in the two last commandments of god. ¶ Secondly a man committeth homicide spyrytually when a man giveth so evil example unto his subgectes that they abandon them to sin as it is declared here before in the fourth commandment Quere xxii E. Or when the subgectes go unto perdition by default of correction. Quere twenty C. Or by default to show and to teach the word of god. Quere xxii D. Versus. Exemplum/ men's/ lingua/ manus/ substractio victus. Corporis ac anime dici possunt homicide. ¶ thirdly a man committeth homicide spyrytually by the tongue when a man maketh lesynges for to noye his neighbour. unde sapienty i Os quod mentitur occidit animam. Also when a man blasphemeth or when a man sweareth vainly against the dilection of god a man sleeth the soul of the death of guilt. The wise man saith that the death and the life been in the hands of the tongue unde prouerbiorum xviii Morset vita sunt in manibus lingue. ¶ Examples how the devils died slay the child of a rich man in blaspheming god. Quere in the exemplary ad numerum lxii B. Also a man doth homicide by the tongue when a man accuseth falsely any person for too make him to die/ as the jews when they accused falsely the Just lamb that is our saviour and redemptor Ihesu cryst unto pilate the judge crymynall by lesynges & after cried as unreasonable beestes. Crucifige/ crucifige eum. They were homycydes and culpables of his death. And pilate the which him judged and condamned wrongfully/ they committed homicide how be it that they struck not the nails. ¶ Another example how judas that which sold our lord for xxx pennies saying. Quid vultis michi dare. etc. was homicide/ traitor/ and thief too deliver his master/ and evil came unto him for he lost the dignity to be an apostle and another was elect and put in his place/ as it is written in the deeds of the apostles. Hiat habitacio erus deserta/ et episcopatum eius accipiat alter Also he was accursed of god/ and he had been better never to have been born. unde mathei xxvi We homini illi per quem filius hominis tradetur/ melius esset illi si natus non fuisset homo ille. And at the last he hanged himself and is dampened. Also a man doth homicide by the tongue when a man commandeth unjustly for to do homicide. In likewise as it is written distinctione i Si quis viduam. Et de peniten. disti. i capitul. Periculose. ¶ Example in Herod the which commanded that saint johan baptist should be beheaded/ he was homicide albeit that he gave not the stroke ¶ Other examples there been of them that hath committed semblable homycydes as of Egeas the which made saint Andrew to be crucified. And Tarquyn made Thymothee to be slain. And Hyrace that which made to kill saint Matthew. And Quyncyen saint Agathe. And Neron saint Peter & Poule. They were homycydes of them how be it that they ne diden the operations. Quere ista exempla lvii f. g. h. i Also they the which counsaylleth or commandeth to exercise wars the which be not just after god/ or the which that to do been moved/ by avarice or vengeance more than for the love of justice been homycydes and culpables of the murdres the which thereof comen. Also those the which counsaylleth to do any homicide breaketh this commandment/ as it is written. di. i cap. Si quis viduam & de pe. di. i c. hominum. & ca Omnis iniquitas. These bawds the which counsaylleth to do lechery/ or these ill knaves theft been homycydes of the souls spyrytuelly. etc. Also those the which sustaineth the quarrel of war unjust putteth themselves in danger. Quia agentes et conscientes pair pena punientur. That is to understand those the which maketh war/ the which it sustaineth/ & the which also consenteth shall be punished of semblable pain. etc. Fourthly a man doth homicide by the hand and by cursed operation. If it be will disposed unjustly that is a great sin much enorm and reserved unto the bishop or unto the pope after the person slain. Vt habetur. di l. ca Si quis voluntary. It is that the which is spoken before. christian/ man/ & christian woman to hate/ to beat/ & to kill unto the is defended entirely. If thou hold rancour thou shalt be punished bitterly This sin bideth unto great punition Example how the angel showed unto tongdalus in hell a valee replenished with coals of fire in the which were put these homycydes. Quere lxxvii g. Another example how leveresse made saint beatrice to be slain. And the devil posseded her and slew her lxxvii a. Another example how jesabell made Naboth to be slain/ & she was slain & the hounds eat her lxxvi b. They shall be sent unto the fire of hell the which is a torment right cruel. Quere xlix b. Also when by charnalite or other cursed government a man is cause that the fruit of a woman perish before the baptism or after/ he is homicide & case reversed. Also empoysonners/ and enuenimers/ or women the which drinketh herbs for to make the fruit of them to die such people been homycydes & transgressors of this commandment. Also a man homicide by the hand/ and of that it behoveth to make distinction. When the judge maketh any person to die for his demerytes by right justice. And that he and the hangman done execution for to punish alonely the sinner by justice/ the judge ne sinneth in commanding it/ ne the hung man in doing execution/ but it may be meritory for the conservation of the common wealth/ and of the thing public/ as approveth saint paul in a pistle where he saith ad romanos xiii Omnis anima potestatibus/ sublimoribus subdita sit Sequitur si malum feceris time non eninline causa portat gladium minister dei. vindex est in iram ei qui malum agit. That is to understand. Every soul is subject to the halt puissances. Certes the minister of god beareth no sword without cause he is venger in ire unto him the which doth ill. And if the judge or the hangman make the sinner to die/ not upon intention to accomplish justice/ but upon intention disordinate to shed the blood human of the christian people and creatures of god/ or by vengeance or cursedness/ they been deputed homycydes for the entencion was corrupt and infect with malice and cruelty/ all be it that the sinner had well and justly deserved it. In like wise as it is written in the droit. Also when a man sleeth by necessity it behoveth to make distinction of the necessity/ if it may be avoided or nay/ as here been people the which will slay me unjustly/ it behoveth that I slay them/ or that they slay me. If that I may escape so that they slay me not/ nor I them I should avoid For if I go to slay them and that I may escape I should be homicide & transgressor of this commandment. But if I may not avoid but that I must go thorough them and that I do homicide without hate ne will to slay. I shall not be deputed homicide ne transgressor of this commandment. How be it good thing it is to make conscience to be comen unto such necessity. Bonarum enim mention est timere culpam ubi culpa non est. Vt habetur in decreto extra de homicidio. Interfe cisti. Also when a man sleeth by case of fortune it behoveth to make distinction when the fortune happeneth if a man do operation leeful or not leeful. If it were operation leeful as to cut a tree/ or that he cast the sheaves from the cart. etc. And that he take heed to behold about and to cry high and clear/ and the hour. In such wise the if there were person and that he might weal avoid ne should be deputed homicide. Vt probatur. di. l. ca Sepe cotingit: et extra de homicidio capitu. Quidam. But if he died operation unleeful as to cast stones where as the people have of custom to pass. etc. he should be homicide and transgressor of this commandment. Also if a man lay to slay any in just battle he is not deputed homicide as it is written. xxiii. q. Quid culpatur. D ¶ Fyfthly a man doth homicide for to withdraw the living of any person as when faders & moders ne giveth no meat unto their little children/ or that the mother giveth them no suck/ when a bird ne beareth meat unto her little birds they die. In like wise faders & moders been homycydes. Also when the siege is before a town it behoveth to make distinction if the war be just or not/ if they be just for to famish them & to make them die for hunger if they yield not the place I trow to punish them it is no homicide/ how be it that the thing is dangerous For many beareth punition the which have nothing to do. And if the war be not just/ it is homicide to make them die of hunger Also when ravisshers taketh away the substance of the poor people unjustly they take away their life/ & therefore they been deputed homycydes. unde eccle. xxxiiii. Panis egentium vita pauperis est qui defrauldat illum homo sanguinis est: qui aufert in sudore panem quasi qui occidit proximum suum. That is to understand/ the breed of the hungry and needy is the life of the poor/ he the which taketh it from him or begyleth is a man of blood he the which taketh away in sweet the breed is also as he the which sleeth his neighbour. But people of arms the which goeth against their adversaries in just war for to defend the country and the common wealth the which have no wages may take of livings courteously without excess ne to grieve the poor it is suffered of the king/ and the law suffereth it for the great necessity of the common wealth. Necessytas non habet legem: si malum inde sequeretur postea. Vt habetur de consecradi i Sicut etiam patet extra de consuetudine. ca iiii. But those the which have wages and taketh unjustly the goods of an other by force openly without motion of war breaketh the commandment of god the which is written exodi. xx. Non furtum facies. et deutero. u Non concupisces rem proximi tui. Also god commandeth that thou love thy neighbour as thyself. and that thou do unto him none ill no more than thou wouldest that he died unto the Vn̄ thob. iiii. Quod ab alio odis tibi fieri vide ne tu aliquando alteri facias. Also after the scripture pyllerye is more great sin than the theft. For he that steleth taketh secretly with dread. And he the which pylleth taketh apertely before all greedily and without dread. unto both twain it behoveth to make restitution. Quia non dimittitur peccatum nisi restituatur ablatum. xiiii. q. vi. ca Sires. Example how a knight was beaten of the devils for that that he took away the cow of a woman widow. Quere c ix. e. Another example of a ravisher in pains for that/ that he took the goat of a woman widow. Quere. c. ix. f. Another example how one monyer saw in hell a ravisher in pains. quere. c. x. a. Also those the which have abundance of goods and by avarice letteth their poor neighbours to die for hunger be it by scarcity/ sickness/ or other necessity been deputed homycydes & transgressors of this commandment. Vt habetur. de. pe. di. lxxxvi. ca Pasce fame morientem et si non pavisti occidisti. Example how the cursed dives was dampened and sent in to the fire of hell/ for he had no pite of the pure lazar the which coveted to have of the crommys the which fell from the table. Quere lxxxiiii. c. Another example lxxxiiii b. ¶ How homicide is a sin the which asketh vengeance of god. ca twenty-five NOn scis occisor. Be thou no murderer. It is great horror & cruelty to commit homicide/ to undo that that god hath made to his own semblance to murder and slay his semblable and brother crystyen. Among other sins it is a vice the which demandeth of god vengeance that homicide. We have by example in cain after that he had slain his brother able god came unto him & him demanded where his brother abel was/ he answered am I the keeper of my brother. And god said unto him. Here is the voice of the blood of thy brother Abel the which crieth unto me from the earth and demandeth vengeance. unnge. iiii. Ecce vox sanguinis fratris tui abel clamat ad me de terra. This matter shall be declared in the examples where he speaketh of the homicide of Cayn. Quere lxxvi a. Also after that the cursed massacre herodes had slain the innocentes/ the voice of the said innocentes cried for vengeance unto god as it is written in the legend. Sub altar audivi voce ociosorum clamatiu et dicencium vindica sanguinem nostrum deus noster. And god them answered. Abide you yet a little while till unto the time that the number of your brethrens be accomplished. Expectate ad huc modicum tempuis donec impleatur numerus fratrum vestrorum. Than the sin of homicide demandeth vengeance/ & in the end the innocentes were venged/ And the said herodes deyed mischievously In like wise as it is written in the exemplary. Que. lxxvi. d. Every person be he king/ prince or labourer should fere to do homicide unjust. For incontinent that it is committed/ the said person is bound unto pain and punition in such wise that he ne may escape but that he have punition in this world or in the other. The said king herodes which slew the innocentes was punished by little worms that slew and eat him. etc. Also pilate the which made wrongfully our lord Jesus' to die/ he slew himself with his own knife And the jews by whom he was slain/ god was venged/ for some deyed by famine/ the other by sword/ and all deyed mischievously. By the which it appeareth that by the sin of hate and homicide there followeth punition and vengeance. And therefore said god unto saint peter when that he cut of malcus ere in his passion. Illud mat. xxvi. Convert gladium inlocum suum: omnes qui acceperint gladium gladio peribunt. Who so sleeth with the sword shall die of a sword. That is to say of the sword corporelly or spyrytuelly if he ne do great penance. Item legitur gene. ix. Sanguinem enim animarum vetrarun requiram de manu hominis/ de manu viri/ & de manu fratris eius requiram animam hominis. Quicunque affuderit humanum sanguinem fundetur sanguinis illius. Certainly I shall demand of the hand of man the blood of our souls. That is to understand how god shall demand of the hand of the murderer the blood of his brother crystyen that he hath slain. It is so great sin that by the right of justice the said murderer aught to be slain & therefore of good right god sayeth/ what so ever person hath shed the blood human of the man his blood shall be shed Et legitur apoca. xiii. Qui gladio occiderit oportet eum in gladio occidi. etc. B ¶ When it is leeful to beat/ and when it is defended. Ca twenty-five. David the prophet saith in the psalter. Irascumini et nolite peccare. Wrath you or be you wroth again your sins/ & again those of your neighbours and children & keep you from sign That is to trouble your intendment by passion of ire to the end that thou ne do correction unjust. Nolite peccare/ that is to say if there come the a sudden ire/ ne give thy consentment to do vengeance without the bounds of justice. Ne strike thou not/ ne murder thy neighbour unjustly/ god it defendeth and so commandeth the to love him/ & that thou ne hate him. It is that thing the which is spoken in the beginning of this commandment. christian man or christian woman/ to hate/ bete/ or kill to the is defended entirely/ if thou wilt hold rancour thou shalt be punished bitterly. To beat his neighbour is sometime commanded of god and sometime defended. God commandeth that a man beat by charity and fair correction the children sinners mobedyentes unto god and unto good manners. It is a great work of mercy to save a soul/ to correct an ill person the which goeth unto damnation/ more great than to give great alms. The sage sayeth sapien. i Probata virtus corripit insipientes. That is to say the virtues proved correcteth the fools unlearned/ unwise/ and sinners. Those the which have subgectes in their correction them should correct and instruct in good manners. And if they been rebels inobedient and sinners they should beat them/ punish and correct saigely and dyscretely by love and charity without hate ne vengeance. This matter is declared in the fourth commandment. Quere. xxii. c. Example how saint benet bet a monk by fair correction. Quere. lxv. g. In another manner god defendeth by this commandment that a man ne beat nor murder unjustly his neighbour by ire/ furor/ courage moved/ & by cursed will. In the ancient testament the child that bet his father/ or his mother by ill will/ was put to death. Vn̄. exodi. xxi. Qui percusserit patrem suum & matren svam morte moriatur. Also in the same chapter it is written. Qui ꝑcus serit hoinem volens eum occidere morte moriatur Also when any beat a person if he deyed he was slain. exodi. xxi. Si mors fuerit subsecuta reddet Eccliam pro anima. And if he put out the eye of his neighbour/ men should a put out his eye. And if he had broken his neighbours tooth/ men should a plucked out one of his/ if he had cut an hand/ his hand should a be cut/ or foot for foot/ or brenning for brenning wound for wound. etc. Vn̄. ex. xxi. Beddet oculum pro oculo/ dentem ꝓdente/ manum ꝓ manu/ peden ꝓ pede/ etc. when any beat his neighbour again the commandment of god It is a thing reasonable that he be beaten Vn̄. psal. Scdm opera manuum eorumtribue illis. God commandeth unto every person that he ne do unto another more than he would another died unto him/ and none ne would be beaten ergo. etc. It is written thobie. iiii. Quod ab alio tibi odis fieri vide ne tu aliquando alterifacias. The sin of beating is more great in some persons than in some other/ for to beat a clerk or a priest/ it is a case reserved to the pope/ to beat father or mother is case reserved unto the bishop. Also to beat his parents of each degree by ill/ the nearer they be the greater is the sin. Also those the which beat their wives and children/ or the scolemayster his clerks by ire & furor & not by correction offendeth this commandment/ & if they do it by fair correction/ it is the work of charity. Also those the which defend them in beating and killing more by ire than to defend them justly offendeth against this commandment. Example how a knight was greatly tormented in purgatory for that that he filed the church yard/ & hurt one within it. Que lxxvii f Another example of a man the which ●●te and tormented his wife so often that she renyed the faith/ slew her child/ & consented unto the will & temptation of the devil. lx.i. A ¶ How god defendeth all ire unjust a yenst his neighbour. xxvi. Saint james saith in his epystyl l. Be every man swift to here/ late to speak/ and late unto ire. Certainly the ire of the man ne doth the justice of god Vn̄. jacobi. i.c. Si aunt omnis homo velox ad audiendum/ tardus autem ad loquendum/ & tardus ad iram. ja enim viri justitiam dei operatur. Ire furor/ noise/ hate/ divisions they commit & raise among neighbours brethrens and friends for many things. ¶ The first is to gain or to have to gods or herytages the one of the other. The second is for the loss of the goods or herytages the which is done for the one or for the other. ¶ The third is for the diminution of the renomee of any/ & injuries spoken between them. ¶ The fourth is when any smiteth or sleeth any of them ¶ The u is when any imagination true or false that any hurt him in any thing or if that his person be despised or full little praised. For to understand shortly: ire springeth up when any hath damage of another in his body/ or hath renowned him or in his goods or herytages. And such ire is sometime kept and enclosed in the heart without appearing it without forth sometime it is showed in word/ and sometime in operation. The first is ill. The second is worse. The third is worst of al. B ¶ The first ire the which is in heart maketh a man sorry/ displeasant again his neighbour in awaiting the opportunyte when he may be avenged on him and to do him displeasure & damage. If it be by delyberation/ delectation & consentement of reason there followeth damnation & putting from paradise. Vn̄. ma. u.c. Omnis qui irascitur fratri suo reus erit judicio. Every man the which is wroth with his brother shall be culpable of judgement & shall be cited unto the judgement of god/ & it behoveth will he or not that he there appear after his death. Where he shall be demanded how he hath kept this commandment the which is to love his neighbour as himself. What may he answer when he hath hated him and desired his ill & would do vengeance. Every person the which is in such estate if he die in such wise he is sent unto damnation. The prophet saith qd in tempora vindict disperdet te deus. ¶ Example of a woman dampened the which kept her ire in her heart without will to pardon. lxxviii.d. C ¶ The second ire the which is showed by sign or token is when any man hath the heart so full of ire & wrath again his neighbour that he showeth the said ire without forth by any ways/ or by any tokens or manners. Of whom speaketh the evangelist of him the which saith racha the which is an Interjection showing ire and indignation without being interpretee/ or as he the which inclineth his eyes having no will to behold him/ or the which maketh clean his mouth & make the spitting/ or the which ne will speak in meeting one with another/ or the which goeth by another way for dread to meet him that he hateth & semblable things/ If thou therein hast offended by reason disposed in willing him ill thou art culpable of counsel dign of punition. Vn̄. ma. u. Qui dixerit fratri suo racha: reus erit consilio. The counsel of the blessed trinity is that in such measure and manner of ire as thou hast had against thy neighbour that thou shalt find it and have it in such manner against god/ the virgin mary & the saints of paradise. Vn̄ super illud lu. vi. Eadem mensura qua mensi fueritis remecitur vobis ubidicit basilius: q̄ mensura unus quisque peccat: aut bene agit eadempmmina: aut penam sumet. God shall show the his ire in such wise that thou shalt never see him joyously by joyous face/ & that he shall never have mercy on thee/ & shall never deliver the from pains & torments if thou depart or die in such ire. And prayers & oraysons that men done for the shall never serve the of nothing. Whereof it is written high. seven. Tu noli orare ꝓ populo hoc nec assumas laud & orem et non obsistas michi quia non exaudiam te. God said unto saint Hiereme/ pray thou not for this people for I shall not graciously here the. The token of ire of the virgin mary & of the saints of paradise is that they shall never make prayers ne suffrages for a man dampened. Example of cursed dives the which demanded a drop of water/ he was not herd. The token of ire of the angels shall be that they shall sever & depart the good from the ill/ & shall send them in to the chemyne of the fire. In the which they shall weep & grind their teeth of rage and of anguish/ & they shall be put from glory. vn̄ math. xiii. Exibunt angeli et seperabunt malos de medio justorum & mittent eos in caminun ignis: ibierit fletus et stridor dentium And the prophet isaiah sayeth. Tollatur impius ne videat gloriam dei. D ¶ The third ire the which is showed in word is when any hath the heart so furious heavy & angry against his neighbour that he ne can hold it within but that it must nedely forth in words/ signifying injuries/ blames/ shames/ noises: reproaches/ as to say that thou art a thief/ pillar/ or murderer etc/ or a liar/ to despite/ to menace/ as to say I shall beat thee/ or I shall slay or I shall do such a thing and such/ such people been culpables of the fire of hell as saith the gospel math. u Qui dixerit fratri suo fatue: reus erit gehenne ignis. This matter shall be declared in the viii commandment of god. E ¶ The fourth ire is showed in ill operations/ for the furor and ire the which is in the heart oft-times maketh vengeaunces by the hand leyed and of deed/ as to beat to slay/ to murder beestes/ or people/ or to damage by process/ judges/ sergentes/ men of law/ officers/ men of war/ or by other false things injust/ ill/ & unlawful. Such vengences and operations been defended in this u commandment & been right ill. For they put from paradise & maketh to have damnation. legitur math. u Dictum est antiquis non occides: qui enim occiderit reus erit iuditio. etc. You have in your law Slay thou not thy neighbour/ he the which hath slain shall be culpable of judgement. That is to be judged unto semblable pain that which is death corporell. But I tell you every person that is wroth or angry in his heart against his brother in willing him ill unjustly by delyberation/ he is culpable of judgement/ that is to be accused before god unto damnation & perdition. And that the god saith after/ qui dixerit racha/ that is when the hatred appeareth without forth as it is said that the sin is the more great/ & to say/ fatue/ it is yet more great sin and to do the operation It is the sin unto the which appertaineth more great punition and damnation. ¶ Example of diascorus the which by great ire & furor beat iniustely saint barbara/ and after beheaded her/ & he was brent with the fire celestial. Que. lvii. e. Many other examples been written in the first commandment of the exemplary of princes & tyrants the which have made to slay and martyr the crystyeus by great ires and furours. And they shall die of ill death. lvii.d. f. And after the scriptures all men and women shall yield account at the day of judgement of one and every of them and of all the ill operations that they have done in this world if they die impenytentes without contrition/ confession & satisfaction unto god & unto their neighbour after the offence done. If thou wilt not believe that it be true by simple word than put to faith unto the witness of the holy scripture that which varieth not Vn̄. athanasius in psal. Quicunque dicit qd ad adventum christi oens homines reddituri sunt de factis ꝓpriis/ rationem & qui bona egerunt ibunt in vitam eternam: qui vero mala in ignem eternum. At the coming of Ihesu cryst all men shall yield reason of their own deeds/ and those the which have weal done and wrought shall go in to the joy eternal. And those the which have ill done shall go in to the fire eternal. Et paul ii ad. co. u Oens enim nos manifestari oportet ante tribunal christi ut referat unusquisque propria opera corporis prout gessit sive bonum sive malum. It behoveth us all to appear before the charity of Ihesu christ where every man shall report his own operations of the body as he them hath dode been they good or ill. Et. high. twenty-five. Reddan eye secundum opera corum & secundum facta manuum svarum. I shall yield unto them saith god after their works/ and after the deeds of their hands. Also they shall go in to the place that they have deserved after their operations and works/ the which they shall bear with them. Et psal. Secundum opera manuum eorum tribue illis red retributionem eorum ipsis et cetera. Et apo. xiiii. Opera enim illorum sequuntur illos. Thou irous or wrathful man the which haste had thy thoughts ill to avenge the on thy neighbour/ or the which haste wronged/ and menaced/ or beaten/ or slain if thou wilt be saved repent the and take the conditions of the pilgrim of paradise the which ben written here after qre xlv. a. Also obey unto god and unto his commandments to th'end that thou possede the joys of paradise the which ben great in like wise as they shall be declared here after xlvii a. Also leave ire/ furor/ repent the and obey unto god of dread/ to be sent in to the fire of hell the which is a torment right cruel in like wise as it is declared afterward. Quere. xlix. b. Vn̄ legitur apoca. xxi. De homicidis/ fornicatoribus/ beneficis/ ydolatris/ & oimbus men dacibus/ pars illorum erit in stagno ardenti igne et sulphur quod est mors secunda ¶ In the said chapter he speaketh of homycydes/ fornycatours/ enuenymours/ ydolatryes/ and also liars/ the which die impenytentes/ the place and the party of those shall be in a pond of fire brynninge in hell the which is the second death where the dampened shall be and shall have death without dying and without ending and default without defaylling. Example of a man dampened the which spoke of the fire wherein the dampened been. Quere. lvii. a. F ¶ How god defendeth ire again himself. Ca xxvi. NOn contristabit justum quicquid acciderit ei. prouer. twelve. c. What fortune/ loss of gods adversity/ poverty/ that cometh unto a just man/ he should not be wroth/ for the good person beareth patiently all adversities for the love of god as died the good man job/ a man is wroth again himself in many manners. whereof one is right ill and worst of all when by ire a man faileth to despair/ & that man is homicide of himself. For thereof followeth damnation and perdition for the breaking of the commandment of god Non sis occisor. By thyself of will ne of deed be thou no homicide/ ne in thyself ne in thy neighbour. Those the which be ire been homycydes of themself should be put from the prayers oraysons and from sepulture ecclesiastical/ and should be buried in ground unhallowed if the end of them appear without any repentance the which may be so great that as unto god/ that such homicide shall be in the way of salvation/ but such thing is unknown as unto us. Also a man is wroth against himself when a man accomplyssheth not his will/ or when that he loseth or winneth any thing by his folly/ or when a man loseth or getteth any good/ or when a man falls in to any inconuenyente by default of takynghede to himself. For these things here and for many other a man is wroth sometime so outrageously that a man striketh himself/ or his wife his children/ and servants/ and that a man breaketh pots and pans in doing many ills. And oft-times a man falls in to sickness the which grieve the body/ the which taketh heed to get of goods also well spiritual as corporell/ and the which dampneth the souls of them the which been obstinate and persevering unto the death without penance. By this Ire that person is all troubled. ●n̄. david in psal. Turbatus est in ira ocuius meus anima mea & venture meus. Et socrates' dicit qd iracundis cum aliis irasci desierit sibi irascitur. etc After the cause wherefore any is wroth & the ill the which followeth and he it appetyteth to avenge him and to do ill/ the sin of ire is more great or more little the which is known as unto god the which shall do the judgement and the punition. G ¶ Of ire the which is again god. xxvi ITem infer cave cum quo gracia tibi juncta est. Chaton saith unto his child/ keep the from bringing in of strife or noise/ with god/ thy friend/ or thy neighbour with whom grace is joined unto the A man wratheth him against god for many things/ principally for the flagellations/ adversities/ fortunes/ sykenesses/ & mortalytees/ losses/ punitions/ famine/ war & ill tyme. etc. that he sendeth. For these things here a man murmureth against god in blaspheming him ylling him/ dyspyting/ renyenge him & his saints. And if a man may venge him/ men do venge them the which is a halt folly to have will to resist/ or to go against the will of god the which sleeth or maketh lively/ the which maketh to go in to paradise or in to hell. Vn̄. psal. Dns mortificat et vivificat deducit ad inferos & reducit/ dns pauperem faciat et ditat humiliate et sublevat. ¶ Also it is folly to be in will to resist against god the creature the which is the judge that punyssheth all malefactors. unde deutero. xxxii. Reddam ultionem hostibus meis et his qui oderunt me retribuam/ inebriabo sagittas meas sanguine/ et gladius meus devorabit carnes etc. Thou shouldest not be wroth against god/ for he sendeth of adversities and flagellations for five considerations. The first is unto the sinners to th'end that they confess them/ amend and purge them from sin/ and it is a token of love. For god willeth not that they been dampened/ unde appo. three Ego quos amo arguo et castigo Et alibi: ad hoc tendunt mala que vobis infero ut reconsiliam me vobis dicit dn̄s: ego cogito cogitationes pacis & non afflictionis. Example in saint eustace unto whom god sent of tribulations for to convert him & save him. etc. The second is unto sinners obstinate in sin to the end that they begin their hell in this world as herodes the which was eaten with hand worms & other worms. etc. The third is to the good & just. For god them sendeth of tribulations to th'end that they enpryde them not of the good deeds that they done/ and for to keep their virtues as god died unto saint paul. unde two. ad corin. twelve. Ne magnitudo revelationum extollat me/ datus est michi stimulus carnis me angelus sathane. ut me collaphizet. etc. The fourth consideration wherefore god sendeth of tribulations unto the good is unto the great accumulation of virtues and to th'end that they been the more glorious in paradise. For the more the saints have endured patiently great torments. And the more they have been virtuous & glorious as job. Quamuis multas tribulationes habuit tamen sanctior effectus est. The u is to th'end that the name of god be lovede and glorified/ as of a man the which was born blind/ and after was lightened & god was praised/ And of the lazar the which was araysed after that he had be three days in the earth buried. etc. H ¶ Of the vengeance that god defendeth. Ca xxvi. THe sage sayeth that he the which will venge him on his neighbour he shall find vengeance of god. And also as he keepeth his hate for to venge him when he hath oppertunyte. In like wise shall god do to avenge him on him for his sins. Vn̄. eccle. xxviii. Qui vindicari vult a dno inveniet vindictam/ et peccata illius seruans servabit. When any person is offended/ hurt/ or exceded in any manner he ne should venge him of that himself for many things. first for god hath with held and reserved to him and unto his vycayres to do justice/ judgement & vengeance. un ad roma. twelve. Michi vindictan et ego retribuam in tempore dicit dns. Et deutero. xxxii. Mea est ultio et ego retribuam eye in tempore. The vengeance & I shall reward them in tyme. & eccle. twelve. Altissimus odio habet peccatores et impiis reddet vindictam. Also when any is venged of himself he taketh the office of god/ as if he were god & judge. Also he him maketh judge and party in his own cause the which is again right and reason Nullus debet eme judex in sua propria causa: regula juris. Also justice aught to be done by counsel. ꝓ. xi. et. xxiiii. Salus erit ubi multa sunt consilia. Health shall be where many counsaylles been. Also it aught to be done by great and mure delyberation/ and all in peace withouten haste. The which thing ne doth he the which him avengeth/ incontinent/ but where a person hath offended god he punyssheth him not ne his officers/ they abiden the time and the place to punish and to do justice. Legitur luce. xviii. Deus autem non faciet vindictam electorum svorum clamancium ad se die ac nocte: sed pacienciam habebit in illis. Example how a man curyal that which sinned upon ester even at night was not punished of god/ incontinent that he wend to be/ but god abode to punish him. viii. days after. quere lxxx. b. Another example how the jews ne weren in continent punished that they had made our lord Ihesu christ to be crucefyed/ but god tarried a great while after & left them saint jamys for to convert them and for to abide that they might do penance. And when god had seen their obstination and that they had slain the said saint james he suffered that they were punished of Vaspasyen in this world In like wise as it is written in the u commandment of the exemplary. when the innocentes were byheded by herodes and that they cried unto god for vengeance Vindica sanguinem nostrum deus noster. He ne venged them incontinent: ne herodes was not sodayli punished/ but god them answered that they should abide. Expectate donec impleatur numerus fractum vestrorum. Also how be it that god saw & knew the sin of the sodomytes before that he them punished he said illud genesis. xviii. Descendam et videbo uterum clamorem qui venit ad me opere compleverint: an non est ita ut sciam. I shall descend and shall see if they have accomplished in operation the clamour the which is come unto me/ where if it be not so that I may know it. And sent two angels in semblance of men the which lodged near unto Loth. etc. In giving example unto the judges that they ne sholden do punition without great delyberation & information. And he the which vengeth him of himself hath no counsel/ of delyberation/ ne authority so to do/ wherefore he offendeth greatly. But if he so do amend the ill the which unto him is done by/ justice he offendeth not. For justice should be done and founded in good and after him/ How be it that the ill officers them perverten in many manners. The great lords the which ne wyllen obey unto justice it departen with the sword. And is suffered of them/ the which have good right unde catho. Pugna pro patria. fight for to defend the country. Also when any is offended & he him vengeth in his wrath he ne useth of the justice of god. Under jacobi i Ira enim viri justiciam dei: non operatur. Et catho. Ira impedit animum ne possit cernere verum. Ire letteth the courage that it may not discern true with the false/ and david saith. Mine eye is troubled with Ire. unde psalmista. Turbatus est in ira a furore oculus meus. A man should note that the vengeance the which is done by ire is injust and ill in four manners. The first is when any punyssheth/ or woide punish him the which hath not deserved it. The second is when he him bringeth or would bring to greater pain than he hath deserved. The iii is when he infere/ or would inferer asmuch of pain equally as he hath deserved/ but not after the order of justice as when he will punish any of himself without calling justice & superyores'/ unto whom it appertaineth for to do it. The fourth is when any bringeth in or would bring in any just/ and after the order of justice but not by good & just intention/ & for good end. The intention of him that which punissheth should other for the wealth & salvation of him the which hath deserved punition/ to the end that he correct him/ or by the conservation of the justice comune/ to th'end that all other correct them by his example/ or for to do honour unto god in punishing the offence that a man hath done to break his commandment. He than the which vengeth him/ or appetyteth to venge him by hate/ rancour/ or to the end that he beholden & called a good iusticier/ in sechinge the praise of the world/ or to the end that he have money/ or for any other cursed end/ he should understand that he sinneth mortally/ & after saint Thomas. Ire is mortal sin when any bringeth in or will do any vengeance unto another after the manners beforesaid/ or after some of them/ for it is again justice and charity. Also he the which vengeth/ him dysobeyeth unto god after the scriptures the which saith in many places and passages/ that a man ne yield the ill for the ill. unde paulus i thessal. quinto Videte ne quis malum pro malo alicui reddat: sed semper quod bonum est sectamini invicem: et in omnes. Take heed that none ne yield unto any ill for ill/ but that you follow evermore togyders that the which is good. Et legitur ad roma xii Noli te prudentes tieri aput vosmet ipsos nuilli malum ꝓ malo reddentes. Be you not prudentes against yourself ne yielding ill for ill unto any. Sequitur. Non vos deffendentes carissimi: sed date locum ire. Right de re friends defend you not but give place unto ire. Item ad roma. twelve. benedict ꝑ sequentibus vos: benedicite et nolite male dicere. Bliss you those the which persecuteth you/ bliss them and curse them not/ Example. We read that our lord appeared him unto a woman in tribulation unto whom he said/ keep three things & thou shalt be saved/ hold thy peace in maledictions/ be patient in tribulations/ & yield not the ill for the ill. Quere. lxxxix. b. Another example how the blessed and holy saint Machayre was patient and suffered when he was wronged and beaten cruelly and impyteously for a woman the which had accused him and put upon him falsely and wrongfully that she had conceived a child of his seed and of none other Quere. lxxxx. a. It is a great perfection as to bear patiently adversity and to do the good again the ill. And therefore god saith/ if any strike the on the right cheek give unto him the other. And he the which striveth with the in judgement and take away thy rob and gown/ leave it him and the mantle. unde mat. u Si quis te percusserit in dexteram maxillan tuam prebe ei et alteram: et ei qui vult tecum in iuditio contendere et tinicam tuam tollere dimit ei et palium ut dictum est. Those that which be not of such perfection maketh them to amend the ill done by justice. Albina so thou shalt not seche vengeance. And thou shalt not be remembered of the injury of thy cytezeyns. In like wise as it is written. Levitici. nineteeen. Non queras altionem. nec memor eris injury civium tuorum. Et legitur eccle. x. Omnis injury proximine memineris et nichil agas in operibus injury. Thou shalt not remember the of the injury of thy neighbour/ and do nothing in the operations of injury. And Chaton saith. Litis preterite noli maledicta refer. count not ne reckon the cursed things of strifes passed. Et prouerbiorum twenty Ne dicas reddam malum pro malo sed expecta dominum et liberabit te. Also god will not that a man venge himself. In like wise as it appeareth clearly in the gospel/ of saint Mark when the samarytayns would not receive him/ and saint jamis and saint johan said unto him. wilt thou that we say that the fire descend from heaven and that it consume them. Our lord blamed and reproved them of that thing/ unto whom he said. luce. ix. Nescitis cuius spiritus estis: filius hominis non venit animas perdere sed saluare. Know you not of whose esperyte you be/ the son of a man is not come for to lose the souls/ but to save them Example how a boy or knave was dampened for hate & would be venged. Quere. lxix. a. I ¶ Also Ire and vengeance dyspleaseth unto god. For he the which vengeth him by ire brenneth his temple. That is the conscience of the man the which is the place and the house wherein god rests. unde psal. Incenderunt igni sanctuarium tuum in terra: polluerunt tabernaculum nominis tui. That is to say these wrathful people hath brent by the fire of ire thy holy place/ where as they have soiled the tabernacle of thy name in the earth/ and saint paul saith add corinth. three ca Descitis quia templum dei estis et spiritus dei habitat in vobis. And there followeth a thing moche to dread. Si quis autem templum dei violaverit: desperdet illum deus. Certainly if any hath filed the temple of god/ god shall destroy him. Iterum in eodem. ca Templum dei sctum est qd estis vos. The temple of god is holy/ the which you be. When an hostyller is angry or wroth the hosts that he hath lodged in his house be not at their ease herbeged/ god is not in the man angry or wroth. unde super illud ad ephe. iiii. Nolite contristari spiritum dei sanctum unde grego. Dum ira animum pulsat spiritusancto habitationem turbat. Trouble thou not the holy spirit of god/ when ire striketh the courage of the man it troubleth the habitation of the holy ghost. And therefore god will not inhabit/ nor abide by grace with a mamirous/ furious/ motyf hasty/ but he will inhabit and abide in people humble and peaceable the which feareth his words. As it is written isaiah penul. ca Super quem requiescet spiritus meus nisi super humilem et quietum & trementem sermons meos. In the place where god enhabyteth is not but peace as david saith. In pace factus est locus eius. And he loveth people peaceable/ and persecuteth people furious. etc. Example how those the which wrath them against god & against his saints been deed mischievously as egg as/ Tarquyn/ Dacien/ Valeryen. etc. lvii. c.f.h. K ¶ A question when it is that ire is good or when it is venyell sin or mortal. Capitulo. xxvi. DEsine ab ira et derelinque furorem/ noli emulari ut maligneris dicit psal. That is to say cease the of ire & leave furor/ ne have thou none envy upon another that thou become not a cursed. Men find in scripture that ire is sometime good and leeful/ and sometime it is mean and veniel sin/ and sometime right ill and mortal sin. ¶ Ire is good when it is again his own sins/ or again those of his neighbour without passion of his troblement. For a man ought to have displeasance to have offended god by sin or to see him offended. And that dole or sorrow that is taken for the said sins been called in scripture contrition/ & the duyll or the ire the which is again the sins of another is named zelus justice. God and his saints have used of this ire again the sinners whereof Moses' spoke unto the children of Israel/ illud deutero. xi. Cavete ne forte decipiatur cor vestrum & recedatis a dno. Sequitur iratusque dominus claudat celum. etc. Also god wrathed him without passion of trouble again david for that that he made to number his people/ as it is written ii regum xxiiii & for his sin he made mortality in his said people. Also he was wroth again david when he committed avowtry/ and for asmuch that god loved him he would correcke him. For a good father the which loveth his child him threteneth and punissheth when he offendeth. Saint pou●e sayeth ad hebre. twelve. Ei●i mi non n●gligere disciplinam dn̄i: neque fatigeris dumm a● eo argueris: quem enim d●●git dns ca●●igat: flagellat autem omnem ●●●tum quem recipit sequitur. Quis fi●ius quem non corripit pater quod si extra disciplinam estis cuius particepes facti estis: ergo omes adulteri et non filii dei. Also when Moses spoke unto pharaon and he would not here it he was wroth exodi. xi. Exivit a pharao ne iratus nimis. Also Moses commanded unto the children of israhel that they ne should keep the manna till unto the morning. And they were dysobedientes. and Moses was wroth. exodi. xuj. Iratus est moses contra eos. Also when Moses came to seche the commandments/ he found the calf and the dance & he was wroth as it is written exodi. xxxi. Iratus est valde. Also god wrathed him again the jews the which made their marchaundyses in the temple. And he chaled them out and their oxen and kine/ and made a whip etc. as it is written ma. xxi. And therefore may a man be wroth without sin again the trespassours. It is the work of mercy as it is declared before./ Quere ad numerum xxii c. & xxv b. Men make a question. That is to understand whether it be leeful for to speak any foul thing because of correction. The answer is made after saint Thomas scdā scden. q. lxxii. In like wise as it is leeful to beat any person or to endommage in worldly gods because of discipline. In like wise may any man speak word convysyous unto him that he correcteth when he him should correct. And in this manner our lord called his disciples fools/ as it is written luce ultimo. Ostulti et tardi cord ad credendum et apo. ad gall. two. O insensanti galathe How be it in like wise as saint Austyn sayeth. Objurgations and words convensieuses be not to speak if there be not necessity. And not to th'end that they serve unto us/ but unto our lord. In speaking such words a man should have right great discretion & attemperance/ for he may speak such wyce that he should dishonour the person. And that himself should sin mortally as the scripture says the which shall abide because of shortness. ✿ Ire is venial sin when it is sudden without delyberation of reason. And when any sourdeth suddenly in ire & that forth with by reason he repenteth him/ resystethe and putteth out such ire without will to venge him he ne sinneth but venyally unde cassiodorius dicit qd venialis ira est que non couritur ad effectum. Also the scripture saith that when any feeleth him hurt there sourdeth suddenly a moving of courage impetuous that which appetyteth vengeance is ire for as much as he suffereth. unde super illud mathei. u Omis qui irascitur fratri suo. dicit glosa. Ira est vehemens motus animi ad nocendum.:/ Ire is a moving hugely of courage to noy or hurt/ and this ire if it be so much sudden in any manner that it cometh before any delyberation of reason. And all moving of will/ it is said the first moving the which is not in our puissance to resist And therefore it is no sin/ but it may be the pain of sin. And when reason apperceiveth ire and it appetiteth with vengeance and therein taketh any pleasure/ Also he ne resisteth at the first/ how be it he ne giveth full consenting ne delyberation for to venge him/ it is venyell sin Also when any wratheth him suddenly/ And that in little thing he vengeth him How be it that he him should venge weal in great thing if he would/ but he will not do it. Than such ire and commotion may alonely be venyell sin by the lytylnes of vengeance as to draw a child by the hairs and semblable things. Also when any wratheth himself of a natural motion/ and that he is impatient/ how be it ne in deed ne in word ne in manner what so it be for this said ire he would not venge him ne put his ire in effect/ this Ire may be venyell sin. Also some wrath them suddenly & anon repenteth them & demandeth pardon. And in some men it is long or the fire of ire be lightened in them and lately it is quenched/ for seldom they repent them and demand pardon. Those here been worse than those before spoken. unde. au. Melior est enim qui quavis ira sepe temptetur/ tum festinat qd sibiremittat ille cui fecisse iniuriam agnoscit quam qui tardius irascitur et ad veniam petendam tardius inclinatur. And of this self matter speak the holy doctor saint Iherome upon the pystyll of saint paul. ad titum/ and says. Neque vero qui aliquando irascitur iracundus est/ said ille dicitur iracundus qui crebo hoc passione superatur. ¶ Ire is mortal sin when a man desireth to do ill and for to commit and do vengeance unto his neighbour by delyberation and consenting of reason. And such or semblable ire the which is sin in sometime in the heart alonely without any more/ and sometime it appeareth also in a man withouteforth/ either by tokens or by words/ and sometime in works and operation. In like wise as it is declared here before more along in this said book. Quere. xxvi. b. d. e. L ¶ Of the remedies against the sin of ire. Ca xxvi. DEnuntiamus autem vobis fratres ut subtrahatis vos ad omni fratre ambulante inordinate. ad thessal. three ca Saint paul saith in his epystyl. brethrens we denounce unto you that you withdraw and take away from every brother that which liveth & walketh dysordynately. Four remedies been found in scripture as agaynthe ire of his neighbour. The first is how a man should speak sweet words unto people the which been treful/ troubled or wratheful/ for to coal them and appease them from their ire/ in like wise as saith the sage. Also the experience teacheth it us. Vn̄. prouer. twenty-five. Lingua moliis contringit duritiam cordis. et ꝓuer. xv. Respontso mollis frangit iram sermo durus suscitat furorem. That is to say a soft answer breaketh ire/ a hard word moveth furor/ answer peasybly in sweetness. Vn̄. eccle. iiii Respond pacitice in man suetudine. & eccl. vi. Verbum dulce multiplicat amicos. and maketh soft the enemies. Also the sage man maketh him amiable in words. mō eccle. xx. Sapiens is ubis am abtlen se facit. The second remedy again ire is the a man should hold his peace again him the which is wroth/ that which menaceth or wrongeth. And him behoveth not to yield injury again injury for to defend him. In like wise as sayeth saint Poule ad romanos xii Non vos deffendentes carissimi: sed date locum ire. Example of a religious the which demanded of a holy father what he should do for that/ that he had no peace with the other. The good father answered him. In omnibus si tacueris requiem habebis. Thou shalt have rest and peace in all things and again all persons the which sayeth the ill if thou hold thy peace. When a man holdeth his peace again a man that is wroth he appeaseth him little and little. And the fire of his ire he is quenched. Verbi gratia. Also when a man taketh the wood from the fire the which is matter it quencheth little & little. When a man holdeth his peace again a man ireful/ and that in his fire of ire a man putteth no matter for to increase the fire/ he quencheth it. And if there be in company an ireful man detractoure by whom noise is moved/ him behoveth to depart and after peace shall be there. unde prouerbiorum xxvi Cum defecerit lingua extinguetur ignis/ susurrectione subtracto conquiescunt iurgia. & eccl viii. Non litiges cum homine linguato & ne strews in ignem illius ligna. And Chaton sayeth unto his child. Contra verbosos no noli contendere verbis. Lis minimis verbis interdum maxima crsccit. strive thou not in words again these tangelers saying ill. great ire/ noise/ and strife they make sometime by little words. david the prophet used of this remedy. For when a sinner spoke again him/ he kept his mouth from ill speaking. Vn̄. psal. Posui ori meo custodiam/ cum consisteret peccator adversum me. ¶ Another example how a chamberer or maiden servant in a house was patient when her master cursed her and tormented her by strokes/ and god appeared unto her. Quere. lxxxxix b. ¶ Another example of the patience of a good child the which praised our lords Ihesu christ in many torments that he suffered/ the which were done unto him by men of war. Quere: xvii. b. Also for to put silence unto a man lygycyous and debateful/ ire is appeased & peace cometh in the company. unde prouerbiorum xxvi Qui imponit stulto silentium/ rigas mitigat. Also it is a great goodness as of peace. And it is more worth than meat as to eat a mouthefull of breed in peace than to have wines and meats in war and division. unde prouerbiorum xvii Melior est bucela sicca cum gaudio: quam domus plena diviciis cum iurgio. ¶ And therefore men should seche the means to appease the people irous. Example how that a knight abstained him for to speak for to flee cursed words/ and to the end that he offended not against god. The third remedy again ire is to i'll the company/ family arite/ amytee/ and fellowship of all people Irous/ noiseful/ furious/ & wrathful ¶ first a man should i'll the suroure and ire of an Emperor/ a king/ or of a mighty prince or lord/ for he is right terrible and furious when that he is wroth/ or hath any body in indignation. unde prouerbiorum twenty Sicut tremitus leonis ita et ira regis: et sicut ros super herbam ita ethyleritas eius. ¶ Also it behoveth to keep him to speak unto him words that been noyful and wrongful. For they trouble sometime those that been sages. unde. ecclesiastisis. seven. Calumia conturbat sapientem: et perdet robur cordis illius. Also it behoveth to keep him to take strife against an Emperor/ a king/ or another great lord/ for the death thereto belongeth and appertaineth. unde prouerbiorum xvi Indignatio regis inimicus est mortis: et vir sapiens placabit cum. Et ecclesiastisis four Noli resistere contra faciem potentis ne coveris contra ictum flwit.:/ ¶ resist thou not against the face of a puissant king/ or lord that he make that not for to be casten in to the water for to be drowned. Et ecclesiastisis viii Non litiges cum homine potente/ ne/ fort/ insidas in manu illius. Also a man should flee the company and famylyerte of men and women irous/ furious/ and noiseful: for a man is not surely near them nor about them. And their famylyarte is worth nothing. unde prouerbiorum xxii Noli amicus esse homini iracundo: neque ambules cum viro furioso ne forte discas semitas eius: et sumas sclandalum anime tue ¶ Also it is more worth to have the hate of the ill than there company. For a man there learneth non ill/ and no good thereof ꝓcedeth. unde ysidorus. Melius est enum malorum odium quam consortium. Et psal. Cum sancto sanctus eris & cum ꝑuerso ꝑuerteris. & Ecclesiastisis xxii Cum stulto non multum loquaris: et cum insensato non abieris: serva te ab illo ut molestiam non habeas et non coinquineris in peccato illius deflete ab illo et invenies requiem et non accidiaberis in stulticia illus. Et ecclesiastisis vii Discede ab iviquo et deficient mala abste. ¶ Go away or depart thou from an ill person. And illies shall defayll in the. And saint paul saith. Will thou not to common with the operations infructucuses of derkenesses/ but reprove them. unde ad ephesios quinto. Noli communycare operibus infructuosis tenebrarum magis autem redarguite. Also in like wise a man should i'll and eschew the company of a woman irous/ furous/ and debateful. For she is right malicious & ill/ injurious without keeping of any secret what so ever a man can do unto her All confusion/ destruction/ and irreverence cometh and proceedeth of her. unde ecclesia. Non est caput nequius super caput colubri. et non est ira super iram mulieris. Sequitur mulieris ira irreverentia et confusio magna. Et prouerbiorum xxi Melius est habitare in terra deserta/ quam cum muliere rixoza et iracunda. ¶ Example of a woman the which was angry and wroth one time sharply again her husband/ the which woman ne could keep his secret. And in her furor and ire said unto him. Thou weenest to have three children of me/ & thou ne haste but one only. Quere lxxi a. ¶ The fourth remedy again the ire or hate of his neighbour is to do him the good again the ill/ as to give him to eat and to drink when he hath hunger or thirst or other thing in his necessity. And in so doing thou shalt quench the fire of ire/ and thou shalt embrace in him the coals of charity/ and he shall be in thy love/ more over god shall give the retribution. unde ad romanos xii & prouerbiorum xxv Si esurierit inimicus tuus ciba illum/ si scicierit da eibibere/ hoc enim faciens carbones ignis congregabis super caput eius et dominus reddet tibi./ And god saith in the gospel love your enemies/ do you good by operation unto them the which have hated you. Bliss you with mouth those that curse you/ and pray for your persecutoures the which wrongeth you and dyspyseth you. And your reward shall be great in heaven. unde mathei. u et luce. vi Diligite inimicos vestros benefacite his qui oderunt vos benedicite maledicentibus vobis/ et orate pro persecut●ribus et calunniantibus vos et erit merces vestra multa in celo. A man should note here that the virtue of patience is again the sin of ire/ and therefore in all adversities/ injuries/ sekenesses/ and fortunes It is the very and sovereign remedy as to bear patiently. A ¶ Of hate the which god defendeth. Ca xxvii. IT is written levi. nineteeen. Non oderis fratrem tuum in cord. God made to tell unto the children of israhel by his servant Moses. Thou shalt not hate thy brother in thy heart. That is to understand by envy in thinking ill upon him/ or in desiring the loss of his goods/ or herytages/ or the ill and dishonour of his body/ or the damnation of his soul. It is written in the same chapter leuitici. nineteeen. Non facies calunniam proximo tuo: nec vi opprimes eum. Thou ne shalt do no despite unto thy neighbour/ and thou ne shalt chase him by force. sith that god the commandeth that thou love thy neighbour as thyself it followeth weal that he the defendeth that thou hate him not/ and that thou do unto him none ill/ no more than thou wouldest a man died unto thee/ love thy neighbour/ than thou hatest him not. It is written zach. viii. unusquisque malum contra amicum suum ne cogitetis in cordibus vestris: et juramentum men dax ne diligatis omnia sunt que odi/ dicit dominus. Every of you or none of you you think none ill again your friend in your hearts/ and love you not the oath of a liar/ god hateth these things. Every man the which dysobeyeth unto god sinneth mortally. And every man that which hateth his neighbour dysobeyeth unto god/ than he sinneth mortally by the consequent he putteth himself from paradise and bindeth him unto damnation. B ¶ The sin of hate is to dread and to i'll for many things whereof we shall tell five. ¶ The first is that for to hate his neighbour in desiring his ill a man dysobeyeth unto god the which is so great sin/ venom/ and sickness unto the soul that it chaseth from the hater charity and these other virtues & letteth all his gods spiritual that it ne may unto him profit as by similitude saying that sickness corporell chaseth the health of the body. And letteth to drink and to eat/ And other good that it ne may unto him profit. And also as sickness is contrary unto health and that thou ne mayst be hole/ and seek togyders. In like manner hate is contrary unto dilection. And envy unto charity the which ne may be togyders. For the logycyans sayeth that two things the which been contraries & opposytes the one unto the other ne may be ne abide togyders but that the one chaseth the other. unde duo opposita nunquam possunt simul esse in eodem subiecto. It thou hate than thy neighbour thou lovest him not. If thou hast envy or wrath against thy neighbour or even christian thou art out of charity. And if thou be out of the love and of the charity of thy neighbour Thou art out of the love and of the grace of god/ thou ne lovest neither god nor thy neighbour. unde i johannis four Si quis dixerit quoniam diligo deum et tratrem suum oderit mendax est. That is to understand if any will say that he loveth god & hateth his even christian he is a false liar. Iterum in eodem capitulo. Qui non diligit fratrem suum quem videt: deum quem non videt quomodo potest diligere He the which loveth not his brother even christian that he seethe/ how may he love god the which he seethe not/ bene may do it. for to give you in knowledge & to understand clearly/ if thou hate thy neighbour & even christian/ thou lovest not our lord Jesus christ/ and thou art clean out of grace and charity/ and thy virtues and thy gods spyrytualles been departed from the. Quia virtutes cum viciis remanere vel parmanere non possunt. Then no good spiritual rests in the. And by the consequent thou ne mayst be in such wise saved/ but dampened with all the devils of hell. Also saint Ambrose sayeth. Qui caritatem non habet amyttit omne bonum quod habet. He the which hath no charity loseth all his spiritual goods. And he the which hateth his neighbour hath no charity. For charity is to love god and his neighbour/ and it behoveth that there be the one love and the other/ or charity is lost. For unto the destruction of all one definition or proposition it sufficeth that the one party be false/ thus sayeth the logicians. Ad destructionem totius diffinitionis vel prepositionis sufficit una pars esse falsa. And master Nycole de lyre sayeth that by an ill circumstance all the deed is ill. Malum consistit in singulis defectibus: ita quam una circunstantia mala: facit totum actum mala. And the holy and blessed saint paul sayeth. Illud i ad corinth. xiii. Si linguis hominum loquar et angelorum: caritatem autem non habuero factus sum velut es sonans aut cymbalum tinniens. This authority is expounded in the end of the chapter of charity Quere four c. ¶ Example how a woman adulteress was dampened for the keeping of hate without being in will to pardon. lxxviii. d. ¶ Another example how that a woman gross was dampened the which trusted in the almesdedes that she had given. Quere. lxxxxii. d. It is written ezechie xxxiiii that the justice of the just and his almesdedes and good operations ne shall deliver him in any hour that he hath sinned. ¶ Also it is written in the said chapter as here after ensueth. justus non poterit vivere in justitia sua in quacumque die peccaverit. The just ne may live in his justice in any day that he sinneth mortally/ as to hate his neighbour and even christian be it man or woman. All manner of goods spiritual and temporal groweth there as is peace/ concord/ and perfit love/ and they less and diminish where as is discord/ malice/ wrath/ Ire and envy. unde ambrosius. Parue res concordia crescunt: magne vero res discordia dilabuntur. ¶ Also every royalme the which is divided shall be desolate. unde mathei. twelve. Omne regnum in se ipsum divisum desolabitur et domus supra domum cadet. C ¶ The second cause wherefore hate is to dread/ is for that/ that it is so great a glaive and sword and offence that it sleeth spyrytuelly of death of guilt the souls of haynours or hateful people the which hateth their neighbours and even christian by envy or malice desiring their gloire and loss both in their bodies and goods unjustly i unde johannis tertio Oninis qui odit fratrem suum homicida est: et scitis quoniam omnis homicida non habet vitam eternam in se manentem. ✿ That is as much for to say. Every man the which hateth his neighbour in his heart is a man killer and know you that every homicide hath not eternal life abiding in him. For by his hate he departeth froo god/ his love/ and his grace/ the which is the life of his soul. In like wise as it is declared in the commandment of homicide and murder. ¶ Also by hate and cursed malice a man sleeth his soul spyrytuelly/ in like wise as a man may see by similitude that a stroke with a swear defieeths a man corporelly. For hate rancouce and envy and all mortal sins/ is by similitude as a sword cutting of doth sy●es the which striketh the soul for to damn it. And if that remedy be not had therein in this world by penance there is no health after the death. unde eccle. xxi. ¶ Quasi rumphea bis acuta omnis iniquitas plague illius non est sanitas ¶ Also the sins be to flee as from the face of a serpent. For they slay spyrytuelly the souls of men. unde ecclesi. xxi. Quasi a fancy colubrifuge peccata si accesseris ad illa suscipient te dentes illius dentes leonis interficientes animas hominum. Note weal that a man should not understand that the souls been deed/ slain/ & that they defaylleth above all by sin/ for they been mortelles/ but a man should understand that they been deed spyrytuelly/ of death of guilt/ and dyscendeth in to the death eternel/ the which is death without dying as it is said before. For to avoid the said death it behoveth to love our lord Ihesu christ and his neighbours/ & to flee hate. Saint Austyn sayeth. Vita mea dilectio est et mors odium. My life is dilection/ and my death is hate. Et legitur. de. peni. di. i Omnis qui non diligit: manet in morte. Every man the which loveth not dwelleth in death. Et poeta dicit. Si quis odit fratrem suum censetur ob hoc homicida. He is judged for homicide. etc. ¶ Example how a boy was dampened for hate and that he would be venged Quere lxxix a. Another example how the devil slew a man for the keeping of hate and would not pardon him lxxix c. D ¶ The third thing wherefore the sin of hate is for to be dread is for that/ that it blindeth the soul of the haynoure/ that is to put out the inward eyes of his understanding. unde. i.x.ii. Qui diligit fratrem suum in lumine manet: qui autem odit fratrem suum in tenebris est et in tenebris ambulat: et nescit quo eat quoniam obcecaverunt oculos cius. That is to say in our maternal tongue of english to you the which understandeth not the latin. He the which loveth affectuously his even christian brother he dwelleth in light And he the which hateth him is in darkness and walketh in darkness. And he ne knoweth where he goeth. For darkness hath put out his eyes. His intendment is made dark/ his light is lenyne/ that is charity the which giveth light and shineth is put out/ charity is adnychylate & lost. ¶ Also in like wise as the eyes of the body of a person waxeth dim and dark for to behold sharply the beaumes of the son. In like wise the eyes of the soul been put out and made dark for to see the wealth of their neighbour. unde gregorius Mens invidi tam de alieno bono affligitur quam de radio solis excecatur. By the great light is understand here the abundance of the good operations of thy neighbour/ by the which good operations the envious haynoure is blinded of duyl that he hath to see them. Also thou hateful thy soul is in darkness. In likewise as a man may see by similitude that the body of a blind man is in darkness when his eyes been put out. Thou saith not the ill that is in the ne that that thou hast for thy sin. And therefore thou mayst say. Iliud psal. Comprehenderunt me iniqiatates me et non potui ut viderem. Under stand weal when a blind man hath lost his conductoure & leader he ne seethe when he falls in a ditch or in any danger/ no more doth the hateful when he hath lost his conductoure and leader the which is god/ his lantern is put out/ that is charity as it is said. And therefore he seethe not ne understandeth the inconuenyents wherein he falls and tombleth. unde prouer. iiii. Via imptorun tenebrosa nesciunt ubi corruunt. Et psal. Via impiorum tenebre et lubricum. Et eccle. xxi. Via peccantium complantata lapidibus/ et infinem illorum inferi et tenebre pene ¶ Also these hateful and envious ne may see the goodness of their neighbour. For their malice & sin blindeth their eyes. unde legitur in libro sapienty. Eccecavit illos malitia illorum ¶ Also these hateful the which deyeth impenipente/ they shall be sent into the land of misery & of darkness. job. x. Verram misery et tenebrarum etc. As it was of him the which entered at the weddings without being clothed of the vestment nupcyall or wedding garment/ that is of charity. unde mathei. xxii. Amice quomodo huc intrasti non habens vestem nuptialem: ligatis manibus et pedibus eius proiicite eum in tenebras exteriores./ Bind you him hands and feet/ not with cords but with the divine justice/ & cast him in to darkness/ that is in to hell. etc. ¶ Example. It is written in the xi chapter of exode/ that the king pharaon and his people had the xi plague of darkness thick by punition/ & the children of israhel had light. etc. E ¶ The fourth thing wherefore hate is to dread/ it is for that/ that it putteth from paradise. Quia deus non saluat impios ut dicitur job. xxxvi. of this matter. Quere xliiii. b. c. d. e. f. g. F ¶ The fift is for that that it bindeth unto punition and damnation: Quia iniusti punientur: et semen impiorum peribit. ut dicit psal. Examples of people hateful. Quere. lxxix. a. b. c. G ¶ How hateful people should pardon/ and pacify togyders the injuries and offences done and spoken if they will that god them pardon their sins. Capitulo. xxvii. IT is written mathei. u ca Vade reconsiliari fratri tuo. Thou hateful man go to reconcile the with thy brother. The most sovereign remedy that the hateful should do for to be in the love and in the grace of god/ and for to have paradise when he shall depart out of this world is that he should put away his hate & to go to pacify him with his neighbour And to pardon and forgive him benygnely his trespass. For it is the right way for to make his peace with god/ and for to have salvation. Saint Gregory sayeth that by the love that we have in god the love of our neighbour is engendered. And by the love that we have unto our neighbour the love of our neighbour is noury●shed unde gregorius in moralibus. Per amorem dei amor proximi gignitur/ et per amorem proximi dei amor nutritur. It is the most great thing and most pleasant unto god to love his neighbour as himself/ as all the sacrefyces and oblations that we may do unto him. unde marci. twelve. Diligere deum ex toto cord & proximum tanquam seipsum/ maius est omnibus olocaustimatibus & sacrifiis. And therefore the holy evangelist saith that if thou do oblation unto god at the altar & that thou record or remember the that thy brother or thy neighbour hath any hate or thing against the leave thy gift before the altar go first to pacify the with thy said brother/ and afterward come offer thy gift. unde mathei. u Si offers munus tuum ad altar et ibi recordatis fueris quoniam frater tuus habet aliquid adversum te: relinque ibi munus ante altar/ et vade prius reconsiliari fratri tuo. The gloze and the expositors sayeth upon this paas there. Si frater tuus habet aliquid adversum te. For that that thou hast him offended and wronged or hurt. That is that thou shouldest leave thy gift for to go pacify the with him. And if he hath offended the he should come to thee/ thou ne shouldest go unto him/ but thou art to pardon him In like as thou wouldest that god pardonned the thy sins. And when thou ne wilt pardon him he shall go again thee/ & god ne shall pardon the thy sins as thou shalt here hereafter. Saint peter demandeth of our lord/ if my brother sin in me seven times wilt thou that I pardon him till unto the seventh. And our lord him answered. I say not alonely till unto the seventh time/ but I say unto the if he repent him/ and that he demand the pardon/ that thou him pardon till unto four hundred. lxxxx. times. unde mat xviii. Non dico tibi usque septies sed usque septuagesies septies. Et luce. xvii. Si septies in die peccaverit inte frafer tuus et septies in die conversus fuerit ad te dicens penitet me dimit illi. If thy brother hath sinned in the by seven times in a day and that he be converted unto the seven times in a day saying I repent me/ pardon him. Our lord Ihesu christ's so pypeous/ merciful/ and so full of charity/ that all those the which him hath offended/ if they will repent them/ amend/ and demand grace and pardon in doing penance that he pardoneth all benygnely and with good heart. unde Ezechie. xviii. Si autem impius egerit penitentiam. etc Vita vivet & non mortetur: ominum iniquitatum eius non recordabor. He gave pardon and forgiveness unto Longis the which pierced his side with a spear/ and is saved in the realm of paradise with all the blessed seyntes. He gave pardon also unto the good thief Dysmas the which hanged on his right side on good friday. And if he be so merciful to give pardon He willeth also that in like wise we do unto them the which us hath offended/ And if we so do we shall be his children/ imitators regyning and parteyners in his realm/ and we shall pardon our sins if men us requireth. unde mathei. vi Si dimiseritis hominibus peccata eorum dimittet et vobis pater vester celestis peccata vestra. That is to say/ if you have left or forgiven unto men their sins/ your father celestial shall forgive you your sins. Et legitur ecclesias. xxviii. Belinque proximo tuo nocenti te: et tunc deprecanti tibi peccata soluentur. And if thou wilt not pardon unto thy neighbour his offences that he hath done unto the and if he the require/ god shall not pardon the offences that thou unto him haste done. unde mathei. vi. Si non dimiseritis hominibus peccata eorum: nec pater vester dimittet vobis peccata vestra. Et augustinus dicit qd unusquisque talem indulgentiam accepturus est a dno qualem ipse dederit proximo. Every man and woman shall have such indulgence of god as he hath given unto his neighbour. Also if god pardon the many sins in confession and that thou be so unkind that thou wilt not pardon unto thy neighbour/ god shall redemaunde and axe the that/ that he unto the hath pardonned for thine unkindness/ thou should be merciful unto another as thou would that a man should be unto the. H ¶ Example in the evangelist. mathei. xviii. of him the which owed unto his lord. x. M. talentzes the which had not therewith to pay it/ he asked mercy of the lord and he quyted him and gave him all his debt And incontinent that servant made to put in captivity a servant of his the which aught him but an hundred pens/ and for any prayer that he could make/ he ne would have mercy ne pardon him his debt And when the lord heard it/ the which had pardonned him the great debt he was right wroth and angry of the unkindness and of the hardness of the said servant that he ne pardonned the little debt/ and incontinent made him for to come before him and said unto him. Illud mathei xviii. Serve nequam omne debitum dimisi tibi: quoniam rogasti me/ nun oportuit & tu misereri conserui sicut & ego tui misertus sum. Cursed servant I had for given the all thy debt/ for thou hast prayed me/ was it not convenient unto the that thou hadst mercy on thy servant in likewise as I have had mercy of the. The said lord made to take him/ and to put him in prison/ and him demanded all that that he had him pardonned. And in like wise shall god do unto them the which ne wyllen pardon unto their neighbours as sayeth the said evangelist. Upon this matter there are many opinions. For so me sayeth that as before is written/ that god shall redemaunde the sins that he had pardonned for the unkindness. The other sayeth that it behoveth not to understand that in the said word there is total similitude. For that that god hath one time pardonned/ bene shall redemaunde it ne yet punish it more. Quia non punit deus bis inidipsum: et quia deus est pronior ad miserandum quam ad puniendum ita quia est imitabilis. And it should seem that he were muable if he demanded that/ that he before had pardonned and forgiven unto the wretched sinner in this world/ as did the beforesaid lord of whom is made mention in the said evangelist. But there is similitude in that that where the foresaid lord reproved his servant of unkindness done unto the other man and punished and put him in prison. In likewise shall god unto those that been unkind the which ne will pardon their even christian as the said servant died/ and unto them shall say. Serve ne quam. etc. And them shall send in to the prison of hell/ there for to remain for evermore in pain and distress/ not for their sins that before he had pardonned/ but for their unkindness to their even christian Also some say that the said unkindness is so great sin and grievous that it may not be like in gravity unto the sins pardonned or forgiven before. And therefore the haynoures and hateful people should pardon or they shall be punished eternally without any remission. Also he the which ne will pardon/ prayeth unto god that he ne pardon him his sins when he sayeth his pater noster in saying dimit nobis debita nostra sicut et nos dimittimus debitoribus nostris. That is to say Pardon us our sins in like wise as we them pardon unto them the which hath us offended. ¶ Men find that the emperor Theodosyen held unto great bounty when a man him required and prayed faithfully that he would pardon him and forgive him. And the more that he was wroth and angry/ the more sooner he pardonned. In like wise should we do by charity. etc. And in as much as the said gospel of saint mathieu sayeth illud mathei u Relinque ibi munus tuum ante altar. Leave thy gift before the altar/ that is to understand that god refuse not thy gift And so ne willeth that thou it bring again for thou shouldest give it/ but he willeth that thou defferre and that thou it offer in charity without the which it is not meritorious till that thou haste taken away thy hate. Quia sanctus thomas dicit. Nullus homo potest mereri nisi mediant gratia. No man ne may do thing meritorious but only by the mean of grace. And in as much as he sayeth vade/ not alonely with feet/ but with that in humble courage for to bow the down and to humble the to demand pardon and forgiveness And to pacify the with thy said brother/ And afterward come for to offer thy said gift/ and it shall be unto god agreeable and unto the good and meritorious/ utile and profitable. The manner to reconcile him with our lord Ihesu christ and with his neighbour after that as sayeth master johan crysostome upon the said evangelist. Si offers munus tuum. etc. Si cogitatu offendisti cogitatu reconsiliare/ si verbis/ verbis/ sifactis/ factis. etc ¶ If thou hast hated thy neighbour alonely in thine heart without speaking ne doing ill/ take away thy hate/ pardon him with thine heart without vengeance and reconcile the with god and with thyself/ without speaking unto him/ and if thou have offended by words/ also reconcile the by words. And if thou have offended by deed reconcile the by deed/ for so shouldest thou do. I ¶ Epample. It is written in some places and rehearsed in the book of the disciple how a knight slew the father of another knight/ the which would venge him of the death of his father/ but he ne might find the said homicide unarmed & unpurveyed for to kill him. And one time on the good friday that god was crucified the said knight yode barfote unarmed for to require pardon of the other knight the which knight also soon as he saw him he drew out his sword for to have taken vengeance on him/ and came toward him. Than the other knight fallen prostrate at his feet & said unto him. I beseech you and require you for the love of him the which on this day hath been crucified for us on the mount of Calvary that you pardon me that that I have offended again you to have slain your father. And that knight took him up and pardonned him all for the love of our saviour Jesus'. And in token of pardon and reconciliation he him embraced & kissed. And when it came to the offering that the said knight yode to kiss the cross as he was accustomed than Jesus' on the cross embraced the said knight with his arms and kyst him before all the people/ and a voice was herd of all that was there. Thou the which hast pardonned on this day him the which hath slain thy father for the love of me. And I pardon the this day all thy sins. And in that knight was accomplished that the which is written. Luce. vi. dimit et dimittimini. forgive & men shall forgive you/ pardon & men shall pardon you. And those that been obstinate the which will not pardon as it is said shall have no pardon what so ever confession that they make. unde ysodorus de summo bono. Erustra deum sibi ꝓpitiari querit qui cito in proximo placari negligit. He the which dysprayseth to pacify with his neighbour/ for nothing secheth he to endebonayre god in him. Example of a man that the devil slew for keeping of hate and ne would pardon. lxxix. c. Another example of a woman dampened for the keeping of her ire without being in will to pardon. lxxviii. d. Another example how the devil wend to let saint Thybault to concord the barons of the company the which were in divysyonn. Another example. cxii. l KING ¶ How envy and all her branches & dependences been defended by this commandment. Ca xxviii Saint Austyn saith quam invidia est dolour alien felicitatis. Ennye the which god defendeth is to have dolour/ heaviness & bitterness to see that his neighbour aboundeth in temporal goods/ or spiritual. Also he rejoiceth him to see the ill/ the damage/ the ruin/ damnation/ and perdition of his neighbour is envy that god defendeth. unde proverbi. xxiiii. Cum ceciderit inimicus tuus ne gaudeas/ et in ruina eius ne exaltet cor tuum. Thou shalt not enjoy the when thine enemy shall be fallen. And thine heart shall not exalt in his ruin. Et legitur prouer. xviii. Qui in ruina letatur alterius: non erit impunitus. He the which enjoyeth him in the ruin of another shall not abide unpunished. Envy is a cursed tree/ his rote is he vines/ his stroke is malice/ his branches been rancour & hate/ his flowers been paleness/ and lenenes/ the fruit is worth nothing/ it is but bitterness. wherefore the tree is not good but to burn in the fire of hell unde ma. seven. Omnis arbour q non facit fructum bonum excidetur/ et in ignem mittetur. Every tree/ that is every person the which ne doth good fruit/ that is good operations shall be cut/ that is taken from this world and scent in to the fire of hell Also by envy for to noye his neighbour the envious sayeth of him many ill words by detraction/ susurration/ and mockery for to put him from his good renomee/ and to menysshe his good. This matter is declared in the viii commandment Also by envy many process/ noises/ hates injuries/ wars/ battles/ and occysyons been done/ the which to have damnation and perdition. Also by envy of the devil death damnation and perdition been comen in to this world. And those the which been envious followeth the said devil and shall go with him in to hell in perdition if they die impenitents. unde sapienty. two. invidia diaboli mors intravit in orbem terrarum/ mittatur autem illum qui sunt ex patre illius. Also by envy Cayn slew his brother Abel/ as it is written in the exemplary. Quere. lxxvi. Also by envy joseph was sold of his own brethren the which said unto their father that they had found his gown all bloody & that he was deed. And their said father said illud genesis. xxxvii. Hera pessima devoravit filium meum joseph. A cursed be'st hath devoured my son joseph/ that is envy. etc. charity the which is again the sin of envy is here commanded/ the which is the mother and the cause of all virtues in like wise as it is declared before. Quere iiii. a. A. ¶ Of the virtue of patience the which is again the sin of ire. Ca xxviii. IT is written prouerbiorum. twelve. Non contristabit justum quidquid acciderit ei. The sage saith that the just wratheth him not by passion of ire ne of troblement for pain ne adversity that to him cometh/ For he beareth all patiently for the love of god. Patience in adversity is a virtue/ by the which the bounty of the man is proved in like wise as men shall here hereafter/ And it is to be noted that patience in tribulation maketh the man patient to ha●●●any goods spyrytuelles. ¶ first pa●●●nce in tribulation enlumyneth the en●endement of the man and it maketh for to know himself. unde isaiah. xxviii. Tantummodo sola vexatio dabit intellectum auditui. ¶ Secondly patience in tribulation maketh the man sage and governeth by great prudence/ and he the which is impatient lifteth up himself and showeth his folly. unde prouerbiorum. xiiii Qui paciens est multa gubernatur prudentia/ qui autem impaciens est exaltat justitiam suam. Et legitur prouerbiorum nineteeen. Doctrina viri per pacientiam eius noscitur. The doctrine of the man is known by his wisdom. Example how the son of Abraham Ysaac sustained pacyentely when his said father would a made sacrifice of him. Quere in the exemplayre li. a. ¶ thirdly patience in adversity keepeth the virtues and the spiritual goods of the soul as the coffer and the purse keepeth the money and the treasure of the man. unde. lii. xxi. In pacientia vestra possidebitis animas vestras. ¶ Example how David was much patient again the wars & torments that Saul died unto him and would not slay him/ where he might weal have done it many times if he had would as it is written i regum xxiiii. Also when he cut one part of his mantle and when he found him a sleep. Vt habetur i regum. xxvi. And if the thiefs breaketh the coffer lightly they take the treasure. Also if a man be broken in tribulation by impatience lightly the devil taketh and deceiveth the soul. Legitur ecclesiastici. xxi. Cor fatui quasi/ vas confractum et omnem sapientiam non tenebit. ¶ Fourthly patience in tribulation and sweet words in answer appeseth the ire of his enemies. unde prouerbiorum xv. Vir iracundus provocat rixas qui autem paciens est mitigat suscitatas. In eodem capitulo. Responsio mollis frangit iram: sermo durus suscitat furorem. Et ecclesiastici. vi. Verbum dulce multiplicat a micos: et inimicos mittigat. Sweet words multiplieth friends/ and maketh soft the enemies. Example in Ihesu christ the which never proffered ill word against them the which wronged him/ persecuted and put unto death/ but bore all patiently. ¶ Fyftely patience in tribulation maketh god to inhabit with the patient unde psal. juxta est dominus his qui tribulato sunt cord. Iterum psalmi. Cum ipso sum in tribulatione. Example in the life of faders how as these devils in the guise of beestes bet and tormented saint Anthony/ god them chased and him aided in his tribulation. Than saint Anthony said unto god/ where were thou my lord Jesus'/ wherefore ne hadst thou comen at the beginning. And god said unto him. Anthony I was here/ but I abode thy strife to see how thou wouldest resist And for as much as thou haste well resisted in patience. I shall make to be renommed of the thorough out all the world. ✿ ¶ Syxtely patience in tribulation maketh man victorious and knight before the king celestial dign of more great reward and praise than he the which hath vaynquysshed his enemies/ breaketh the battle and winneth the journey. unde proverbiorum. xuj. Melior est paciens viro forti & qui dominatur animo suo expugnatore urbum. ¶ Example how job was patient when he lost his goods and his children and he wrathed him not but blessed god. unde job. i Dominus dedit dominus abstulit: sicut domino placuit ita factum est sit nomen domini benedictum ¶ Another example how the three children were patient in the furnace and therein blessed god/ as it is written danielis. iii And they been dign of praise and of reward eternal. It is written in the third chapter of the appocalypse. He the which hath vaynquysshed shall be clothed in white clotheses/ and I shall not put out his name of the book of life. And I shall confess his name before my father and before his angels. Also it is written. He the which hath vaynquysshed in this wretched valley of misery I shall give unto him in my kingdom of heaven that he shall be with me in my throne. And it is written in the second chapter of the appocalypse. Be faithful and true till unto the death and I shall give the the crown of life/ He the which hath vaynquysshed shall not be hurt of the second death. And it is written in the first chapter of the epistles of saint jamys. Blissed be that man the which suffereth temptation/ for when he hath be approved he shall take the crown of life that god hath promised unto those the which loveth him. And if it be so that the person be vaynquysshed by tribulation he loseth the reward and the glory of the good knight patient. unde proverbiorum. nineteeen. Qui impatiens est sustinebit damnum. He the which is impatient shall sustain damage and hurt. ✿ ¶ seventhly the man pacyente the which is among his enemies wronged and tormented deserveth to have a crown of glory as the martyrs. And the man or woman the which is impatient in tribulation loseth the crown the which was retained for him or her if they had well fought against the temptation of the devil. unde. two. ad thimoteum. two. Qui certat in agone non coronabitur: nisi qui legi time certaverit. ¶ Eyghtely the man the which beareth and taketh patiently the sekenesses and tribulations here byneth in this wretched valley of misery for his own sins and trangressyons after confession it shall serve him of penance and of medecynes for to purge him and make him clean of his iniquytes and trespasses The wise man sayeth in the ecclesiastic. Altissimus de terra creavit medicinam: et vir prudens non abhorrebit illi. Also the virtues been better and parfayte in sickness when the man it beareth patiently. unde ii ad corin. twelve. Virtus in infirmitate perficitur. And those the which endureth the death wilfully for their own sins/ and defaults after confession. When they been seek in their beds or when they been hanged and made to die as the good the fethe which was put to death when that our lord suffered his passion. It is right great penance much meritorious when it is born patiently. And therefore god said of good right unto the said thief. thou shalt this day be with me in paradise./ hody mecum eris in paradiso. unde apo. xiiii. Beati mortui qui in domino moriuntur. blessed be those that been deed the which deyeth in our lord/ their death is much precious before god. unde psal. Preciosa est inconspectu domini mors sanctorum eius. And unto the contrari the death of sinners impatient is right ill. Eccles. xli. O mors quam amara est memoria tua homini iniusto. ¶ Nynethly patience in tribulation maketh to god in to paradise./ unde actuum. xiiii. Per multas tribulationes oportet nos intrare in regnum dei Also of those the which have had of tribulations in this world it is written in the apocalypse that saint johan saw one time so great a heap of people that a man ne might number them the which praised god. And he demanded of one of the auncyentes what these people were that were there. unde apo. seven. Niqui amitti sunt stolis et albis qui sunt: et unde venerunt. R. Hi sunt qui venerunt de tribulatione magna et lavauerunt stolas suas & dealbaverunt eas in sanguine agni ideo sunt ante thronum dei: et serviunt ei in templo eius: et qui sedet in throno eius habitat super illos. Without patience none ne cometh unto perfection/ none ne hath victory/ for who so loseth patience he is vaynquysshed/ & if he have patience he is glorious. The cup of gold suffereth many strokes and of fire before that he come unto the kings table. And the chalice before that it be lift up and set on the aviter for to sing mass. Many great strokes suffereth the ton before that the wine be put therein. Moche is the rob of scarlet de foylled before that it be worn. And unto this may a man find as many of examples as there are of crafts within London. In like manner before that thou go before god thou oughtest to be well puryfyed and made clean from sin. And to be precious as the gold/ hard as the iron it behoveth to have patience in tribulation/ that is the gate whereby the just persons entereth in to paradise. Hec porta domini justi intrabunt in eam. ut dicit psalmista. B ¶ Also patience in tribulation maketh a man to have six utylytees after. vi propretees that the fire hath. ¶ Primo the fire shineth and giveth light/ too doth tribulation as sayeth isaiah. xxviii. Tantummodo sola vexatio dabit intellectum auditui. ¶ Secundo. The fire burneth the wood and the things combustibles so doth tribulations the delectations of the body and of the world. ¶ Tertio. The fire maketh soft the lead/ the iron and the things hard. In like wise tribulation and loss of goods maketh sort hearts/ and maketh them to cease and to hold rigour. ¶ Quarto. The fire purgeth and maketh clean the rust of the iron and of metal. In like wise tribulation purgeth the man from the ordure & filth of sin/ and him maketh to confess and to require god. Mala q nos hic premiunt ad deum nos ire compellunt. Quinto. the fire proweth the gold in the furnace for to understand if it be good/ pure/ & clean In like wise god sendeth of tribulations unto man to the end that he be proved manifestly if he be good or ill for to have tribulation in good or ill/ how be it that god him knoweth weal. unde psal. Probasti nos deus igne nos examinasti sicut examinatur argentum. Iterun psal. Domine probasti cor meum & vesitasti nocte igne me examinasti. Et legitur eccle. xxvii Vasa figuli ꝓbat fornax & homines multos temptatio tribulationis. Also for to know that that is within a person him behoveth to speak some injury that pricketh him/ and his courage shall appear without forth. unde hugo de sancto victore. Qualis unusquisque aput se lateat: illa ta iniuria probat. Sexto. The heat of the fire goeth upward. In like wise tribulations maketh the persons to take heed unto god to th'end that they possede paradise/ unto the which we may go cum illo qui est benedictus in secula. Amen. A ¶ Here followeth the sixth commandment of god/ the which treat of theft and avarice. Capitulo. xxix. Nothing of other men's thou shalt take By theft/ extortion/ ne guile A full straight account must thou make Live thou long or little while IN the old testament is written this commandment deuteroum. u ca & levi. nineteeen. Non facies furtum. Thou shalt do no theft in manner what so it be/ or ill shall come unto the if thou die without correction and amendment/ in like wise as thou shalt find by many examples Quere. lxxx. a.b. This word here theft to take it generally comprehendeth under it all avarice/ the which is defended by this commandment and all sacryleges/ all pylleryes/ symonyes/ usuries/ treasons/ trecheryes/ frauds/ begylynges/ deceptions/ and all other cautelles/ branches & dependauntes that a man may recount by the which the esperyte dyabolyke may bring in mind unto the avaricious of what estate that he be to take & to draw unto him the goods of another unjustly And here is commanded the virtue of justice as well dystrybutyve as coniunctyve the which us adresseth to yield unto every man that that unto him appertaineth unde math. xxii. c. Reddite que sunt cesaris cesari: & que sunt dei deo. And for as much as covetise is the rote of all ill. In like wise as sayeth saint povie. i ad this motheum. vi. Radix omnium malorum est cupiditas. And how that rote extendeth her savour and humour in all the personnes of the world. For from the lest till unto the most great all estudyeth & taketh heed unto avarice & doth trycherye/ frande and deception the one unto the other. In like wise as sayeth the prophet Hieremy. vi. A minore quippevsque maiorem oens avaritie student & a propheta usque ad sacerdoten cuncti faciunt doium. Wherefore it followeth that this commandment is oft-times broken & that theft & avarice bringeth many to damnation/ as it is delared here after by chapters. B. ¶ And first. ¶ Of theft that god defendeth. xxix. NOn furtum facies. Thou shalt do not theft/ the which is committed when a man taketh the goods of another unjustly/ fraudelently/ and secretly against the will of the master unto whom they belong/ and without right and reason. Many sorts of thieves reigneth in the world in likewise as the experience teacheth it us. There been some the which been covered the which steleth secretly the goods of another unjustly/ the which breaketh this commandment/ and been hanged when they been known. The good man Thobie feered this sin. For on a time his wife brought a kid in to his house/ When the good blind man heard it cry he said. Beware that it be not comen of theft for it behoveth us not to eat/ ne to touch any thing that is comen of theft/ yield it again unto the owner. Vn̄ thobie. two. Non licet nobis aut edere de furto aliqui daunt contigere. etc. Some there been the which been prive and of those there been two sorts For the one doth the great thefts/ as the balyfs/ sheryfs/ and receivers/ the which steleth the amendss and fines and many other things from their lords. The other doth the little thefts as the children and servants of an house the which steleth the breed/ the meet/ the wine/ bear/ or ale/ and the capons/ and hens. etc. The thieves companions been they the which been parteyners unto the theft in parting it/ or the which have of gifts/ or the which them buyeth/ or the which counceyleth that it be done/ or the which them commandeth to do it/ or those the which defendeth the thieves/ or those the which then lodgeth and receleth/ or the which been present when they been done/ it seethe/ understandeth/ and knoweth/ and accuseth them not ne reproveth/ nor them correcketh unto their power. Qui tacet consentire videtur. et in decree. Agentes/ pacientes/ consentientes/ pari pena pumentur. xvii. q. iiii. Omnes. As moche is he worth that holdeth as he that fleyeth. Also those the which have not accomplisshed the testaments & the bequestes of those that been deed withholdynge the goods been thieves/ and shall have punition if they die impenytentes without correction and restitution. ¶ Example how the devils bore away the soul of a man the which had withholden the horse of a deed knight/ the which had given it unto the poor people. Quere in the exemplary. lxxx. C. C. ¶ A question. For to understand if a man commit theft in taking of a lytelll thing as of a great thing. The answer is/ you. For theft is taken where a man taketh unjustly the thing of any person be it great or little. And in theft god taketh heed unto the heart of the thief and not unto the thing that he taketh. unde primi regum. xuj. capitulo. Homo videt eaque parent dominus autem intuetur cor. Et indecre. Hurtum est iniusta ablatio rei quamtum cunque parva sit. xiv. q. vi. ca ultimo Quia in furtu non quod ablatum: sed meus furentis attenditur. xiv. q. vi. capitu. ultimo. And this is to be understand when the thought is such that he would take also with good will a great thing if he might/ or as of that little thing taken the lord intendeth to be grieved. And saint Thomas secunda second questione. lxvi. If any take a little thing thievishly/ and that he unto whom appertaineth the said thing ne repute that a man do unto him noisance/ and also that he the which taketh presumeth that that thing the which he taketh is not against the will of the lord or owner unto whom it appertaineth and belongeth/ & when that it is in such manner committed he is excused of theft. Otherwise it is mortal sin/ for it is again the dilection of his neighbour unto whom a man doth nuysaunce. ¶ Also saint Thomas sayeth that in such little things if any have courage to steel or to do nuysaunce unto his neighbour that he sinneth mortally. And therefore little theft is to dread as great/ for if any do unto his witting damage with his beestes in the meadows or labours of his neighbours/ or if he take the fruits of trees/ as appylles/ peris beans/ pesen/ or hunters the which doth damage in the corns with their hounds etc. such people ne should be assoylled if that they ne will make restitution of the dommages that they have done. unde dicitur in decree. Inferens damnum proximo non est absoluaundus: nisi prius damno secundum arbitrium lesi restituo. xiiii. q. vi. competimus. It is that that before is written Nothing of other men's thou shalt take by theft ne by deceit/ if thou haste thou must yield it or thou shalt never see god in the face. The sin of theft noyeth unto the soul of the thief in many manners first theft putteth the soul unto poverty of goods spyrytuelles/ for it chaseth & maketh to put in forgetefulnes his virtues & good operations lately gotten. Quere ad numerum. lxiiii. b. Secundo. Theft letteth to get of virtues and goods spyrytuelles in as many of manners as a man will get. Quere post. xliiii. c. ¶ Example how that a servant ne might receive his creator of the hand of saint Thomas/ till that he had confessed that he had stolen of figs from his master. Quere in the examplayr four score & one. b. Tertio The theft dyffameth the thieves in this world when they been known and hanged. Quere post ad numerum. xliiii. d. ✿ ¶ Example of a thief the which was arrested divinely with his theft upon the grave of a deed body. Quere in the exemplary. lxxx. b. Quarto. The theft blind the the soul of the thief in such manner that he seethe not the good that he loseth/ and the line and bond in the which he putteth him. Quere ibi post ad numerum. xliiii. e. etiam. Quere. xxvii. d. Quinto. The sin of theft is a place by the which the thief is taken by justice and hanged on the gallows. Or it is a place by the which the great hangman the devil hangs the thief on the gibet of hell/ & keepeth him from rising and mounting in to paradise/ in like wise as it is declared here after.:/ Quere ad numerum. xliiii. f. ¶ Example how a monk saw by permission divine of rich men hanged in the fire of hell Quere in the exemplary. lxxxiiii. d. Another example how that a thief usurer was tormented in hell/ out of whom proceeded a dry tree on the which was hanged those of his lineage the which had not willed to resist when they lived in this world. Quere. lxxxvi. a. ¶ Another example how four men of a lineage were damned and hanged one after another for that/ that they died possede falsely an heritage Quere. lxxxi. g. For that that a little bird taketh a little grain of corn fast by the grin/ he is happened by the neck and put unto death and perdition. Also for a little of another man's goods that a thief taketh he is greatly in damage/ for the fraction/ and breaking of the commandment of our lord Ihesu christ is the cord the offence the halter/ whereby he is taken by the hangman the devil for to hang & strangle him as it is said before. And for a little thing the which endommageth another he endommageth himself greatly. For he loseth his goods/ his body & his soul etc. Sexto. Theft sleeth the soul of the thief spyrytually of death of guilt In like wise as it is declared in the beginning of the sin of homicide. Quere. xxiiii. b. and in the chapter of hatred. Quere. xxvii. Septimo. By theft the thiefs be cursed and excommuned every sunday in the church universal/ the which is a thing moche to dread in like wise as it is declared hereafter. Quere. xlviii. b. Octavo. The thiefs should dread the judgement partyculer and general the which shall be done of them in the court sovereign before our lord Ihesu christ. In the which judgement there shall be many accusatours. ¶ Example of a child the which was accused of the devil before god for that that he had stolen an halfpenny from his cousin germayne and had punition. Quere in the exemplary. lxxx. d. ✿ ¶ Also these thiefs should/ and also been bound to restitution if they will be saved what confession so ever they make. In likewise as it is written in droit. xiiii q. vi. c. Sires. Non dimittitur peccatum nisi restituatur ablatum. De restitutio. ✿ Quere ibi post. xxxiiii. b. c. d. e. f. ¶ Example of a child the which was tormented in the pains of purgatory for that that he had not restored the money that he had borrowed. Quere. lxxxviii. b. Other examples in eodem loco. Nono. These thieves should dread to lose the joys of paradise. Quere. xliiii. i.xlvii. a. unde. i ad corin. vi. Neque fures neque avari regum dei possidebunt. Decimo. These thiefs should dread punition and damnation eternel Quia iniusti punientur. Quere post. xliiii k. ¶ Example of the punition of a thief named achar. Quere. lxxx. a. ¶ Another example of a carl the which was punished of the devil for that that he had unclosed his neighbours hedge of a little of the hedging. Quere. lxxxi. a. Those the which have offended god by theft do penance and restitution/ and take the conditions of the pilgrim of paradise the which ben written toward the end of the book and they shall be saved. ¶ Example of a thief zecheus the which repented him and made restitution and he is saved. ✿ ¶ Another example of the prince of thiefs that saint johan converted/ he was saved by penance. lxxiiii. e. A ¶ Of sacrilege that god defendeth. capitulo. thirty. AFter these masters. Sacrilege is in such wise dyffyned. Sacrilegium est sacre rei violatio et eiusdem usurpatio. sacrilege is violation of holly thing and usurpation of the same thing. Et dicitur sacrilegium quasi sacrum ledens vel violans vel depurpans. And it is said sacrilege also as hurting holy thing/ or vylling/ or deturping. sacrilege is committed sometime by reason of the person/ sometime by reason of the place/ and sometime by reason of the thing. It is commit by reason of the person when that any beteth a clerk or a person religious. xvii. q. Quisquis. And it is a case reserved unto the pope after the manner as the deed is commit. By the reason of the place as when the churchyard or the church be violed/ deturped/ broken or brent/ or such other semblables. Such people been excommunyed and cursed of sentence de droit ipso facto. By the reason of the thing as when that it is consecrated & deputed unto holly usage of the church/ and that it be usurped/ ravished/ taken/ or when of that thing a man abuseth or useth unleefully. This last member is devised in three parties. For sacrilege is committed when a man steleth or ravisheth the holy thing within holy place/ or when a man taketh the thing not holy in holy place/ or the holy thing in place not hallowed. In like wise as it is written. xliii. q. iii Quisquis. sacrilege is a great sin moche commune. for many ne maketh charge for to take the goods of the church/ as rents/ revenues/ oblations/ dysmes/ or other goods the which hath been offered and given unto god and unto his church or unto any saint. etc. Accurate hath no power to absolve of sacrilege/ for it is a case reserved unto the bishop. etc. For to speak of those the which handleth the money of the church/ a man should understand that if the receivers or tresorers of the goods of the church hath been unfaithful in their charges and commissions/ that is to understand if they have counts the which be not good verytables/ & loyalles or if they have counted more high than they should in journeys put and dyspens. They ben thieves and yet worse than sacrileges to defraud and to pill the church Yet shall they count one time before god in judgement where they shall have the payment after their desert. unde. psal. Tu reddes unicuique juxta opera sua. God is their party and judge with whom they have to do. And therefore if they have offended in any manner make in such wise their appointment by penance and satisfaction or they shall have damnation./ It is written marci. x. Ne fraudem feceris. A person the which fraudeth the church fraudeth first of all his own proper soul/ and he shall find no profit/ but damage in the end of the causes. unde ꝓuerbiorum. twelve. Non inveniet fraudulentus lucrum. The beguiler ne shall find of gain unto his soul. Also the sage sayeth that in like wise as he the which striketh with a spear or arrow for to slay another/ him noyeth moche/ so doth also he the which fraudulously noyeth unto his friend. unde prouerbiorum xxvi Sicut noxius est qui mittit lanceas et sagittas in mortem/ ita vir qui fraudulenter/ nocet amico suo. Our friend that is god & his church and he the which fraudeth the church of god noyeth him moche/ & therefore god shall punish him. unde psal. Vultus domini super facientes mala/ ut perdat de terra memoria eorum. The visage of god looketh upon them the which done ill to the end that he lose from the earth their memory. Also these unjust shall be punished and the seed of the cursed shall perish. unde psal. Iniusti punientur/ et semen impiorum peribit. Also some people been infidels unto the church the which buyeth the breed from the mother of god/ or the appelles from the churchyard/ or other things the which have be given or the which appertaineth unto god or unto his saints/ & afterward ne will pay them without being cited or adjourned or so long dyffereth to yield it that the church hath necessity. Such people knoweth that it is great offence and that they been bound to great satisfaction/ for they go again the will of god. mathei. xxii. Reddite que sunt cesaris cesari: et que sunt dei deo. Some men maketh no conscience/ and saith that they been of those the which hath given the said breed unto the mother of god/ or that the appelles of the chirchyarde unto them appertaineth. Unto that I answer them that they have nothing therein/ and that incontinent that they have made any gift or any oblation unto god/ unto the virgin mary/ or unto the saints of paradise/ they have no more nothing in the gift that they have made the seygneurye and domination that they had therein is go unto god/ or unto his saints/ they ne may do more nor dispose afterward unto their pleasure but that they have offended. And so it should not return unto the usage seculers after the rule of right the which sayeth. Quod semel dedicatum est deo amplius ad humanos usus reduci non debet. B. ¶ Also some tresorers been infidels & disloyal unto the church the which taketh the goods of it and goeth & aideth unto their occupations seculers as they should do of their own. And also they ne demand licence ecclesyastyce. A man should say unto such people that they open their understands and know that they offend in many manners. first they defraud th'intention of those the which have given or founded the goods. Secundo they retarye the spiritual good/ for peraventure the church hath had thereof need. Tertio if they them steleth from the church they shall be sacryleges. Quarto they go again the droit written & again the will of god. The thing the which is given or dedicated unto god/ or unto his saints ne should return unto the secularytees usayges/ so a man should not abuse it/ it should incontinent and without tarrying go in the usage of the said church or of the servants of god in like wise as it hath be established. And if the people of the church betake unto firm muable their dysmes and revenues unto the seculers it is none abuse/ it is suffered/ to th'end to put them unto profit and for to make them the better in valour. Also to the end that the people of the church may the more better take heed unto prayer/ study and contemplation. Thou treasurer answer me. Haste thou puissance without leave to take the goods of thy neighbour & for to aid the in thy necessity: vel sic. hast thou puissance to take them either unto thyself or unto another without the will of them unto whom they appertain/ thou shouldest answer me that nay. And also I signify the that thou haste no power to take the goods of the church/ thou haste but the hands as servant to put unto the profit of the church. And the servant of a temporal lord hath no power to go take the money of his master and to aid him in his necessity/ or to lend it at his pleasure/ no more hast thou the goods of the church/ and therefore in so doing thou offendest god. ¶ Also thou treasurer when thy neighbour hath given of his gods unto the virgin marry or unto saint peter thou ne shouldest take them or put them to the building of saint paul. For thou shouldest defraud the intention of thy said neighbour the which is to give or to found Also thou takest away from the virgin mary that thing that appertaineth unto her. Also thou ne accomplysshest justice the which is to yield unto every man the good that appertaineth unto him. Also saint paul is content of the good that he hath and that god him hath given/ the which will not that thou take away from another his good for to bring it unto him & therefore in doing such thing thou shouldest go against god and of his justice/ & shouldest be unfaithful unto thy neighbour & unto the virgin mary to defraud them Men say in common langayge that the thing the which is given unto saint peter ne should be given unto saint paul. etc. C. ¶. Unto a man unfaithful a man ne should betake the gods of the church to keep/ to receive/ to distribute/ ne office/ cause to judge/ to appoint/ to plead/ to keep & to demene. For in him dare not a man trust. The psal. sayeth. Deleantur de libro viventium et cum justis non scribantur etc. The people unfaithful shall not be written in the book amongs them that be good/ for they ne do the operations. The good and faithful servants been praised of god and of the world/ and them should a man love as himself. And the unfaithful been defamed and put out. Audi scripturas. legitur prouer. xxviii. Vir fidelis multum laudabitur. Et in eccle. Si est tibi servus fidelis sit tibi quasi anima tua./ If thou have a faithful servant take him unto the as dear as thy soul. Also a faithful friend is great defence/ he the which findeth him hath found a treasure/ no comparison is there unto a faithful friend. unde eccle. vi. Amicus fidelis fortis protectio: qui invenit eum invenit thesaurum amico fideli nulla est comparatio. God shall reward weal his servants the which ben faithful. Audi scripturas. legitur apoca. Esto fidelis usque ad mortem & dabo tibi coronam vite. Be thou faithful till unto the death/ and I shall give thee/ the crown of life. Also god said unto Abraham the which was faithful. Illud genesis xu Merces tua magna mecum nimis. Thy reward is right great with me Also god said unto Moses that he was right faithful. Illud deutero. viii. Rerum omnium perfrueris abundantia. Also he said unto his appostylles. Illud mathei. u Gaudete et exaltate ●m̄ merces ura copiosa est in celis. Et luce. vi. Ecce enim merces ura: multa est in celo. Enjoy you & lift up your hearts for your reward is abundant in the heavens. God shall not say so unto the unfaithful people/ but he shall shut the yates of paradise unto them And shall say unto them that he knoweth them not. Nescio vos vn̄ sitis descedittame. By these things beforesaid been understand that every treasurer should weal examine his conscience if he have taken any thing/ born away/ nor lend as it is said ne done thing that is disloyal in his said commission/ for it is a charge moche to dread as to handle the money of the church unto those the which done their devoir. For they been bound unto restitution and unto great penance if they will be saved/ in like wise as thou shalt find in the chapter of restitution. Also those the which taketh unjustly the good of the church should dread malediction and excommunication. For every person that hath the malediction of god and of the church is greatly accursed. And those the which taketh the goods of the church unjustly have their malediction/ than is he much accursed. Also those the which have the malediction of god and of the church been prived from masses/ prayers and oraysons of the church. And those the which taketh the goods as thiefs sacryleges have the malediction of the church/ Than they been put from the said prayers and benefaytes of the church. And by the consequent they been accursed. Also these dysloyalles should dread to lose paradise When that a servant robbeth his master he putteth him out of his house & from his office & service. In like wise shall god unto those that taketh his gods as it is said Example in judas that which was put from paradise/ & from the number of the apostles & servants of god. unde ps. Extant dies pauci & episcopat si eius accipiat altar His days were abredged & how another took his dignity & his office/ he was apostle & purseberer/ he murmured of the precious oil that Maudeleyne shed upon our lord/ & said that it had been weal sold for three hundred pens. And he said those words because he was a thief/ sacrilege and accursed. Also those that taketh the goods of the church unjustly dread punition and damnation. And if they will not believe it by simple word or by these scriptures/ yet put to faith in the examples that followeth. ¶ first. Example how Heliodorus was terrybly punished of punition divine in taking the tresours of the church of Iherusalem as thou shalt find in the exemplary lxxxii b Another example of thiefs sacryleges the which were punished because they had stolen the cross & the goods of the church lxxxii d ¶ Another example in iulyen the apostate the which persecuted the church & he was slain miraculously lviii a. ¶ Another example how religious people should dread the sin of theft and sacrilege for giving the gods of the church to their parents. lxxxii f.g. ¶ Another example how that an earl and many of his lineage were dampened because he posseded an heritage unjustly the which had be taken away from the church lxxxii a. Another example how the frere of doyen of Coleyn was dumb and arrested divinely/ for that that he denied the money of the church the which had be lent him/ and he ne would yield it again. lxxxii. c. A. ¶ The exemplary & theleccyon of those that weal or ill pay their dysmes. xxxi IT is written deuteronomii xiiii ca Deciman part seperabis de cuntis fructibus tuis qui nascuntur in terra ꝑ amoes singulos decimam frumenti tui et vini et olei & primogenita de apmentis et ovibus tuis: ut discas timere dnm deum tuum in omni tempore. Thou shalt departed the tenth party of all thy fruits that been born in the earth every year. The tenth of thy wheat and of thy wine/ and of thin oil. The first born of thy beestes and of thy sheep to th'end that thou learn to dread thy lord god in all times. The dysmes should be paid unto god and unto his servants of right. And therefore those the which have stolen or the which have nothing paid of dysmes of goods that god unto them hath made to grow upon the earth or the which hath withholden any party or the which hath paid and given of the worst/ or paid with ill will/ or suffered to lose the said dysmes without putting them unto profit/ & safety/ or differ to long to pay them. This is here a great sin moche to dread/ for it is again the will of god the which commandeth to pay the dysmes cerymonyally in like wise as thou shalt here hereafter by scriptures. And first thou shalt know that god is the creature the which maketh to grow & to come thy corns/ thy labours thy fruits/ thy bestial and all thy gods that the earth beareth. And also thou shouldest know that god hath witholden & retained for himself the tenth party of all those fruits and goods growing in the said earth. If thou wilt not believe it by simple word/ let him go study the scriptures in the chapters the which shall be hereafter alleged. And first it is written deutero. twelve. Decimas et primitias manuum vestrarum & vota atque devorta primogenita bonum et ovium reddere precipit dominus. That is to say. Our lord hath commanded to yield the dysmes & first fruits/ the labours of your hands & your vows & gifts/ the first born of kine & of sheep. And it is written deuto. xviii Ab his qui offerunt victimas sive bovem sive oven immolaverint dabunt sacerdoti pmmicias frumenti vini: et olei & lavarum partem ex duium tonsione: ipsum enim elegit dominus deus tuus de cuntis tribubus tuis ut stet et ministret nomini dei tui. etc. ¶ Of those the which offereth sacrifices or the which have sacryfyced ox or sheep they shall give unto the preestes the first fruit of wheat/ wine/ and of oil/ and the part of the wolles of the cleping of shering of the sheep. Thy lord god hath choose that priest of all thy lygnees to the end that he it hold of the and administer in the name of our lord. ¶ Also our lord sent unto the children of israhel when they should offer in desert the words the which ben written leuitici. xxiiii. Cum ingressi fueritis terram quam ego dabo vobis et messueritis sagetes feretis manipulosspi carum messis vestre ad sacerdotem. etc. When you shall be entered in to the land that I shall give you/ you shall bear your hands full of the ears of your corn unto the priest. etc. Et legitur levitici. xxvii. Omnis decime terre sive de fructibus sive de pomis arborum dni sunt: et illi sanctificantur. All the dysmes of the earth/ be it of corns/ or fruits/ or of apples of the trees/ they been of our lords and they been sanctified unto him. Et legitur numerum. xviii. Vniversas frugum primicias quas gignit humus domino deportantur. The universelles first fruits and corns the which the earth engendereth be born unto god/ If thou wilt understand what it is to say primicias. Catholycon saith that primicia primicie dicitur a primis pluraliter he primicie prumiciarum. vulgo dicitur qd primicie sunt proprie que primo de fructibus percipiuntur: vel que deo offeruntur. Primicie they been the new the first fruits and corns that the earth beareth. Also primicia est prima pars frigum dno offerenda. And it is written in the vii chapter of the epystylles saint paul unto the hebrews how the preestes the sons of Levi taking the commandment had to receive the dysmes of the people after the law. Example of this matter of a lord the which withheld the tenth of the gods that he gave unto his servant. Quere. lxxxiiii. a. Augustinus dicit decime et debito requiruntur et qui eas dare noluerit res alienas invadit. That is to say that the dysmes been demanded of right. For they been due/ and he the which ne hath willed to give them he witholdeth things strange the which appertaineth not unto him. And god sayeth in the gospel/ mathei. xxii. Reddite que sunt cesarus cesari et que sunt dei deo. sith that it is so found in the scriptures that god hath withholden for himself the tenth party of the fruits and corns the which cometh from year to year upon the earth as it is said/ & that he willeth and commandeth cerymonyally that in such wise it be done. Those that dysmeth ill understand they that they commit sin and that it is unkindness unto them for to mysknowe their benefactor. Also those that ill dysmeth that may weal they shall answer at judgement partyculere/ or general the which shall be made of them before god in the court celestial. For god shall be there judge and party. Also they shall have so many of accusatours the which shall accuse them of their sins that they shall see/ & know themself that they been culpables Also those the which payeth unto the xi or unto the xiii or unto the xxx should understand that it is no dime. It is an ill custom the which hath be begun of covetous people/ avaricious and unkind the which dysknoweth the good that god unto them hath given. Those the which followeth such custom should dread that covetise and avarice ne put out their inward eyes. Whereof it is written in the book of sapience. Malitia eorum eccecavit eos. Their malice that is their sin hath blinded them that they may not see their ill. It is great peril and danger for the soul to follow the custom & will of people avaricious. For they go unto damnation if that they die impenitents etc. B. ¶ The conditions to pay weal the dysmes. Many conditions should those have the which will pay weal the dysmes of the which we shall tell four. The first is that a man should pay entirely/ again those the which pay nothing in reckoning five or six sheaves of corn & begyleth god of the half sheaf/ or again those the which pay nothing of the new fruytzes eaten in summer/ as peers/ plōmes/ beans/ & peasen. & c It is written eccle. xxxv. Bono animo red gloriam deo et minuas primicias manuum tuarum. Yield glory unto god by courage and mynysshe not the first fruit of the labours of thy hands. The second is that a man should pay ioyousli without heaviness ne without having grudge therein again those unto whom it seemeth that they lose that that they give to the dime/ as if they should cast it down the water they offendeth greatly. Audi scrypturas. eccle. xxxv. In omni dato hylarem fac vultum tuum et in exultatione sanctifica decimas tuas. Make thy visage joyous in every gift/ & sanctify thy dysmes in exultation. Et legitur. two. ad co. ix. Hilarem enim datorem diligit deus./ That is to say that god loveth the giver joyous. & ysodorus sayeth. Qui cum tristitia largitur remunerationis non percipit fructum. He the which giveth & enlargeth with heaviness ne apperceiveth the fruit of remuneration. Also a man ne should let lose the dysmes nor the thing that appertaineth to god. For it is written exo. xiii. Pru●●● 〈◊〉 trugun tree tue deteres in domum dei tui. 〈◊〉 first corns & fruits of the earth y● 〈◊〉 bear them in to the house of thy lord 〈◊〉 The third condition that a man she 〈◊〉 have for to pay weal his dysmes is that a man should pay of the best and not o● the worst/ or that the which falls unto the tenth again those the which given the corn eaten trodden or full of drake/ or again those the which taketh for themself the good appelles and giveth the ill/ they offend greatly. Audi scripturas. Legitur numeri. xviii. Oina que aftertis ex decimis & in donaria separabitis optima: et electa erunt. All those things the which you offer in dimes and in gifts you shall departed the best and they shall be choose & agreables unto god. et legitur levi. xxvii. Quicqid decimum venerit sanctificabitur dno non elegitur bonum nec malum nec altero commutabitur. Si quis mutaverit quod mutatum est et ꝓ quo mutatum est sanctifica domino. Hec precepit dns moysi. What thing so ever it be that cometh the tenth shall be sanctified unto the lord/ the good nor the ill be not choose & it shall not be changed in to another. If any change it the thing the which is changed/ and wherefore it is changed/ santefye it unto our lord Our lord hath commanded these things here unto moyse. Et legitur eccle. xxxv. Noli afferre munera prava non enim suscipi et illa deus. Offer thou not ill gifts god ne shall take them. Et legitur juice xi We vobis Pharisees qui decimatis mentam & rutan et oen olus pnteritis iuditium et caritatem dei. Woe be to you pharysyens the which dime the little & ill herbs & trespass the charity of god. The fourth condition is that a man should pay without tarrying/ nor to draw back till that a man be somoned/ cited or warned. It is offence to tarry to give unto god that which appertaineth unto him/ or lend unto himself his dysmes till unto another year without speaking unto the curate. It is written exodi. xxii. Decimas tuas & pmmitias non tardabis of terre. Thou shouldest not tarry to offer thy dysmes/ & thy first corns & fruit. C. ¶. We have example in Cayn & Abel of those that weal or ill pay their dysmes. From the beginning of the world god commanded unto our forefathers that they should pay the tenth of their fruits. And for as much as they had not unto whom to pay it god commanded that they should burn it & that they should make smoke the which should mount in to heaven for to do unto god honour & sacrifice by obedience/ & in reknowledging that the said goods cometh of god. cain & Abel that were Adam's sons made it. But Abel's was good for he dysmed we'll/ and there his smoke mounted in to the heaven and pleased god. cain was wicked & dysmed ill/ wherefore his smoke go downward toward the earth & it pleased not to god. Also his land fructefyed not weal in fruits & labours and bore thystylles/ drake/ and darnel/ & thorns. etc. And for asmuch as Abel was good and obedient & loved of god/ & that his land fructefyed weal and that all goods came unto him/ cayn had envy upon him and slew him & was accursed. unde ge. iiii. Respexit dns ad abelle et ad munera eius: ad cain autem et ad munera eius non respexit. Sequitur. Nunc maledictus eris super terram cum operatus fueris eam non dabit fructus suos: vagus et ꝓfugus eris super terram. God looked upon Abel and upon his gifts/ for he made them we'll/ And he looked not upon Cayn/ nor upon his goods/ for he gave of the worst/ and god said unto him. Thou shalt be now accursed above the earth when thou shalt labour it ne shall give her fruit. Also you be cursed in dysmes and first corns and fruits. ¶ For you have frauded me of my part that I have withholden for myself unde. michee. iii In dicimis & primitus vos maledicti estis. etc. Glosa. Quia fran dastis me part mea. The gifts of god for to pay weal the dysmes. ¶ Those the which pay weal the dysmes have principally four gifts of god. The first abundance of fruits/ labours and worldly goods as sayeth the scriptures in many places. unde malachi iii Inferet omnem decimam in horeun meum: et sit cibus in domo mea: & probate me super hoc dicit dns si non aparuero vobis catharactas celi et effundero vobis benedictionem usque ad abundantiam: et increpabo pro vobis devorantem. Glosa. Vermin vel virium aeris sequitur: et non corrumpet fructum terre vestre nec erit sterilis vinea in agro dicit dominus. That is to say bear all dime into my garnier & that that is to eat in my house/ & prove me of this thing sayeth god If I open not to you the things of heaven and if I shed not benediction till unto abundance. And I shall blame for you the devouring worm and vice of the air And he shall not corrupt the fruit of your land. And the vine shall not be barren in the field sayeth our lord. Example of a lord the which paid weal his dysmes & his vine bore of fruit two times in one year quere in the exemplary lxxxiii b. Et legitur leuitici xxvi Dabo vobis pluuias temporibus suis: et terra gignet getmen suum/ et pomis arbores/ replebuntur. et cetera. I shall give you of reins in their times and when they have need sayeth our lord Ihesu christ. And I shall make the earth for to fructify and engender his buds and his flowers. And also the trees shall be replenished with apples. etc Et legitur deuterono xi Dabit pluuias terre vestre temporinam et serotinam vel colligatis frumentum et vinum et oleum fenum ex agris ad pascenda iumenta/ et ut ipsi comedatis et saturenimi. Moses' said unto the children of israhel. etc. God shall give reins covenables in time unto your land/ to th'end that you gather wheat wine & oil/ hay from the fields to pasture with your marys/ & to the end that you eat and be fed. Et legitur prouerbiorum iii Honora dnm de tua substantia & de primiciis omnium frugum tuarum da pauberi implebuntur horea tua saturitate et vino torcularia redundabunt. That is to say. Honour god of thy substance & of the news of all thy corns and fruits/ give unto the poor and thy grains shall be filled of abundance/ & the pressers shall redound of wine. E. ¶ Example in job that which was true/ obedient/ patient/ and beloved of god/ for he dysmed right faithfully. Also after that he had be proved god sent unto him abundance of all goods. It is written job. xlii. that he posseded xiiii thousand sheep. six thousand camels/ two thousand couple of oxen/ & a thousand of asses. etc. Also joachin & saint Anne that paid well their dysmes & departed their goods in three parties/ habounded in goods as it is written in the legend of saint Anne. and unto the contrary. Those that pay ill their dysmes been punished by malediction of famine and poverty/ as it is said of cain Legitur deutero. twelve. Cavete ne forte de cipiatur cor vestrum & recedatis a dno. etc. Sequitur iratusque dns claudat celum et pluuie non descendant: nec troth debt germane suum: pereatisque velocit de troth optima. etc. Beware lest peraventure your heart be dysteyned/ & that you depart not from god & that he be not wroth & close the heaven/ & that the rains descend not/ & that the earth ne give his seed/ and that you perish not hastily from the land right good & best & for the default to dime weal & to obey unto god. The second good that those have the which we'll pay their dysmes/ is health of body/ whereof speaketh saint Austyn saying. Si decimam bene dederis non solum abondantian fructuum: sed etiam sanitatem corporis consequeris. If thou have weal paid thy dime thou shalt not alonely have abundance of fruits/ but with that health of body. Also when thou haste done an almsdeed/ health the more sooner shall come to the. unde isaiah. lviii. Cum feceris elunosinan sanitas tua citius orietur. And unto the contrary those that ill dysmeth god unto them sendeth sickness/ as of the gout/ of the heed/ of the stomach/ of the axes. etc. The third gift that those have that pay weal their dysmes/ is that god unto them pardoneth their sins after true confession. Legitur prouer. x. universa delicta operuit caritas. charity covereth all sins. Et legitur i petri. iiii. Anteoina inutuam in vobismeipsis caritatem continuam habentes quia caritas cooperit multitudinem peccatorum. The four gift is to possede the realm of paradise & the great gods and joys that there been. Of these two last gifts speaketh saint Austyn & sayeth. Qui primum desiderat habere aut peccatorum indulgentiam ꝓmereri decimam et de novem partibus clam dare studeat pauperibus: qui vero non dat punitur in oppositis. He the which desireth to have reward or to deserve to have pardon of his sins pay his dime and study to give unto the poor of the ninth parties of thy goods that with him abideth. And those that give not as it is said/ god punyssheth them by the opposite. That those which will not pay well their dysmes have not abundance of goods/ health of body/ ne remission of their sins. And also they ne shall possede paradise if they die impenytentes after the remedy that unto it appertaineth. Many examples of those the which pay weal their dysmes shall be found in the exemplayre Quere. lxxxiii. a. A. ¶ Of usury the which god defendeth. Ca xxxii. IT is written in the xxv chapiter of the book of levities. Pecunian tuam non dabis ad usuram/ & frugum suꝑhabundantian non exiges ego do minus vester. Our lord made tell to the children of Israhel by his servant Moses. Thou shalt not give thy money unto usury/ & thou shalt not axe superhaboundaunce of corns. etc. For to understand weal the matter of usury/ a man should know that usury is sometime manifest & sometime hid/ wrapped/ divers contractz that is defended by this commandment For god will not that a man cell the time that he hath given in commonalty. That is to say the when a man dareth any thing god defendeth that he take aught over for dilation of tyme. For in such manner a man selleth the time/ wherefore he is an usurer. For without labouring they will have profit/ which is again the will of god as he said by his prophet david. Labores manuum tuarum quia manducabis. Thou shalt labour with thy hands/ for thou shalt eat. sith it is true that god defendeth usury the scripture speaketh in many places. first it is written duty xxiii Non feveraberis fratri tuo ad usuram pecuniam ne fruges nec quamlibet aliam rem Thou shalt not lend unto thy brother money to usury/ ne of corns/ ne of any other thing. And it followeth in the said chapter./ Fratri aunt tuo absque usura id quod indiget commodabis ut benedicat tibi dns deus tuus in omni tempore. etc. Thou shalt lend unto thy brother without usury that thing whereof he hath need/ to th'end that thy lord god bliss the in all times. God will that men lend each other by charity/ & not for hope of any gain or retribution. Usury manifest is when a man dareth corn/ wine/ gold or silver principally for to have any profit expressed by the parties or alonely in hope. Canon dicit. qd usura est ubi amplius requiritur quam datur quicqid illius sit: sed si non recipit & spem habeat recipiendi usura est. The droit canon sayeth. usury is when a man demandeth more than a man ne giveth what thing so ever it be/ & if he receive no more. And that he hath hope to receive it is usury. For god regardeth the thought that is reputed for the deed When any hath lent corn/ wine/ or cider/ the lender hath no more signory of that thing lend. The said lender giveth the lone or priest after the commandment of god. Mutuum date. And if the said lender receive gift he thereof hath the gain not of himself but of the debtor/ the said lender ne selleth nothing unto the debtor the which is his/ but if he should take gift he should cell the time the which appertaineth unto god. And when any selleth the thing the which appertaineth not unto him/ he ne should have the gain. In like wise he ne should cell the time/ for the should be usury. The usurer will have gain in sleeping & waking without any labour that which is again the word of god written. Gene. iii ca In sudore vultus tui vesceris pane tuo. In the sweet & labour of thy visage thou shalt get thy breed./ When any dareth his horse/ or ox for to do any labourage leeful he may take price For it is his thing the which ne goeth unto the signory of the lender as of money lend. Vbi est mutuum ibi est dnm. un mutuum dicitur de meo tuum. B. ¶ The kinds of usury hid that god defendeth. ca xxxii. IT is written luce. vi. Mutuum date nichil inde sperantes. God commandeth that a man give the priest without having hope to have any thing over the thing lend. usury hid the which otherwiles is said wrapped in seven kinds. The first is done in receiving gage/ or in making herandes. The second in selling and in buying. The third is made in lending. The fourth for to be mean to lend. The u by association. The vi is under manner of pain The vii for to take service without price/ or for to make to lend unto another & in taking gratuyte. As unto the first kind the which is done in receiving gage/ or in making erandes a man should understand that it is devised in u manners. The first is when by the lone a man receiveth any gage for assurance the which of itself beareth any fruit or profit/ as who should take a moyen in morte gage. A man ne should take the fruits or prouffytes of the said gage but in rebating upon the principal sum lend/ or it should be usury/ & it behoveth to make restitution. Moses saith in duty. Non accipies loco pignoris inferiorem et superiorem molan. Thou shalt not take in s●ede of gage neither the upper grinding s●one nor the under. A man demandeth what it is of communities of any cities the which betaketh money unto usury. The answer. All those cytezynes been usureres of whose authority & counsel the said priest is made. unde raymondus dicit. Oens' illicives quorum auctorytate & consilio fit: usuraii sunt. And in that manner if a communyte should receive any gage/ as city castle or town/ & that they ne count the fruits over the principal price. All those here been usurers. ar. seven. q. i Sicut vir. &. xxiiii q. three Sihabes. understand this matter & of one person/ & of many. For all those the which taketh the fruits & leveed of the said castle or town without rebating upon the prxncypall price been usurers as it is said. The second manner is when the lender receiveth gage that he useth/ or maketh serve without any thing dyscompting of the principal/ as linen cloth vestementes. unde amos propheta ii ca Super vestimentis pigneratis accubuerunt. etc. They been couched upon the vestiments engayged. The third is as the lender taketh bestial in gage/ & maketh them more to dispend and eat than they ne should in such case. The fourth is when the usurer maketh erandes & messages/ & at every erande or message he hath a reward & liveth by it. The u is as the usurer runneth & that he ne will give dilation till that a man unto him hath given any thing. Of such people a man may say. Illud psalmist. Devorant plebem meam sicut escam panis. They devour my people as the meet of breed. C. ¶ The second kind of usury hid the which is made in selling or buying is devised in four manner. ¶ The first is when any selleth his merchandise unto credence for moche more than it is worth for asmuch as he giveth term of payment/ he that doth so is an usurer. ut pꝪ extra de usu. c. Consuluit. ¶ The second is when a man byethe the things that yet groweth/ as the corn in grass/ the appelles or wines in flower much less than they be worth. For as much as a man advanceth the payment/ or that a man them take in paying himself by such condition that they shall have such case when it may happen their cattles safe/ in this manner a man selleth the time that is not to be sold/ & therein is usury. extra de usu: consuluit. But who so should by them of so mean a price that a man should be uncertain whether they should be more worth or less. For to put a way the peril of the usury it is better to do and to say in this wise. I will not in no manner what so it be cell my corn/ nor mine appylles now: but I purpose to sell them on such a day/ & if thou wilt give me the price that they been worth at the said day or more/ or less thou shalt have them/ and I shall keep them for the. And if thou advance money now the prise shall be as they shall be worth at the said day as when the apples are to be gathered and the corn after August. ¶ The third is when a man buyeth any aware to be delivered at such a term moche less than they been worth at the said term for asmuch as a man advanceth the money/ here is usury. ¶ The four is when any rich man is required to lend or to engage unto the poor people the which been in necessity/ the will not cell in perpetuyte their rents or herytages if they may find a lender/ or an engayger. And the said rich man in such wise knoweth it/ but he hath the heart in the practise/ & willeth that his finance unto him be profit & increasing/ but for to i'll the name to be an open usurer he loveth better to make the contract under the form of sale & buying as of the pressed/ or of other prise to th'end that his said finance unto him do profit/ if in this manner he by of the said indygens rent or heritage to requite again that these other call unto grace. That is to understand by such condition that as many times and as often that within certayn term/ as of vii or ten years/ or unto him or unto his heirs he shall yield the some given with the arrearages/ the said herytages or rents shall come again unto the said sellers/ or unto their heirs/ here is usury hid the which is as silver lend contrary unto charity/ & here behoveth restitution of all that that a man taketh over the first sum given. Such people the which will increase their richesses/ and i'll contracts of winning and of lone/ in hiding their usury by form of selling & buying/ defrauldeth the entencion of the law of charity & of justice unto their power/ & deceiveth their soul by the sin of such usury hid. The which sin they wolden unto them to be leeful without reproach or without obligation to make restitution the which thing may not be done. But who so should buy the said herytakes the just price that they been worth in good intention without having the intention corrupt as it is said of the rich the which taketh heed unto the practise he may do it without usury/ how be it that there is time to require it. Quicqid agant homines: intentio indicat oens. The vsure is wrapped in the thought that god seethe & knoweth. The which shall make in dycacyon. Legitur primi regum xvi Hom enim videt ea que parant: dns autem intuetur cor. Also it is to be noted that when in any contract hath default of justice & of good equity in such wise that one of the parties is endamaged/ he that doth the damage is bound in deed of conscience to quite the contract or to supply the default of justice but specially when the party it requireth & is of necessity. D. ¶ The third kind of usury hid the which is done in lending is devised in many manners ¶ The first is when the usurer dareth upon intention to have any gift/ gratuyte/ or service over the thing lend/ how be it that in lending it were not spoken. And if he thought not to have some profit/ he ne would lend nothing. Here is usury as unto god for the intention corrupt that our saviour defendeth. luce. vi. Mutuum date nichil inde sperantes. Et deutero xu Si unus de fratribus tuis ad paupertatem venerit non obdurabis cor tuum nec contrahes manum. sed aperies eam pauperi & dabis mutuum quo eum indigeri ꝓspexeris. When that any dareth money under hope to receive any thing & that it be so that he ne would lend nothing if he ne thought not to have profit/ that that he receiveth afterward is usury/ how be it that he axe it not. And is held to make restitution. ¶ The second is when the usurer dareth old corn cider/ or wine when it is at a vile price/ to the end that it be yielded unto him in the time that it shall be more dear/ better or renewed & not for the necessity of him that borroweth/ but upon intention to gain it is usury. ext. de. v●u. ca Naviganti. E. E. ¶ For to know many cas in generality it is to be noted that when a man giveth money or other thing unto any indigent in u manners. ¶ The first is liberally/ & without any gain of hope temporal/ here is charity. ¶ The second is to th'end that the merchant of the said money under condition of loss and of gain as weal of the principal sum as of gain/ & that may be leeful. ¶ The third in such condition that the some lend shall be evermore certain and sure as unto the lender/ but the gain shall be under doubt of loss/ or of gain/ & here is usury. ¶ The scripture giveth a rule general & saith the thing the a man taketh over the pryncypal is usury. ut pꝪ. xiiii. q. iii Plerique. ¶ The fourth by such condition that the lender adventure the some lend in perils/ and fortunes upon him/ but the borrower shall be bound in any some unto the lender/ here is v●urye/ & if he lost an. C. M. crowns for to have in certain a little repeal. extra de usuris. ca naviganti. ¶ The u in putting gain and cattles incertain/ as to lend an hundred crowns for to receive at the end of the year an hundreth and ten/ here is usury manifest. If any man hath lend liberally & without hope to have retribution temporal/ & the borrower would unto him give any thing liberally he may take it without peril of usury For in such case he is no more restraint as not to dare take gift after the pressed as before. If a man had promised to yield the some lend at a certain day/ & by the default of the which promise the lender is endamaged/ for he should pay his rent or his tax. etc. he may over the said some lend take justly his loss without v●urye. Also some usurers there been the which for the priest taketh evermore some thing or putteth more over & above the thing lend. And for as much as the borrower ne may furnish at every term the said lender maketh him to count two or iii times/ & taketh decretm away some thing as every time that he counteth/ & maketh often of usury the principal debt./ By the which they been reputed vyllains and cruel usurers. F ¶ The four kind of usury hid is when any receiveth any gift for to be the mean to make aught be lend unto the indigent G ¶ The u is made in association of bestial the which may be good or ill diversly The which they make in many of manners/ but it behoveth to take for a rule general the which is sooth that as often that by the conditions of the contract the one of the parties abideth subject unto the loss and adventures/ & the other is sure nothing to lose/ it is usury/ as a man may say that he the which betaketh his beestes/ that is by such condition that they shall be immortelz. That is if they die the fermer shall put as many of other/ or shall pay the sum that they been worth when they were unto him betaken/ if they increase the betaker will part/ & if they decrease he will nothing lose/ the which is usury. ¶ Also when one of the parties of the firm is notably assured/ & the other evidently grieved/ the contract is damnable/ but little excess in loss or in gain is not in all again justice ne peril of damnation. ¶ A question for to understand if it be v●urye if a man receive an. C. sheep to keep for one year/ & for the fruits & keeping of the same he should have twenty shelinges or more after that that the giver & he covenanted togyders by such condition that in the end of the term the gardyen him should restore as many of sheep and so many good with the wo●les. To assoyll this question after the counsel of good experiment a man should consider if it be time of moreyne if the sheep been seek/ or if the pasture been sekely & that it appear great peril and loss upon the gardyens & not upon the giver/ here is usury/ but if the said pasture & the sheep were hole without time of moreyne ne of peril and that a man give prise reasonable & that the said gardyens may weal yield that the said giver demandeth/ therein should be no usury. A more sure thing it should be to marchaunde alonely for the fruits pains & keeping of the said sheep. And that the perils of prouffytes were upon the giver and not upon the gardyen. H. ¶ The sixth spice or kind of usury hid is when a man dareth unto a term spoken to yield the thing lend upon pain to pay as much of advantage/ here may be usury after some cyrcumstaunces/ but sometime he may weal do it justly for to punish the negligence of some as is beforesaid. I ¶ The vii kind of usury hid is when the usurer will nothing take over the price given/ but for the said priest put in business ii or iii days of the borrower in his field/ or when he ne will lend by his hand/ but maketh to lend his servants or another his friend and keepeth the gratuyte. For to be short in this matter the malice of worldly people avaricious is right great/ for they find so many of cautelles in betaking their usury under the shadow of pity & in making passementes of oblygations of bargayns of contracts that a man ne may escry nor determine the hiding of their usury/ but every man should understand that god commandeth that a man do charity unto his neighbour & that a man lend him. And more over he defendeth that for the pressed a man ne cell the time as it is beforesaid. Those the which it selleth or the which have sold it remedy unto their consciences if they will weal die surely/ & to be assured to go in to paradise. For when they shall be in judgement before god their cautelles' no● malice there shall make nothing. And their usuries wrapped and hid under the shadow of pity shall be unfolded and manifest. Quia nichil occultum est: quod non reveletur. And our lord Ihesu christ shall judge them and condampne them after the truth of the thing/ in beholding what thoughts these usureres had. ¶ Also god seethe and knoweth if any man hath sold the time in hiding his usury/ & if he hath taken bounty & profit over the thing lend without taking therein pain ne labour for the dilation of the time termyned. And for as much that such judgement is doubtous and that damnation is to be dread it is better to make restitution & penance for to have assurance of salvation. T'ene certum et dimit incertum. Hold the thing certain & leave that the which is not certain david maketh a question in the psalter saying. Dns quis habitabit in tabernaculo tuo aut quis requiescet in monte scton tuo. Sequitur Qui jurat ꝓoximo suo et non decipit: qui pecuniam svam non dedit ad usuram et muneta super innocentem non accepit. That is to say Lord who shall inhabit or devil in thy tabernacle/ or who shall rest in thy holly mountain. The answer. That shall be he the which sweareth unto his neighbour/ and deceiveth him not. He the which hath not given his goods unto usury/ & the which hath not taken gifts of the innocentes he shall mount in to paradise. etc Examples of usury. And first of an usurer that would not make restitution for the admonition and warning of his pressed/ the which said that he would prove if he might be saved without restitution. and so mischievously he deyed lxxxvii e. Another example how an usurer the which would not restore cried at his death that he brent and broiled lxxxvi h. K ¶ Of usury manifest & notable. xxxii. IT is written math. xuj. Quid ꝑdest hoin si mundum universum lucretur aīe vero sue detrimentum patiatur what doth it profit unto a thief usurer to assemble & win all the world/ & that at his death his soul be sent unto the torments of hell. usury open and notorious is much detestable/ the which a man should i'll for many things: of the which I shall tell four./ ¶ The first is for that that these usurers be cursed by sentence of right/ ipso facto. The second is for that that they been prived from the holy communion/ for unto the usurers a man should deny the sacrament of the altar as weal in the death as in the life/ if they have not true repentance and if they will not make restitution. Example of an usurer the which would not restore Quere lxxxvii a. ¶ The third is for that that their obligation is not agreeable unto god/ & it aught not to be received. The iiii. is for that that they should be prived from sepulture ecclesiastyke. Vt habetur extra deusuris. c. quia in oimbus. ¶ Example of an usurer the which would not restore that was born by an ass unto the gibet or gallows & there was buried. Quere. lxxxvii a. Many other examples of usurers been written in the exemplary of the commandments. Quere. lxxxvi. a. b. c. d. An open usurer & known the which should come at the necessity of death ne should be assoylled/ if he died not that were in him to restore plainly till unto the last penny all the usurryes wherein he may be reproved and redevable. And there unto he should dispose movables and herytages/ ne also it should not suffice to ordain that after his death they were restored. But it behoveth that forthwith the party endamaged be contented/ or in his absence the ordynayre/ or the chaplain representing the party endommaged/ otherwise the testament that he maketh is of no valour/ ne the absolution that he receiveth. And if he die so he should be private from the holy ground/ for he that should bury him should be cursed. extra de sepulturis eos libro vii Also the herytiers the which him shall succeed in movables & herytages shall be in like wise bound to restore the dommages upon pain of damnation. ¶ Example how iiii. men of one lineage were hanged in hell the one after another/ because that they died possede falsely an heritage without being in will to restore it lxxxi g. ¶ Another example how that another Earl and many of his lineage were dampened and put in to hell in torment upon a cider/ because they died possede an heritage unjustly without being in will to restore it lxxxii a. ¶ Another example how that an abbot sent again the money given and bequeathed from his monasteri/ because that it was comen of usury/ and ill begotten lxxxviii f. A. ¶ Of simony that god defendeth. AFter the masters simony is in such wise dyffynyed. Simonia est studiosa voluntas emendi vel veldendi spunale vel annexun spunali. A man committeth simony for to sell/ or to by a spiritual thing or a thing that is annexed unto the spyrytualyte by paction or gift/ of promise/ service/ prayers/ supplications undue/ or by any other thing temporal. God and nature gainsayeth that a thing spiritual may be compared/ or bought by thing corporell & temporal of what prise & dignity that it be/ as it shall be declared here after. This sin is named somonye/ for asmuch as in the time of the apostles the falls & disloyal simon magus offered a great sum of money unto the apostles weening by that to get the grace that he saw in them/ & understood that if he might have that geace that he would sell it unto other/ & should recover moche of fynaunces. But in figure of all those that selleth or buyeth things spyrytuelles he & his money was cursed by the mouth of saint peter/ & because that he was the first in the new testament that would by thing spiritual/ this espyce or kind of theft is named simony in all holy church because of the cursed simon figured of all the dampened symonyacques. For to cell or to buy a thing spiritual a man should understand every paction or contract the which is not made simply & purely for the love of god/ but is made principally by gifts/ prayers/ services/ & for any other thing temporal Also for to cell or to buy things spyrytuel it is here to understand the grace of the holy ghost/ & the virtues that ben in the soul the spirit of prophecy/ office of predication/ or to do the office divine in the church and to administer the holy sacraments. By things annexed unto the spyrytualyte is to be understand sepultures/ dimes/ chalices/ corporaces': to welies/ anbes/ and other vessels/ or vestementes hallowed the which may be sold or changed unto other churches not the more dete for as moche as it is hallowed other wise it should be simony. Also cures/ predendes/ chanonryes/ chapelles/ right of patronnayge in itself simply considered right to receive dysmes/ oblations because of benefice of the church/ authority or office to serve a cure or other predende of the church/ all these things have annexation unto holy ordres & they ne may be boughtne sold after the form beforesaid but that there be simony which is a crime capital after the droitm & compared unto heresy. ut habetur. i can. q. i Qui studet. Et thomas. iii iiii. By the which crime all holy ordinance of the church is perverted and shall be from ill unto worse approaching the great and excessive tribulation of the church Thou shalt find many examples of simony in the vi commandment of the exemplary lxxxv. a. b. c. Quere. per tabulam. B. ¶ Of the manners of simony that god defendeth. Ca xxxiii. IT is written actuum viii ca Pecunia tua tecunsit in perditionem Saint peter said unto Simon magus. Thy money be with the in perdition. These words here may be taken & also understand upon all symonyacques as it is before said. but a man should understand that the sin of simony is changed in to many manners after the diversity of the people the which entermell them unduly in things in spiritual things/ as hereafter so me in partyculer shall be declared. C. ¶ first a man the which receiveth the holy orders or the which entereth in any benefice of the church in giving or in prometting by himself or by other/ gold or silver or any other thing is suspend by right written Extra de symonia. tanta &. i can. i q. Reperiuntur. And if in such estate he mysbehave him unto the mysteries divines he is irreguliere & may not be assoylled if he ne resyne the benefice/ or if he have not dispensation of the pope. It is written johannis ten Quit non intrat ꝑ hostium in ovile ovium sed ascendit aliunde: ille fur est & latro: qui autem intrat ꝑ hostium. i xpm: pastore est ovium. That is to understand/ he which entereth not by the door/ that is by Ihesu cryst in to the fold of sheep/ that is in the church ecclesiastical for to govern the people but entereth by another place than by the doey ᵗ is Ihesu christ he is a these secret or a watcher of the way. D ¶ Secondly a clerk that maketh paction with a man of the church or other for to have his title in promising that he shall never demand nothing for asmuch as unto him suffyceth that it may pass/ he is prived from the orders that he receiveth in such manner that none there may dispense him but the pope after the droite. Extra de simonia per tuas. E. ¶ thirdly two persons benefycyed the which cowenanteth together under such form (permute we benefices) but for as much as your benefice is better than mine I shall give you such a some of money This is here simony. How be it that the one may make pension unto the other without simony. And if they make the said permutation simply without any thing demanding the one of the other/ but they make gifts or promesses unto the patron for to grant his good will thereunto it is also simony. And if they say to each other in this wise for asmuch as we may not permit together without the consent of the bishop labour we both to get his consent Such paction ne should be symonyacall if it were made simply without gift/ and that the said consentment were not gotten by manner of simony. ¶ Also to renounce unto any benefice by such condition/ & paction made that it shall be given unto such a person it is simony/ when the renunciation is not made unto a person that is worthy to have it/ & simply and purely for the love of god. Legitur ioh. x. Ego sum ostium ovium per me si quis introierit saluabitur et pascua inveniet./ Our lord Jesus' sayeth. I am the door of the sheep cote if any there enter by me he shall be saved and he shall find pasture there within. simony is committed and done sometime as weal of the person that giveth the benefice as of him the which receiveth it/ sometime of the one alonely/ sometime ne by the one ne by the other/ as if for example some giveth unto the famylyers of the bishop any thing for to move him to give any benefices. He the which knoweth nothing of that gift nesemblably the bishop by the mean albeit of the which gift should be made donnayson of the benefice. Such donayson should be made symonyall/ but alonely he the which hath made the donayson unto the famylyers of the bishop shall be in mortal sin/ and symonyer as unto that. And he that is benefyced by such manner unknown should be bound when it should come unto his knowledge to renounce unto the said benefice and to the other goods presents of the same/ but he is not bound to restore the goods dyspended during the time of the poor conscience. For to know clearly when a man committeth simony in permyttinge of benefices/ or when any renounceth unto his benefice/ or when any giveth a benefice/ or when any receiveth it. It behoveth to see and to consider the conditions/ the manners/ and the causes/ and if there ne be gifts/ ne promesses/ ne prayers of lords or of friends. etc. Moreover it behoveth principally to regard the final end to the which a man hath intention for to come. For if the conditions & the fine be made purely for the love of god he is weal entered in the benefice by the door. And if a man enter otherwise in benefice than by god/ simony is to be dread For he is not entered by the door. F. ¶ Also for to know that it is great sin to cell a benefice a man may it clearly see in the example of hieroboam king/ the which sold the bysshopryches & dygnytes. And therefore god was wroth again him in so much that he was degraded & unclothed him and his line/ as it is w●●ten in tertio regum xiii Quicunque vo●bat implebat manum hieroboam et fiebat sacerdos excelsorum. etc. Quere. lxxxv. c. G. ¶ Also men read in secundo machabeorum four how the king Anthyochus sold unto jason the dignity to be sovereign priest (that is bishop) and ill came unto him. The prophet isaiah sayeth in his u chapter. We qui iustificatis impium ꝓmuneribus et justitiam justi aufertis ab eo. Cursed be you the which iustyfye the ill by gifts/ and take away the justice of the just. Those the which entereth in to benefices unduly by the force and puissance of princes or great lords/ or by menaces/ murmurs/ or by their prayers and supplication/ and not by the door the which is Ihesu christ been thieves. For for the dread puissance or favour of the said lords the good right is corrupt/ the good been expelled/ and the unworthy beneficed and ill cometh unto them. We have an example in primo machabeorun vii how cursed Alchymus was constitute sovereign bishop of the king demetrius. The which died many of ills. Also the said Alchimus deyed cursedly/ as it is written i machabeorun ix ca This example is written after. Quere. lxxxv. h. ¶ Also some entereth in to benefice unduly by flateryes/ glosynge and deceptions. And for asmuch as they enter not by the door/ that is by Ihesu christ they been thiefs. ¶ Also these bishops and prelate's the which payeth their servants of their salayres & services by giving unto them some benefice or prebend/ chapel or dignity where it is so that the cause be for the payment/ and not for the love of god it is simony. But it is written in droit canon/ that when a bishop considereth the prudence of his clerk/ the dignity of his service/ the stremyte / holiness/ and bonunte of him/ and that he be of great merit. For the goodness that he seethe & knoweth in him he should benefice him in that church and it is no simony/ but it is weal done. For in the courts of prelate's a man should prove the clerks. Also to ordain charity a man should give first unto his famylyeres as unto strangers if they been equally good. H ¶ The people lay the which giveth or prometteth or maketh prayers & supplications endue for to benefice their kynnesmen/ servants or other their friends/ been symonyackes and should be accursed/ after that that saint Thomas sayeth and raymonde. Si quis avaritia ductus amore seruitio vel precibus episcopalem vel sacerdotalem acceperit dignitatem: et in vita non relinquerit eumque in asperam penitentiam mors non invenerit ineternum peribit. i q. i ca Si quis. If any hath taken the dignity epyscopale or sacerdotale lead by avarice/ by love/ service or prayers/ and he ne hath left it in his life/ and at the death ne hath found it in sharp penance he shall pay in pardurablete. In giving a benefice unto one the which is of his blood/ albeit there be no simony for that/ that there is no sale/ yet is there sin the which is commit in three manners/ or for asmuch that he loveth tenderly his flesh/ or for that that he coveteth to give a thing undue unto his kinsman/ or for asmuch as he vylependeth the thing spiritual in giving it unto one indign. And it seemeth that he should have therein simony if he had the regard how his cousin hath the profit temporal for the spiritual/ in as moche as cousin/ for he should receive a thing the which ne should be due unto him. It is not the less simony for to have the regard that his kinsman hath the profit temporal but as if himself had it. When a man giveth a benefice a man should behold whether the person unto whom the gift is made be worthy it. And that it be given simply and purely for the love of god. We read math. x. How our lord said. Gratias date/ the which is expounded in two manners. Or when a man there putteth no cause of sale/ or when a man hath no regard in giving but alonely god/ or only grace. And therefore he the which giveth unto his kinsman ne giveth in such wise/ albeit that god hath said/ gratis date. Also who so will give unto his kinsman without simony/ it behoveth that the person be worthy it. And that the gift be made for the love of god purely/ as it is said. Vt intret per ostium: id est christum in ovile ovium. Our lord Ihesu christ gave the dignity and government of the church unto saint peter and not unto saint johan nor unto his other parents/ in giving us example that in like wise should we do ¶ Also when the apostles chose Mathyas and joseph the just/ to the end that one of them two were apostle in the place of iudas. Sors cecidit super mathiaz. For joseth was of the parent of Jesus'. Legitur in secundo libro regum. qd infidelis est episcopus qui nepotulo suo confert prelationem cum sciat enim inabillem et sciat totum pondus preliis versum super prelatum. That is to say. The bishop is unfaithful the which bringeth unto prelation/ or dignity his little nephew when it is so that he knoweth that he is feeble to fight and that he knoweth that all the country and the ruin of the battle turneth on the prelate's. Example that a man ne should constitute any by prayers charnelles./ Quere. lxxxv. f. ¶ Also god giveth us example clearly that we ne should lift up our parents in dignity spiritual if they be not worthy it. Legitur mathei. xx. that when the wife of zebedee aunt of Jesus' him prayed that her two children/ saint james & saint johan cousins of our lord that he should make them sit the one on his right hand and the other on his left hand. The answer was. Nescitis quid petatis. They were unworthy to be set near by him. And therefore god said unto her you wot not what you demand. Marry you may weal endure passion as I But to set you on my right hand it is not unto me to give it you: sed quibus paratum est a patre meo. That is unto them the which been dign. I ¶ Fourthly those the which make paction to give certain some for to be received in a monastery such wise rented that it is sufficient to sustain & to purvey as weal those that there been now as those that they shall receive they been symonyacques And in like wise those the which maketh the said reception/ or thereto give counsel consentment/ and there nies custom unto the contrary the which may excuse the sin. K. ¶ Fyfthly the people of the church should administer the sacraments/ and the sepultures without making paction ne exaction of money/ otherwise there is simony. But after that they have done their devoir the lay people them should content after the customs auncyentes or otherwise a man may make them to come before the bishop after the droits. Extra de symonia ad apostolicam. The sacraments of the church ne should be sold/ for that should be simony. Our lord it showed clearly unto his apostles when he said unto them Illud math. x. Infirmos curate mortuos suscitate: leprosos: mundate: demones: eiicite: gratis accepistis: gratis date. The gospel saith. Helena you the seek/ arayse you the deed/ he'll you the lepers chase away the devils/ you have taken for nothing give you it for nothing. Also it is written. Administre you taking nothing for it the eucharist that is the sacrament of the altar unto the people/ confess you taking nothing/ baptize you taking nothing/ give you unto all folk for nothing after the apostle. Vn̄ augustinus dicit. Gratis eucharistiam plebi ministrate: gratis: confitemini: gratis baptisate secundum apostolum: cuntis gratis date. L. ¶ When any priest selleth or marchaundeth the masses or that he sing mass for money and that the cause final of the delectation be to th'end that he have the said money/ it is simony/ and sinneth mortally. unde augustinus. Qui precise unam missam vel plures pro pecuniis celebrat damnationem sibi eternam preperat. He that singeth a mass/ or many for money he prepareth unto himself eternal damnation. And it is here to be noted that the things temporelles ne should never be the end of things spyrytuelles'/ but there been causes weal moving. Vn̄ hec est falsa: The priest is held to give the things spiritual to th'end that he have the things temporelles. Sed hec est vera. The layeman is held to give the things temporelles for the things spiritual/ not in buying them/ for they should not be sold as it is said in like wise as a man selleth the flesh upon the stalle. The grace of god the which is in the sacrament is inapprecyable and it falls not under any price/ For man hath not thing whereof he it may buy/ but for asmuch as the servants of god ne may labour in things spyrytuelles without having their living & sustentation/ god will that a man unto them give some thing for to live it him they have done their devoir. unde pau. i corinth. ix. Qui altario deseruiunt cum altario participant ita et dns ordinavit hiis qui evangelium anunciant de evangelio vivere. They the which on the altar dysseruen shall be parteyners of the altar/ in such wise that god hath ordained unto them the which show the gospel/ to live of the gospel/ not that they shall sell it/ for that should be simony as it is said M. ¶ Syxtely mark weal that no man say ne should presume to do the office of preestes the which ben in holy ordres/ where if they do ill shall come unto them as died unto the king ozyas. For after that he had coveted and presumed to do the office and that he had taken the ensencer & encensed and menaced the preestes for the that they gaynsayed him leperye him took in the visage within the house of god/ etc. as it is written ii paralipo xxvi Quere. lxxxv. g. N. ¶ seventhly a man ne should cell the yefts of grace/ ne the virtues the which been in the soul/ ne science/ where that should be simony. Augustinus dicit. Spectat ad offirium vestre dignitatis gratie petentibꝰ dona dare gratis: sed si unquam fidei munera vendatis incoursores giezi lepranvos sciatis. It belongeth unto the office of your dignity to give gifts for nothing unto the demaundauntes of grace/ but if you cell in any wise the gifts of faith knowledge you than unto the leper of Gyezy. In likewise as sayeth saint austin unto the mynystres of the church. Giezie was the disciple of Helyseus/ the which took a great gift of the rich man Naaman for that that his master had healed him of his lepry: And therefore the said prophet Helysyus said unto giezi. Lepram naaman adherat tibi et semini tuo. The lepry of Naaman shall be brought unto the and unto thy seed. In like wise was it done as it is written in quarto regum u ca For he had received gift of the grace of the holy ghost. Quere post lxxxv. b. O. ¶ A question to understand if an advocate may cell the science of the just cause that he demeneth. The answer. He ne should sell the science/ but he may sell the great labour and travail of his body that he taketh to study to plead and to defend the just cause. For god sayeth in the gospel that the workman is worthy of his meet and of his hire. Mathei. x. Dignus est enim operarius cibo suo. Et luce. x. Dignus est enim operarius mercede sua. But if the said advocate sold the science by manner of sale/ or that he had in his thought the intention to sell it he should be symonyacke before god. It is written prouerbiorum xxiii Veritatem eme et noli vendere sapientiam et doctrinam et intelligenciam. etc. Be you true and cell not wisdom doctrine and intelligence. ¶ Also the science sold noyeth as it is said. and if it be given it groweth and also multeplyeth./ And if it be hid it serveth of nothing/ unde scientia que data est crescit: crescere nescit si taceatur. Et legitur ecclesi. xx. Sapientia absconsa est et thesaurus invisus: que utilitas in utrisque. Sequitur Melior est qui celat insapientiam suam/ quam homo qui abscondit sapientiam suam. sapience hid is a treasure where a man seethe not what profit is in the one & in the other. Better is he the which hideth his unwysdome than the man the which hideth his sapience. Et legitur eccle. iiii. Non abscondas sapientiam tuam in decore eius: in lingua enim agnoscitur sapientia: et sensus et scientia et doctrina in verbo sensati. Thou shalt not hide thy wisdom in his honour/ certainly wisdom is known in the tongue/ & the wit and the science and the doctrine in the eloquence and word of wisdom. An advocate aught be verytably & to sustain verity. Also he aught to keep and defend the just cause that it perish not. And afterward he may take gift for the travail of his body as it is said without to exceed the bounds of reason as many done the which demand and take salayres and gifts outrageously/ more than they ne should/ and that they ne have deserved to have. And therefore they should dread damnation/ for they ne been just and accomplish not justice in themselves to be in will to have that thing that they have not won and the which ne appertaineth unto them ¶ Also they should dread if they have hated and broken justice/ judgement/ the good cause and the good right to receive yertes. For they sin mortally and run in malediction. unde isaiah u Vequi iusiti●icatis impium pro muneribus: et justitiam justi aufertis abeo. ¶ Also they should dread if they have no will to lead/ to counsel to keep the causes of the poors/ as they done those of the rich/ for that that they have no goods to give unto them. It is written eccle. In iudicando esto pupulis/ misericors ut pater et eris in velut altissimi fi●ius obediens et miserebitur tui. In judgement be thou merciful unto the orphelyns in like wise as a father and thou shalt be obedient. And also as the son of the right high god/ and he shall have mercy on the. ¶ Also if these advocates have made the ill causes good by their cautelles'/ malyces and subtyltees/ and maketh to lose the good right they sin and been unjust and corrupters of justice. And if they have nourished/ defended and sustained of certain science to be good. It is great sin without doubt for to sustain disloyalty/ ill and injustice. And in so doing the advocate yieldeth himself culpable/ and bringeth himself in with malefactor. By the which he is dyg●● of punition and sinneth mortally. unde paulus ad roma. i Non solum qui fac●● peccata: sed qui consentiunt facientibus d●gnisunt morte. Not alonely those the which do the sins/ but those the which also consenteth unto the doers/ been worth● of death. Those sinneth mortally/ how be it that a man ne should understand that the said advocates committeth simony. etc Example how the devil bore away in body and in soul a cursed covetous these advocate. Quere lxxxi e. Another examble of an advocate insatiable the which led a cause unto a man the which ne died bring unto him money unto his appetite and he wronged him and took the process and brake of the lectres/ and trod upon it by despite in saying. Vyllayn there is thy process the which ne broughte●● me but this. The good man in wepyng● excused him by poverty. But to be shor●● anon after the advocate deyed mischievously. Also the master of a school ne should cell the science but the labour that he taketh of his body. And in like wise of other semblables. Quia omnis operarius dignus est mercede iva: ut dictum est. Also the preachers ne should sell the science that they speak in preaching for the cause final to have the gain temporal/ or in like wise for to have favour human or for vainglory/ and not for charity and reconciliation of the poor sinners/ commyt●● simony. But for as much as they have had pain corporal for to study/ to preach and to walk they may take that that men and women unto them give for the sustentation of their living. Quia de● ordinavit his qui evangelium anuncta● de evangelio vivere. Vt dicitur i corinth. Et augu. dicit. Non debimus evangelizare ut ut vamꝰ: sed vivere ut evamgelizemꝰ. We should not preach the gospel to th'end that we lyven/ but to live to th'end that we preach. Also we should preach to th'end that the reward of predication be not the meet the which is appetyted & desired/ but the thing necessary the which followeth/ that is sustentation unto the temporalytes the which is requisite unto a preacher. Item augu. Euangelizare debemus ut non sit merces pndicationis cibus qui appetitur: sed necessarium quod sequitur id est substantatio in temporalibus que necessaria est predicatori. Also those clerks that letteth to preach/ to show/ to reprehend/ & to correct the vices for any favours/ or for false love/ or for dread/ or for any other thing mutyle/ and also hold their peace to see and to here the ill. The prophet isaiah them calleth dogs not willing to bark/ that is to preach. unde isaiah. lvi. Caves muti non valentes letrare. Sequitur Oens in viam svam declinaverunt unusquisque ad avaritiam svam a sūmovsque ad novissimum etc. A dog the which bayeth not for to sustain his master is not good unto him no more is a preacher unto god the which is dumb to sustain verity. And therefore he is called dog. Et legitur ihere four Sapientes sunt ut faciant mala/ been autem facere nescierunt. They ben wise to do ill but not to do good. Example in the gospel of him the which hid the talon he was called an ill servant and a slothful/ & was commanded that men should take away from him the talent. unde math. twenty-five. Auferte ab ille talentum. And for asmuch as the abundance of the darkness of sin hath overclouded the verity of the commandments of god in the more part of the christian people living at this day. No man ne should suffice to write in partyculer the cautelous deception of this condemned sin of simony. But these things spoken here shortly justifieth unto people of good conscience to make them inquire more plainly after the occasions & divers manners the which unto them may in this thing come upon or happen. etc. Moore over people simony acques should dread malediction & excommunication. Also they should dread irregularyte the which shall not be declared because of shortness. Also they should dread to be found in the judgement before god Also they should dread to lose the joys of paradise. Also they should dread punition and damnation. ¶ Example of a man dampened the which had many benefices. etc. Quere lxxxv. e. Another example how few of curates been saved. Quere. lvi. g. Also they should dread to be sent for to abide in the fire of hell perpetually. Those the which hath offended by simony/ run they unto penance & they shall have grace and mercy. etc. Also do they of almesdedes for that is a good remedy. A. ¶ Of restitution that god commandeth. Ca xxxiiii. IT is written in the xxii chapiter of the gospels of saint matheu Reddite q sunt cesaris cesari: et que sunt dei deo. Yield those things the which been of cesar/ the which you have taken unjustly/ yield them unto cesar/ that is to understand to the lord temporal/ unto whom they appertey & the things the appertain to god/ yield them unto him. To make restitution it is necessary for to come unto paradise. & for to know clearly the matter of restitution we shall ordain it in five questions. Prima wherefore a man aught to make restitution. ¶ Secunda what he is that ought to make restitution. ¶ Tertia unto whom a man should make restitution. Quarta what thing a man should restore. Quinta/ when a man should make restitution as unto the first question the which is. B. ¶ Wherefore a man should make restitution. Ca xxxiiii. MAn reasonable know thou that it is requisite to make restitution. For asmuch as it is so that to take from another again reason and justice it is mortal sin. In like wise to have a steadfast will to withhold from another when a man it may and aught to restore it is mortal sin/ ne a man may not be assoylled by any authority during such ordinance of will. ¶ It is written in droit. xiiii. q. vi. c. Sires. Non dimittitur pectatum nisi restituatur ablatum. The sin is not forgiven if the thing taken away be not restored. And saint Thomas sayeth scdā scde. q. lxii. ar. viii. Who so ever letteth another unjustly in the usage of the thing the which unto him appertaineth/ he trespasseth the commandment of charity/ & is held to restitution. Quilibet tenetur ad restitutionem cuilibet rei subtracte. Every man is held unto restitution. Et in decree. Infereus damnum ꝓoxino non est absoluamdꝰ nisi damno prius scdm̄ arbitrium lesi restituto. He that bringeth in damage to his neighbour ne should not be assoylled if the damage were not restored to him. Que. xiii. q. vi. c. Comperimꝰ. And saint thomas scdā scden. two. q. dicit. qd falsus testis peccat mortalitur: & tenetur ad restitutionem damni quoth alius incurrit. I falls witness sinneth mortally/ & is held unto restitution. In like wise as thou mayst see in many examples written in the vi commandment of thexemplayre q̄. lxxxviii. a b. c. d. C. ¶ The second question demanded. WHat is he that aught to restore. The answer. It is he that in cause by one or many of manners the which followeth where any is put from his thing That is to know either by commandment express/ or by counsel given/ or by fault vicious for to give it/ or by consentment/ or by adulation. For to defend or to sustain/ the endommages/ or by hydind or retaining in his keeping the thing of another/ or the which giveth effors/ aid/ or refuge unto the wrong doers/ or will not say the truth in judgement/ or in other place whereby restitution might be made or the which ne giveth unto the endommages/ aid/ counsel or defence that appertaineth to his office. All these manner of people been called generally/ fauourables/ partners/ or consenters. And when such manner of favour or of contemnement is such that it is the cause of the damage so happened/ every of the aforesaid is held unto restitution/ notwithstanding that he hath received but certain party or all holly any thing. But when they been many in cause of damage if one restore all holly as he is bound he dyschargeth all the other anent the party endamaged/ but every of the partners unto him is bound ꝓrata/ that is to understand in the some the which unto him appertaineth/ where otherwise he shall not be discharged. D. ¶ The third question demanded. WHat thing should a man restore. The answer. The proper thing ill withholden or his valour unto the gree of the party. And with that the fruits of the same/ if it be a thing the which of it self dereth fruit. But costs myses & dispense made for to esteem the said fruits should be first rebated and counted unto the said restituant. Also a man should make satisfaction plainly unto the party endamaged of the dommages & lettynge/ because of his thing ill withholden. For right reason it requireth. E. The four question demanded. xxxiiii. Unto whom a man should make restitution. The answer. Unto him the which is endamaged if he be present/ or unto his proper heir if he be deed or if he were so far of that the dispense should be more great for to go toward him or in many places than the restitution should amount/ or that a man hath not the knowledge of them unto whom restitution should be made. Than a man should give unto the poor for the spryrytuell we'll of him or of those unto whom may appertain the said restitution. For as sayeth saint thomas. These poor been very heirs in such case. Vn̄ though. in. iiii. senten. Qn incertus est dns rerum ablatarun tunc pauperes suntillarun heredes. Some hath willed to say that such restitution should be made by the disposition of the bishops diocesains but reverence kept it is not found by words express in any droit written. And therefore in like wise as sayeth the scot when divine law or law of the church ne bindeth us to do any thing determynetly/ a man should follow naturel reason the which is in this matter present us telleth that by his good & discrete confessor or other man of reason or by himself a man make the said restitution anent the poors The scripture sayeth that the fault positive in place there where it dyffreth not as in droit natural. Ibienin ius positiuum locum him ubi nichil differt quamtum ad ius naturale unum sic vel aliter fiat. Thomas scdā scen. cue lx. articulo primo ad primum. F ¶ The u question demanded. xxxiiii. When a man should make restitution unto onye. The answer./ It should be made incontinent & without any tarrying as unto the will. For in like wise as he the which is in sin mortal should repent him incontinent/ and to purpose to make confession when place and tyme. In like wise he the which taketh from another should have a will priest that as soon as he may goodly he it shall restore entyerlye. A man may differ by some time the execution for to restore that is to understand that he unto whom he aught to make restitution will we'll/ or should will by right & just reason that restitution were dyfferred for a more great good. As for example. If a man of arms hath dystressed a merchant of the some of a thousand crowns/ or giveth commandment/ aid/ favour/ counsel/ or comfort that to do after the form before declared. The which finance he ne may restore if he ne cell horse & harneys. Whereby he shall be unprofitable unto the service of the king for the weal of the realm in such case or semblables. The merchant should more sooner be in will that the said man of arms defer for a time restitution to be made unto him than that he should yield the man unprofitable so For as men say and it is very true by the default of a nail a man loseth a shoe/ by a shoe an horse/ by a horse a man/ by a man a battle/ by a battle a realm. And for as much as the merchant will not content him but that restitution be unto him readily made/ yet it shall not follow that the other were not absoylled/ and in the estate of grace by the displeasance of his sin & good purpose to restore in time & place G. ¶ By these things before spoken of restitution a man may weal know that lords and officers the which know to have servants & subgectes the which pylleth the small people/ whom men dare not to make them restore for dread of the said lords & officers/ yet they been bound to restore. Saint Austyn saith. When justice is exclused and taken away great lords been excessive pyllers. Remota justitia quid sunt magna regna nisi magna latrocinia. un dicit augustinus in quarto libro de civitate dei. Those the which have found any goods appertaining unto another also should curyouslye inquire unto whom they may apperteyn/ and if they ne may find him/ they may retain such thing for a time and long enough with such conscience that always when that they know unto whom it appertaineth they it shall restore. Those the which by things that have been stolen/ ravished/ or else taken away where unto the seller hath no right sinneth mortally/ if they have not intention to buy them for to restore them unto whom they appertain/ And notwithstanding that they have sufficiently given the valour also they been bound to restore them unto them to whom such things appertaineth. Those the which by honting or hawking endommage the corns the wines & other labourages/ or that their dogs straungle a sheep geese or other besty all be held unto restitution if the grief be not so light that it should seem very semblable how the labourers it beareth graciously. He the which malycyously hurteth another in his body whereby he loseth his journeys or is mutyle of any of his membres he is held to pay the barbers/ and also to save harmless of injury & of the journeys. And he the which should put to death any man which hath to nourish or to sustain father or mother/ & children over the penance sacramental should be bound to purvey all these beforesaid if it unto him be possible And for asmuch as such restitution is right hard to esteem it should be expedient for the salvation of the soul of such homicide to bear patiently & willingly in justice the pain of tallyon that should be to endure death/ or to go to dispose his life for him that he hath slain/ & for the law of Ihesu christ. The scot reproveth them the which absoylleth sometime more lightly an homicide than they ne should him the which malycyously hath slain his neighbours dog. He the which malycyously letteth any to come unto benefice/ or office/ or other good he is held to restore not equally as much great good as is the good in such wise letted/ but after the estimation of some of good conscience or by himself. ¶ Four cas followeth without giving diffynyte. ¶ The first is of them that reysen in their herytages of new dowehouses/ or warennes/ unto the great prejudice of his neighbours. ¶ The second case is of them the which winneth great fynaunces in plays defended as of cards/ dice/ & other plays of fortune. ¶ The third is of the woman married the which conceiveth lineage of another than of her husband. ¶ The fourth is of them the which by the vice of detraction taketh away the good renomee of their brother crystyen. Legitur proverbiorum. xxiiii. Cum detractaribus non commiscearis: quoniam repent consurget perditio eorum ubi glosa dicit hoc vitio fore totum humanum genus damnatur. These before said may in their consciences by good counsel other than by the shortness of this present treatise the which ne may bear the explication than should be necessary in the dyffyculte of such case and of other the which may come upon. Of the which is not here made mention. Examples of restitution. And first of a man named Fredrycus tormented in purgatory for that that he had not restored though things ill begotten lxxxviii a. Another example of a child in purgatory by default to restore money borrowed lxxxviii b. ¶ Other examples of restitution in the vi commandment of the exemplary. Quere par tabulam lxxxviii c. d. e. A. ¶ Here followeth the vii commandment of god the which treateth of lechery that a man committeth in operation. ¶ Keep the from lechery & thoughts ill misuse not thy body with wife ne maid In this good mind be thou ever still Be she never so nicely arrayed IN the ancient testament is written this commandment. exodi. xx. ca And in the new. math: v. et Luke: xviii. Non mechaberis. Thou ne shalt do adultery/ or ribaldry where if thou do ill shall come unto the if thou die without correction & amendment. In like wise as thou shalt find here after by many examples. Quere. lxxxxii. a. b. All lechery that a man committeth in operation is defended by this commandment. That is to understand fornication/ adultery/ defloration/ incest/ sodomy. And all these other branches and manners the which shameless people commytten. Whereof speaketh ysydore the which sayeth. Nulla libidine poluaris si ne maculeris. Thou shalt not be polluted or soylled by any lechery. Et paulus dicit ad roma. xiii. Non incubilibus & impudiciis non in contentione et emulatione: sed induamini dominum nostrum thesum christum et carnis curam ne feceritis in desideriis. Not in beds & shameful things/ not in strife & in envy/ but cloth you our lord Ihesu christ and make you not the desires of the flesh. B. ¶ Of fornication that god defendeth ca xxxv. Saint poule says in the vi chapiter of his first pystyl unto the corinthiens. Fugite fornicationem. flee fornication/ for god it defendeth. fornication generally taken comprehendeth all these lecheries that a man committeth in operation/ & that the which is taken here in partyculer is when those that commit lechery ne be in marriage/ of affynyte/ of gossiprede/ or under other line & enhabyteth unleefully/ It is great mortal sin to know the concubines & the slander that thereof proceedeth It is a more great sin to go unto wedowes/ & they lose their honour/ and the sin is right great & infame to go to those that been common/ for they been foul vile & stinking which receive all people/ & some are married which is adultery. etc The stews or brodelhouse of the said communes been taken from the laws cyvyles in some communities for to eschew & avoid a more great ill. But it is not to be understand that god ne punyssheth the sin by eternal damnation. Vn̄ psal. Perdedisti omnes qui fornicator abs te. Thou haste lost from the all those the which do fornication. And a man should weal know that the man the which hath company carnel of a woman is of affinity of all the consanguynes that is of all the parents of the woman in that degree of affinity the which appertaineth unto the said woman in consanguynyte For the sisters of the said woman been his sisters/ & the germayns his germayns/ and so of other degrees. And a like thing is it of the woman in regard of the parents of the man with whom she hath committed lechery And if that afterward the one or the other abandon them with any of the said parents and affynes under the u degree he should commit incest the which is a case reserved unto the bishop. Legitur i corin. vi. Qui adheret meretriciunun corpus efficitur. Sequitur erunt duo in carne una He the which draweth unto a strumpet is made one body/ two shall be in one flesh. C. ¶ This fornication is to i'll for many things. The first is for that that those that commit it go again the commandment of god/ whereof speaketh the scriptures. Vn̄. pau. i co. vi. Fugite fornicationem. sequitur. Qui autem fornicatur in corpus suum peccat. flee fornication. He that committeth fornication/ sinneth in his body. And again he saith in the u chapiter of the ephesyens. fornication ne none immundycyte or avarice be named in you/ in likewise as it appertaineth unto saints. Et le. i co. seven. Propter fornicationem evitanden unusque uxorem svam habeat & unanquamque suum virum. That is to say every man hath his wife for to i'll fornication/ & every woman hath her husband. Also fornication dyspleaseth unto god for those the which it committeth fyleth his temple/ that is the conscience of persons the which is the place that he hath choose for him to rest in. Vn̄. i ad co. iii Templum dei estis & spiritus dni habitat in vobis. That is to say you be the temple of god/ & the spirit of our lord habyteth in you. & sequitur. Si quis aunt templum dei violaverit disperdet illum deus. Empti estis pcio magno: glorificate portate deum in corpore suo. If any hath filed the temple of god/ god shall destroy him/ you be bought by a great price/ glorify you & bear you god in your bodies. D. ¶ Secondly fornication is to flee for that that it displeaseth unto the angels of paradise whereof we read. ¶ Example in the life of the faders of an angel that as he walked with a man by the will of god when they met a lecherous man weal clothed/ the said angel stopped his nose/ & he stopped it not afterward when they met a great carrion so stinking that a man ne might approach unto it. And yielded the cause and said that for the lechery of the said young man he had stopped his nose. For lechery is more stinking before god than all other infections. Also lechery dyspleaseth moche unto the angel the which hath the commission of god to keep us & to counsel as in his presence the horror & abomination of sin is done in forsaking his counsel & admonition. Legitur in psal. Angelis suis deus mandavit de te ut custodiant te in oimbus viis tuis. God hath sent his angels unto the that they keep the in all thy ways. And therefore when the judgement shall come of the said lecherous man the said angel shall witness again him that he would not obey unto him E. ¶ thirdly fornication is to flee for that that it pleaseth unto the devil. For lechery is so strong a line by the which the devil holdeth these harlots that with great pain may they escape/ whereof it is written osee u Non dabunt cogitationes suas: ut revertantur ad dnm deum suum: quia spiritus fornicationum in medio eorum est. ¶ These lecherous people ne should give their thoughts that they retornen unto their lord god/ for the spirits of fornication been in the middle of them. ¶ Also a man bestial apperceiveth not the things the which been of god. Vn̄ legitur. i co. two. qd ainalis hom non percipit ea que sunt spiritus dei. ¶ Example of him that excused him to go to the souper when he was boden. Vn̄ Luke xiiii Vxorem duci et ideo non possum venire. The lechery then holdeth so strongli & bindeth that they ne may think on god ne leave that sin/ as afterward more plainly shall be declared. Quere xliiii f. Also lechery pleaseth unto the devil/ for by it he winneth two persons at a time the which thing he doth not of other sins: it is a stroke the which is worth two as the hazardours he winneth the man and the woman by the said sin. F. ¶ Fourthly fornication is to flee for that that it noyeth in many of manners unto those that it committeth. ¶ first they lose the joys of paradise as sayeth the scriptures. Vn̄. pau. i co. vi. Nolita errare: quia neque fornicarii neque ydolis seruientes: neque adulteri: neque moles: neque masculorum concubitores. etc. regnum dei possidebunt. Err you not for the fornycatours/ ne the servants unto idols/ ne these advoultres/ ne those the which committeth the sin of sodomy with masles. etc. ne shall possede the realm of god. And he sayeth u ca ad gall. That the operations of the flesh been manifest the which been fornication/ uncleanness/ unchastyte/ & lechery/ & it followeth/ those that do so shall not have paradise and he sayeth ad ephe. u Scitote intelligentes qm omnis fornicator: aut immundꝰ: aut avarus quoden ydolorum servitus non habet hereditatem in regno christi. That is to say understand you that every fornycatoure/ or unclean/ or avaricious the which is servitude of idols hath not of heritage in the realm of Ihesu christ. Also these fornycatoures loseth god and the company of angels/ and all the saints of heaven/ and of all the things celestial/ & spiritual/ they lose their good renomee their virtues & good operations/ if they die impenitents they lose the joy/ the he'll & the health of the soul. Also by lechery they feeble their bodies/ engender sickness/ corrupt the their blood/ shorteth their life/ they less their richesses & their temporal gods they chase away sapience/ science/ & the gifts of the holy ghost/ they associate with devils with all malediction/ & with the dampened of perdition/ they put their souls in great misery & distress/ they bind their souls to death of damnation eternal/ & to be in the fire & in the pains of hell without any remission/ if they in such wise die without contrition confession & satisfaction. Vn̄ ysodorus. Ad penas tartari hominem libido perducit. Lechery bring a man unto the pains of hell. ¶ Example. It is written in the second book of kings that Abner known the concubines of his father Hysboreth & within a little time after both twain were slain. ¶ Also the prodigal man of whom it is written luce. xu Who so dyspendeth and useth his substance in living lecherously giveth example that lechery dymynyssheth the richesse and the gods of the meschaunt fornycatoure/ for it is given unto harlots and nouryture/ And he liveth delycyously while he hath whereof. Also the fornicator maketh gifts unto promoters/ offycyalles/ deans/ & payeth a great amendss & loseth to gain for the occasions of his lechery. etc. A. ¶ Of adultery that god defendeth. Capitulo. xxxvi. NOn adulterabis. Thou shalt not commit of rybauldyse. adultery is committed when the one of the parties/ or both twain been in the line of marriage/ & they commit lechery with another than with their party/ and it is said adulter quasi ad alterius thorum tendere. vn̄ marci. x. & math. nineteeen. Quicunque dimiserit uxorem svam: & aliam duxerit adulterium committit super eam. Et si uxor dimiserit virum suum: & alii nupserit mechatur. It is to know that men find by writing that seven mortal sins may follow in breaking his marriage. ¶ The first sin is fraction of the commandment of god in two places./ That is covet not the wife of thy neighbour. exodi. xx. Non concupisces uxorem proximi tui. And do thou not the sin in operation mathei. u Non machaberis. ¶ The second sin is pariurye/ for those that breaketh their marriage transgresseth the faith that they have received in baptism & promised unto their party solemnly in the face of the church before their priest & friends/ the which is a great sin as to break the christian faith. For it is written ad hebreos xi Quod sine fide impossibile est placere deo. It is impossible to please god without faith. & the faith of a person is nothing worth without doing the operations as it is written jacobi ii Sicut enim corpus sine spun mortuum est: ita & fides sine operibus mortua est in semetipsa. In like wise as the body is deed when it hath no spirit. In like wise the faith is deed without operations. Those that breaketh the faith given in marriage ne believe weal in god/ by faith operant wherefore they shall be condemned in to hell if they die impenitents ¶ The third is dying & infidelity/ for those that breaketh their marriage show them to be liars & infidels to break the loyalty of the body and of the goods that they have promised to keep the one with the other the which is a great sin moche to be blamed. For it is written four ethicorun ꝙoen mendatium prawm enet fugiendum & sequitur. Verax est laudandus/ mendax vero vituperandus Every lie or losing is ill & to be fled/ & it followeth that the true man is to be praised & the liar to be shamed. Et legitur ꝓ xxviii Vir fidelis multum laudabitur. The man that keepeth loyalty on his party shall be moche lauded and praised before god & the world/ & shall have retribution in like wise as it is written math. xxvi Euge serve bone et fidelis quia super pauca ●uisti fidelis supra multa te ꝯstituam itra in gaudium dinu tui. O good & faithful servant enjoy the for thou haste been faithful of a little thing. I shall ordain the above a great thing/ enter in to the joy of thy lord And unto the contrary the person a liar & infidel shall be defamed before god & the world as we read de villece. Luke xvi Qui di● famatus est apud dnm suum quasi dissipasset bona ipsius. And there followeth damnation unto those which die impenitentes. ¶ The four sin is theft the which is when any man doth unto his neighbour thievishly/ fraud/ nuysaunce/ treason/ & deception secretly & hydyngely again his will and it is done in such wise also when any is guilty on his party hydyngly and taketh possession & saysyne of the body and of the flesh the which unto him is unied by the sacrament of marriage/ & the which unto him is given & granted of god and of the church/ whereof it is written. gen. two. & math. nineteeen. Proptur hoc relinquet homo patrem et matre & adherebit uxori sue & erunt duo in carne una. That is to understand a man shall leave father and mother for marriage/ & to draw him to his wife/ and they shall be two in one flesh/ also they be not two/ but one flesh. The thing that god hath comoincte man shall not depart it. unde. marci. x. Itaque iam non sunt duo: sed una caro quos deus convinxit homo non separet. Et legitur primo. corinth. seven. Mulier non habet potestatem sui corporis sed vir: similiter virnon habet potestatem sui corporis sed mulier The woman hath no power of her body/ but the man. In likewise the man hath no puissance of his body/ but the woman For if the one or the other be pricked/ or tempted of the flesh they should obey the one unto the other for to i'll sin. etc. Sigh that the people married ne been but one self flesh as it is said and that the one is not master of his body/ but it is the puissance of the other. It behoveth to say that avowtry is a great sin when the harlot steleth from him fraudelently the thing the which unto him appertaineth again the commandment of god. unde levi. nineteeen. Non facies furtum. Thou ne shalt do of theft ne of fraud unto thy neighbour. un mar. x. Ne fraudem feceris ꝓximo tuo. Also it is great sin unto the harlot to do unto his neighbour that thing that he ne would unto himself to be done. Vn̄ ysodorus Quod non vis pati non facias: Saint paul saith: qd fures & latrones: regnum dei non possidebunt. That is to say that convert thiefs & watches of ways shall not possede the realm of god if they die impenitents. etc. ¶ The u sin is sacrilege the which is commit when that a man hurteth soylleth or violateth the holy things/ or when a man them steleth. In like wise doth the harlot the which hurteth/ soylleth or vyolateth marriage the which is a holy thing when he committeth the stench & filth of lechery in good and lawful marriage. Who so putteth under the feet of hogs the sacrament of the altar/ the corporaces or any holy thing to th'end that they were soylled & hurt moche he should sin Legitur math. seven. Nolite sanctum dare canibus: neque mittatis margaritas ante porcos.: ne forte conculcent eas pedibus suis. Ne give you not holy things unto dogs/ & put you not margaretes before the teat of the hogs that they ne soylle them with their feet. In like wise is it to hurt and to soil the holy sacrament of marriage in the stench of lechery the which is more foul than dung ne dirt. Vn̄ legitur eccle. ix. qd omnis mulier q est fornicatoria qnsi stercus in via ab oimbus pretereuntibus conculcabitur. Every woman the which is a fornycatoure shall be soylled in like wise as a torde in the way. Marriage is an estate of great authority the which should be treated and maintained holily/ for god it established in paradise terrestre in the estate of innocence before that man had ever sinned. And therefore a man it should holily keep for the reason of god the which it established & of the place where it was established. And after it is an estate of great dignity. For god would be born of a woman married/ that was of the blessed virgin mary. etc. ¶ The vi sin the which also may follow is incest the which is a man to know his kinswoman/ or a woman her kinsman carnally as done these dogs. For if the harlot engendre a daughter on the wife of his neighbour it is possible that one of his sons mary with the daughter the which is his own sister ygnorantly/ for he knoweth nothing/ or peraventure hath her company as with a harlot weening that she were nothing to him/ so should it be incest the which is the sin of a dog or hound. The seven. sin is dysheryting of their own heirs when lineage followeth. For when the harlot engendereth a child on the wife of his neighbour/ the said child shall possede the heritage wherein he hath nothing/ & the true heirs shall be dysheryted & put out. The poor man fraulded the which weeneth to get for his children is spended & wasted. For advoutrers' shall possede his goods & herytages the which is so great a case hard it is to find therein remedy & it to counsel weal that the most sage clerks therein been excessively letted. For all malediction/ diffame/ damnation/ & perdition followeth as weal unto harlots/ rybauldes men & women the which have committed the sin as unto the children advoultres the which be seized of the said goods and herytages wherein they have nothing/ so nothing will they do for that/ that their mother was in lyen of marriage when they were begotten & born It is written eccle. xxiii. Mulier omnis relinquens vitum suum & statuens hereditatem ex alieno matrimonio in lege altissimi incredebilis fuit virum suum derelinquit in adulterio fornicata est et ex alio viro filios statuit sibi. Non tradent filii eius radices/ et rami eius non dabunt fructum derelinquent in maledictum memoriam eius & dedecus illius non delebitur. That is to say. Every woman leaving her husband & establysshing the heritage of a strange marriage hath be incredyble in the law of god/ she hath left her husband/ she hath commit fornication in advoultre/ and she hath taken a son of another husband, her sons ne shall take rote & the bow●s ne shall give of fruit. They shall leave the memory of her in malediction & the dishonour of her shall not be es●aced. Et l●. ꝓ vi. Qui aunt adultur enꝓdet Eccliam svam turpuu dine & ignominiam congregat sibi/ & opprebrium illius non delebitur. That is to say/ he that is a ribald shall lose his soul/ his good fame & his reproach shall not be done away if he die impenytente. Also he that committeth adulter hath malediction in like wise as it is written duty. xxvii. Maledictus q dormit cum uxore proximi sui: & dicit oins populus amen. Note weal that the sin of adulter noyeth in ix manners unto those that it committeth. Que. p. ad nu. b. c. d. e. f. g. h. i k. B. ¶ Examples we read tertu regum. xi. how solomon was a moche harlot & loved women strange the which unto him were defended of god. And therefore his realm was divided after his death in two parties/ & his son had moche trouble for him. C. ¶ Also men find in writing in the ancient testament of an adulterer a moche harlot named judas/ not he the which sold our lord Jesus'/ the which as he yode to commit the said adulter in the presence of his wife/ the earth opened under him and he fell in to deepness all clothed. ¶ Another example of a woman married the which used her life in lecheries & glotonyes/ & therefore was she dampened xiii a. ¶ Another example of a burge is furor/ and of another woman married/ the which were dampened for their lecheries lxxxxi. b. Many other examples of adultery shall be found in the exemplary and by the table the which is all along. The punition of those the which did break their marriage and wedlock in the ancient and old testament was that they were stoned & put unto death incontinent the which should be a thing right cruel if it should be used as now a days. For many should be punished the which ben a live. Legitur. levi. xx. & deutero. xxii. Si me chatus quis fuerit cum uxore alterius et adulte rium ꝓpetraverit cum coniuge ꝓximi sui morte morientur & mechus & adultera. Those and they that have broken their marriages by lechery should have contrition & make confession sacramentally & do penance & they shall have grace & mercy. ¶ Example of a woman advoultres that was saved by making confession sacramental. Que. lxxxxii. b ¶ Another example how david the prophet that committed avowtry with the wife of urie was saved by repentance. He reknowleged his default & said peccavi. In likewise as it is written in the xii cha. of the book of kings. etc. ¶ Of things meritorious & of offences lecherous that a man committeth with his own wife. Ca xxxvi. Saint poule sayeth in his epystylles. Satagiteut ꝓ bona opera certam faciatis vocationem vestram. Procure you that you make your vocation certain by good operations. Marriage is certain vocation when it is kept holily/ cleanly/ and honestly. And it is damnation when people the which been knit & unied in marriage ne keepeth the honest & the chastity the which appertaineth unto the said holy sacrament. The deed of marriage may be meritorious in iii manners. first when the principal cause of that is for to conceive lineage. Secondly when it is for to yield the devoir of the sacrament the one with the other. thirdly when it is by good discretion to eschew sin in himself or in other. In this last manner if they therein have no merit yet may he do it without sin. Some time the deed of marriage is alonely venial sin as when over the three manners beforesaid a man secheth the pleasance of his sensuality/ how be it in such conscience that the man ne will exceed the terms of honest of marriage. sometime there is mortal sin & many manners. A metrifiour sayeth. Quinque modis peccatin uxorem maritus: abutens. Tempore: ment: loco/ conditione/ modo. The husband abusing him with his wife sinneth in five manners. That is to understand by time/ by mind/ by place/ by condition by the manner. By this word here tempore is to understand that in the time that his wife is seek/ feeble/ and weak/ a man should abstain from the operation of marriage/ & the woman should excuse her/ for it should be great sin in likewise as it is written levi. xx. ¶ Also it is to abstain him in the time of fastings for to take away the pleasures of the body/ & for to get anent god more grace & virtues. ¶ Also in the time of the feestes solempnelles for to santyfye & honour the said feestes the better ¶ Also in time that the woman is laid in chyldbedde or ready to child. This word meant denoteth that when the thought & concupisbence is carnal & lecherous/ that it is out of the bounds of marriage/ that is that the man should accede also willingly & promptly unto a harlot if he hold her as he doth his wife/ the sin is great for the thought is ill in all manners where it is out of marriage. This word loco denoteth when a man knoweth his party in place holy/ as in the church/ or churchyard/ it is sin for the holiness of the place. Also conditione/ for to know it by condition of unhonest as openly before the people: or by condition unleeful. It is a great offence. Also this word/ modo/ denoteth that a man ne should know his party in other manner than nature it teacheth: for it is great sin. vn̄. au. Vsus qui est contra naturam execrabiliter fit in meritrice: sed execrabilius fit in uxore xxx q. u adulteri. The usage that is again nature is done execrably in the harlot/ but it is done more execrably in his own wife. E. ¶ Examples men read in thobye vi of the wife unto little thobye that was marvelous fair & married unto vii husbands successively. The which the devil strangled all seven the first night that they were laid together/ for that that the said husbands acceded with her/ not under the intention of the honest of marriage/ but for to accomplish the voluptuolyte of their bodies as they use somewhile to do with a harlot. The little Thobye died not so by the counsel of the angel raphaell/ and therefore the devil slew him not. un tho. vi. Illa mulier tradita est septenviris & mortui sunt: sed et hoc odivi quia daemon occidit illos. etc. F. ¶ Another example saint Gregory showeth in the first book of the dialogue that a woman in Catane of new married was conveyed with other women to go unto the dedication of the church of saint Sebastian/ & the night that she should go in the morning she was pricked with the flesh that she ne might hold her from her husband. And in the morning she had more great shame of men than of god & yode thither. And anon as she was entered in to the oratory where the relics of saint sebastian were/ the devil took her & began to tourmente her before all that there were. Than the priest of the church took the coverture from the altar & covered her/ & anon the devil assaylled the priest/ & than the friends of that woman said unto the enchauntours that they should enchant the devil by their enchantments/ but anon as they enchanted by the judgement of god a legion of enemies vi M.vi. C.lxvi devils entered in to the woman & tormented her asprely. And an holy man named Fortunate healed her by his prayers. G. ¶ Another example saint gregory telleth in his dialogue how a woman lefully was known of her own husband at saturday at night/ & when she accompanied with the other at the procession of the sunday the devil entered in to her & tormented her strongly before all the people. By this example it is to note that in holy times a man should abstain him sometime from things leeful. ¶ Also a man should understand that marriage is one of the vii holy sacraments/ & for as much as it is holy he should draw him honestly & holily/ & accede on his party in good intention. Those & they the which done the contrary should dread to lose paradise and the reward that the good shall have the which have kept the sayncete of the said sacrament. ¶ Also they should dread punition & damnation/ for all mortal sin bindeth unto damnation. H. ¶ Example of a man married much devout/ by the voluptuousity of his flesh yode unto his wife in other manner than nature ne teacheth him/ & therefore he was dampened in the end of his days. As it was after showed by vision unto his son religious by his prayers and by the holy life that he was of. I ¶ Another example that men find in writing of a man married that used his wife dyshonestly as the sodomytes/ & moche displeased unto his wife. & one time again her will commit in her the sin of sodomy and incontinent after that he arose from his bed to go in to the chambers in the which his bowels fallen from him & dyscended by the fundament with great torment than he began to cry/ the people came & of the dolour that he felt he told his said sin/ & that god him venged & punished/ & my schevously he deyed. ¶ Another example of a man that knew his wife on ester even. Que. lxxxxiii. a. ¶ Another example how the children of a man and of a woman ne might have baptism for the sin that they committed in marriage/ Que. lxxxxiii. b. Those that have offended in their marriages make they true confession & they shall have mercy. Que. viii.c. A. Of defloration that god defendeth. xxxvii NOn mechaberis. keep the from doing lechery in any wise what so it be/ he that doth the work of nature out of marriage deceiveth himself. ¶ A man committeth defloration when one of the parties or both twain been virgins & they commit lechery out of marriage. In the ancient testament she the which suffered that she were deflored was brent. vn̄ le. xxi. Puella si depreheusa fuerit in stupro et violaverit nomen patris sui: flammis exuretur. For that that sychem deflored dine the daughter of Jacob/ he & his father with them of his house were slain as it is written ge. xxxiiii. He that defloreth a virgin unto her doth damage inaprecyable/ so that there nies gold ne silver ne any thing temporal of what valour so ever it be that may be compared unto the valour of one soul continent as a virgin maiden. Of whom it is written eccl. xxvi. Omnis ponderatio sclm cuiuslibet rei tporalis cuiuscumque sit ponderis & valoris: non e digna aīe continenti. Saint jerome saith that unto these virgins is promised fruit a. C. times/ & when they be one time corrupt or bruised they shall never recover the said fruit ne their virginity/ no more than a man may repair a lamp broken in pieces how be it it is to be understand but that they may be saved in doing of penance/ but they shall never be of the number of virgins in paradise▪ they shall be of the number of those that have done penaonce. Unto wedowes that have weal kept chastity is promised fruit threescore times. This sayeth saint Iherome And unto women married fruit thirty times & every one shall have after their desert. Also the harlot the which corrupteth a virgin is cause of all the payllardises & ills that the said virgin doth ever after/ as he the which maketh a breach in the corn weal closed is cause that the said beasts entren in to the said corn & there done of damage/ & for to satyffye of the said ill the said harlot should close the breach unto his power/ that is to withdraw the said woman from sin. And after the droitm he her should mary with his goods/ or to take her in marriage if she be not married: or he should enter in to a monastery for to do penance perpetuell. ¶ Examples how ill is comen unto many the which have dyspoylled virgins of their maidenhead. first how a knight was dampened for that/ that he had deflored a virgin. Quere. lxxxxi b. ¶ Another example how a virgin was ravished in the dance and filed & after hinge herself. Que. lxviii. f. Many other examples been written in the examplayre/ Quere. lxxxxi. a. b. c. B. ¶ Of incest that god defendeth. xxxvii. NOn mechaberis. flee all sin of lechery & love clean life and pure/ A man committeth incest when the parties the which accomplysshen lechery been of lineage/ or of affinity or under from the fift degree/ or when there is between them gossiprede by the mean of the sacrament of baptism or of confirmation. After the ancient law those the which committed this sin were put unto death. un levi. xx. Qui dormierit cum noverca sua cum muru sua uterque moriatur/ quia scelus operati sunt sanguis eorum sit super eos. He the which hath slept with his stepmother/ or with his sister in law/ the one/ the other shall die/ for they have done sin/ their blood be upon them. Also he the which hath taken his sister the daughter of his father or the daughter of his mother been they slain before the people vn̄ in dicto. ca Qui acceperit sororem suam filiam patris sui vel filiam matris sue. etc. Occidatur in conspectu populi sui. For this sin Ammon the son of david was slain by the commandment of his brother Absalon/ for he had deflored their sister Thamar as it is written two. regum. xiii. Also all malediction dyscendeth upon them the which commit this sin as it is written deutero xxviii Maledictus qui dormit cum uxore patris sui et cum sorore sua filia patris sui vel matris sue et dicit omnis populus amen. That man is accursed the which sleepeth with the wife of his father/ & with his sister the daughter of his mother. And all the people shall say amen so be it. ¶ Also punition and damnation followeth unto them the which know their gossyppes men or women or god sons/ or god daughters as we read in the dialogue of saint Gregory that for the lechery of a curyal the which corrupt a fair daughter that he had held on the font of baptism he deyed suddenly in the church before the people. Que. post ad numerum. lxxxx. b. ¶ Another example of a woman dampened and terrybly tormented the which had commit lechery with one of her kynnesmen. Quere. lxxx● a. If thou have offended in this vice go unto penance. Quere viii b. B. ¶ Of sacrilege as unto lechery that god defendeth. Ca xxxvii. Saint bernard sayeth. Tangere qui gaudens meretricem qualiter audes. Palmis pollutis: regem palpare salutis. Thou man of the church the which enjoyest the to touch an harlot/ how darest thou touch the king of health with thy hands soylled. Thou art sacryleged the which soyllyst the holy sacrament of ordres that thou haste received. sacrilege is commit in many manners/ but that which toucheth the sin of lechery/ is when a man hurteth/ soylleth/ or vyolateth the holy things/ as those the which been in holy ordres hallowed unto god/ priest religious man or woman/ & they committeth the sin of the flesh. Such people sinneth grievously they been to punish. ¶ Example how a priest fornicator deyed suddenly in syn as he would have song mass. lxxxxiii d. ¶ Another example of the punition & damnation of a nun the which committed lechery lxxxiii f. ¶ Of things the which grieveth the sin of the flesh. in people of the church. xxxvii Saint Iherome says. In maiori gradu: maior sine dubio pena Of asmuch more as lechery is commit in great degree of a person/ unto him there appertaineth the more great pain & punition. Many things aggrieveth the sin of the flesh in them of the church. The first thing is that they break the vow of chastise that they promised unto god in receiving the holy orders. When any them receiveth he renounceth unto marriage/ & unto all copulation of woman. And if ever after he go thereto he is a breker of his avow the which is a great case. The psalmist sayeth. covet et reddite dno deo vestro. Vow you & yield you unto our lord god. It is great sin unto lay people to commit lechery out of marriage/ for they go against the law & commandment of god/ but the sin is more great unto the people of the church the which breaketh their vow & the commandment of god. ¶ The second thing the which aggrieveth the sin unto the people of the church/ is when directly and witting they go again the will of god & again the science and the good that they know. Their sin is greater than that of simple people the which ne know ne yet understand the scriptures and sinneth by ignorance Saint gregory sayeth. Melius est viam veritatis n●n cognoscere: quam eam cognitan non servare. It is better thing not to know the way of truth/ than not to keep it after that it is known. And saint peter sayeth. Melius erat illis non cognoscere viam justice quam post aguitionem retrorsun converti/ It were better unto those sinners not to know the way of justice than to convert them unto the contrary after the knowledge. And iaco. three Scienti bonum facere & non facienti peccatum est illi. Sin it is to him knowing to do weal and not doing it ¶ The third thing the which aggrieveth the sin in people of the church is for that/ that they been the example of all darkness derision/ slander/ and sin. And they should be the light/ the lantern/ and the example of all chastity/ bounty & holiness & virtues after that the which is written mar. v. Vos estis lux mund. Sequi●ui. S● luceat lux vestra coram hominibus ut videant opera vestra bona et glorificent patrem vestrum qui est in celis. You be the light of the world/ your light shineth in such wise/ before men that they see your good operations and that they glorify your father the which is in heaven. And saint augu. says Quicqid vident laici vobis displicere dicunt procul dubio sibi non licere. Quicqid vos in opere vident ad implere: credunt esse licitum et culpa career. What thing that this lay people see displease unto you/ they senior without doubt that it is not leeful unto them and any thing that they see you to accomplish in operation they believe to be leeful & without guilt. When the candyll or the light of a house is put out it is occasion that all those of the said house been in darkness. Also when the curates/ chapelayns/ clerks/ & people of the church been harlots the whi●●e should be the light of chastity/ of pureness/ of cleanness as it is said/ it is the occasion that little people been ill and harlots. And by this the sin is the more grievous unto people of the church the which been the example of slander and of sin/ whereof followeth maladyction. unde mathei. viii. We mundo a scandalis. Sequitur. We homini per quem scandalum venit. malediction unto the world for these slanders. Maledyction unto him by whom slander cometh./ When a priest is lecherous by him there proceedeth great slander the which is a thing that pleaseth unto the devil and dyspleaseth moche unto our lord. Example how the devil charged a woman for to commit lechery with preestes for the great ill the which thereof doth proceed Quere lxvi f. ¶ Also the wound or hurt is worse more villain & apparent when it is within the eye than in another member/ so is the sin of lechery in people of the church than in the lay people. Ihero. dicit. qd clericus aut honestior est ceteris aut alus fabula. The clerk either he is more honest than these other/ or he is the tale unto other/ that is the example worse than the other. ¶ The fourth thing the which aggrieveth the sin is for that that the people of the church been ministers of god and of his household deputed unto his service & live of his gods & have the great wages: benefices & revenues. When the household servant of the king of great lord governeth dyshonestly and dysobeyeth unto his master he is more to blame & to punish than is another stranger/ for that that he liveth under him & hath great salayre/ in like wise is it of the people of the church. Vn̄ psal. Verba dni. Si inimicus meus maledisset mihi: sustinuissen utique. and for asmuch as the word of god is despised of his own household servants he is the more ill content. etc. Also when fornication is done in the church the sin is more great than if it were done in other place. For the church is blyste & deputed unto the service of god. Also lechery is more great sin in people of the church the which been blyste in receiving the holy ordres & deputed unto service of god than in simple people. Au. Plus peccat clericus multeren ꝯcupiscendo quam carnalitur laycus ipsam attingendo. The clerk sinneth more in coweyting the woman than the lay man in touching her carnally. Also the barking of dogs is nuysyble unto the ox. the wailing of hogs pleaseth more to god than these lecherous clerks. Au. Plus placet deolatratus canum/ mugitus bowm/ gemitus porcorun/ quam vox clericorum luxuriantium. Also these rich people have in hate & abomination their servants when they been foul & vyllayns/ & loveth the pure & clean. In like wise god hath in hate his servant foul/ stinking/ & soylled by lechery. Le. eccle. twelve. qd altissimus odio habet pctonres. The right great/ that is god the which hath in hate the sinners. Also the sinner & his sin be in hate unto god. vn̄. sapien. xiiii. Odio sunt deo impius & impietas eius. ¶ The u thing the which aggrieveth the sin is the dignity of the office wherein been ordained these preestes the which is soylled in committing lechery. The preestes been so dign that they exercise the office of angels/ whereof it is written ma. two. Labia enim sacerdotis custodiunt scientiam & legem requirent ex ore eius quia angelus dium excercituum est. The lips of the priest keepeth science & these other requireth the law of his mouth/ for he is an angel/ that is to understand messenger of our lord of the office of compaygnyes. The office and the exercise that these angels have the which keepeth us to administer unto us & to counsel to live after the science and the law and the commandments of god/ & unto preestes is betaken this office. And therefore they should live chastely or their sin shall be right grievous. Also the preestes have more great dignity than the angels in as much as they have the office to consecrated the body of Jesus' the which the angels have not. For they have not received the orders. And for asmuch as these preestes have so great dignity they should be full of great valour & bounty more than the lay people/ or their sin shall be more great. Also a piece of gold is more worth & more dign than a piece of lead or metal/ so is the priest for his dignity/ than a secular/ whereby his sin is more great when he offendeth against god Also no man ne here the mass of a priest the which he knoweth undoutfully to have concubine. Vn̄ lucius dicit. qd nullus audiat missam sacerdotis quem scit idubitantur concubinan habere. Also these preestes/ curates & prelate's been vycayres & lieutenauntes of god the which have puissance in many case to absolve & to unbind the sins from their subgectes. And if any be defaylling and inobedyentes for to bind them & to excommunicate as it is written mat. xuj. Quodcunque ligaveris super terram erit ligatum et in celis & quodcumque solueris so per terram erit solutum et in celis. et iho. xx. Quorum remiseritis pctā remittuntur eyes: & quorum retinueritis retenta sunt. when a lieutenant governeth him ill in his commission in disobeying unto his master his sin is more great than if he had not the office. These priests have the office beforesaid the which the angels have not/ whereby their sin is the more grievous if they govern them ill. Example how two of the preestes of the ancient law coweyted unshamefully & prayed Susanne of dishonour/ & because she resisted again them they thought to have made her die but they themself were slain/ their sin was great for they were preestes auncyentes & judges. Que. lxxxxvi. c. The vi thing the aggrieveth the sin is when these priests lodge & put to rest their god & maker after the celebration in their bodies the which is vile/ & stinking/ & in deed if he be polluted by lechery. Vn̄. i corin. xi. Quicunque manducaverit panem vel biberit calicem dni indign reus erit corporis & sanguinis dni sequitur. Qui enim manducat & bibit indign iudi cium sibi manducat & bibit. A man should say that it should be great sin to put the body & the blood of Jesus' in a chalice soul in deed/ & by a more strong reason in the body lecherous. Augu. Melius est spunalia penitus emiti: quam impure tractari. It is better utterly to leave in all things spyrytuelies than to entreat them foully. E ¶ Example how two priests lecherous were punished. It is written in the promtuarye of the disciple that Guyslaume reciteth how a priest lecherous & soul by sin received the body of Ihesu christ in his mouth also as every day/ & the vengeance of god came upon him. His mouth his lips turned toward the nose and the chin & his tonguestanke so strongly the with pain his friends might endure him And he reciteth again of another priest the which was in such wise in wales. unto whom it happened that as his hands were upon the altar they were brent till unto the elbows by punition divine. people of the church been the servants of god & of his household. And therefore they should be holy/ chaste/ pure/ & clean in following their master. Vn̄. levi. xx. Sanctifica mini et estote sancti/ quia ego sanctus sum dicit dominus/ et levi. xxi. Sancti erunt deo suo et non poluent nomen eius. The people of holy church been holy unto their god/ & the name of him they ne soyllen. Example how a virgin saw a priest/ chaste/ clear/ & fair in singing mass. Que. lxxxxiiii a. Another example how a bishop was so chaste/ pure/ & clean that he saw on ester day some men confeste the which were black/ & the other white. Quere. lxxxxiii c. The virtue of chastity is agreeable unto god and unto men. And therefore we it should keep curyously. Master hugues sayeth. Qui perdit puditiam perdit animam suam/ perdit deum/ perdit seipsum. He the which loseth chastyteleseth his soul/ loseth himself. F. ¶ Example for to keep chastity/ and for to flee the stinking sin of lechery the which is cause of so many evils/ It is written in the life of faders that a religious wrapped his hands in his mantle of dread to touch his mother when he passed with her over a water And she axed him wherefore he was so wrapped/ he answered that the body of a woman is fire/ & at that hour that I touched that it came to my remembrance of other women/ wherefore if we will keep chastity it behoveth to i'll the look/ the company/ and the touching of the woman. The pope innocent layeth that these clerks ne abiden with these women but with those the which been ancient without voluptuousity carnal. And saint Augustyn sayeth in the rule of chanoynes when you be in the church where these women been keep together your chastity. Qn̄ estis in ecclesia ubi et feminini sunt ivicem puditian vestram custodite. etc. Those the which have offended god by lechery done they penance and they shall be saved. Example how a religious apostate and lecherous had mercy by penance. Quere. xlviii. e. G. ¶ Of the sin again nature and of sodomy that god defendeth. THe master of sentences saith in his fourth book. Peius est enim cum matre quam cum aliena uxore dormire: sed omni horum pessimum quoth contra naturansit. It is worse to sleep with his mother than with another woman/ but worst of all above all these other is that the which is done again nature. The sin again nature is commit in many manners/ the which sin is so horrible & detestable that men dare not write ne preach that that the scriptures telleth & for cause/ for many therein may offend. But in confession it should be declared by the sinner if the sinner will save his soul if he be fallen in to such sin by atouching upon himself/ or with beasts/ or in other manners again the ordonance that god & nature hath put in such case. Those that comyt this sin after the faith should be put unto death. un levi. xx. Qui dormierit cum masculo coitu feminco uterque operatus est nefas morte moriatur sit sanguis eorum super eos sequitur. Qui cum tumento et peccore coierit morte moriatur: pecus quoque occidite. etc. Also they have malediction as it is written deutero. xxvii. Maledictus qui dormit cum omni iumento et dicet omnis populus amen. sodomy was lost for this sin the which dyspleaseth unto god that he made to fall u cytes. That is to understand Sodom/ go more/ segor/ boym/ & oleale. And all this was for their cursed sins/ as it is written in gene. nineteeen. Thou shalt find this example written at length in the exemplary. quere. lxxxv. a. Another example of the war & slaughter that was made upon the sodomites of Benjamin for the lechery that they commytten with the wife of levity. Que. lxxxxv. b. Another example of a man that used his wife sodomytly. lxxxxv. c. Many other examples been written in the exemplary. lxxxxv. d.e.f. A. ¶ Of the virtue of chastity the which is again the sin of lechery. Ca xxxviii. IT is written luce. twelve. Sint lumbi vestri pcincti & lucerne ardentes in manibus vestris. etc. Let your reinss be gird with the gyrdyl of chastity & the lights burn in your hands by good operations. God will that all persons men & women live chastely. chastity maketh the soul fair/ white/ pure & clean/ & loved of god. And of the soul chaste & virgin is written. can. two. Sicut lilium in't spinas: sic amica mea inter filias. The lely is a fair flower the which hath vi levys white the which signifieth the chastity of the body/ and hath two grains with in guilt the which signifieth the chastity and cleanness of the thought. ¶ Of this chastity and virginity speaketh the sayge sapientie. iiii. O quam pulcra est casta generatio cum caritate: immortalis enim est memoria illius: cm apud deum nota est & apud homines And this word here is to be noted the which sayeth cum caritate. For the tools virgins the which have not of oil in their lamps the which signified charity were strongly closed/ & they entered not with the spouse with the virgins sage in charity. Vn̄ math. twenty-five. Clausa est ianua. Also the estate of virginity is fair/ white pure/ and clean without any spot. Unto the which estate a man may say that there appertaineth a white rob. Of this estate it is written how saint johan law a great heap of people chastes and virgins the which song melodyously a new long/ and unto him it was said illud apocalypsis. xiiii. Hi sunt qui cum mulieribus non sunt coinquitati virgins enim ●unt. Hi sequuntur agnum quocunque ierit. sequitur. Si ne macu●a sunt ante thronum dei. A white rob is more clean than another/ the which aught to be kept from soylling. For the spot therein is more foul than in another rob. In like wise chastity virginity aught to be kept from the soyllerye of lechery. Of the beauty of virginity is written can. two. T'ota pulchra is amica mea: et macula non est in te. ¶ Example is the blessed virgin mary the which is the example of virginity and of all chastity the which was all fair without any spot for never original sin/ venial/ ne mortal ne entered in to her. Also chastity is a treasure inaprecyable. Whereof it is written ecclesa. xxvi. Omnis ponderatio scꝪ cuilibet rei: temporalis cuiuscunque sit ponderis & valoris non est digna anime continenti. There is neither gold ne silver ne precious stone ne other thing corporell/ of what valour and price so ever it be/ that is to be compared unto onesoule chaste & continent as a virgin & maiden. ¶ Example men read in the legend of saint bernard that there was a fair man the which came to lodge in an in/ and in the night he began to cry/ a these thieves these thieves/ for his hostess came to him in the night for to have had his company/ & three times in such wise he cried/ wherefore the people rose up which found no thieves. And in the morning his disciples him demanded the cause of his cry. He them answered that his hostess would have stolen from him his precious treasure of virginity. Of this treasure of chastity that a man should love it is written math. xiii Simile est regnum celorum thesauro abicondito in agro. Thesaurum in agro est castitas in cord. etc. A treasure the which is hid in a poor place/ as the body the which is frayll to sin aught be kept the thieves steel it not. A loule continent as a virgin aught weal to be kept it eme ill thoughts/ or she shall lose her said treasure. Quia augusimus dicit. Nichil prodest virginitas corporis ubi operatur corruptio mentis. Also to live chastely and to keep virginity in our corruptible bodies the which of itself is lecherous is not a life earthly nor terryenne/ but it is a life angelic. unde therono. In seimone de assumptione beat marry ait sic. Bene angelus ad virginem mittitur: quia angelis semper est cognata virginitas profecto ait. Incarne preter carnem vivere non est terrena vita: sed angelica. Wherefore you virgins/ and men and women the which loveth chastity beware of excess of metes & drinks for that provoketh lecheries./ And for asmuch as those and they the which keepeth virginity and chastity leadeth a life angelic/ they shall be semblables unto angels. Vn̄ math. xxii. In resurrectione non nubent neque nubentur: sed erunt sicut angeli dei in celo. Also these angels keepeth the virgins and the people chaste by great curiosity. In like wise as saint Cecyle said unto valerian. unde legitur in legenda cecile. Angelun dei habeo amatorem qui nimio zelo custodit corpus meum etc. Also the soul chaste & virgin the which hath steadfast faith in god is the espouse of Ihesu christ: whereof it is written ii ad. co. xi. Despondi enim vos uni viro virginem castan exhibere christo. Et legitur can. iiii. Veni de libano sponsa mea veni coronaberis. Et in una antiphona. Veni sponsa christi accipe coronam quam tibi dns preparavit ineternum. The espouse of Ihesu christ shall be crowned in paradise for the resistance that she had made again her body lecherous & again her other adversaries ¶ Example we read in the legend of saint Cecile that an angel bore two crowns of fair flowers we'll smelling. And the said angel put one upon the heed of saint Cecyle. And the other upon the heed of her husband valerian. Vn̄ legitur. qd valetianus invenit juxta cecilian angelum dni stantem flammeo aspectu radientem coronas duas portantem in manibus coruscantes rosis et liliis albescentes quique unam dedit cecily/ et altar Turrian valeriano dicens. Has coronas numquam marcescentes: nunquam aspectus suiflorem amittentes nunquam odoris sui suavitatem minuentes de paradiso dei: vobis allatas mundo cord & corpore cusiodite q ab alio vide two non poterunt nisi ab eye quibus castitas placuerit sicut vobis ꝓbata est placuisse. Unto the flower of virginity been appropried the words of the sayge. eccle. xxiiii. Flores mei fructus honoris & honestatis. That is to say my flowers beareth fruit of honour and of honest. Many flowers there been the which beareth truyte of honour and of honest as the lily/ the rose/ the vyolet the gyllofre. These flowers here have in them four things. The first is beauty in beholding them. The second is good odour in smelling them. The third is that they worship the person the which beareth them The four is that they been good to make medecynes & water. etc. In like manner a person virgin and chaste hath these four propryetes here. ¶ first his soul is fair/ & so is the body oft-times. Sicut le. ge. xxiiii. Rebecca fuisse puella decora nimis ugoque pulcherima & incognita viro. Another example the saint Barbara was fair of faith of body/ & of soul. Pulchra fancy: sed pulchrior fide. For she vowed and kept virginity & refused to be married. And her father died make for her a tour for to hide her beauty. O nimiam pulchritudinem fecit la pidcam in qua genitor iilam sublivius collocaret. etc. ¶ Secondly the person the which keepeth virginity and chastity hath the odour of good renomee and before god and the world as the virgin married & these other virgins. etc. And unto the contrary lechery maketh to have ill renomee unto those and them that use it/ & unto their lineage. ¶ thirdly virginity and chastity worshyppeth and honoureth the virgins/ and the place where they been entered/ and where their image is/ is worshipped and honoured. ¶ Fourthly vyrginyte and chastity is of valcure/ for the virgins do miracles and many good deeds Lechery is unto the contrary of the four things beforesaid/ for she is not to be compared unto the vile carcase and flesh rotten the which loseth four things/ that is for to understand/ beauty corporell/ savour good & sweet odour/ & good renomee. chastity is a fair virtue the which ought to be greatly appetyted for the goodness the which thereof proceedeth. Vn̄ magister hugo de sancto victore dicit. Magna est pudicitie virtus nam hominem a terreno sublevat/ angelis sociat deo coniungit/ et de terreno celestem de carnali spiritualem facit. chastity is a great virtue celestial and spiritual/ it lifteth up the man from earthly things and felawshyppeth him with the angels/ and conjoineth him with god from earthly and maketh him celestial/ & fro carnal espyrytual. ¶ A question/ who so should demand what virginity is/ & what reward unto it appertaineth. The answer. Vyrgynyte is to have thought to keep perpetual chastity in his body corruptible. And of the reward saint Iherom saith that unto the virgins is promised fruit and hundred times. Unto widows lx. And unto the married men and women thirty. For to be a virgin and to have the reward that thereunto appertaineth it behoveth to keep two things the which been chastity of body and of thought. And a man should note here many things. first that when a person hath committed one only time lechery by delyberation and by operation he loseth the reward of virginity Howbeit that a man should not understand but that he may be saved by penance. And when the thought of a virgin is corrupt and not the body if she be repaired by penance with purpose for to keep her she loseth not the reward the which appertaineth unto virgins. And when any persons marrieth them and that they do the operations of marriage in likewise as god and the church hath ordained/ in such case they do their salvation/ but they have not the reward the which appertaineth unto virgins. And of those and them the which have their bodies entire without corruption/ and the which ne been married but have their wills steadfast to marry them/ they been not worthy too have the reward the which aperteyneth unto virgins. unde hiero. Nichil prodest habere virginem si mentem quis nupserat. Et augustinus in libro virginitate sic ait. Felici or michi videtur esse mulier nupta quam virgo nuptura habet enim illa quam ista cupit. The virgins have the most greatest reward in paradise/ and of good right. For their bodies have not been soiled ne corrupt by lechery/ and also they have obtained the better party/ that is to please and to serve god and not unto the body and unto the world. unde hieronimus. Bona est castitas coniugalis/ melior est vidualis/ sed optimus virginalis. Et paulus i corinth. seven. Qui sine uxore est sollicitus que domini sunt quomo do placeat deo. etc. sequitur. Mulier innupta et virgo cogitat que domini sunt/ ut sit sancta corpore & spiritu. Qui cum uxore est sollicitus est que sunt mundi quomodo placeat uxori & divisus est. Alibi. Dico autem non nuptis et viduis bonum esse illis si perman serint sic quod si se non continent nubent/ melius est enim nubere quam viri. And if a virgin be corrupt by force she loseth not the reward of chastity by such wise that afterward she be not unto the said deed agreeable/ and that she humble her toward god. Quia peccatum est actio voluntaria/ & non est peccatum nisi voluntarium. Et legitur primi regum xvi Homo enim videt ea q parent deus autem intuetur cor. ¶ Example in saint Luce the which lied not/ for the holy ghost was in her/ said unto the tyrant Si invitam me violare feceris castitas michi duplicabitur ad coronam. Et lo ●●●a dicit. Virgins dei q oppressione barbarica integritatem carnis perdiderunt pudoris laudabilioris erunt si se incontaminatis non audeant comparare virginibus. etc. B. ¶ The virgins should dread many things for fear to loose paradise and their reward. The first thing that they should dread is pride espyrytuall and vainglory unde Augustinus in libro de virginitate sic ait. Non solum predicanda est virginitas ut ametur verum et movenda est ne infletur. The second is sloth/ tediousness and idleness whereby the devil hath entering for to tempt and deceive. When the person is occupied the devil hath none entering/ that is too understand foolishly to behold/ to here/ to speak/ to touch/ and to go in to evil companies. etc. Who so will keep chastity aught to have good closure that cursed beestes and the venom of lechery enter not in to the garden of their conscience. unde can. iiii Ortus conclusus soror mea sponsa/ ortus conclusus fons signatus. When a garden is well closed therein entereth no beestes. etc. The virgins keep cleanness of heart and of conscience to th'end that they have beatitude. Underwit mathei. u Beati mundo cord quoniam ipsi deo videbunt. And if their said heart be soiled by lechery they ne do nothing. unde augustinus. Nichil prodest virginitas corporis ubi operatur corruptio mentis ut dictum est. ¶ Example how Judith kept well her five wits of nature/ for after that her husband was deed she made her secrets and her bed in the height of her house for to evyte and i'll companies of people/ and lived solytaryly with her maidens without being in will to marry. She kept chastely her widowhood. unde Judith ultimo. Erat Judith virtuti castitas adiuncto/ ita ut non cogno sceret virum omnibus diebus vite sue ex quo defunctus est manasses vir eius. & cetera. The fourth thing that these virgins should dread is to much great nourysshement/ for the good wine and the delicious meets draweth them unto lechery And therefore these virgins should i'll drinking of wine in likewise as venom. unde Hieronimus. Virga ipsa vinum fugiat ut venenum. Example in Loath the which deflowered his own daughters when that he was drunk/ and he apperceived it not in his drunkenness. The fifth is imperseveraunce/ for it sufficeth not too keep vyrgyte in sometimes/ but it behoveth to persever unde mathei. x. & xxiiij Qui perseveraverit usque in finem hic saluus erit. C. ¶ Examples of virginity. And first a man may say by figure and similitude that the soul the which is virgin/ chaste pure/ and clean without sin is loved of Ihesu christ and shall be crowned in paradise if he persever in bounty. As Hester was beloved of king Assuerus/ of whom it is written in the bible. Quod hester erat pulchra nimis facieque decora & omnium oculis gratiosa/ hec enim dicta est ad cubiculum regis et adamavit eam rex super omes mulieres et posuit dyadema regis in capite eius. ¶ Another example how saint Agnes virgin and martyr was much loved of Ihesu christ. Also she reputed her to be his espouse when she refused the son of the provow in marriage/ her friend/ and his richesses unto whom she said that she was prevented unto another lover better than he of kind and of dignity the which unto her offered better ournementes than he ne died. And that was Ihesu cryst the which promised her paradise and the reward of virginity. unde legitur in legenda eius. Discede a me foams peccati nutrimentum facinoris pabulum mortis quia iam ab alio amatore preventa sum qui satis michi meliora ornamenta offerens fidei sue anulo s●●barrauit me/ long te melior et genere et dignitate posuit signum in faciem meam ut nullum preter eum amatorem admittan. etc ¶ Another example that saint Luce was so chaste of body of thought with the aid of the holy ghost that no strength of man ne might lead her unto the stews or bordelhous. The holy ghost her fastened and held so strongly that no men ne might move her from thence where she was rested/ the which was steadfast as a mountain. And in likewise these women should be so farm and steadfast in good purpose to keep chastity that no men ne might draw them for to commit lechery. etc. ¶ Another example how saint justyne kept her chastity and resisted against the devil & against Cyrpian the which her tempted to commyte lechery in likewise as it is written in her legend. ¶ Another example how three fair virgins sisters were kept of god in such manner that the provost of Rome ne might deflower them/ & as he wend to despoil them in his kitchen he died his sin in the pots & caudrons. Quere in the exemplary. lxxxxi. E. ¶ Other examples how saint Margaret and saint Peronell kept their virginity and resisted so well that they been worthy to have the reward eternal/ to the which we may go. Amen. A. ¶ Of drunkenness and gluttony that god defendeth. xxxix. IT is written eccle. xxi. Amaritudo anime vinum multum potatum. Wine drunk to excess is bitter unto the soul/ and also also it is contrary unto chastity For when the womb is replete lightly it is moved unto lechery. unde hieronimus. Venture mero repletus de facili spumat libidinem. And saint Poule saith ad ephesios u Nolite inebriari vino in quo est luxuria. Be you not drunk by wine/ wherein is lechery. That is to wete that the wine heteth & moveth the body to comytte lechery/ & the man that so delighteth is not wise. Underwit proverb. xx. Luxuriosa res vinum et timultuosa ebrietas: quicumque hus delectatur non erit sapiens. The sin of gluttony is defended when a man breaketh the fastings commanded in obeying unto the womb that will eat when god commandeth to fast or when men eat any things defended as Adam that eat of the apple against the commandment of god/ or as those the which eateth flesh on the fridays or saturdays or butter in lente when it is defended in the bishopric/ or when some gluttons loveth their wombs more than god or equally unto him the which is idolatry/ as it is declared in the first commandment. Que. ix. c. Or when men take the hour as to eat on the sundays & festes before mass or before that they have served god/ or when a man secheth unto superfluity and is to much liquorous or greedy of good wines/ & of fatre & delycatyve meets/ or prepayreth them over deyntely. To such savour & delectation unto superfluity there is sin/ but if any have hunger and that he eateth and also delighteth in the meet it is no sin/ for it is a thing natural that behoveth unto all beasts If any also prepare the meet in such manner & intention that he may eat it after the complexion and faculty of him/ for otherwise he ne may eat it/ he it also may do without sin. unde au. Vtantur divites consuetudine infirmitatis sue: sed doleant se aliter non posse melius enim facerent si aliter possent. Also those the which hath vowed not to eat eggs on the friday/ or flesh on the wednesday sinneth as unto the fraction of the vow: and as unto gluttony. Also the excess of meet & drink is defended that is to understand when a man eateth too moche of breed and of meet that nature be grieved/ or that a man vomit/ or when a man taketh so moche of drink that a man becometh drunk and that the intendment be troubled/ or to exceed in drink and meet togyders. A doctor named de urimaria saith. Quicunque inebriatur vel excedit mensuram in commedendo vel bibendo et hoc facit preposito & intention/ talis peccat mortaliter tociens quotiens/ sed si sit ignoranter et sive preposito vel si causa evenerit aut ex fragilitate sumentis tunc peccat venialiter. That is to say. What soever man that maketh himself drunk or exceedeth the measure in eating or drinking and doth it with intency on and purpose sinneth mortally by as many oft-times as it happeneth. And if he do it ygnourantly and without purpose disposed or if it happen by frailty he sinneth venyally. And nother doctor named hermamnum believeth that when any taketh so moche of drink and meet unto superfluity & from than forth that it grieve nature be it by vomiting or not/ and that of it that which he hath superfluity and abundance many poor people had been sustained the which peradventure had thereof necessity/ he believeth that it is mortal sin. Qr contra caritatem ꝓximi. This sin is called surfyt the which is when men eateth of the meet eschauffed & warm before that it be baked/ sudden/ or roasted enough/ the which doth evil/ or to eat so moche meet that it ne may bake in the digestion natural the which causeth corporal infyrmytees and spyrytualles/ and maketh men surfytous to die as saith the sage. unde eccle. xxxvii. Propter crapulam multi obierunt qui autem abstinens est aduciet vitam. And the gospel saith that these persons should keep their hearts that they be not grieved in surfytes and drunkenness. unde luce. xxi. Attendite autem vobis ne forte graventer corda vestra in crapula et ebrietate. Et psal. dicit. Tanquam potens crapulatus a vino. A man surfyteth also by overmuch drink/ when he taketh so moche that his heart is drowned. Also the excess of drink wastes the mind/ breaketh the wit and the thought/ confoundeth the intendment it moveth unto lechery/ it noyeth too speak well and implieth the words/ corrupteth the blood/ derketh the sight/ perturbeth the veins/ taketh the strength from the sinews/ maketh the eeres deef/ troubleth the guts/ subverteth the person/ moysteth the brain/ letteth the sleep/ weyketh all the members/ shorteth the life/ letteth prayer/ the virtue and all good operations. unde legitur eccle. xxxi. Vinum multum potatum irrationem et iram et ruinas multas facit ebrietas animositas imprudentis offensio minorans virtutem et faciens vulnera. etc Also the sage Solomon saith that the joy of the body and of the soul is when a man drinketh of wine moderately without excess/ sober drinking is health of the body and of the soul. unde eccle. xxxi. Exultacio amime et corporis vinum modere potatum/ sanitas corporis et anime sobrius potus. And saint Poule saith that these drunken people shall not possede the realm of paradise if they die impenitents. unde i ad Corinth. vi. Neque fures/ neꝙ avari/ neque ebriosi/ regnum dei possidebunt. And of him the which constreyneth any to drink to excess saint Augustyn sayeth. Qui alium cogit ut plus bibat quam opus sit ut bibendo inebriet/ melius esset illi ut carnem suam cum gladio vulneraret quam animam eius per ebrietatem occideret. that is to say that he the which constreyneth any to drink more than he should to th'end that in drynkinge he be drunken/ better it were for him that he made a wound in his body with a sword than he should slay his soul by drokennesse. Note well that the sin of drunkenness noyeth and harmeth in many manners unto them the which it committeth Quere ad numerum xliiii b. c.d.e.f.g.h.i.k ¶ Examples how many been come unto an evil conclusion by gluttony. ¶ first how great evil came unto Adam for biting of the apple. etc. Quere in the exemplary. liv. A. ¶ Another example written in the xii chapytres of Judith the which with wine made Holofernes drunk/ and in his drunkenness smote of his heed. ¶ Another example how punition divine/ sickness/ and death came unto the cursed king Balthasar in a great dinner that he had made unto the great lords of his court in likewise as it is written. Danielis u ca ¶ Another example how Amon the son of david the which dyspoyled his sister Thamar was slain at a great dinner by his brother Absalon/ in likewise as it is written in the xiii chapter of the second book of kings. ¶ Another example how the sons of job & his daughters were slain at a great dinner of their oldest brother/ in likewise as it is written in the xvi chapter of the said job. ¶ Another example how the princes of the Phelystyns feested togiders and made a great dyner/ and Sampson the strong pulled down the house upon them/ and there were three thousand persons slain in likewise as it is written in the xvi chapter of the book of judges. ¶ Another example how saint johan baptist was beheaded and his heed was born unto king Herod as he was making a great dinner in likewise as it is written in the xiiii chapter of the gospels of saint matthew. ¶ Another example of filius prodegus that wasted his substance in glotonyes and lecheries/ in likewise as it is written in the xv. chapter of the gospels of saint Luke. ¶ Another example of a pilgrim the which sold his gown for to drink wine/ & evil came unto him. Quere in th'exemplary. lxxxxiii. G. ¶ Another example that ill came unto a man named Vodo the which yode to eat and drink at the tavern when he should have go unto the church. Quere in th'exemplary lxvii E. ¶ Many other examples of glotons shall be found in the third commandment of th'examplary. Quere ꝑ tabulam lxvii a.b.c.d.e. B. ¶ Of fasting and abstinence that god commandeth. xxxix. IT is written. Gen. three ca De ligno scientie boni et mali/ ne comedas. incontinent that Adam was formed god him defended that he should not eat of the fruit of the tree of science both good & evil. He dysobeyed unto the said commandment and evil came unto him/ in likewise as it is written in the exemplary. Quere liv. a. Also god will that we fast and do abstinence in some days that the church determyneth us. Fasting is instytued for the health of our souls/ in likewise as sayeth the scriptures. unde hiero. jeiunio et oration sanande sunt passiones corporis et pests mentis. The passions of the body/ and the pestilence of the thought been healed by fasting and prayer. And Ysodorus sayeth Abstinentia enim carnem superat/ luxuriam refrenat/ et alia vicia calcat. abstinence surmounteth the flesh/ refreyneth lechery/ and fouleth the other vices. A man may not well overcome the temptations but by fastings & abstynences. unde. Ysidorus. Non potes temptationes vincere nisi ieiunus insisteris. Also fasting lifteth our thought up unto god in devotion and contemplation/ and also augmenteth the virtues & the reward eternal/ in likewise as saith the preface of lenten. Qui corporali jeiunio vicia comprimis/ mentem elevas/ ututen largiaris & premia. etc. Also abstinence & fasting been much profitable in likewise as it appeareth by many stories of the bible. It is written in the xiii chapter of the book of judges how the angel of god appeared unto the wife of man brehaigne unto whom he commanded that she ne should drink wine ne cider and that she should not eete any unclean thing and that she should have a son/ and so it was done. And she conceived Samson the strong. Another history is written in the twenty chapter of the book of judges that after that the children of Ysrael had fasted and wept they fought with the sons of Beniamyn and they had victory. Another history how the prophet Helye died great abstynences when he demanded of a woman widow a little of water to drink & a shiver of breed/ the said widow gave it him/ and her meal or flower multyplyed/ as it is written in the xxii chapter of the third book of kings. And it it written in the xix chapter of the said book how the angel of god brought unto him breed and water after that he had much fasted and travailed. Another history written in the xxi chapter of the iii book of kings that after that king Achab had made Naboth to be slain he was manassed and threatened and knowledged his default/ he cut his vestementes/ ware the hair/ fasted/ and slept upon a sack/ and god attempred his pain and sentence. etc. Another history written in the third chapter of the prophet jonas that when those of the cite of Ninyve herd that their city should be subverted & that they should be punished for their sins/ they fasted all great and little/ and they clothed them with sacks/ & changed their cursed ways/ and god had pity on them/ and died not unto them the evil that he would have done unto them. etc. Another history written in the fourth book of Judith that after that the children of Ysraell had heard the terrible puissance of Holofernes they fasted and prayed god & they had victory. Another history written in the fourth chapter of Hester how before that Hester made request unto the king for some people the which should be slain she said unto a man Mardocheus that he should go unto the said people to make them pray for her/ and that by three days they ne should eat ne drink/ and that she and her servants should fast/ & so it was accomplished and her request unto her was granted. etc. Another history written in the first chapter of daniel how daniel and his company Ananias/ azarias/ & mysaell also abstened them to eat of metes of the king and to drink of the wine/ and god gave unto the three children science in all books/ and unto daniel he gave intendment of visions & of dreams etc. Another example written in the third chapter of the gospels of saint matthew how the meet of saint johan baptist was greshoppes and wild honey/ and he neither drank wine ne cider/ and was so full of great abstynences & holiness that it is written of him. Internatos mulierum non surrexit maior johann baptista. A question/ who so demandeth what fasting days the church commandeth to fast/ and what people been bound to fast them. The answer. The church commandeth fasting unto all those and them the which may do it by health of their bodies/ the fourtymes of the year/ that is the ymbre days/ and the vygylles of the feestes the which followeth. That is to understand/ the vygyll of crystmas/ of whytsontyde saint johan baptist/ saint Laurence/ the assumption of our lady/ the vygyll of saint Peter & saint poule/ saint Andrew/ saint Simon & saint Jude/ saint Matthew/ & the day of saint Mark/ but it if come upon the sunday the fasting and procession shall be on the monday after. Also the custom is now to fast all the vygylles of the feestes of our lady/ and in many places the three days of the cross. etc. Also the quarantyne of the lenten is of commandment of the church to fast/ in likewise as sayeth these doctors. Alijs diebus ieiunare remedium at premium est/ in quadragesima non ieiuna re peccatum est alio tempore qui ieiunat accipiet indulgentiam/ in quadragesima qui potest et non ieiunat sentiet penam. ¶ A question/ A man may demand in what age a person is bound to fast the lenten. Saint Thomas answereth. ii.ii. q. xlvii. Et dicit quamdiu aliquis stat in statu augmenti non tenetur ad oina jejunia/ scilicet ad finem tercij septennij. i.xxi. years. And after the said saint Thomas saith/ it is convenable that every person under the said age of xxi years exercise him to fast the most that he may do/ as he of xiiii. years should fast more than he of ten years. And howbeit that a man ne may fast all/ yet he should enforce him to do every of them after his puissance. We read in the xxiiij chapter of Exodi how Moses fasted xl days when he received the law and the commandments of god. Also we read in the third book of kings in the xix chapter how the prophet Helye fasted xl days & xl nights when the angel brought him meet. etc. Also we read in the four chapter of the gospels of saint Matthew that our blessed saviour & redemptoure Ihesu cryst fasted xl days. unde mathei. iiij. Et cum ieiunasset quadraginta diebus et quadraginta noctibus postea esurijt. etc. Also the said lenten should be fasted/ and it is of the commandment of the church unto them that have age and that may do it. C. ¶ Many persons been wholly excused/ as women with child for her fruit/ & also nouryces if they may not fast they should do after their power with the nuryture of the child. ¶ A question of women that been strong and may well fast it/ but their husbondes defendeth it them. The answer is/ scdm innocen. ubi dicit. Licet dimittere debeant mulieres vota voluntary suscepta ꝓpter habitationem virorum/ non tamen jejunia ab ecclesia precepta. Also the seek/ & the weak been excused. ¶ A question of pilgrims & people sore labouring. The answer after saint Thomas. If the pilgrimage or labour may be deferred or taken away without inconuenyent fastings should not be broken. And if it be necessity to walk & to do the great journeys or to labour moche & that they ne may do it with fasting they been not boundede to fast. In such things it should be surer to have recourse to be dispensed of the prelate. And a man should not understand in common proverb how all the labourers been excused to fast it. For if any be rich and hath sufficient nourishing & wherewith to keep the fasting day he aught to labour the lass to th'end that he may fast & satisfy unto the commandment of the church. But if he be poor & that necessity constrain him to labour strongly for that he ne may have his necessytees for his wife & children if he died not the said great labour he sinneth not mortally if he eat on the fasting day sygnauntly so that he have his coura-and will that he would obey gladly unto the commandment of the church if he might have the said necessytees. Also it is to understand that fasting is so grievous and so hard unto some persons that scantly and with great pain they may fast one day in the week in lenten for their labours and travails that they allege. Unto those a man should answer that they shall have the more & greater merit in paradise for the great labour that they take to fast/ & that god shall reward unto every person the fastings and the labours after the operations that they do. unde psal. Retribu et unicuique scdm opera sua. And if he will not fast do almesdedes or oraysons or good operations in recompense and in showing token that he would obey gladly if he might. Question of poor beggars if they been held to fast. The answer after Thomas. ii.ii. q. cxlvii. where he saith that if they may have as much of alms together as shall suffice unto them to eat at dyner/ they shall not be excused of fasting. And if they may not so much assemble for to suffice them on that day to feed they been not bound to fast/ or when they been weak for the poverty thereof proceeding they been excused. ¶ Example of fasting Quere in the exemplary .cv. C A. ¶ The eight commandment of god defendeth all words the which been against the dilection of thy neighbour. xl. ¶ False witness look thou none bear Ne yet lie in any wise dread thou also to speak or swear Against thy neighbour by mine advise THis commandment is written in the ancient testament. Deutero. u ca et exodi. xx. Non loqris contra proximum tuum falsum testimonium. Thou shalt not speak ne bear false witness against thy neighbour. And it written. Leuiti. nineteeen. ca Non mentiamini nec decepit unusquisque proximum suum. You shall not lie and neither of you shall deceive his neighbour. And it is written in the new testament. Mathei. nineteeen. ca et luce. xviii. Non falsum testimonium dices. Thou shalt not say false in wytnessing but that thou be punished as many have been in likewise as thou mayst see by examples. Quere. lxxxxvii. a.b. In this commandment god defendeth generally all false & evil languages in all the manners that a man may bring them forth with the tongue the which been against the dilection of thy neighbour/ in likewise as it shall be declared in particular hereafter/ & us commandeth the virtue of verity. For sith that he defendeth in such wise all lesynges & evil languages it followeth well that he us commandeth that we bring forth good and veritable words. etc. B. ¶ Of false witnessing that god defendeth. xl. NOn falsum testimonium dices. thou not say falls in witnessing. He that maketh falls report in judgement of certain conscience for to noye unto neighbour sinneth right grievously in three manners. Primo/ in as moche as he forswereth him & falseth his faith that he taketh upon the font of baptism & that he renounceth god that is full of verity/ & leaveth his feaute & the oath that he had made unto him for to draw him unto the devil the father of dying and the hand that he lifteth up in forsweringe him appertaineth unto the devil/ & when he blysseth and crosseth him it is with the devils hand. Scdo in as much as he is the cause whereby the right justice is filed & corrupt whereby falls great inconuenyent. Tercio/ in as moche as he is a liar/ false/ & corrupter of verity. Those the which forswereth them wytyngly in judgement been infamed as it is written in right. extra. qrelan. Et. v● q.i. Infames. Also they ne should never be take in witness. extra de testi. Sicut. e. seven. q.i. Quicunque. They deceive three persons that is the judge/ the innocent/ and themself. They deceive evil the judge/ worse the Innocent/ and worst of all themself. They deceive the judge by that/ that he believeth that they say verity/ and he maketh false judgement against right justice the which is to yield unto every man that thing the which is his. They deceive yet worse the Innocent/ for by the false witnessing sometime the Innocent loseth his heritage/ sometime his goods/ his good renounce/ or sometime is slain and put unto death. They deceive worst of all themself/ for they do damn their soul's/ and they bind them to make restitution of all the losses and damages in the which the said Innocent runneth by the said false witnessing. In likewise as a thief or harlot the which taketh & withdraweth the goods of his neighbour is held to make restitution. In like manner a false witness the which withdraweth the goods of his neighbour by false witnessing is held to restitution as it is written in many places in the decrete. Tenetur autem falsis testis ad restitutionem omni que per suum falsum testimonium proximus eius amisit. extra de elec. significati. vlter. med. & xxviii di. de syracusa ne. extra de of. orde. ad reprimendam. & ii q. c. presbyter. & non sane/ et non res aliena. & ii q. notum. & ar. three q. ix. nichilominus. Sometime a false witness or a false accusatoure is homicide or thief. He is homycide of his neighbour innocent when that he deyeth by his false accusing or witnessing/ as the Jews the which made jesus cryst to die And if he die not he taketh from him & steleth his good renown/ & is held to make restitution/ or else he ne may be saved nor he should not be absoyled. Qr non dimittitur pctm nisi restituatur ablatum. xiii. q. seven ca Sires. The sin is not pardoned if the thing taken away withdrawn/ stolen/ or alyened be not restored. The good renown of a person is better than an heap of gold. unde proverb. Melius est nomen bonum quam divitie multe super aurum et argentum gratia bona. A good name is better than moche richesse/ good grace is above gold and silver. If a man make restitution of gold and of silver/ by more greater reason a man should make restitution of the good renown the which is more precious than gold or silver. Also they the which make false witnessing and losing wytingly in judgement in cause of crime for to noye unto their neighbours sinneth mortally and breaketh this commandment. For they subvert the truth of the judgement the which is unto the death of guilt of all communyte present. Of the which thing it appeareth if the judge speak false thing wytyngly in uttering false sentence or wytnessing it in reporting unto the procuroure or advocate in following and defending false cause they transgress this commandment/ and been bound toward him that suffereth the injury. Also the false accusatoure or witness is a thief when he maketh to loose the goods or the heritage of his neighbour unjustly by false witnessing & is held to restitution as it is said. For his neighbour had not lost the thing if he had been by reporting falsely. When a witness is called to report of a thing he should say for the one & other the good & pure truth that he knoweth of it/ without putting any wile or losing iii q. xi. hortamur. & four q. iiii. nullus. & xiiii q. u Non sane. Et legitur deuter. u Non declinabitis neque ad dextran nequam ad sinistransed ꝑ viam quam precepit dns deus uram bulabitis ut vivatis et bn̄ sit vobis. You shall not decline on the right hand ne on the life hand/ but you shall walk by the way that your lord god you hath commanded to th'end that you live and that it be well with you. Et prouer. twelve. Qui quoth novit loqitur iuder est justice/ qui autem mentitur testis est fraudulentus. He the which speaketh that/ that he hath known is judge of justice Certainly he the which lieth is a fraudulent witness. Also a witness should not receive money to bear witness of any thing For in likewise as the sentence ne should be sold no more should witness. Howbeit the witness may receive the dispense of him that bringeth him/ as it is written four q. Venturis. And if the witness take money for to bear witness of any thing Raymonde saith that foully and cursedly he taketh it/ & that by his advise he should make restitution. And of those the which seethe to lose the thing of their neighbour by default of probation & say nothing for fere to have the hate of one of the parties they sin mortally. unde au. Quisquis metu cuiusque optantis veritatem occultat/ iram dei super se provocat qr magis timet hominenquam deum/ & post pauca uterque reus est. Et qui veritatem occultat et qui ꝓfert mendacium qr ille ꝓdesse non vult/ et iste nocere desiderat xii q. three Quisquis. That is to understand if any hide the truth by dread of any puissance he provoketh the ire of god upon him/ for he dreadeth man more than god/ & it followeth the one and the other is calpable. And he that hideth the truth and that bringeth forth leasings. for he the which holdeth his peace ne will profit/ and the liar desireth to noye. In such a case a person privileged as a pressed should be constrained for to bear witness xiiii q. two. quamquam. But it is to understand if the cause be such wherein it is leeful to a pressed to bear witness/ for it shall not be leeful unto him in cause of blood as homycide. Over this case been vi cases wherein a pressed or a clerk may swear as a lay person/ that is for the right of the faith for obedience/ for peas/ for the domynacy on of the church when any is unbound of sentence of excommunication/ & when that an enfamed aught to be purged/ these here been taken. extra de eccle. significa. vlt med. xviii. di. Syracusane. Legitur in ii ethi. qd in obscuris apertis testimonijs oportet un In things dark it behoveth to use by witnessing apert. Thou shalt not bear false witness against none in judgement. Many false witnesses reigneth now in the world the which forswereth them for less than a pot with ale/ and dareth the conscience the one unto the other/ and such shall not abide unpunished without satisfaction unto god & unto their neighbour. Vn̄ proverb. nineteeen. Testis falsus non erit impunitus & qui loquitur mendatia non effugiet. et al. testis ꝑibit. A false witness that speaketh lesynges shall not escape/ & he ne may flee but that he have punition/ also a witness liar shall perish if he die impenitent. And if so be that he demand penance/ after the canons for perjury manifest the which is so lempnysed a man him should enjoin vii years of penance if he swear fermely xxii q. u Si quis se periuraverit. ¶ Examples of false witnesses & periuryes. And first of a christian man that forswore him on the altar of saint Nycolas. Que. lxxxxvi. A. ¶ Another example of a frere of doyen of Coleyne that forswore him for money borrowed. lxxxxii.c ¶ Another example of witnessing how two old men witnessed against Susane Quere. lxxxxvi. C. Many other examples of false witnesses been written in the exemplary. Que. lxxxxvii. a.b. Also of ii that made false witness against saint Stephen for to stone him/ and how they themself first died cast stones at him/ in likewise as it is written. Actuum vi Also of two the which made false witnessing against Ihesu christ for to crucify him. Mathei. xxvi. Et psal. Insurrexerunt in me testes iniqui et mentita est iniquitas sibi. Evil witnesses hath risen against me/ and the iniquity is lyengly upon them. And for that/ that they were cursed liars and false witnesses they were punished in the vengeance the which vespasian made. etc. C. ¶ Of cursed language that god defendeth. xl. David the prophet saith in the psalter. Prohibe linguam tuam a malo et labia tua ne loquantur dolum. Defend thy tongue from evil saying/ and thy lips that they ne speak treachery/ fraud/ ne fallace. It is that thing the which is before written. Ne bear thou no false witness and lie not in no wise. Ne miss say thou by thy language any creature in no manner. In this eight commandment god there defendeth all false reports/ all losings/ all murmurs unjustly made/ & treasons brought forth for to deceive other Also all detractions the which been made in publishing the secret sins of his neighbour/ or showing them by increasing or Imposing upon him false crimes/ or in denying that he doth good operations/ or in demynysshing his good renown/ or by changing the good in to evil for to noye and harm him. Such detractors the which taketh away the good renown of their neighbour taketh from him life honourable/ and therefore they been false witnesses and homycydes. Underwit bern. Durior est lingua detrahentis quam lancea q ꝑforavit corpus xpi in cruce pendentis. The tongue of the detractor is harder than the spear that pierced the body of christ hanging on the cross. Et legitur heir. ix. Sagitta vulneratis lingua eorum dolum locutum est. The arrow making a wound is the tongue of them that speaketh ill. Et legitur sa. i A detractione percite lingue qm sermo obscurus in vacuum non ibit. Spare you/ cease you of detraction of the tongue/ for a dark word shall not go in vain. Et legitur prouer. xiii. Qui detrahit alicui ipse se in futurum obligat. He that maketh detraction of any person he bindeth him in time to come/ that is unto punition. ¶ Example how a detractor had cruel judgement before god for the holy persons that he had detracted rose against him and demanded of the judge vengeance/ and he was damned. Quere. lxxxxvii. D. Also god defendeth all flateryes as here after shall be declared. Also he defendeth susurration the which is when any putteth division between brethren/ kynnesmen/ & neighbours/ or for to demynyssh secretly the good of another. unde eccl. xxviii. Susurro & bilinguts maledictus multos enim turbavit pacem habentes. ¶ Example how a woman committed this sin the which put division in a good marriage. Que. lxxxxix. e. Also god defendeth all defames/ injuries/ & mokeryes. ¶ Example how a boucher was divinely punished for that that he mocked the holy ashes lxvii F. Also god defendeth all idle words & noyenges/ & all bostynges/ praisings/ & shameful songs/ and all evil council/ and to make short all words that been against the dilection of god & his neighbour. And of the said words him behoveth to yield account before god at the day of doom/ & to have punition if they be not effaced or razed out by penance/ as that holy scriptures witnesseth in many places. ¶ The first witness is the gospel that saith. Illud mat. xx. Amen dico vobis omne verbum ociosun quoth locuti fuerint homines reddent rationem de eo in die judicij ex verbis enim tuis iustificaberis et ex verbis tuis condennaberis. that is to say. Certainly I tell you that every idle word the which these men have spoken they should yield reason at the day of judgement/ thou shalt be justified or condampned by thy words. Also the devil writeth all evil words that thou speakest for to accuse the at the day of judgement. ¶ Example how saint Bryce saw the devil the which written the evil words that was said in the church. Quere. lxv. E. ¶ Another example how a man revived said that incontinent that his soul parted from the body he was presented in judgement/ unto whom all the sins that he had done/ spoken and thought appeared clearly in likewise as they had been present/ so that there ne abode that least thought but that it appeared clearly in likewise as it had been thought. Quere. C.viii D. And sith that it is so after the gospel that a man shall yield account of little idle words by a more stronger reason a man shall of great and evil noisome words. ¶ The second wytues is the sage the which saith Illud sapienty i Qui loquitur iniqua non potest later nec preteriet illum corripiens judicium. He the which speaketh an evil thing he ne may hide it/ & the judgement correcting shall not pass from him/ that is to say/ he shall not scape but that he be corrected. Et prouerbiorum xxii Qui seminat iniquitatem metet mala. He the which soweth iniquity gadereth evils. Et legitur proverbi. twenty-five. Que viderunt oculi ne preferas in iurgio cito ne posteo emendare non possis cum deshonestaveris amicum tuum. The things that thine eyes have seen bring them not forth anon in strife to th'end that thou ne master after amend when thou hast dyshonoured thy friend. ¶ The third witness is saint james. unde legitur jacobi. iii Lingua inqietum malum plena mortifero veneno ex ipso ore ꝓcedit benedictio et maledictio. The tongue is evil without rest full of mortal venom/ from the which mouth proceedeth benediction and malediction. Also saint james sayeth. If any we ne to be religious and refraineth not his tongue but deceiveth his heart it is vain religion. let every man be hasty to here/ slow to speak/ and late unto ire. The ire of man doth no justice. ¶ Example of a wrathful woman the which cursed her maiden. Quere. lxxxxix. B. ¶ Another example of a religious the which murmured against god and he was punished divinely. Quere. liv. I ¶ The fourth witness is the phalmyst the which saith. Vir religiosus non dirigetur in terra/ virum iniustum malacapient in interitu. The man jangler shall not be addressed in the land of the living or livers/ evils shall take the man unjust in the death. Iterum psalmus. Dilexisti omnia verba precipitationis lingua dolosa propterea deus destruet te in finem/ evelles te et emigrabit te de tabernaculo tuo et radicem tuam de terra viventium. Thou hast loved always words of precipitation/ & therefore god shall destroy the in the end/ He shall areche the and draw the from thy tabernacle/ and thy rote from the earth of those that been living. ¶ Example how a religious man said at his death that all those the which had troubled and supposed against him had enforced them to slay him. Quere. lxxxxix. A. Thou man or woman obey unto the commandment of god the which the defendeth here all evil words to th'end that thou be of the number of the saved/ and thou shalt possede the joys of paradise the which been promised unto the obedyentes in likewise as it is written in the end of this book. Quere. xlvii. A. Also keep the from the bringing forth of evil words/ of dread to be sent unto the fire of hell the which is a torment much cruel for them the which thither shall be sent/ in likewise as it is declared in the end of this book. Que. xlix. b ¶ Example of a woman the which had the upper part of her body brent in the church after her death for her cursed language. Quere in the exemplary. lxxxxix. F. A. ¶ Of dying that god defendeth. IT is written leuitici. nineteeen. Non mentiemini nec decipiet unusquisque proximum suum. You shall not lie/ ne none of you shall deceive your neighbour. The wise Solomon required of god two things before that he deyed the which been that vanity and dying words were far from him. unde proverb. thirty. Vanitatem et verba mendacia long fac a me. It behoveth to see what dying is. Saint Austyn saith. Mendacium est falsa significatio vocis cum intentione fallendi. dying is a false signification of voice with intention to deceive. In this distinction there been two things. That is to understand a false thing and to tell a lie. Dicere falsum est aliqid esse quod non est ita non distinccio utrum intendat dicere verum vel falsum. To say a false thing is to say some thing to be so the which is not/ as when a man speaketh it without regarding the intention to speak true or false. Et mentiri est contra mentem iri. To lie is to go against the thought after thethymologisement of the word. Is qui mentitur contra id quod animo sentit loquitur voluntate fallendi. He the which lieth speaketh against that/ that he hath in his courage with intention to deceive. In likewise in the definition of dying is comprised to speak a false thing/ and to tell a losing/ & therefore there is difference between dying & saying a false thing. For every person that lieth speaketh not a false thing. sometime he saith troth albeit that he ween to speak a false thing/ & unto the contrary every person the speaketh a false thing lieth not. For he weeneth sometime to say all bet it that he say false. So every person the which lieth deceiveth evermore by will/ albeit that he be deceived in the truth of the deed/ & therefore he the which lieth sinneth always. For the tongue culpable ne maketh/ but the thought culpable/ as it is written xxii q. two. Homines He that speaketh a false thing sinneth not alway mortally. Sometime he speaketh a false thing with intention to deceive the which is mortal sin. And in dying he speaketh sometime a false thing that he weeneth to be true/ & when after his saying he enquyreth diligently of the deed/ & repenteth him when he hath apperceived his falseness it is but venial sin/ as it is written xxii q. two. Homines. For to have examples of liars it behoveth to take them the which been perjured/ for they been liars and perjurers toder. ¶ Example how a devil lied unto a noble man and put him in error for to deceiveth him at his death lx B. ¶ Another example how two merchants told unto their curate that they ne could sell any thing without dying. Quere. lxxxxix. B. ¶ For to know the manners of dying a man should understand the saint Austyn assygneth viii kinds. ¶ The first kind of lying is when a man maketh a lie against the faith/ or against the doctrine of holy religion/ as who should say that Jesus' is not born of the virgin Mary/ or that he hath not suffered death and passion for to redeem us etc. To speak such words by reason disposed it is mortal sin & case reserved/ & it is the chief of all lyenges. The second kind of dying that is after the greatest sin/ is when a man maketh a lie for to hurt or hinder any person unjustly so that such dying ne ꝓuffyteth unto no creature/ but noyeth unto some/ as too say evil of his neighbour by detraction in forging false lesynges for to take from him his goods/ and his good renown as it should be too accuse him or witness against him unjustly of theft or of any crime. Those the which in such wise lieth sinneth mortally & right greatly/ and may be deputed homycydes/ or thieves after the lie or losing as it is said before. The third kind after most greatest sin/ is when a man maketh a lie for to aid unto some and to noye unto another in cause of money/ goods or herytages as to witness unjustly with any for to make another too lose his money/ such losing is mortal sin. The fourth kind is when a man maketh a lie by delyberaci for to deceive any person in lechery or avarice/ it is also mortal sin. The fifth is made by covetise for to please unto any person by flattery/ and this flattery is made in three manners. The first is granting unto any person some goodness that he hath not/ as to say thou art wise/ thou art fair thou art mighty/ and that he were not so The second is in approving the evil that some cursed person hath done/ as if he hath beaten/ or pilled his neighbour. etc. to say that he hath well done and to praise him of the said evil/ these two flateryes here been ii mortal sins/ but the last is worse & more great sin than the first xxii q. two. Primum. xlvi. di. sunt non nulli. And the prophet isaiah saythin. u ca We qui dicitis malum bonum et bonum malum/ ponentes tenebras in lucem et lucem in tenebras/ ponentes amarum in dulce et dulce in amarum. Maledyction or woe be unto you the which say the ill to be good and the good to be ill/ putting darkness to be light and light to be darkness/ putting sour to be sweet and sweet to be sour/ such flatterers been called false witnesses. The third flattery is to praise any person to highly of any good deed for to please him/ this last flattery is venial sin The sixth kind of dying is when the losing or lie noyeth not unto any and profiteth unto some for to avoid the loss of his money/ as if a pillar would take away thy money or that of thy neighbours and he demandeth the where it is/ and that thou sayest I know not. The seventh kind of dying is when the lie noyeth unto none and prouffyteth unto some for to avoid that he ne be slain/ as if a murderer would s●e unjustly a person hid in thy house/ and demandeth the where he should be/ and the answerest I wot not where he is. ¶ The eight kind of dying is when the lie hindereth not unto any and prouffyteth unto some for to keep him from villainy corporal as if an harlot demanded a virgin for to corrupt her lieth unto her and saith that he would marry her. etc. The five first kinds of dying the which noyeth unto his neighbour been mortal sins as it is said & as it is written xxii q. two. Primum ne quis. The three last the which noyeth not but aideth unto some been venial sins after all the doctors in person imparfayte/ but unto persons parfayt as cloisterers/ religious there are divers opinions/ for the one saith that it should be venial sin & the other mortal/ howbeit that there is no venial sin but that it may torn in to mortal when it pleaseth/ and that a man it doth of custom in likewise as it is written before in the second commandment. There is doubt made what he should answer the which hath a person hid in his house whom a man secheth to slay/ if he show him he should dread of the crime of homicide least by him he were slain in showing him. Also he should dread the sin of them the which pursueth for the slay him. Also he should dread if he the which a man would slay were in mortal sin that if he deyed impenitent and that he were dampened. Unto that saint Austin saith that how be it that he that lieth doth good unto an other/ nevertheless he doth his own proper damage/ and in no manner he ne should lie for to redeem the life of another in especial the person perfect. For it is said that none ne shall be brought unto health sempiternal by dying/ but he should hold his pease to th'end that in such wise he ne lose ne lie/ ne slay his soul for to save the body of an other. unde augustinus dicit/ quod nullo modo debeat quis mentiri et maxim ꝓ vita alterius redimenda ait enim et sempiter nam salutem nullus est ducendus opitulan te mendatio. Idem augustinus. Ne quis arbitretur perfectum et specialem pro ista temporali vita morte cuius sua vel alterius non occidatur anima debere mentiri/ sed taceat ut sic neque perdat/ neque mentiatur/ neque ocadat animam suam pro corpore alterius. xxii. q. two. Primum ne quis. Item Ysidorus diat. Omne genus mendatu summopere fuge nec casu/ nec study loquaris falsum/ nec qualibet fallacia vitam alterius deffendas xxii. q. two. Omne. flee by sovereign work all kinds of dying and speak not false/ ne by case/ ne by study/ and defend not the life of another by any fallace. Item au. Periculosissime admittitur hec compensatio ut nos faciamus aliquod malum ne alius gravius malum favat disti. xxiv. q. ait & ita dicunt siplicitur plurimi doctores. This compensation is taken right perillously that we make any ill the other ne do more grievous evil. Some other doctors saith that in such case men should lie but Raymond saith that saving better judgement than his that he believeth that they should say nothing as saith saint Austyn/ or to transfer his word in him questyoning of other matters or to answer some word equyvocall signifying two things. We read the Abraham descended once in Egypt with his wife & feared that Pharaon ne slew him for her/ & for this he said to his wife/ say that thou art my sister & not my wife/ & he said true/ but it was equyvokely for his wife was his sister for she was daughter of his brother/ thus men aught to answer equyvokely without dying. Also another dystyccyon is made magystrally of dying of the words of saint Austin plainer and shorter the which been devised in three manners. The first dying is aiding serviable & piteous the which compryseth the iii last kinds of the distinction beforesaid. The second is pleasant & joyous that is the dying of flatterers. The third is noyenge & full of cursedness the which compryseth the kinds of the distinction beforesaid. And in all these three manners there is sin For every lie is either mortal sin or venial. Vn̄ au. Oenone mendatium est pctm. twelve. q. two. Micht non absurd. I say than that the lesynges aydynges been sins/ the pleasant lies been greater sins the which been of bourdes/ flateryes/ & scoffs/ to speak & to flatter there is sin without doubt/ and the noyenge lies been right great mortal sins when a man them speaketh wytyngly/ & unto thinking for to damage another. Unto this last losing all these falsenesses/ trecheryes/ & fallaces that a man doth thorough the world for to deceive another in to damage either in soul or in body/ or in goods or in renown/ or in any thing what so ever it be/ for every time that a man lieth for to noye another as it is said unto his wyting it is mortal sin xxii. q. two. Primum ne quis. Of this dying speaketh the psal. Perdes om̄s qui loquuntur men dacium. Et sa. i Os quod mentitur occidit Eccliam The mouth that lieth sleeth the soul of death of guilt. Albina you falseth a man as a man falseth the seal of a king or the pope's bull/ & for as much that such a man beareth false lettres he shall be judged as fellow or as falsary at the day of judgement. Vn̄ au. Non artificioso mendatio nec simplici ubo oportet quamquam decipere qr licet mentitur quis occidit Eccliam svam. It behoveth not to deceive any person by dying artyfycyall ne by simple word. For how be it that any lie he sleeth his soul as it is said. Also the liar is as a false coiner that maketh money falls & naught. Also he is among the true people as the falls penny among the good. One good penny is better than x tals/ also doth a true man than ten liars & falls. With great pain will a man take a falls penny wytyngly/ but will say it is noumt it is falls & copper. And he careth not of himself if he be a liar or falls/ whereby it appeareth that he praiseth more a falls penny than him self which is great folly. Also dying is as venom mortal/ for fro the time that it is in the mouth it enuenymeth & enfecteth all the person Vn̄ psal. Accuerunt linguas suas sicut serpents venenum aspidun sub labiis eorum. They have whetted their tongues as these serpent's the sharp venom of the adder mortal is under their lips. Et jacobi iii Lingua inquietum malum plena mortifero veneno. This losing was the venom that the serpent of hell had in his mouth when he deceived Eve And therefore men say that dying giveth occasion that the serpent hath venom in his mouth. And those the which lieth hath the tongue enuenymed of the serpent of hell that told unto Eve the contrary of that god unto her had said in dying. And thereby they resemble to the devil that is their father by imitation. Vn̄ ioh viii Vos ex patre dyabolo estis et desideria ptis uti vultis face ille homicida erat ab untio et in vitate non stetit qr non est vitas in eo cum loquitur mendatium ex proprus loquitur qr mendax est & pr̄ eius. You be of the part of your father the devil/ & you will do the desires of your father/ he was homicide from the beginning & he holdeth him not in verity/ for verity is not in him when he speaketh a lie he saith it of himself/ for he is a liar & also his father. The devil is father of liars/ for the first inventor of dying was the devil/ & also he forged lies and taught them to his disciples. C. How a man should i'll lies & love truth xli. IT is written ad eph. iiii. Deponentes mendacium loquimini vitatem unusquisque cum ꝓximo suo. Take away dying/ speak truly every man with his neighbour. And saint Peter saith in the second cha. of his first epistle. Put away all malice/ all treachery/ simulations/ envies/ and all detractions as reasonable children newly engendered. etc And it is written add col. three Nolite mentiu invicem. Lie you not togyders but speak you true We should love verity & i'll dying for many things. first in following our father celestial. It is written ꝓuer. vi. how god hateth vii things whereof dying is one/ that is to understand/ the eyen life up in pride/ the dying tongue/ the hands shedding blood that noyeth not the heart imagining ill thoughts/ the feet ready to run in to ill the bringer forth of lies/ the false witness & he the soweth discord between his brethren. Also god loveth verity as sayeth david. Vn̄ psal. Ecce enim veritatem delixisti. also god is veryce that deceiveth not ne lieth. Vn̄ ioh. xiv. Ego sum via vitas et vita. And by that we should hate to lie & love verity in following our lord. Vn̄ ma. viii. Veritatem & pacem diligite. Love you troth & peace: a good child should love the good manners of his father/ than if we been the children of god we been also verytables & not liars. It is written zacha. viii. Loqinum vitatem unusquisque cum ꝓximo suo sequitur iuramentum mendar ne deligatis. Secondly we should i'll dying and love verity/ for dying dyffameth the persons if their lesynges been dyscovered Vn̄ eccle. xx. Opprobrium nequam in hoine mendacium et in ore in disciplinatorum assidue erit. dying is an evil rebuke to a man/ & it shall be accustomed in the mouche of them not dysciplyned/ & verity maketh to have good renown before god & the world. Vn̄. iiii. ●hi. Verax est laudandꝰ/ mendax vero vituperandꝰ. That is to say. The veritable is to praise/ & the liar is to be shamed or hated When a person is veritable that for one ne other/ for cousin/ kinsman/ ne friend ne swerveth on the one side ne on the other/ but sayeth the pure verity he is to praise & to love & holy thing habyteth in him. Vn̄. i ethi. Ambobus existantibꝰ amicis sctm est prehonorare veritatem. Saint james saith in his canons. Si quis in ubo non offendit his ꝑfectus est. Who so offendeth not in word he is perfit. Et legitur eccle. xxxvii. An oina opera verbum verax pcedat/ anoemm actum consilium stabile. thirdly we should i'll dying & love verity/ for dying putteth man fro paradise & departeth him from god/ & verity leadeth man in to paradise. Vn̄ sap. vi. Concupiscentia id est amor sapientie & vitas ducit hoinem ad regnum ꝑpetuum. Fourthly we should i'll dying & love verity/ for dying maketh to have perdition & damnation. Vn̄ psal. Perdes oens qui loquuntur mendacium. Thou shalt lose all those the which speaketh lesynges if they die impenitents/ & verity delivereth from evil & damnation. Vn̄ io. viii. Si manseritis in sermon meo vere discipuli mei eritis et cognoscetis veritatem et veritas liberabit vos. If you be abiding in my word you shall verily be my disciples and you shall know verity/ and verity shall deliver you/ in likewise shall god the which is verity the which shall preserve you from damnation & shall lead you in to his glory/ whereunto we may all go. Amen. A. ¶ The ix commandment of god defendeth all lecherous thoughts & commandeth cleanness of he●te .. xlii. ¶ Man beware that thou ne desire Thy neighbours wife/ dought ne maid In avoiding eternal fire God to offend be thou afraid THis commandment is written in the ancient testament. Deutero. u ca Non concupisces uxorem ꝓxum cui. That is to say. thou shalt not covet thy neighbours wife for to do sin. In this commandment god defendeth all evil thoughts disordonate of the sin of lechery and commandeth chastity of thought. For as nothing serveth the chastity of the body where the thought is corrupt. Vn̄ au. Nichil ꝓdest uginitas corporis ubi oꝑatur corruptio mentis. God defendeth in the seventh commandment the operation of lechery and in that he defendeth the will the which cometh of the thought. These two lecheries here been to i'll. david it required of god Underwit psal. Vre renes meos & cor meum. burn my reins & my heart that they ne commit lechery. For to have the heart blessed/ pure/ & clean after the gospel. math u Beati mundo cord qm ipsei deum videbunt. It behoveth to shit well the gates of the wits or nature that the lecherous enemy mortal entry not/ & that he soil not the said heart by evil thoughts. Master Hugues de saint victor saith that lechery cometh in to the heart in vi manners. Sometime by sight/ sometime by hearing/ or by touching/ or by thought/ or by word/ or by operation/ by such things lechery is chauffed & nourished/ the soul is departed fro god/ & chaftyte is fled from the manners/ and lechery is excercysed in his wits. And a man should note that incontinent that the delectation of lechery cometh unto the heart by sight or hearing/ or by kissing. etc. suddenly than resist by pinching thy flesh/ or bite thy tongue/ pull thine ear/ think on the torments of hell. etc. And by such resystynges a man shall keep his heart from soiling & getteth a crown. In likewise as thou shalt find by the exemplary of the ix commandment. Quere. C.ii A. B. ¶ The concupyscences of the flesh how lechery is commit in thought. xlii. NOn concupisces uxorem ꝓximi tui. Thou shalt not covet thy neighbours wife. A man should understand the concupisbence carnal is lechery without operation/ & it is said in iii manners. The first is without sin. The second is with sin venial. The third is with mortal sin. The first movings of concupisbence carnal the which been sodaynes within the bonds of nature & of the sensuality the which dependeth not upon the will been not sin/ for they been in the puissance of nature human. But more sooner is matter to purchase virtues unto whom therein well resisteth by the mean & grace divine/ as unto the foul thought without delectation/ & that it come against his will/ that is no sin if reason thereto consent not. Vn̄ greg. super ezech. Quamtuncunque immunda sit cogitatio mentem non polluit si ratio non consentit. Et au. dicit quam pctm est actio voluntaria/ nullum enim pctm nisi voluntarium. It behoveth sometime to be hold these women to speak to them/ to touch & to think on them/ but after as the thought is ordinate or disordinate/ there is sin or there is none. As it is of necessity to eat & drink/ but after the ordonaunce or dysordonaunce it may be well done or ill done. unde aug. in libro de nuptiis et concupiscentus dicit. Concupiscentia non est pctm qn̄ ad illicita opera non consentitur. concupisbence is no sin when the will ne consenteth unto the operations unleeful. Than those the which liveth chastely should not trouble them when there cometh ill thoughts unto them/ for the devil tempteth more the good than the bad. Bernar. dicit. Non enim contristari debemus si in temptationibꝰ inciderimus/ sed si in temptationibꝰ superatifuerimus. We should not be wroth if we been fallen in to temptations/ but if we therein have been overcome. When temptations cometh a man should strongly resist & fight against them for to have reward & merit. Vn̄ bernar. Quotiens resistis totiens coronaberis/ nam quotiens resistimus totiens ●yabolū superamus angelos letificamus deum honoramus. By as oftentimes as thou resystest as many times shalt thou be crowned/ & as oftentimes as we resist so many times we surmount the devil/ we rejoice that angels & we honour god. The second concupisbence of the flesh is when the movings cometh of the delectation unto thing unleeful without proper will ne reason disposed to accomplish the operation/ he is venial sin. Also when an evil thought cometh unto any man with the delectation all times without plain consentment of reason than is it venial sin. The devil beginneth to show the temptation/ & if a man consent not thereto but resisteth incontinent it is no sin. And if delectation come after the temptation it is venial sin. And understand well that if the consentment of reason be not there/ for if it were there it were of the kind of mortal sin. The third concupisbence of the flesh is when that delectation of evil is abiden & that reason & the proper will been disposed it to accomplish here is mortal sin/ albeit that afterward a man ne may come to do the operation/ for the will is reputed for the deed. In likewise is it of all other sins mortals when the will is disposed the sin is as who saith done. And a man should here understand that it behoveth that all men and women the which should enter in to the realm of paradise have in their purpose that if they lived eternally they ne would sin mortally in any manner what so ever it be. Than of necessity of health it behoveth that all those & they that will have salvation should have in their thought that they ne will commit lechery in any manner but in good & lawful marriage. If thou wilt not believe of simple word study the scriptures that telleth it in many places. Vn̄ au. dicit qd voluntas reputatur ꝓ facto. The will is reputed for the deed. Iterum dicit. Consensus in opus pctī mortalis est pctm mortale & consensus in opus pctin venialis est pctm veniale. Consentement in operation of sin mortal is mortal sin/ & consentment in work of sin venial is venial sin. Et greg. dicit. Qui consentit pctonet non arguit dignus est morte. He that consenteth to sin & striveth not to resist unto the contrary is worthy to die. And it is written in the gospel that our saviour Jesus' said unto the auncyentes. Do you none adultery/ & I say unto you that every man that hath seen a woman in desiring to know her he hath committed sin in her in his heart. Vn̄ math. u Dictum antiquis Non mechaberis/ ego aunt dico vobis qr omnis qui viderit mulierem ad concupiscendun eam me chatus est in cord suo. God showeth here that the will is reputed for the deed/ unto the difference of them the which weeneth not to sin if they accomplish the operation. It is written i regum. xuj. Non enim videt ea q patent/ dns aunt intuetur cor. The man seethe those thing the which appeareth/ & our lord beholdeth the heart & the will. Et pau. ad ro. i Non solum qui faciunt peccata sed qui consentiunt facientibꝰ digni sunt morte. After that saint Poule had named many sins he said/ not alonely they the which do the sin/ but also they the which consenteth to do them been worthy of death. ¶ Example how a woman was dampened for the consenting of will to commit lechery. Quere c.a. ¶ Another example of a monk the which lost the breed celestial for having evil lecherous thoughts. Quere. C.i. A. C. ¶ For to understand clearly the difference of mortal sin & venial it behoveth to take the words of saint Austin the which ben written in his book of the city of god the which saith. When a man loveth a person is behoveth that the said love be good or evil. It is good when it is for the love of god/ & therein is virtue And also such love is necessary as when the son loveth the father. etc. it is natural/ the which is not lovable ne vytuperable. Also such love is voluptuous & lybydynous/ it behoveth to make distinction/ for if the delectation and will be above the love of god/ or equally unto him/ as to say. I love better such operation of lechery than to obey unto god the which it defendeth/ or of as much as he endeavoureth him to do it/ albeit he do it not here is mortal sin in two manners. And if the love be under god/ that is to say that a man loveth better to obey unto god than to do it/ it is venial sin. unde augustinus. Peccatum veniale est libido sive amor voluptas citra deum/ mortale vero est libido sive amor voluptatis. supra deum vel equaliter ei. Mortal sin is lechery or love of volupte above almighty god or equally unto him. D. ¶ The evils and domnges that the evil thoughts do. xlii. Evil thoughts been to i'll for many things. first for that they separate the persons from god. Vn̄ sapi. i Perverse enim cogitatonnes seperant a deo. Secondly for that they make to have malediction. Vnmmichee two. We qui cogitatis inutile & oꝑamini malumm cubilibus uris. Maledyction unto you the which think things inutyle/ & do ill in your couches. Et ec. iii We duplici cord & labus sceleratis & manibus malefatientibꝰ & pctōri terram egredienti duabus viis. malediction unto men of double heart/ and unto the lips of women sinners/ & unto the hands doing evil/ & unto the sinner entering in to the earth by two ways thirdly ill thoughts been to i'll for that they chase away the virtues & goods spyrytualles of the soul and letteth all good espyrytuall that it ne may profit. As a man may say by similitude that sickness corporal chaseth away the health & the wealth of the body/ & to let to eat & drink/ & all goodness that it ne may profit. etc. in likewise as it is declared afterward. Que ad numerum xliiii b. c. d. e. f. g. etc. fourthly evil thoughts been to i'll for that they sle spyrytually the souls of death of guilt/ for they separate god/ his love/ & his grace the which is the life of the soul as it is declared in the commandment of homicide. quere. xxiiii. b. fifthly evil thoughts been to i'll for that they blind the eyes withinforth of the soul & of the intendment & maketh the soul dark & putteth it in darkness/ as it is declared afterward. Quere. xliiii. Syxtly ill thoughts been to i'll for that they ben published & showed at the day of judgement before all the world/ as it is written. Math. x. et lu. twelve. Nichil aunt oꝑtum est quoth non reveletur neque absconditum quoth non sciatur & in palam veniat. There is nothing so strongly covered but that it shall be showed/ ne hid but that it be known & seen openly before all. Also it behoveth to yield account at the day of judgement before god of all evil thoughts. Vn̄ sapi. i In cogitationibus impu incogitatio erit. Interrogation or question shall be made of the thoughts of the sinner. Et sap. iii Impuaunt scdm q cogitaverunt correctionem habebunt qui neglexerant justum & a dno recesserunt. The ill shall have correction after the things that they have thought. ¶ Example that it behoveth to yield account at the judgement of ill thoughts. Quere. cviii. D. Seventhly ill thoughts been to i'll for dread to lose the joys of paradise & beatitude eternal/ the which joys been promised unto those that have pure hearts/ & clear fro sin. Vn̄ mat. u Bti mundo cord qm ipsei deum videbunt. of this matter. Que. xliiii. & xlvii a. Eyghtly ill thoughts bindeth unto punition & damnation eternal within the fire of hell the which is a torment much cruel in likewise as it is declared hereafter. que. xlvii. b. Vn̄ eccle. three Cor gravabitur in doloribus. The evil heart shall be grieved in dolours. By these things beforesaid it appeareth the a man breaketh the commandment of god by thought lecherous/ against the which a man should resist for to go in to paradise. Unto the which almighty god us conduit the which is reigning and benedictus in secula seculorum. Amen. A. ¶ The tenth commandment of god the which defendeth all evil thoughts of theft/ coveytyse/ and avarice the which been against the dilection of his neighbour. xliii. ¶ covet thou not in any thing Thy neighbours good ne heritage let not thy heart in it have liking Jest thou be dampened for such outrage. THis commandment is written in the old testament. Deut. v. ca Et ●ro. xx. Non concupistes rem ꝓximi tui/ non domum nec agrum/ nec servum/ nec ancillan/ nec universa q illis sunt. That is to say. Thou shalt not covet thy neighbours thing/ his house his field/ ne the servant/ ne the maiden/ ne any thing that unto him belongeth. In this commandment god defendeth all covetise within forth/ that is to wite the will disposed to have the goods of another unjustly against the will of him to whom they belong. Also god will that every man content him with the good that he hath/ or that to him shall come after right/ reason/ & justice/ but a man should understand that the first movings coveting the goods of another that been within the bonds of the sensualite/ that preventeth all holly before the delyberation of reason they ne been dampnables/ but all will disposed & consentement of reason being in will to have them unjustly it is mortal sin & fraction of this commandment. Non concupisces rem ꝓximi tui. Some coveteth the thing of another in iii manners. The first some there been the it coveteth/ but for that/ that they know well that they can not have it they ne pursue it. And if they wist well that they should have it they should put it in effect/ such sinneth mortally. Secondly some other covet the thing & enforce them in effect to have it/ albeit that they ne may have it yet sin they mortally & more grievously than the first. thirdly some other there been to whom it sufficeth not to covet the thing/ but by false enforcing done so moche that they possede it/ & such sinneth more grievously than these beforesaid. They ben as those thieves & ravysshers after that they have coveted comen to effe●● to take it. It is written of these manners here beforesaid i ad thym vi Qui voluit divites fieri incidunt in temptationem et laqueum dyaboli & desideria mlta inutila & nociva q mergunt homines in interitum & ꝑditionem. Saint Poule saith that they the which will be rich falls in to temptations & in to the devils gins in many desires unprouffytables & noyenges which plongeth these men in death & perdition. Another exposition upon these said words. Non concupisces rem ꝓximi tui. Thou shalt not covet the thing of thy neighbour for to possede it unjustly. It is against right/ justice/ & reason/ & for to ordain it or too use it unto an ill end/ as those that appetyteth good for to lead great pomps & estate in vainglory/ or for to use lechery/ or to have dylycatyfe metes/ as the cursed Dives that was daily served delycyously & richly/ or as the clerks that appetyteth the benefices & dygnytees/ not for to distribute the goods to the poor as they should. Qr bona eccliarum sunt bona pauperum. But for to live fatly and pompously in suꝑfluytees & sins. etc. ulsic. Thou shalt not covet to have the thing of thy neighbour unjustly for to withhold it as these avaricious that keep & assemble without giving & dystrybutinge. moreover a man should understand right clearly that as many times as any is disposed in his thought to go against any of the commandments of god he sinneth mortally & is a breker of this commandment against the which he will go/ albeit that he ne come to do the operation. Verbi gratia. If thou in thy heart hate thy neighbour in desiring his death or his damage thou brekest that u commandment. Vn̄. i ioh. three Qui odit frrum suum homicida est. Also if thou be wroth in thy heart against thy neighbour in desiring to venge the unjustly by delyberation thou brekest the u commandment & synnest mortally. Vn̄ math. u Omnis qui irascetur fri suo scilicet in cord reus erit iudicon. This matter is sufficiently declared in yep̄cedent commandment & in the things beforesaid where it speaketh that the will is reputed for the deed. ¶ Here is the end of the ten commandments of god the a man should keep for to come unto the glory celestial/ unto the which we may go cum illo qui est benedictus in scla sclorum. Amen. B. ¶ How those the which have broken the commandments of god & the which been in mortal sin ne should not with draw to do always good deeds/ howbeit that they should be dampened. xliii. Saint poule saith in his epistle ad heb. iiij. ca Oina nuda et apperta sunt ante oculos dei. All things the which been naked & hid been before the eyen of god. He seethe & knoweth our thoughts & operations/ and shall yield unto every man that/ that he hath deserved. unde psal. Tu reddes unicuique juxta opera sua. Et alibi scribitur. Nullum malum remanebit impunitum et nullum bonum irremuneratum. That is to say. that none evil shall abide unpunished/ & no good deed but that it shall be rewarded/ be it in this world or in the other And therefore the person that is in deadly sin should not withdraw to do well. Vn̄ versus Non amittuntur/ q pro dno tribuuntur. Omia que fiunt/ in mortali bona pro sunt. Nam mundi bona daunt demonijs arma refrenant. Mentes unlustrant/ etiam tormenta minorant. Ad maiora bona/ daunt usum facienda Non tamen eternam/ possunt acquirere vitam Vel sic. Versus. Condita peccato mortal daunt bona terre. Augmentant vitam minuunt tormenta viēne. These metres or verses beforesaid hath been made & taken upon the scripture the which saith that they the which do good deeds in mortal sin been rewarded in u manners/ albeit that if they die impenitents they shall not be saved. The first reumneracyon that they shall have the which done good deeds that god shall send them the sooner earthly goods in this world/ & greater abundance than if they ne died good deeds. The second remuneration is that by doing of deeds they refrain/ withdrawn/ & tarry the assaults of the devil that is to say that the devil hath not so great puissance & force upon them the which doth or saith good as if they ne so died ne said/ & also is withdrawn. ¶ Example how an holy man saw by the sufferance of god at a great dinner how the devils drew a back when those the which dined spoke of god & good words/ & the angels drew them near. And when they spoke of detraction & of evil the devils come again. etc. Quere in th'exemplary. lxxxxix. H. The third remuneration is that the good deeds that they do shineth unto them/ & enlumyneth their entendementes to reknowledge their defaults/ and to see the good that they loose/ and the evil that they get. Also their entendementes been not enlumyned when they do no good deeds as when they do. The fourth remuneration is that if these persons the which do good deeds in mortal sin were dampened in hell they ne should be so grievously punished and tormented as if they ne had done no good deed/ for the good deeds doth quench the sins as the water the fire. unde ecclesi. three Ignem ardentem extinguit aqua & elemosma resistit peccatis. ¶ Example of a man deed the which fallen in going over a bride for whom there was great strife for his all mesdedes & evil deeds the which he had committed in likewise as it is written in the exemplary. C.x. C. A man should note here the more that a person doth of evil in this world the more cruelly shall he be tormented in hell. Quere in thexamplary xlix c. And the more that he hath done of good deeds and the less of evil he shall endure & feel the less dolour if it were so that he were dampened/ and therefore a man should never draw back to do evermore good deeds. The fifth remuneration that those have the which done good deeds in mortal sin is that god them sendeth the more sooner grace to correct them and amend them and to come unto salvation than if they ne died any good deeds/ in likewise as a man shall find by many examples. ¶ first example by Cornelyus the which was paynim/ and for that that he gave almesses he saw an angel the which said unto him that he should go unto saint Peter the which should tell him what he should do. unde actuum. u ca Corneli mitte et excersi symonem qui cognoinatur petrus/ hic dicet tibi quid te oporteat facere. And he died so and was converted unto the faith of our lord Ihesu christ. ¶ Another example is written in the legend of saint Sylvester how the cause of the health and salvation of the emperor Constantyne was for that he had pity on the children that men would have slain to th'intent that he were bathed in their blood for to have remedi against his lepreheed. The said emperor would not that the said children were slain for him & made to deliver them again unto their moders the which wept/ & moreover made to give unto them gifts. And the night following he saw saint Peter the which said unto him that he should call the pope Sylvester and that by him he should be converted/ baptized & healed of his lepry and meselry. And in likewise was it done as it appeareth in the said legend. ¶ Another example. It is written in the legend of saint Eustace how the cause of his conversion was for the almesdedes that he died. The beginning of the life of saint Eustace was that he was an idolater and sinner/ but he was a great giver of alms & full of pity & of mercy/ and for the good deeds that he died god would not that he were dampened/ but gave him grace to convert him/ to correct and to amend/ & appeared unto him the which should be to long to tell/ and for an end & conclusion he is holy and saved. etc. C. ¶ Another example. It is written in the legend of saint johan thalmosyner of the conversion of the rich man changer and exposytour named Peter/ the which in the beginning of his life was right cruel unto poor people and chased them out of his house with great ire and indignation. And on a time the poor men complained them togyders that never in their life they might not have so moche as one only almsdeed of him. The one of them said. What will you give and I this day may get any alms of him. Than they made covenant with him/ & he yode unto the house for to demand alms. And when the said rich man came & saw the said poor man before his gate he could find no stones to cast at him/ so as one of his servants passed by the which bore barley loves to his house he took one of those loves and smote the said poor man by great woodness. Than the poor man took up the loaf and so ran unto his neighbours unto whom he showed the alms that he had gotten of his hand. And two days after the said rich man was seek to the death & saw in vision that he was in judgement & black men put his ills in balance/ & on the other part of the said balance some other clad in white/ & the one of them said. We have but one barley loaf that he gave unto god by constraint two days passed. And when they had put the said breed within the said balance it seemed unto him that the balances were egalles/ than they said unto the said rich man. multiply this barley loaf or these black men shall take the and than he awoke & said. Alas if one barlylofe that I kest by woodness hath so much availed me/ how moche availeth the almesdedes the which ben given liberally. etc. For to make short the said rich man converted him & was a right great giver of almesses after and a very good man. ¶ Another example of another rich man the which served the devil about xl years/ and for going to here a predication he converted him and was saved As it is written in the exemplary. Quere. lvi. K. ¶ Another example by that that a man dyspayred had served saint Domynycke/ he appeared unto him/ comforted him/ and put him in the way of salvation/ as it is written in the legend of the said saint. ¶ Another example of a man that was sentencyed & judged unto damnation/ and was delivered at the request of the virgin mary/ as it is written in her miracles. ¶ Another example of a fair maiden pompeously arrayed and clad upon a sunday after that she was weary of dancing the devil would have taken and born her away in body and in soul/ and she began to cry for help of the virgin Mary/ for her mother had learned her to serve her/ and she was delivered from the devil/ as it is wry in th'exemplary. Quere. lxviii. c. d. ¶ A question. What deference is there between the good deeds the which ben done in deadly sin/ and those the which ben done in the estate of grace. The answer. There is great deference/ for the one is right lively & meritorious for to have the reward eternal in paradise. It is that the which is done in thestate of grace without sin. The other the which is done in mortal sin is a good deed/ deed and without reward eternal/ for it is done without grace & charity. Also sin is a venom so mortal unto the soul that it mortyfyeth all goodness spiritual/ and departeth god his love and his grace/ whereby the sinner loseth his reward eternal. But the good deeds that he doth in mortal sin serveth him/ for there been the u retrybutions beforesaid. ¶ For to understand well this matter the persons the which shall be saved at the day of judgement shall have merit and reward eternal that they have done in the world in thestate of grace. And if they had committed any mortal sins & after do penance all those good deeds that they have done in thestate of grace in preceding the said sins come again unto them in their good valour by the penance. And of those good deeds the which been comen again in convalescence been saved and they shall have reward eternalle in paradise. And not of those the which they have done in mortal sin/ for that/ that when they were done they were deed by sin as it is said/ & by that the merit eternal is lost. unde sanctus thomas. Nullus pont mereri nisi mediant gratia ut dictum est. quere xlv b. Vn̄ versus. Illa remiscunt que mortificata fuerunt. Vivere non possunt q mortua nata sunt That is to say that those good deeds reviveth in god convalescence by penance/ the which have been mortyfyed by sin. But those good deeds the which were done in sin may not live/ that is revert in convalescence after penance to have reward eternal. It followeth than that the good deed that is done in the estate of grace is better than the other deed. And therefore those the which dyfferreth to confess them in lentem or in other times been to be reprehended to do a good deed in sin. Also a man should understand that no good deed is lost/ but the one good deed is moche better than another. etc. A ¶ The thing moving for to keep the commandments of god. Ca xliiii. ¶ Those that learn ne will. The commandments & law to keep And in every point them fulfil In hell shall lie right deep IN that age that an infant is capable of the commandments of god he is held to learn them/ for that that he should keep him that he break them not upon the pain of damnation. Vn̄ legitur in secundo libro sententiarum. distin. xvii. Statin enim cum quis fit capax pcepti dei tenetur ad eius notician et obseruantiam. Et david dicit in psal. Tu mandasti mandata tua custodiri nimis. Thou haste command moche to keep thy commandments. When that any temporal king maketh to bane proclaim/ or show any commandment thorowoute his realm his subgectes move them to obey unto him of dread to run in pains and dommages that they may have for their inobedience. Also many things should move us to keep the commandments that the king of heaven and of earth hath made to proclaim/ and to cry over all the world. ¶ The first thing the which should move us to keep the commandments of god is for the great goodness in finite that is in him/ that is to say that there is so moche of goodness in god that it is innumerable. For a man ne can find the end so moche there is of goodness in him. Of this matter is somewhat spoken in the end of this treatise/ and how the saints of heaven behold above them the fair mirror the which is god. quere. xlvii. a. Example xlvii b. c ¶ The second thing esmoving to keep the commandments of god is for to obey to his will/ he is our father celestial the which hath created our souls as it is said before. Also it is he that which nouryssheth us with his gods that he maketh to grow/ and it is he the which hath again us bought us by his precious blood/ and the which will that we possede his heritage in paradise as his dear children. It is good reason that the children obey unto the father/ and by that that we been the children of god we should obey unto his commandments. The third thing the which moveth us to keep the commandments of god is to the end to be in his love and in his grace/ for he loveth those the which keep them in like wise as it is written johannes xu Si precepta mea seruaveritis manebit is in dilectione mea. If you have kept my commandments you shall dwell in my love & dilection. Iterun in codem capitulo. Vos amici mei estis si feceritis que precipio vobis/ You be my friends if you do that thing the I command you. Example by that/ that abraham was obedient unto god/ he was so parfytely in his love that he had his benediction. Quere lxi a. Another example by that that saint Mor was obedient he died many miracles among the which he ran one time upon the water without sinking or ill having. Que. lii. c. Another example by the obedience of a religious/ god loved so moche that a dry belet block that he arroused with water bore flower and fruit. Quere in the exemplary lii e. God said in the gospel/ if you love me keep my commandments. He the which loveth me not/ keepeth not my commandments. unde johannis xiiii Si diligitis me mandato mea seruate. Sequitur Qui non diligit me sermons meos non servat. any lord or king ne may love his servant when he dysobeyeth unto his commandments/ no more doth god/ how may he love ydolatres blasphematoures children unnatural/ inobedientes/ murderers/ thiefs/ payllars/ and false witnesses/ when they disobey unto his will & break his commandments he ne may love them. Behold what hate and inconvenient that there came unto adam for a bit of an apple that he died again the commandment of god. Quere liiii a. Also behold how chore/ dathan/ and abyron/ were punished for the inobedience and murmur that they made again god & Moses. Quere liiii God ne may love him the which dysobeyeth unto his commandments. But he loveth him the which obeyeth unto him. We read how god demanded of saint peter if he loved him/ Petre amas me. He answered thou knowest that I love the. Tu sis quia amo te. And by that that saint peter loved god/ & obeyed unto him/ our lord Ihesu christ said unto him in this manner of wise. pasce agnos meos: pasce oves mea. I shall give the keys of the ream of heaven unto thee/ and that that thou byndest in earth shall be bound in heaven etc. For that that he was obedient unto our lord Ihesu christ/ god gave unto him the government of the church and the keys of paradise. Also we should keep the commandments of god to the end that it would please him to abide with us/ for to keep us and save us. unde johannis xiiii Si quis diligit me sermonem meum servabit et pater meus diliget cum et ad cum veniemus et mansionem apud cum faciemus. That is to say/ who so loveth me keepeth my words and my father shall love him sayeth Jesus'/ and unto him we shall come and we shall make with him our dwelling/ and it is written. Johannis xu Manete in me et ego in vobis. Dwell you in me and I shall dwell in you. Et legitur. ioh. iiii. Deus caritas est: et qui manet in carytate in deo manet: et deus in eo. God is charity and love/ and who so dwelleth in charity/ he dwelleth in god and god in him We read that our lord said unto the apostles that they should go to preach and to convert the infidels. And that they ne should think what they should answer unto the tyrants/ and that it should be given unto them that that they should answer of the holy ghost the which abodem them as sayeth the gospel. Dabitur enim vobis in tinla hora quid loquamini. Non enim vos estis quiloquimini: sed spiritus patris vestri qui loquitur in vobis. So it appeared that god abode in them. And who so doth again the will of god he ne abideth in him. etc. ¶ The fourth thing that should move us to keep the commandments of god/ is to th'end that the good deeds that we done be unto him agreeable/ and unto us utile and profitable/ For if we disobey unto him our operations pleaseth him nothing. Three things been requisite before that we may do thing the which is unto god agreeable/ ¶ The first is the good deeds that we do be done genere bonorum. That is that it proceed of a good kind or stock as to give almesdedes of his own labour without doing it of theft or pyllery. ¶ The second is: quod sit ad laudem dei non ad vanam gloriam. That is that it be done unto the praise of god/ & not unto vain glory. The third thing is that a man be in the estate of grace. For the good deeds that a man doth in sin is not meritorious unto the eternity unto the person the which doth it. Also it is not agreeable unto god: how be it that a man should not draw back to do evermore of good deeds as it is declared before. Quere xliii b. The pope pius sayeth de consecratione distinc u Nichil prodest ieiunare & orare et alia religionis opera agere nisi mens ab iniquitate revocatur. It prouffyteth nothing as unto salvation to fast/ and to pray/ and to do other good deeds of religion if the thought be not called again from sin/ that if a man cease him not to commit mortal sin. etc. And saint paul sayeth i corinth. xiii. Si linquis hominum loquar & angelorum. etc. Caritatem autem non habuero nulis michi ꝓdest ut dictum est ante: quere four ca After the scriptures it behoveth to do the good deed in estate of grace/ in doing the pilgrimage of the world as it is said in the first condition of the pilgrim of paradise. Quere ibi post. ¶ The u thing that should move us to keep the commandments of god it is to th'end that it would please him to here & to understand our requests/ prayers and orisons/ & that he them grant unto us and exalt when we require him. unde. ioh. xv. Si manseritis in me et verba mea in vobis manserint: quodcunque volueritis petetis & fiet vobis That is to say if you abide or devil in me that is in my love. and that my words be abiding in you/ that been my commandments/ you shall demand what so ever thing that you will and it shall be done to you. Et legitur mathei. xxi. & marci. xi. Omnia quecunque peneritis in oration credentes accipietis. God sayeth you believing in me by faith operant/ take you in orayson all things what so ever you demand/ & the psal. sayeth. Occuli domini super justos & aures eius ad preces corum. The eyen of god been upon the just/ and his ears unto the prayers of them. Et legitur luce. xi. peradventure et dabitur vobis: querite et invenietis: pulsate et aperietur vobis etc. Example how at the prayer of a man a mounayne was removed from one place unto another. Quere xli a. Another example how a good priest catholic entered within the fire to confirm the faith/ and was not brent. Quere lxi b. And in deed contrary the orison of him the which will not keep the commandments of god ne shall be exalted/ and ne shall get grant anent god of that that he demandeth. unde augu. Qui preceptis avertitur quoth in oration postulat non meretur: nec impetrate ab illo bonum quod poscit: cuius legi non obedit. Example. The request of the cursed dives was not granted him when he demanded a drop of water & that the lazar should go unto his brethrens. etc. Quere lxxxiiii a. ¶ The sixth thing moving us to keep the commandments of god is to th'end to have the great benedictions that god prometteth unto those the which here with good will and keep his commandments the which ben written after. Quere xlv f. ¶ The vii to the end to have great reward in paradise/ whereof it is spoken afterward. Quere xlvii a. ¶ The viii is to have dread of the malediction and excommunications the which been cast upon the sinners inobedyentes unto god & unto the church. Quere xlviii b. ¶ The ix of dread to have punition as pharaon the which had the heart so hard and was so obstinate in ill that he would not obey unto god and unto his servant Moses. And therefore god sent unto him many punitions and in the end he was drowned divinely he and his people. Quere in the exemplary liiii f. ¶ Also these dies obeysantes should dread to be sent in to the fire of hell the which is a torment much cruel in like wise as it is written in the end of the treatise. Quere xlix b. B. ¶ How many things been nuysauntes unto those the which been inobedyentes & breaketh the commandments of god/ the which ben written hereafter by psalms. Capitulo. xliiii QVi in uno mandato peccaverit multa bona perdet. Ecclesiastisis ix ca Who so hath sinned mortally in one commandment shall loose many of good deeds/ That is to understand that the transgression of every commandment that a man committeth in sinning mortally by delectation and delyberation noyeth unto the soul in many manners that which shall be hereafter declared and put by psalms/ first the fraction or breaking of any commandment putteth the soul of the breker unto poverty of spiritual goods. for it chaseth and maketh to be forgotten his virtues and good operations lately gotten and the which rested in him. Saint ysydore sayeth. Per unum enim peccatum multe justice pereunt. That is to say that by one sin many of iustyces peryssheth and saint paul sayeth ad galatas quinto Modicum fermentitotam massam corrumpit. In like wise as a little of levayn or sour dough corrupteth a great deal of paste/ even so the breaking of the commandment corrupteth a great heap of fair virtues. Example how the angel said to a virgin chaste devout/ a giver of alms and chartable that she ne might be in such wise saved if she were not patient/ for the sin of ire abode in her. Que. lxxxxix b. circa finem. Another example of a monk the which was so much replenished with virtues that god sent unto him every day celestial breed. And after that he had committed sin he lost the said breed. Quere in the exemplary ad numerum ci a. ¶ Another example how the son of a rich man the which served god in fastings and oraysons and in doing operations was in th'end dampened for that that he kept ire in his heart/ & for that he would be venged. Quere lxxix a. Hold thou for certain that the dysobeysaunce that a man committeth in sin mortal is an infection & sickness mortal the which taketh away chaseth and anientith & maketh to be forgotten the virtues and the goods spyrytuelles that any man hath before gotten and the which rests in him For the scripture sayeth that these virtues ne may devil with the vices. Virtutes cum vitiis remanere non possunt. And these logicyens sayeth two things opposytes and contraries the one unto the other ne may inhabit ne dwell togyders in one self subject but that the one chaseth a way the other. Duo opposita nunquam possunt esse in eodem subiecto. The sins & the virtues been contrary the one unto the other/ than they may not devil togyders. If I be than in mortal sin/ my sin chaseth away the goods spyrytuelles from & maketh it to be forgotten before god whiles that it regneth in me/ for I ne may be hole and seek togyders/ good and ill/ governed of god and of the devil/ of good spirit and of ill. In like manner I ne may be in grace and in sin/ for they been things contraries that when the one ruleth it chaseth and putteth away the other what so ever it be. unde bernardus. Sicut ignis et aqua simul esse non possunt/ sic spirituales et carnelis delitie non se compatiuntur ad invicem. In like wise as the water quencheth the fire/ or bitterness chaseth away sweetness and all things delicious/ or the traycle the venom/ or the darkness the light/ or the heat the cold/ In like wise mortal sin chaseth away the virtues and the goods spiritual of the soul. Example also as the water departeth it from the pot the which is pierced or holed. In like wise doth good operations from men by mortal sin. Quere. cii.x. Also mortal sin is by similitude as infection and venom mortal/ for in like wise as venom corrupteth the health and the goods of the body/ in like wise sin corrupteth the health & goods spyrytuelles of the soul. And in like wise as those that which been invenymed been in danger of death if they ne go to seche of treacle/ so been they in mortal sin if they ne go unto penance. Quere viii a which is the treacle and the remedy again sin Augustinus dicit. Omne seminarium voluptatum venemim puta. Et Luke xiii Nisi penitentiam egeritis omnes simul ꝑibitis. Also mortal sin is a rotennesse the which corrupteth the beauty of the soul the end of virtues/ the odour of good renomee and the savour of glory. And in like wise as rotennesse goeth unto naught and loseth all beauty and bounty of an apple so doth mortal sin of the soul. unde job. xiii. Qui quasi putredo consumendus sum: et quasi vestimentum quod comeditur a tinea. Example how an earl was dampened for an heritage ill withholden albe it that he had done of good operations. Quere lxxxii a. Another example how a woman the which fasted & excercysed her in oraysons and good operations was dampened for the keeping of Ire without being in will to pardon. Quere lxviii. d. Also a man may say by similitude that mortal sin noyeth unto the soul/ in like wise as epedyme or pestilence: or other sickness mortal noyeth unto the body. For in like wise as the sickness corporal taketh away the health and all the goods of the body. In like manner the dy●●beysaunce the which is ●●●hin mortal sin is so great a sickness unto the ●●u●e that it taketh away and chaseth● virtues and good spyrytuelles the which rest●th in her. unde ezechielis xxxiii Inqua●turque die peccaue●it justus omnes justice ●ius oblivioni tradentur. In what hour that the just hath sinned all his justices been forgotten. Also when one member is seek/ all the body feeleth it and plaineth. Cum patitur unum membrum compatiuntur oina membra. Also when a man committeth one mortal sin in breaking one of the commandments of god a man dampneth the body and the soul/ he loseth god/ he loseth paradise and all good spiritual/ the which been forgotten as unto salvation. unde jacobi ii ca Quicunque totam legem obseruaverit offendat autem in uno factus est omnium reus. Qui enim dicit non mechaberis dicit & non occides quod si non mechaberis occidas autem factus es trangressor legis. Example how a woman a great giver of alms the which wend to be saved in doing the almesdedes that she died & in the end was dampened by mortal sin not confeste. Quere. lxxxxii. d. Also one ill or sin that a man committeth maketh all the person to be culpable and dign of punition. And also as one circumstance ill maketh all the deed to be ill/ in like wise one sin bringeth unto naught all virtues & good spiritual. Vn̄ magister nicholaus de lyra dicit super illud ad galla. Modicum fermenti totam massam corrumpit. Malum enim consistit ex singulis defectibus ita qd in congregatione fidelium unus perversus in fide corrumpit alios per suam malitiam. E alibi. unica sola pecus inficit omne pecus. When that a town is taken with assault those the which taketh it putteth unto death and chaseth away those the which it possedeth. In like wise done the sins & devils when they have possession of a person/ and that they rulen/ they slay the death of guilt and chaseth away the virtues. unde ad roma vi Qui mortuus est peccato mortuus est semel. He the which is deed by sin/ is one time deed/ that is to understand of death of guilt/ for grace and virtues been departed from him. etc. Also when the jews/ sarazyns/ or paynims have the domination of christian men they slay them and take from them their goods/ in like wise done the sins and devils when they have domination upon a person to speak spyrytually. etc. Example how the body the which is a fool maketh the soul to lose all her spiritual goods and putteth her in damnation and perdition. quere lxvi a. For to rehearse in partyculer upon the sin of lechery. A man should understand that in committing lechery a man breaketh the commandment of god/ and also a man sinneth mortally/ and such sin maketh the virtues and good operations gotten before to be forgotten. ¶ In like wise as a man may say by similitude/ as if they were brent/ broiled/ lost & brought unto nought. For in like wise as the fire of the world brenneth/ consumeth and putteth in to ashes and unto nothing these words & these other materes combustybles that a man giveth unto it. In like manner that body the which is chauffed to do the operation of lechery that god defendeth brenneth and bringeth unto naught the good operations and virtues of the soul/ if the said fire be not put out by penance. Of the which it is written job. thirty. Crimen luxury fax est et iniquitas maxima ignis est devorans usque ad perditionem et omnia eradicans gemmina virtutum. When a house is embraced strongly with fire/ if the said fire be not quenched by water i● brenneth and consumeth all the goods & materes combustybles till unto the earth and unto the stones/ in like manner the fire and embracement of lechery brenneth and dystroyeth all the goods spyrytuelles of the soul of the lecherous man/ or woman/ in such wise that the germ and engendrement of virtues been taken away and enrached/ and it is understand by the words before spoken. Eradicans omnia gemmina virtutum gemmen geminis id est germen: vel genero generas. Also the blessed and holy man saint Jerome says Gladius igneus est species mulieris. The glaive of fire is the beauty corporal of a woman. unde ecclesiastici ix Concupiscentia carnis quasi ignis exardescet et sequitur. Colloquium mulieris quasi ignis exardescet. The which is for to say/ who so will keep him from brenning/ draw he a far from the fire/ that is from company of harlots. For as the fire brenneth those the which toucheth it/ in like wise to touch or to handle a woman harlot or inclined to sin/ and to take pleasure in her face and langayge/ a man brenneth & dystroyeth himself. And if paraventure some there been that therewith been touched the more ferther let them draw back/ from the company of evil women. For a bronde that one time hath been brent the more lightly taketh it fire if it be not with drawn far back from the fire. A man ne may be better exiled & destroyed than by fortune of fire. Nor the good spyrytuel of the man and of the woman to be lost/ as by the embracement of lechery. For master Hugues of saint victor sayeth./ Qui perdit puditiam: perdit animam suam: perdit deum: et perdit seipsum. He the which loseth chastity loseth his soul/ he loseth god and himself/ he is as he the which brenneth himself unto his witting his house and his goods within it. unde scryptura. Qui peccatum committit quasi qui ignem in propria domo ponit. And the moo of sins that he committeth he is he the which putteth as many of fagotes and byllettes of wood in his house for to bren it that is for to burn his soul in hell. Example of the daughter of a king the which was a right great giver of alms/ and also much devout toward god in her prayers and oraysons that was dampened because that she conceived a child and died impenytent without confession Quere. lxxxxiii. h. ¶ Another example of a woman the which was a great giver of alms that was dampened for the delyberation of will to commit and do lechery. Quere c a. Also he the which sinneth mortally as he the which hateth his brother even christian/ or his neighbour in desiring the ill of his body/ or the loss of his temporal goods/ he quencheth and bringeth unto naught charity and the other virtues and good operations the which rests in his soul. In like wise as it is declared and showed in the sin of hate Quere aunt xxvii b. And how be it that mortal sin adnychyllateth in such wise the virtues and maketh so many of ills yet should not a man draw back nor cease to do ever more of good deeds if it so were that a man should be dampened as it is declared before. Quere ad numerum xliii. b. C. ¶ Secondly inobedience the which is mortal sin letteth and keepeth for to get virtues and goods spyrytuelles/ the which been meritorious unto the 〈◊〉 Capitulo. x●●ii●● PEccatum meum contra me est semper. Dicit david in psal. Miserere. After that the king david had committed mortal sin/ he said that his sin was evermore again him. Also thou man reasonable know thou and hold thou for certain that if thou be in any sin mortal thy sin shall be ever more again the and noyeth unto the soul in all manners and sorts that a man can tell it the. For if thou wilt get paradise and to possede the joys the which there been thy sin shall keep the from going thither any sin mortal what so ever it be. And if thou wilt not have of pain/ ne punition temporal/ or damnation eternal/ thy sin shall make the to have in this world punition. And if thou have not by penance/ correction and amendment/ thou shalt have damnation eternal and shalt be constrained to be in the fire and torments of hell wilt thou or not. And if thou have gotten of virtues that time that thou commit in will or deed any mortal sin/ incontinent without any delay as thou haste committed it/ it bringeth to nought all the good deeds that thou hast done before/ as it is specified above. And if it so be that thou wilt purchase here in this valley of misery of virtues and of goods spyrytuelles/ thy sin shall keep the in all the sorts and manners that thou wouldest get as thou shalt here hereafter so that thou sinner mayst say with david the prophet. Peccatum meum contra me est semper. Sin is said mortal because it mortefieth good deeds acquired And also it sleeth the merit & the reward eternal of the good deeds that a man would get. And therefore a man may say by similitude that mortal sin is a sickness spiritual unto the soul the which letteth all his good deeds as the sickness corporell letteth all the goods of the body Verbi gratia. If a seek body drink or eat also the sickness letteth/ that thing that he taketh that it ne goeth unto the nouryture of the body. Also the sin letteth the taste/ the appetite/ the savour and the odour and taketh away the strength/ the beauty and courage of the body. Also it letteth to say his matynes/ his service/ to go unto the church/ to labour/ and to work. In like wise doth the sickness and infection of mortal sin to speak spyrytually. For if mortal sin regne in a person it taketh away the taste/ the appetite/ the savour/ and the odour of glory/ & draweth back the will for to do good deeds. Also it taketh away all strength/ & devotion to do good operations/ and keepeth that they ne profit unto merit & unto the nourishing of the soul in like wise as sayeth these scriptures. unde papius dicit de consecratione. u Nichil prodest ieiunare scꝪ quantum ad meruum et orare et alia religionis opera argere: nisi mens ab iniquitate revodetur. That is to say that it prouffyteth nothing to fast as unto merit and reward eternel/ and to pray unto god and to do other operations of religion/ if the thought be not taken away and called incontinent with out any delay from sin/ and saint paul sayeth in his epystyll. i ad corinth. xiii. Si linguis hominum loquar et angelorum etc. et si distribuero in cibos pauperum omnes facultates meas. etc. Caritatem autem non habuero nichil michi prodest quantum ad salutem. This same authority is expounded and declared before all along. Quere ad numerum. Et sanctus thomas dicit. Nulius homo potest mereri nisi median te gratia. ¶ There is no man the which may do a thing meritorious but by the mean of grace being without mortal sin. ¶ Example how the fastings/ oraysons and good operations that a woman died prouffyted her nothing as unto salvation for the sin of hate and rancour that she had within her heart. Quere. lxxviii. d. ¶ Also another example how that these almesdedes and good operations that the daughter of a king died unto poor folk prouffyted her nothing as unto salvation for the mortal sin that she committed and died. Quere. lxxxxiii. h. ¶ For to know clearly how mortal in letteth to get of good deeds unto the soul in many manners/ it behoveth in partyculer to go upon the good deeds that a man would have. ¶ first mortal sin and the devil letteth to get science/ and sapience divine/ for the devil letteth his scholars in worldly cunning vain and diabolyke of tables and trifles and mockeryes. And if any scholar being in mortal sin study divine science that that entereth at one ere goeth again cute at the other. unde sapienty. i ca In animam malivolam non introibit sapientia: ne chabitabit in corpore subdito peccatis. ¶ Example also how the water runneth from the pot that is pierced/ in like wise doth the virtues of the man. Quere. cii. x. Also the wise solomon sayeth in his proverbs that he the which delighteth him in wine the which is a lecherous thing/ and drunkenness ne shall be wise. proverbiorum. xx. luxurio sares vinum et tumultuosa ebrietas cuicunque his delectatur non erit sapiens. Secondly mortal sin & the devil if they have lordship and domination of a person they draw back the devotion of fasting and sayeth. Thou art tender and of feel complexion thou ne mayst labour study/ walk/ and fast? or do such operation. And if the person young be in mortal sin it letteth and keepeth that it be not meritorious unto him in deed. How men find by example in the bible that sin letted that the fasting of the people was not agreeable unto god whereof it is written isaiah. lviii. Quare ieiunavimus et non aspexisti humiliavimus animas nostras & nescisti. etc. Sequitur. Ecce ad lights et contentiones ieiunatis & percutitis pugno impie: Wherefore have we fasted and thou haste not regarded us/ we have humbled our souls and thou haste nothing known us. And the answer unto them was given. You do your fastings in hates/ strifes/ contentions/ sins/ and ills/ & therefore your betynges and torments be as nothing. For god will that the good deed be done in the estate of grace. Example how a religious was dampened for his gluttony/ for he eat in secret when men wend that he had fasted. Quere ad numerum. cv. e. thirdly mortal sin letteth penance and confession/ for he putteth before the person shame and horror to commit such sin/ or dread to have great penance/ or fere to lose his good renomee. And if the person hath done penance he bringeth again the delectations of sin for to waste the said penance. unde augustinus dicit. qd inanis est penitentia quam sequens culpa commacuiat nichilque prosunt lamenta si replicantur peccata. That is to understand that penance is vain/ that is it shall not save the person when sin is committed after and the wayllynges and the weepings ne profit ne thing as unto the salvation if the sins be again recommenced/ and he the which weepeth his sins & leaveth them not he submytteth himself unto more great pain. unde grego. Qui peccata plangit nec tamen deserit pene graviori se subiicit. And how be it that penance done in sin is not meritorious as sayeth the scot yet should not a man leave to do it/ for it may be satysfactoyre. Examples how by the shame to have commit mortal syn many persons hath left to confess them and to do penance whereby they been go unto damnation and perdition. quere ad numerum. lxxxxiii. h. &. c. a. Fourthly mortal sin letteth and keepeth to do almsdeed to less his breed/ his silver/ and his good for to betake unto such truande and maketh to despise and to rebuke the poors. Also sin letteth the reward the merit eternel of almsdeed and it anientyth and bringeth unto naught. unde ysidorus dicit. Nulla scelera elemosinis posse redemisi in peccatis quisque permani erit. Not sins ne may be again bought by almsdeed if he the which giveth it be in sin. And no pardon of trespass is given when mercy proceedeth/ so that the sins cometh after. unde ysidorus. Nulla est delicti venia qn̄ sic precedit misericordia ut eam sequantur peccata. Example of a woman a giver of alms dampened for the delyberation of will to commit lechery. Quere. c. a. ¶ Fyftely mortal sin letteth that orison is not agreeable unto god & meritorious unto him the which doth it. unde ioh. ix. Scimus quia peccatores deus non exaudit. We know that god heareth not graciously ne exalteth the sinners. Et psal. dicit. Iniquitatem si aspexi in cord meo non exaudiet dominus. If that I behold sin in my heart and keep it still in my mind/ our lord Ihesu christ shall not graciously hear me/ nor accept my prayer. Et legitur prouerbiorum. xxviii. Qui declinat aurem suam ne audiat legem: oratio eius erit execrabilis. He the which declineth his ere to th'end that he noye the law his oraison is execrable and in fructuous. etc. When a child dysobeyieth the father and that he demand a new rob/ or shoes/ they ne be given unto him ne accorded by his disobedience. Also god ne granteth unto us that thing that we him demand for the sins and ills/ that we do against his commandment. This matter is approved by many examples. first how the orison of an hermit ne prouffyted unto him for that thing that he made it fore. For he delighted in his sins without resisting there unto. quere. c. e. Another example semblable how orison is not exalted by sin. c. d. D. ¶ thirdly inobedience the which is mortal sin noyeth/ for it dyffameth the person the which it committeth. ca xliiii. PEccator transgrediens mandata dni incidit in promissionem nequam. Ecclesi. xxix. The sinner trespassing or offending the commandments of god shall fall in to ill promission in diffame and reproach as by manner to say thou art a blasphemator/ a thief/ an harlot/ murderer/ false witness/ infamed/ dign of punition/ and it is written. eccle. vi. Improperium & contumiliam malus he redit abit et omnis peccator invidus et vilinguis. That is to say. The ill man shall have in heritage reproach and noise and every sinner envious/ & he the which hath two tongues the which sayeth le pro. & le contra. Mortal sin is so great vice the which so moche noyeth unto the persons the which it committeth that it taketh from them their good renomee as weal in this world as in the other. We read luce xuj. De villico qui diffamatus est apud dnm suum quasi dissipasset bona ipsius./ There was a man the which was defamed anent his lord for he dispended and wasted his goods. When a person dysobeyeth unto god in sinning mortally/ he wastes and dystroyeth the good virtues and goods spiritual of his soul/ or when he purchaseth of worldly gods unjustly/ or when he putteth them forth prodygally in cursed langayges/ or when he ne dysposeth the goods unto the poors/ as he should/ he is defamed anent god his lord the which him shall rebuke at the day of judgement & shall say unto him illud mat. twenty-five. Ite maledicti in ignem eternum: esurivi et non dedistis michi manducare. etc. I have had hunger and you have not given me to eat. etc. Many sins regneth the which dyffameth the persons the which them committeth in like wise as the experience teacheth it us. A man knoweth openly that the sin of lechery is a dishonour before the people in the country where it is committed/ and infame unto those the which do it and reproach unto the lineage the which of it proceedeth Example the sin of the sodomytes defamed them before god and the world ineternum and dyshonoureth their land & country. Also it is a reproach unto their lignee and unto all those the which follow them in committing their sin. legi. eccl xli. Cum semine nostrorum assiduitas opprobrii erit. That is to say. With the sede of sinners accustomance of reproach shallbe. It is a thing manifest that when a maiden breaketh her virginity/ or a wife her marriage they damage their children which beareth the rebukes of their sins and crimes/ And those children been prived of goods and heritage's of both the father and also of the mother/ and from holy ordres/ and from all dignity if he be not dyspensed with of our holy father the pope. etc. Also the sin of theft dyffameth much the thiefs/ when they been hanged and strangled for their thefts. So doth pariuring when it maketh to pill and to infame the pariurers. So doth murder the which maketh the homicide to be beheaded. In like wise sorcery/ heresy/ and the sin again nature the which maketh to brenne these sorcyeres/ heretics and sodomites For to be short many other sins there been these ill knaves to beaten thorough out the streets/ or to cut their ears/ or to be enprysonned/ to climb/ or to preach/ whereby they been noted/ dyshonoured/ and defamed. Example how filius prodigus was defamed for his gluttony and lechery/ as it is written in the gospels of saint luke in the xu chapiter. Another example of a son the which had in his forehead a toad xiiii year over all the country of france by punition divine for that that he defaylled unto his father and mother. Quere lxx. b. Another example in the proud amam the which would be honoured and that all men should bow them before him and to be worshipped/ and he was so defamed that he was hanged as it is written in the third book of Hester. Mortell sin noyeth moche when it taketh away the good renomee of the person the which is better and more precious than gold or silver/ as it is written prouer. xx. ca Melius est nomen bonum quam divitie multe: super aurum et argentum gratia bona. Et legitur eccle. seven. Melius est nomen bonum: quam preciosa unguenta. Et augustinus dicit Crudelis est qui famam suam negligit. He is right cruel the which dysprayseth his good renomee. And when a man by praiseth his good renomee/ it is a token that he is fallen in to the profoundyte of sins And that he is posseded of the devil/ the which him holdeth in his bands/ for it is written prouerbiorum. xviii. Impius cum in profundo peccatorum venerit contemnit: sed sequitur enim ignominia & opprobrium. Also it shall be great dishonour unto the sinners at the judgement when all the sins shall be seen and known apertly in them and upon them of all the world as if they were painted and written upon their bodies. It is written luce viii. Non enim est occultum quod non manyfestetur: nec absconditum quod non cognoscatur et in palam veniat. That is for to say that at the judgement there hath not been sin done so hydyngly or secretly but that it shall be showed and known and that it shall come in apart before all A man shall know appertly the sins of one and of other as a man knoweth in a great heap of people that such one is clothed in grey/ or in black/ or in white/ For these sinners shall bear upon them their confusion and their sins. as it is written ezechielis. xliiii. Peccatores portabunt confusionem suam et scelera sua q fecerunt. Et gabriel. xviii. justitia justi erit super eum: et impietas impii super eum erit. et cetera. E. ¶ Fourthly inobedience the which is mortal sin noyeth. For it aveugleth and derketh the inward eyes of the soul. ca xliiii. QVi odit fratrem suum in tenebris est et in tenebris ambulat & nescit quo eat quoniam tenebre obce caverunt oculos eius. ut dicitur ioh. i c. He the which sinneth mortally by delectation and deliberation as he the which hath his brother or neighbour not willing to succour him in his necessity/ or in desiring his ill/ his ruin/ his diffame/ the loss of his goods or herytages/ or the ill of his body/ or the damnation of his soul again that the which is written add ro. xiii. Dilige proximum tuum sicut teipsum. That sinner or hater is in darkness and walketh in darkness and knoweth not wheder he goeth. For the darkness hath put out his eyen within forth of his soul. The reason is so abused and made dark by hate or other mortal sin that the sinner is bestial without discerning the good that he loseth and the ill the which is in him/ & the which shall come unto him if he persever in such estate. vn̄ david in psal. Homo cum in honore esset non intellexit comparatus est iumentis insipientibus et similis factus est illis. By mortal sin the soul is blinded and reason made dark as a be'st the which ne dyscerneth between the good and the ill the which a man leadeth to slay and he perceiveth it not. Example the sage solomon sayeth in the vii chapiter of his proverbs that he saw by the window of his house a youngman walking by a way/ & when he came unto a turning back there was a woman acurned and appareylled with the habit of a strumpet for to take the souls the which came to her/ and she began to laugh and to flatter with him and spoke unto him idle words & kissed him and handled him/ and incontinent reason was so overcome and the soul avengled of the said young man that solomon hath written in the said chapter. Et ecce juvenis statim sequitur eam: quasi bos ductus ad victimam: et quasi agnus lasciviens & ignorans & nescit qd ad vincula stultus trahitur velut si avis festinet ad laqueum. And therefore mortal sin is to flee the which putteth out his eyen within forth of the soul as it is said/ and abuseth the intendment and maketh him to be bestial. Underwit david in psal. Nolite fieri sicut equus & mulus quibus non est intellectus Also mortal sin is so great a sickness filthiness and infection unto the soul that it taketh from her all beauty/ whytenes & bounty/ joy/ and light/ & maketh it black dark/ hydeuse/ and dim. vn̄ au. una sunt deteriora omni malo scꝪ anima in peccato perseverans q nigrior est corno: dyaboli qui eam rapiunt et locus in quo ducitur. Saint Austyn sayeth that three things been worse than all ill/ that is to understand the soul perseverant in sin the which is more black than the raven/ the devils the which it ravisheth/ and that place the which is hell where unto she is led ¶ Example by similitude. In like wise as lucifer become black/ dark/ and vyllayn/ and abominable and lost all beauty incontinent that he had commit sin even so cometh it unto the soul by sin in disobeying unto god. For she loseth her light/ that been her virtues and good operations the which give light unto man and is in darkness as he that is blind the which hath lost his eyen his clarte and the joy of this world. And if the blind man loseth his conductoure he falls and tombleth in inconvenience/ as in water/ dytche/ or mire/ and if he be soylled yet seethe he nothing. In like wise the soul that which is in mortal sin she hath her inward eyen put out/ made dim in darkness she seethe not where she goeth/ nor she seethe the good that she loseth/ ne the ill wherein she falls/ she hath lost her conductor the which is god/ and also she seethe not how she is soiled/ albeit that the body live in the world. Vn̄ psal. Comprehenderunt me iniqitate me & non potui ut viderens. Also these sinners as thieves/ robbers. etc. the which ben in such wise blinded leaveth to do their operation by night in darkness privily as beestes & birds that go by night for dread that they ne be rebuked and sharped as it is written. Ioh. three ca Dilexerunt homines magis tenebras quam lucem erant enim eorum mala opera. etc. And therefore god shall punish them in hell by darkness in the land of misery/ of the which it is written. job ●. ca Verran misery et tnmbrarun ubi umbra mortis et nullus ordo sed sempiternus horror inhabitans. The remedy for to give sight unto blind sinners is pride. Vn̄ paul. ad ro. xiv. Abuciamus opera tenebrarum & ●●nduamur arma lucis. Put we out by confession the operations of darkness those been of sins/ and be we clothed with the armours of light they been virtues of good deeds and in such wise persever we unto the death to th'end that we been in the number of the saved the which been the children of light/ of whom speaketh saint Poule in his epistle add Ephesios'. Eratis aliquando tenebre nunc aunt lux in dno ut filij lucis ambulante. This matter is largely aleged and declared in the sin of hatred. Quere ante. xxviii. D. F. ¶ fifthly inobedience that is mortal sin noyeth/ for it is that/ that holdeth the souls of the person that it committeth. xliiii. INiquitates capiunt impium et funibus peccatorum suorum unusquisque constringitur ut habetur ꝓuer. u c. That is to say. These iniquytees taketh the cursed sinner & every of them is constrained & bound by the cords of his sins. And saint Austin the which was more than twenty year in his young age without being in will to be baptized saith in his confessyonary that he was bound/ not with strange iron/ but with the iron of his one will that is harder than iron. Vn̄ au. Ligatus eram non ferro alieno/ sed ferrea mea voluntate. And david that committed adultery & homicide saith in the psalter Hunes pctonrum circumplexi sunt me. The cords of my sins hath beset me or compassed about/ holdeth me & bindeth me. After the scriptures mortal sin is by similitude as a lyen/ a shackle/ or an halter whereby the devil holdeth the man & woman in his servitude/ in his thraldom/ & in his captivity/ or to disobey unto god it is a lyen whereby the great hongman the devil hangs the sinners on the gibet of hell/ or it is a lyen whereby these sinners been bound in the fire & torments of hell without having power to aid himself/ to evade/ or escape in any manner. The sin holdeth the man & woman in the servitude of the devil. In likewise as the ox is bound by the horns with the lyen/ or the birds taken with snares & grennes and put unto death and perdition/ or as these yrens or fetres holdeth the prisoners in prison and captivity. We find in writing that such puissance as a man hath in his proper be'st/ such puissance hath the devil in the sinner when he is in mortal sin. Qualem potestatem habet hom in pecore ꝓprio/ talem him dyabolus in peccatore. When the devil hath tempted the man/ surmounted: & beaten down by mortal sin the devil is master of the said sinner & holdeth him in his hands by the rope of sin/ & the sinner is obedient unto him as a servant unto his master. Vn̄ two. petri. two. ca Aquo enim suꝑantis est eius servus est. That is to say. Of him of whom thou shalt be surmounted thou shalt be his servitor. If thou be surmounted of the devil by mortal sin than thou shalt serve him. Et legitur. i ioh. three ca Qui facit petm̄ ex dyabolo est qm dyabolus ab initio peccat/ He that doth sin is of the party of the devil. etc. Et legitur ioh. viii. ca Omnis qui facit pctm servus est peccati. He that doth sin is servant unto sin/ so as a servant/ a page/ or a maiden do not their wills but the wills of their master/ who so putteth him in service leaveth his free-will and freedom. ¶ Example how the devil gave in charge to a woman four things after that he had surmounted her/ the which was obedient to the devil till unto the death. etc. Quere lxv. F. A colt the which was never riden for to be overcome & put under a saddle shall serve will he or not. Also if the devil vanquish the by his temptations and that thou be fallen in mortal sin thou shalt obey him and serve him. That is to understand when he shall say unto thee/ serve me. where thou hast the company of such a woman The lecherous shall obey unto his power/ & shall do as the servant unto the master Vn̄ paul. in epi. ad ro. Nescitis qm cui exhibuistis vos servos ad obediendum servi estis eius cui obedistis sive peccati in mortem sive obeditionis ad justiciam. When oni man of war is beaten down/ vanquished/ & overcome his master taketh from him his harneys and all the goods the which been upon him/ after he putteth him in lokkes and feters. Moore over he his obedient and servant of his master/ so that he ne main dare go in to place what so it be but by the leave of his master. At the last he is put to ransom and he must needs pay it before that he may escape. In likewise is it in this purpose when any man is vaynquysshed & surmounted of the devil by mortal sin first he loseth his virtues and gods espy rytualles of his soul as it is said here before. Eccle. ix. Qui in uno peccato peccau●●● multa bona perdet. Secondly he is put in irons and bonds & held in prison of the devil/ & servant and obedient unto him without going in place what so it be but by his commandment/ but understand well how. When a be'st is drawn he gooth no ferder than the length of his draft/ no more doth he the which is in the bonds of the devil. But note well that the devil alyeneth the in thy draft for to go unto fornication/ or for to do theft/ or for to pleed falsely/ or to bear falls witness/ 〈◊〉 or to haunt taverns/ or to work on the feestes/ or for to do homicide/ strive/ deu●syon/ & all evils and sins/ or for to go unto the church/ not for to pray to god/ but for to speak there evil words/ and to pertourbe and trouble the devotions of other And if the devil see that there be predycation or fervent orison he shall draw out of the church his servant & prisoner. ¶ Example of one of the monks of the order of saint Benet that the devil drew out of the church when the other prayed. Que. lxv. g. ¶ Another example how the devils held a man bound in a chain & led him with great Ioy. Quere. C. two. z. ¶ Another example how a man being in mortal sin is lo bound that he ne may do any good operation that is meritorious to him. Quere. C. two. &. And here should a man note that in likewise as the hangman leadeth the thief by the cord/ and by the cord he him leadeth unto the gallows/ in likewise doth the devil the which is hangman of souls by sin holdeth us and leadeth us unto the galous of hell/ and unto the pains and torments as the boucher leadeth the ox by the horns with a cord for to kill him. ¶ Example of avaryous usurers hanged in hell. Quere in the exemplary. lxxxvi. A. Other examples of people hanged in hell. Quere. lxxxi. g. &. lxxxxiiii. d. Moreover a man should know that the devil hath throughout the world so many coltrappes/ instruments and baits for to take the souls in his gins/ snares/ and strings as there been delectable things throughout the world by the which men commit mortal sins. That is to understand that as many as there been delectable goods throughout the world that man taketh or coveteth to take unjustly by theft or pyllery. etc. The devil hath in the world as many instruments caltroppes & snares for to take & lead the souls in cords & bonds/ and every theft or mortal sin that a man committeth been as many of snares as it is said. Or a man may say that as many of beautes as men & women have throughout the world so many instruments & slynges hath the devil for to take the souls. ¶ Example how the devil said unto a fair daughter pompeously arrayed the which daunsed on the sondaye-Thou art our arms & our daughter for to take souls. etc. Quere. lxviii. c. Unto purpose of this matter the sage saith in the ix chapter of the ecclesyastes. inveni mulierem morte amariorem que laqueus venatorun est/ sagena cor eius vincula sunt manus eius/ qui placet deo fugiet eam qui peccator est capietur ab ea. That is to say. I have found a woman more bitter than the death the which is the thread & lease of hunters/ the heart of her is the net/ her hands been the bonds/ who so will please god i'll her/ and he that is a sinner shall be taken of her. ✿ ¶ Another example how saint Anthony saw the world replenished with snares and halters of the devil. Quere in th'exemplary. C. two. Q. And when any man committeth mortal sin he is caught/ he is bound and fallen in to the devils trap/ as the wild be'st the which is taken in the bukstall/ or the fish in the leap or net. unde psal. Cadent in reciaculo eius peccatores. Et job xviii. Tenebitur planta eius laqueo. And when a man is fallen by sin in to the lines of the devil he shall not escape when he would of himself without the aid of god and of the sacraments. unde grego. Qui deeds in rethe mittit non cum volverit exit. The fish hath power of himself to enter within the net/ but when he is within he may not get out by himself no more doth the sinner from sin. him behoveth to be assoiled & unbound of the pressed. and of the prelate's of the church the which have the power. unde math̄. xuj. Quodcunque solueris super terram erit solutum et in celis. And a man maketh orison unto god to unbind him from sin forsaking them. Absolve q̄s domine animam famuli tui ab omni vinculo peccatorum. For to be short the soul is unbound from sin by true repentance/ confession/ and satisfaction. ¶ Example how saint bernard the holy man saw a sinner the which had a chain about his neck the which had more than an hundred lynkes/ and at every tear that he wept he broke a link the which fallen down Quere in th'examplary. lv. a And after that the soul is unbound from sin it is free and merry as a little bird the which is escaped from the pytfalles & nets of the fouler. unde psamista. Anima nostra sicut passer erepta est de laqueo venantium/ laqueus contritus est et nos liberati sumus. G. ¶ Syxtely inobedience noyeth for it sleeth the soul spyrytually of the death of guilt. xliii. QVi odit fratrum suum homicida est Primo johannis. three capitu. He the which sinneth mortally is he the which hath his brother or his neighbour in desiring the evil of his body or of his goods he sinneth mortally and sleeth spyritually his own soul of death of guilt. For he separateth god the which is the life of the soul/ and mortifyeth grace and the virtues and the good esperytuall of him/ in likewise as it is declared in the fifth commandment. Non sis occisor. And also in the sin of hatred. Quere. xxvii. C. H. ¶ Seventhly inobedience noyeth/ for it maketh to curse and to excommunicate the persons the which disobey unto the commandments of god. xliiii. WE vobis viri impii: qui dereliqistis legem dei altissimi/ & si mortui fueritis in maledictione erit pars vestra. Ecclesiastice. xli. That is to say. O you men right cursed the which have left the right high god/ malediction be unto you/ & that shall have been deed your party shall be malediction. etc. This matter shall be declared here after. Quere. xlviii. B. I ¶ Eyghtly inobedience noyeth/ for it priveth from paradise. xliiii. SI vis ad vitam ingredi serva mandara. Mathei. nineteeen. If thou wilt enter in to the life eternal keep thou the commandments of god. If thou break one or many by delectation and delyberation & that thou in such wise die impenytent thou shalt be put from paradise/ from the vision of god/ from the sweet amity & fellowship of angels/ from all saints/ & from all heavenly things & spyrytualles from on high as shall be herd here after by scriptures/ reasons/ lettynge/ & examples. first god hath made to cry and to proclaim all about the world that all his commandments to keep upon pain to be put from paradise. Vn̄ psal. Tu mandasti mandata tua custoditi nimis. And that the things the which proceedeth from his mouth shall be accomplished without that there lack any thing/ without trifle or mockery. Vn̄ psal. Que ꝓcedunt de labus meis non faciam irrita. When a king temporal maketh too proclaim or to show his saying or commandment eachone thereto obeyeth for dread of pain and damage. And god the which is king of heaven & of earth commandeth that that thou keep his commandments in likewise as saith the scriptures. Vn̄ leviti. nineteeen. xx. &. twenty-five. Custodite oina precepta mea et universa judicia mea & facite ea/ ego dominus qui sctintico vos. Et legitur deuturono. xiii. Dn̄m deum virum sequiminiet ipsum timete/ et mandata illius custodite/ & audite vocem eius ipsi seruietis et ipsei adherebitꝭ. Iterum dew. v● Custodi precepta dni dei tui/ ut un sit tibi et tiliis tuis post te. Keep the commandments of thy lord god to th'end that thou be well to the and to thy children after the. If a servant disobey unto his master and that he be of cursed governance he putteth him out of his house. In likewise doth god/ he putteth from paradise them the why dysobeyeth his commandments. Also a king temporal for banyssheth from his realm them the which dysobeyeth unto his commandments/ so doth god from the realm of paradise. Also for the crime and sin of some man he is hanged and loseth his life/ his goods & herytages that been confysked at the princes will. Also by sin man is prived fro paradise. ¶ Example that in Cayn that slew his brother Abellis prived fro heaven for he broke gods commandment. Non sis occisor. lxxvi. a. After writing sins mortelles and all inobedyences done against god putteth man & woman fro paradise. Or legitur job. xxxvi. Deus non soluat implos. Et legitur isaiah. xxvi. Tolatur impius ne videat gloriam dei. Et psal. Non habitabit juxta te malignus neque permanebat iniusti ann oculos tuos. Thou art in mortal sin & unobedient unto god I put the case than it followeth that thou shalt be put from paradise if thou die in such wise Impenitent. Also those the which runneth in the indignation & in the hatred of god for their cursed life shall be put from paradise if that they die without making appoyntemet Man and woman runneth in his hate and indignation by inobedience and mortal sin as saith the scriptures. Vn̄ psal. Odisti omnes qui operantur iniquitatem. Et eccle. twelve. Altissimus odio habet peccatores. Et sapien. xiiii. Odio sunt deo impius et impietas eius. Than it followeth well that man & woman shall be put from paradise if they remedy not unto their case before their death. Also paradise is a place pure and clean and therein entereth nothing that is soiled by sin. As it is written appocali. xxi. Non intrabit in regnum celorum aliquid coinquina tum & faciens abhominationem et mendatium Thou art soiled and spotted with sin I put the case for thou hast committed it. Than shalt thou not go in to paradise. The solution of all the laid argument is such/ that it is true that all mortal sins that man committeth putteth him from paradise if he will not do penance/ in likewise as it is written. Luce. xiii. Nisi penitentiam egeritis oens simul peribitis. But if he repent him/ correcke/ and amend whiles that he liveth in this world and that he do penance he shall be saved and shall go in to paradise. As it is written. isaiah. lv. Derelinquat impius viam suam & vir iniquis cogitationes suas et revertatur ad dominum et miserebitur eius. etc. ¶ Example after that Adam and Eve had biten of the apple and broken the commandment of god they were put out of paradise terrestre and prived from paradise celestial/ they and their lineage till unto the time that the son of god again bought by his passion the said Adam the which died penance/ and all those the which had well lived. Of the inobedience of Adam quere. liv. A. five things letteth to mount in to paradise. The first is for that/ that a man is in the indignation of god by mortal sin. The second is for that that the sin mortal is a line the which holdeth the person that it committeth as it is said here before. The third is for that that mortal sin maketh the soul seek & deed of the death of guilt as it is said/ and a person seek may not climb high ne go at his pleasure. etc. The fourth thing the which letteth to mount in to paradise is for that that the mortal sin is a heavy burden the which grieveth the soul and it keepeth and holdeth from high mounting. unde david in psal. Iniquitates me super gross sunt caput meum et sicut ovis grave gravate sunt super me. ¶ Example of a man in purgatory the which had an helmet that weighed upon him more than a mountain. Quere. lxxvii. F. ¶ Another example how sin is heavy or weighty as he the which putteth of wood in his burden when he might not life it up. Quere. C. two. Y. ¶ Another example how a scholar dampened had a cope the which weighed more than a tour upon him. Quere. C. viii. A. The u thing the which letteth man to mount in to paradise is for that/ that the place is so high & that it is so great a way in going upward that it is impossible to every person thither to mow come ne may mount of his proper virtue without that god hath given him the puissance. Quia omis per ipsum facta sunt et sine ipso factum est nichil/ ut dicitur johan i The angels & saints of paradise mount & descend in one only moment. In momento in ictu oculi. Not of their proper virtue/ but of the puissance that god unto them hath given. There ne is but god that hath puissance thither to mount of his proper virtue thus saith saint johan. Nemo ascendit in celum scilicet propria utute nili qui descendit de celo filius hois qui est in celo. Also between this & paradise there been many heavens after scriptures. There is celum aereum ethereum/ olimpium/ igneum/ sidereum/ christallinum/ et empireum. And each of these heavens are in marvelous height/ and the place of paradise is the highest heaven where god abideth & where the angels been/ & all the saints holy men & holy women. And in to that place no person gooth but by god as it is said. And god shall not suffer the sinners thither to come the which been disobedient unto him thus sayeth the poet. Serua mandata/ li tu vis regna beata. Qui non obedit/ celesti sede carebit. Also between this and paradise there is an heaven the which is of fire/ & people boted with hay ne these sinners ne can thither pass ne mount of themselves. For one can not mount in to a chambre without some mean as on a stair or ladder. etc. Wherefore they shall be prived from paradise if they obey not unto god. Vn̄ math̄. nineteeen. Si vis ad vitam in gredi serva mandata. ¶ Examples judas was prived from paradise albeit that he was the disciple of our lord/ & the cause wherefore was for his sins. He was a thief & traitor unto his master/ he was fayntyfe and deceptyfe/ for for the covetise of xxx pens he took and delivered Jesus' unto his enemies for to put him unto death that which was Innocent good and Just/ and therefore he had malediction and he dyspayred and hanged himself & was put from his dignity/ office/ and from the company of god/ from the saints of paradise/ & from the joys the which there been/ & another was put in his place/ as it is written in the deeds of the apostles. Fiat habitacio illius deserta et episcopatum eius accipiet ali. Also by the cursed sins of cursed Dives he hath been prived from paradise & is buried in hell/ and there is tormented within the fire for evermore. Quere. lxxx. A. Also julyan the appostate is prived from paradise. Quere. luui. Also Egeas. Diascorus Simon magus been prived from paradise Quere. lvii. c. d. e. Also for to find of examples how mortal sin is prived from paradise it behoveth shortly to understand that the cause wherefore all persons been put from the realm of paradise is for committing mortal sin. Take heed in all the examples of this present book & thou shalt find that it is true. Also in the number. lxxxx. c wherefore a woman tormented with a toad & little serpents was dampened and prived from paradise/ and thou shalt find that it was for her sins. Also look in the number. C. a. wherefore a woman was damned and terrybly tormented and prived from paradise/ and thou shalt find that it was for a cursed thought of lechery. The prophet david made a question in demanding. What shall he be that shall mount on high in paradise. Vn̄ legitur in psalmo. Quis ascendit in montem dni/ aut quis stabit in loco sancto eius. And incontinent he yielded he answered & said. It shall be he that which doth the good operations as the works of mercy/ and he the which doth none evil operations with his two hands as to work on the feestes commanded. He also that doth no thettes/ homycydes. etc. Innocens manibus. And saith after. Et mundo cord. He that hath the heart pure & clean without thinking any ill thoughts against the love of god & of his neighbour/ the which in no wise will break the commandments of god/ the which ne will none evil unto his neighbour/ & that is not joyous of his damage the which ne will but all good/ he shall mount in too paradise. And it followeth after of him that uttreth no ill words against the health of his soul ne for to deceive his neighbour by fraud treachery/ ne in dying ne swearing. Qui non accepit in vano Eccliam suam nec iuravit in dolo ꝓximo suo. That man shall mount in to paradise & shall have the benediction of god & his grace and mercy. Hic accepiet bnndictionem a dno et minam a deo salutari suo ¶ Example how our blessed saviour Ihesucryst and the prophets were at the death of an holy father the which they led in to paradise. Quere. C. iii a. ¶ Another example how god and his angels came to fetch the soul of a holy father at his death. Quere. C. iii b. Many other examples been written in the said chapter of people the which ben go in to paradise by that that they have obeyed unto god & accomplisshed his commandments. Quere. C. iii &. C. iiii. a. b. c. d. e. f. g. h. For to i'll swiftly as the angels in to paradise & to have the benediction & glory of god is behoveth to have the hands/ the heart/ & the mouth hole/ invocantes/ pure/ & clean from all sins without that the hands be seek or undone by cursed operations/ the heart from evil thoughts/ the mouth enuenymed from foul words. A bird or an hawk the which hath the beck/ the heart/ & the wings hole/ pure & clean is right nimble for to i'll. In likewise a man that hath the mouth clean without bringing forth cursed words/ that heart without thinking ill thoughts/ the hands without doing ill operations is right nimble to i'll in to paradise. Of this self question speaketh the prophet david in a place where he saith. Dne quis habitabit in tabnaculo tuo aut quis reqiescat in monte scton tuo. The answer is such that it shall be he the which hath so well lived or well purged & made clean his sins by penance in this world that his soul shall not be soiled by sin when he shall die. Qui ingreditur sine macula. And saith afterward/ et operatur justiciam. That is when the death shall come to take him he shall be found doing the operation of justice/ that is not willing to have any thing of other men's & to yield unto every man that that is his Also he that speaketh verity in his heart/ he that hath not done deception in his tongue. Qui loquitur veritatem in cord suo/ qui non egit dolum in lingua sua. Also he that hath not done ill unto his neighbour/ and hath not taken reproach toward his neighbours Nec fecit ꝓximo suo malum et opprobrium non accepit adversos ꝓximos suos. Also he the which sweareth unto his neighbour and deceiveth him not/ he the which hath not given his money unto usury/ and hath not taken gifts upon the Innocent. Quiturat ꝓximo suo et non decipit/ qui pecuniam svam non dedit ad usuram et munera suꝑinnocentem non accepit. Qui facit hec non movebitur ineturnun He that shall be found doing the things beforesaid when the death shall come to take him shall not be dampened/ but shall mount in to heaven. ¶ Example of a chartable man that yode unto heaven at his death or that his body was cold. Quere. lv. B. ¶ Another example of a religious the which yode in to paradise incontinent that he was deed. Quere. lxiii. A. ¶ Another example. Quere. C. iiii. G. For to go all right in to the life eternal without going any thing out of the way it behoveth to have the conditions of the pilgrim of paradise the which followeth here after xlv A. Those the which do the contrary been the pylgryms of hell and they shall not go into the life eternal ¶ How may a man mount in to paradise the which hath committed mortal sin in operations/ in thoughts/ and words The answer is such that he shall not thither mount for the contemning/ & dispraising and disobedience that he maketh/ that he sayeth/ and thinketh anent god/ or for the offence/ the iniquity/ & cursedness that reigneth in him for his sins. For mortal sin is a sickness/ a venom/ a poison/ & an infection so great that it dystroyeth the strength/ the virtue/ & the goods of the soul the which ne holdeth him from climbing/ but more sooner vylaynsly to fail. ¶ Example of a bird the which hath the bec/ the heart/ the wings seek he forceth not to i'll/ but more sooner to fall. In likewise the man the which hath the heart seek and undone by ill thoughts/ the mouth enuenymed of ill words/ the hands scabbed/ crooked/ & undone by ill operations he ne is able to i'll in to paradise. Saint Poule saith that they the which do the operations of the body the which been of sin shall not mount in to paradise. Vn̄ ad gall. u Manifesta sunt opera carnis q sunt fornicatio/ immundicia/ impudicitia/ luxuria/ ydolorum servus/ veneficia/ iimicitie/ contentiones/ emulationes/ ire/ rixe/ dissentionis/ sect/ invidie: homicidia/ ebrietates/ commessationes/ & his similia qm qui talia agunt regnum celorum non consequentur. Also saint Poule saith. i ad co. vi. Nolite errare ' qr neque fornicaru/ neque ydolis seruientis/ neque adulteri/ neque molles/ neque masculorum concubitores/ neque fures/ neque avari/ neque ebriosi/ neque maledici/ neque rapaces regnum dei possidebunt. ¶ Example of a woman that used her life in lecheries/ glotonyes' & pleasaunces carnal that was dampened/ & her husband was saved that lived so brely & well. Quere. lxxxxii. A. ¶ Another example that the body of a fool prived his soul from paradise. Quere. xlvi. A. Also we appetite to be well heryted/ & well lodged in a fair house/ and by mortal sin who so deyeth impenytentes loseth the fair heritage of paradise and the fair lodgynges the which there been. He is a fool that shytteth his house so strongly that he may no more enter therein/ or who so selleth or giveth his heritage for nothing. In likewise doth he the which committeth mortal sin/ he him closeth or shytteth from paradise/ & if he cell it and give it for nothing/ that is for sin. And there is no person in all the world so evil but that right gladly he would have paradise/ ne the which would lose his part. And for certain they the which committeth mortal sin & if in such wise they die they lose it as it is said before. Quia deus non saluat impios. Vt legitur job. xxxvi. Et etiam legitur isaiah. xxvi. Tollatur impius ne videat gloriam dei. Also we appetite to be fair/ clear/ shining well clothed be seen & aorned. Also we desire to have richesses and honour's/ also health agility & all other things delectables/ & by mortal sin all is lost unto them the which die Impenytentes as it is said before. etc. K. ¶ Nynthly inobedience the which is mortal sin noyeth/ for it bindeth unto pain & punition. xliiii. Iniusti punitur ut dicit david in psal. The unjust shall be punished. Every person the which will not have pain & punition let him keep him from disobeying unto god/ unto the church/ and unto his superyours in committing mortal sin. For from the time that any man hath committed mortal sin he is so bound unto pain and punition that he may never escape but that he have punition corporal the which is transitory in this world/ or punition & damnation eternal in the other world. For it is written. Nullum malum remanebit impunitum. That is to say/ that none evil shall abide unpunished. And it is written in the gospel that god shall lose the ill evylly. Vn̄ math. xxi. Malos male perdet. Iterun dd dicit. Tu reddes unicuique juxta opera sua. ¶ Example how god made to rain fire and sulfre upon them of Sodom for to punish them for their sins. Quere. lxxxxv. a. ¶ Another example how Pharaon & his people had many punitions for that they ne would obey unto god. Quere. liv. F. ¶ Another example of the punition of Chore. liv. H. When any hath committed blaspheme/ homycide/ theft/ fornication/ or any mortal sin/ he is bound body and soul to receive pain & punition before god for his sins. And as if he were bound before the notaryes to pay any some of money/ so that he shall never escape without having punition as it is said david the prophet saith in the psalter the words of god. Si iusticias meas ꝓphana verint ipit et mandata mea non custodierint visitabo in virga iniquitate eorum. That is to say. If the cursed inobedyentes have taken in scorn my justyces and take no heed to my commandments/ I shall visit in a rod the inyquytees of them in striking their sins. Also a man should understand after the scriptures that god punyssheth the sinners for their Inobedyences & cursednesses. Quicqid patimur peccata nostra meruerunt. And yet they apperceive not from whence proceedeth such punition/ as it is declared before where is treated that they the which breaketh the festes oen punished. Quere ad numerum. nineteeen. A. Also god punyssheth the sins in this world by famine/ war/ & mortality. By famine for he maketh the corns to fail/ apples/ wines & other fruits and labours/ by frost/ mist/ heat/ air corrupt. etc. unde deutero. xi. Cavete ne forte decipiatur corvestrun et recedatis a domino et mandata eius/ iracusque dns claudat celum & plwio non descendant/ nec terra debt germen suum peer atisque velocitur. etc. ¶ Example how the sons of jacob were punished by famine/ for that they sold their brother joseph and made their father to believe that a be'st had devoured him/ & that be'st was envy. Vn̄ gene. xxxvii. Fera pissima devoravit filium meum joseph dicit Jacob. etc. ¶ Another example written in the third book of kings how great dryness & famine came unto the people for the ydolatryes & sins the which reigned in the time of the cursed king Achab and of his wife jesabel that made to slay the good man Naboth/ and it was at the prayer of the prophet Helye. Vn̄ jacobi. u Multum valet deprecatio justi assiduo/ helyas erat homo passibilis similis nobis/ et oration oravit ut non pluerit super terram/ & non pluit annos tres et menses sex/ et rursum oravit et celum dedit pluuiam et terra dedit frutum suum. Secondly god punyssheth the sinners inobedyentes by mortality/ as he died unto the people of Rome the which people after Eester went to play/ to be drunk to exercise lecheries/ sins/ & evils in such manner that god wrothed him against the said people/ & made to come great waters & great multitude of serpents & snakes the which died and enfected the air After there was so great mortality that innumerable people deyed/ & many deyed in yaning suddenly. After that saint Gregory was pope that instituted the ꝓcessyon & fast on saint Marks day. ¶ Another example of the punition of some that returned after ester to their ills & sins. Cu. t. Also of them that broke gods commandments. lxiiii. k ¶ Another example written in the last chapter of the second book of kings how after that david had victory of his enemies he made to number his people by vain glory god sent unto him the prophet Gad that said unto him that he should choose of three ill things one which he would/ that is to have. seven years famine & hunger in his land/ or iii months so strong war that he should i'll before his adversaries that should persecute him/ or three days of mortalytee in his people. Than david said. I am anguysshed & hard beaten on all sides. He took mortality that was so great that in. three days there died of his people lxx M. men by sickness of pestilence. And david said unto god. Ego sum qui peccavi ego iiqui egi. Isti qui oves sunt quid fecernt/ vertatur obsecro manus tuas contra me & contra domum meam. ¶ Another example written in the book of Moses how the children of Israel had punition by mortality for their murmur. etc. thirdly god doth punish the inobedient sinners by war as we have by example how by the proud answer that king Roboam gave unto the people of Israel they raised another king & the said Roboam had war all his life. Que. lxxxxix. m. ¶ Another example written in the xix chapter of the book of judges that more than lx M men were slain in battle of the people of Beniamyn for to punish them of the sin of lechery that they committed in the wife of Levite. que. lxxx●●. b For to be short god punyssheth the inobebyent sinners in many manners/ for they been bound to punition by sin as it is said ¶ Example written in the third book of jonas how god sent unto the people of Ninyve that they should be destroyed/ they & their city within xl. days for their sins. Adhuc xl. dies et nynive subvertetur. etc. They died penance & god had mercy on them. The punition of sinners is sometime temporal & transitory. And sometime it is eternal. The punition temporal is sometime voluntary/ as that the which is done by penance the which is meritorious. Sometime it is done by constraint as the thieves the which been punished & hanged against their will/ this punition & pain is not meritorious. Vn̄ legitur. qd oins actus meritorius oportet quoth sit voluntate imperatꝰ. But if a thief bear with good will the death & such pain for his own sins as that good thief that was put to death when our lord deyed/ such pain & death should serve for penance/ the which is greater than to fast. etc. The good thief said. Illud luce. xxii. Nam digna tactis recipimus mortem/ hic aunt nichil malifecit/ and for that: that god knew and saw his faith/ his contrition & the death that he bore so willingly for his sins of good right he said unto him. hody mecum ens in paradiso. etc. Of the punition eternal that the sinners Inobedyentes shall have it is written hereafter. Quere ad numerum xlix. a. ¶ Examples shall be written toward the end of the book. Quere in penis inferni. A. ¶ The conditions that the pilgrim of paradise should have touching that a man should apply his u wits of nature upon the commandments of god/ as a good pilgrim doth on his way xlv IT is written in the xix cha. of saint matthew how a man axed of christ what good deeds he should do to get eternal life. And he answered. If thou wilt enter in to eternal life keep the commandments. Si vis ad vitam ingredi serva mandata. For the observation the commandments is the right way without going by in any wise. thou art here living as a pilgrim that tendeth to go to heaven or in to hell/ for thy life is but a pilgrimage of little during. And therefore if thou wilt go to see god/ the virgin Mary/ the angels & holy places of paradise/ & to have heritage in that country there & not in hell/ employ thy five wits of nature upon the commandments of god/ & take the conditions of the good pilgrim. It is written. eccl. xxix. Pone the saurum tuum impceptis altissimi/ et ꝓderit tibi magis quam aurum. Put thy treasure in the commandments of god/ & it shall profit the more than gold. Also follow the life of god/ his manners & conditions. He appeared unto two of his disciples in semblance of a pilgrim. Vn̄ Luke. xxiv. T'u solus ꝑegrinus es in inthrlm et non cognovisti ea q facta sunt in ea his diebus. etc. He descended from paradise for to accomplish the pilgrimage of the world/ he was born of the virgin Mary & lived in the state of grace without any sin xxxii. years and an half/ & at his death his pilgrimage was accomplisshed/ and after returned in to paradise his country. He showed unto us by example & by word how we should live in this world. Cepit dns facere et docere. to th'end that we be pilgrims of paradise/ & that we go to devil with him in his glory: A good pilgrim should have many conditions for to make his pilgrimage of the which we shall tell. viii. B. ¶ first a good pilgrim should confess him & put him in thestate of grace & so to do his said pilgrimage. Also in doing the pilgrimage of this world we should confess us often times/ & we should live in thestate of grace to th'end that the good deeds that we do be unto god agreeable & to us profitable. For mortal sin is an infection & sickness unto the soul so ill that it letteth all spiritual good deeds that it unto him ne may profit as a man seethe by similitude how bodily sickness letteth to labour/ to walk. etc. & that meet & drink in no wise can profit unto the body/ so that a man seek corporally & spyritually ne may do his pilgrimage till he have health/ that is to be well confessed & that he have charity without the which no good deed ne may profit/ as is declared in the chapter of charity. que. iiii. c. & in the fourth thing that moveth to keep the commandments of god. que. xliiii. a. Vn̄ aug. in libro de natura & gratia. Nullum opus quamtuncunque de se bonum summo opifici est acceptum/ nisi agatur in gratia. No work how good so ever it be of itself it is not agreeable unto the sovereign worker if it be not done in grace. And saint Thomas saith. Nullus hon pont mereri nisi mediant gratia. No man may deserve to have reward eternal but by the merit of grace And howbeit that good works done in sin been not meritorious unto eternity yet a man should not let to do them as it is declared here before. Of this matter example of a pilgrim that lived in this world in the state of grace after the commandments of god/ and he was comforted of angels of paradise the which bore his soul in to heaven. And of an hypocrite that pleased to the world & died sins secretly/ the devil drew his soul from h●s body with a hook & bore it in to hell. For he was pilgrim. Quere in thexam. C. iiii. C. ¶ Another example of a widow that was comforted & visited at her death of the virgin Mary. And of a rich man that was vesyted of devils in likeness of black cats. etc. Quere. C. u A. C. ¶ Secondly the good pilgrim should take clothings the which ne may grieve him in his viage. And should take away from him all weight or heaviness of burden/ & all thing that might let him to walk well. Also in doing the pilgrimage of this world a man should not take vestyments/ gyrdylles shoes. etc. full of pomps/ fro whence doth proceed pride and elation the which letteth to go in to the realm of paradise as saith saint Poule in his epy. add thy. Non in tortis crinibus aut auro/ margaritis/ vl vesta preciosa. Et psal. Nonhintabit in medio domus me qui facit suꝑbium. He that committeth pride shall not inhabit in the middle of my house. ¶ Example how a woman pompeously arrayed & clothed was environed and set about with devils/ & she bore many upon her tail. Quere. lxv. D. ¶ Another example how the cursed dives clothed in purple was the pilgrim of hell/ & there is buried. Quere in thexamplary. lxxxiiii. A. ¶ Another example how saint johan baptist that was clothed with sharp vestments is in paradise for he was a pilgrim. etc. And a man should understand that the noblesse of habyllementes is not defended unto every man after his estate. But the superfluity & pride is defended the which may be taken in those habyllements. Also thieves the which been charged of the gods of their neighbours ne may well walk ne mount into paradise. Vn̄. pau. i ad corin. vi. Neque fures/ neque avari regnum dei possidebunt. ¶ Example in Achar the which was a thief & therefore he was stoned & all his goods brent by the commandment of god. Quere. lxxx. a. ¶ Another example how the thief zacheus was a pilgrim of paradise and is saved/ for he discharged him & restored the thefts that he had done. Underwit luce. nineteeen. zacheus dixit ad jesum/ ecce dimidium bonorum meorum dne do pauperibus/ & si quid aliquem defraudavi reddo quadruplum. etc. Also glotons/ dronkerdes/ the which eateth & drinketh unto excess walketh not into paradise/ but falls in to hell. Saint Poule sayeth. i ad corin. vi. Ebriosi regnum dei non possidebunt. ¶ Example of a pilgrym that sold his gown for to drink wine. Quere. xci●i. G ¶ Another example how a frere was a pilgrim of hell for that he wonted him to drink & eat when the other occupied they mat the service of the church/ at his death he saw hell open/ & the torments. etc. Quere lxvii. C. A man that is to much fed may not well walk/ nor he mounteth not in to paradise. Also these mortal sins been burdens much heavy the which grieveth the soul & keepeth it from mounting in to paradise Men knoweth by experience how a heavy burden grieveth the body/ in likewise doth sin the soul. Vn̄ da. Iniquitates me suꝑgressunt caput meum & sicut ouus grave gravate sunt super me. Put away the sins the which ben in the for to walk well. The pilgrim of paradise should put from above him all things the which letteth to do the commandments of god the which been the way of the said paradise as it is said/ to th'end that he may well profit. When a man cutteth the superflue of the vine/ or the burgeons of the tree they increase/ grow & fructyfye the better. In likewise doth a man spiritual for to put from above him all vestementes & array replete of pride & of vanity. etc. D. ¶ thirdly the good pilgrim should often times with his mouth demand the way for dread to go out of it. Also the pilgrim of paradise should demand and learn the commandments of god and the salutary things/ as died a man the which demanded of our lord Ihesu christ. Good master what good deeds shall I do to th'end that I have eternal life. And he answered. If thou wilt enter in to life eternal keep the commandments. etc. as it is said before. Also david the prophet axed of god that he would teach him his justyfycacyons to the end that he himself were justified. unde psal. Doce me iustificationes tuas. Thou art not so great a lord as david/ for he was king of Israel. Thou art not so wise ne so learned ne so holy as he/ & he demanded for to be instruct for to have salvation & therefore demand the commandments. And I tell the for certain the way for to i'll right in to paradise is obedience the which is the ladder for to mount thither and the ten commandments been the pins of steps as it is declared in the beginning of th'exemplary where it speaketh of the obedience of Abraham. Quem. li. a Also every person that cometh to the age of discretion should hold/ keep/ & accomplish the commandments of god upon pain of eternal damnation. And therefore every man & woman should learn them for dread to break them. Vn̄ ligitur in scdo libro sentemci. di. xvii. Statim enim cum quis sit capax pcepti dei tenetur ad notician et obseruamtian. The poet saith. Serua mandata/ si tu vis regna beata. Qui non obedit: celesti cede care bit, Keep the commandments if thou wilt have the blessed realms. He that obeyeth not shall not have a siege celestial in paradise ¶ Example how the devil slew a child of u year old in his father's lap for that that he was a blasphemator. Quere in thexamplary. lxii B. If the father had correcked his child/ & also if he had taught him the commandments of god the devils had not slain him. And therefore a man should demand and learn. When a pilgrim will not demand ne learn his way he oft times swerveth & gooth out of the way. Also good pilgrims should speak of god & of good words in making their viage/ and god abideth & is among them as it is written. Mathei. xviii. Vbi duo vel tres congregati sunt in nomine meo: ibi sum in medio eorum. ¶ Example how god appeared unto Cleophas & unto saint Mark in speaking of him as they yode unto Emaus. As it is written. Lu. xxiiii. ¶ Another example how god was in the mids of two religious at crystmas in speaking of his nativity. lxxxxiiii. b And to the contrary when the pilgrims of hell speaketh detractions/ mocks/ & ills the devil their master is by them that shall lead them in to hell that is their city & country to devil in. ¶ Example how a detractor was sent thither & had cruel judgement Quere. lxxxxviii. Also the gospel of saint Matthew taketh the way for to go in to paradise & saith. Illud. math̄. seven. Intrate ꝑ angustian portam qr lata portat et sposa via enque ducit ad ꝑditionem/ et multi sunt qui intrat per eam: quam angusta porta et arcta via est q ducit ad vitam et pauci sunt qui inveniunt eam. That is to say. enter you by the straight gate for the large gate & spacyous is that that leadeth unto perdition/ & many there been the which entereth by yt. The anguishous gate & straight way is that that leadeth unto life. And few people entereth by yt. ¶ For to understand well this straight gate/ it is to lead a life of austeryte & hardness in fastings/ abstynences/ sobrenes/ chastity/ & penance. And the large way is to live in all voluptuousness/ carnalytees/ lecheries/ glotonies/ daunses. etc. ¶ Example of a fool & a wise man which took the way in to hell. lxvi. A Other examples that it is well taken unto many for to demand the word of god/ & first How a woman demanded of a religious a good exhortation that prouffyted so moche that her husband that was of ill conscience converted him. Que. lv. B. ¶ Another example of a religious that asked often times the faders to tell unto him some admonition. qre lvi. C. ¶ Another example how he the which teacheth the word of god shall have great reward in paradise. lvi. G. ¶ Another example of a monk the which reknowleged his sins in showing them to another. Quere. C. i A. E. ¶ Fourthly the good pilgrim should evermore take heed if he be well in the way the is taught him. Also the pilgrims of paradise should evermore take heed if they accomplish well the commandments of god the which been their right way & conductor the which shall conduit them & the which shall enlumyne their eyen to walk well. Vn̄ dd. Preceptum dni lucidun illuminans oclos. Also the word of god is the lantern that shineth & giveth light unto the feet for to go well. Vn̄ dd. Lucerna pedibus meis verbum tuum. Et legitur pro. vi. Mandatum lucerna est et lex lux. What thing that a man doth in this world he should evermore take heed if he do that that god commandeth. For they the which thereto taketh heed shall not be confounded/ thus saith david Vn̄ psal. Tunc non confundar cum ꝑspexero in oimbus mandatis tuis. Et eccl. xxiii. Nichil est dulaus quam respice in mandatis dni. That is to say. Nothing is more sweeter than to take heed unto the commandments of god They the which take heed thereunto & abuseth them in worldly vanytees & pleasaunces/ as dances/ plays/ & follies/ lightly go out of the way & leaveth the way of paradise. ¶ Example Eve our first mother took none heed on the commandment that unto her was given & was deceived by tentation/ & for the beholding of the fair fruit And therefore she was put out of paradise terrester. liv. A. Also they the which been lecherous & abuseth them to behold the beauty of women (fifteen econuerso) or the women the beauty of the men swerveth & leaveth the way to paradise. It is written. ec. ix. Nec aspicias mulierem mltivolan ne forte in laque os eius. Cum sallatrice ne assiduus sit nec audias illam. That is to say. Behold not that woman the which will many things that thou fall not in her laces/ ne accustom the to be with a woman that is a dancer/ or leper/ ne here her not sing. etc. ¶ Example by that that Synchem beheld the beauty of dine the daughter of/ jacob/ he coveted her and slept with her as it is written gen. xxxiiii. Quem in th'exemplary. lxxxx. d. ¶ Another example by that that the wife of Pharaon beheld the beauty of joseph/ she prayed him of dishonour as it is written. gene. xxix. Saint Gregory saith. Non licet intueri quoth non licet concupisci. And therefore david required of god that he would torn his eyen from prosperytees that he beheld not the vanytees of the world by the which he should be abused. Vn̄ david. Auerte oclos meos ne videant vanitatem. etc. The apostles & saints of paradise have so well looked on the commandments of god that they have not been abused and that they ben go all right in to paradise/ & in likewise should we do. F. ¶ Fyfthly the good pilgrim should take pain to here/ to understand/ & to retain those the which teacheth him his way. Also the pilgrim of paradise should with good will here the commandments of god▪ the prechynges/ & them the which unto them showeth it/ for all benediction & salvation thereof proceedeth. In likewise as saith these scriptures. Vn̄ Luke. xi. Bean qui audiunt verbum dei & custodiunt illd. That is to say. Those the which heareth the word of god & keepeth it been blessed. Et legitur duty. xxviii. Si audieris vocem dni dei tui/ ut facias atque custodias oina mandata eius venient super te universe bnndictiones iste et apprehendent te. Bnndictus eris in civitate et benedictus in agro/ bnndictus fructus ventris tui/ et fructus terris tue/ fructusque iumentorum tuorum/ greges armentorum tuorum/ et call ovium tuarum/ bnndicta horrera tua/ & bnndicte tue reliquie/ bnndictus eris & ingredients et egrediens. That is to say. If thou here the voice of thy lord god to th'end that thou do and keep all his commandments his benedictions unyvarsalles shall come upon the & shall apprehend thee/ thou shalt be blessed in thee/ thou shalt be blessed in the field/ the fruit of thy womb shall be blessed/ and the fruit of the earth/ and the fruit of thy mares/ of thy bestial/ & of thy sheep/ thy garners shall be blessed/ & thy relykes shall be blessed/ thou shalt be blessed in entering & going forth of all places. Many other gods shall be written in the said chapter that abideth because of shortness. Et le. ꝓ. xxix. Qui custodit legem beatus est. He that keepeth the law is blessed & that dreadeth god/ & excercyseth him in his commandments the sede of him shall be puissant in the earth/ the generation of the good shall be blessed. Vn̄ dd in psal. Beatus vir qui tunet dnm in mandatis eius volet nimis. Potens in terra erit semen eius gnatio rectorum bnndicetur. ¶ Example in the blessed Magdaleyne that took great pleasure to here the word of god & set her at his feet by humility for to hear him speak. Vn̄ Luke. x. Maria sedens secus pedes dni audiebat verbum illius. Also it is written johan. viii. Qui ex deo est uba dei audit. He that is of god heareth his word & it followeth of them that will not here it. Propterea vos non auditis qr ex deo non estis. You hear not the word of god/ for you be not of his party. Et legitur io x Oues me vocem meam audiunt. My sheep/ those been the good persons the which here my voice. etc. Of this matter it is written in the third commandment. Quere. xv. c. All salvation proceedeth to here the word of god & many persons hath been saved for hearing of it. In likewise as men find many examples. First how a great sinner repent & was saved for to here a predication. Quere. lv. a. ¶ Another example of an earl that converted him by the hearing of the word of god. Quere. lv. e. ¶ Another example of a rich man that served the devil. xl: years and in a sermon he repented him. Quem lvi. k. Those the which have shame to here speak of god/ our saviour Jesus' shall have shame of him at the day of judgement. Vn̄ Luke. ix. Qui me erubuerit & sermons meos/ hunc filius hominis erubescet cum venerit in maiestate sua. Also he that will not here the faith & the commandments his orison shall be execrable/ & unto him it ne shall be accorded. Vn̄ ꝓuer. xxviii. Qui declinat aures suas ut non audiat legem oro eius erit execrabilis. ¶ Example of a carl that would not here the word of god in his life/ & the crucifix stopped his ears unto the service that men died for him in his burying in betokening that he ne would here the oraysons that men made for him. Quere. lv. f. The said carl & all those the which will not here to speak of god/ but been ready to here of detractions & ill should understand that they sin greatly/ & been worthy to have great punition if they die Impenytentes ¶ Example written in the sermons of the disciple of a bishop that was born in to purgatory after his death for to do his penance and he was there greatly tormented of the stink of his clerk being in hell the which mounted unto him for that he heard sometime his detractions & had not eygrely enough correcked him/ howbeit that above all other things the said bishop had be good. ¶ Another example of a man that was tormented in hell within his eeres for that that he had foolishly heard of symphonies & Instruments. Quere. Cvii. d. ¶ Another example of a man that was terrybly tormented for the vain songs & syngynges that he had herd in the world. Cvii. d. All ill ꝓcedeth to speak & to here ill words. And all goodness proceedeth of the word of god as thou mayst here in the camplary. Quem lv. a. b. c. G. ¶ Syxtely the good pilgrim should think upon his way till that his pilgrimage be accomplished. Also the pylgryms of paradise should think upon the commandments of god and them should plant & root in their hearts without forgetting them/ whereof it is written in deuteronomu. Audi israel precepta dni et ea in cord tuo quasi in libro scribe/ et dabo tibi terram fluentem lac et mel. O Israhel here the commandments of god and write them in thine heart as in a book/ & I shall give unto the the land/ flowing milk and honey. These words spoken toucheth three things. The first is that men should here gladly the commandments of god. Audi israel. The second is that men should put them in mind Et ea in cord. The third is that the reward followeth. Et dabo tibi terram. etc. Of the which reward shall be here afterward spoken. xlvii. a. And it is written eccl. Que precepit deus illa cogita sꝑ. Think evermore upon those things that god hath commanded. ¶ Example in the blessed virgin Mary the which held all the words of god & kept them in her heart. Vn̄ Luke. two. Maria autem conseruabat oina verba hec conferens in cord suo. They the which have the heart and the thought to break the commandments of god be not the pylgryms of paradise/ but of hell/ the which shall go to see lucyfer/ the devils/ & the dampened/ and shall have heritage in that country there/ if they die impenytentes without correction and amendment. This matter is declared in the ninth commandment and in the tenth. H. ¶ seventhly the good pilgrim should walk on his feet & do the operation of his way in travailing his body. Also the pilgrims of paradise should live in this world in doing the operation of the commandments of god and they shall have benediction and salvation. Vn̄ psal. Beati qui ambulant in lege tua dne. They the which walk in thy law been blessed. Iterumpns. Bti immaculati in via qui ambulant in league tua dne. blessed been they not soiled in the way that walketh in the law of our lord. ¶ Example in david that ran in the way of the commandments & loved the law of god. Vn̄ psal. Vian mandatorum tuorum cucurri. & legem tuam dilexi. ¶ Another example in Abraham that died in operation the will of god & he had his blessing. li. a. ¶ Another example of the good man of an house that received the pilgrims & set them at his table received god. Quere in qrto precepto. in the works of mercy. ¶ Another example of a monk that bore god upon his sholdres in semblance of a mesel or leper. Que. xxiii. e. Many examples shall be found in th'exemplary of people the which have done in operation the will of god & of their superyours/ as saint Mor. joseph. Thobye. Quere. lii. c. d. e. f. etc Also for to be saved & justified it sufficeth not to here the commandments but it behoveth to fulfil them in operation. Vn̄ add ro. two. Non enim auditores legis justi sunt apd deum sed factores iustificabuntur. Saint james saith in his ii cha. In likewise as the body is deed without soul/ even so faith is deed without operations. Also he saith in his first cha. Estote fconres verbi & non audit●res tm fallentes vosmetipns. Iterum di. Ex operibus legis hom iustificatur et non ex fide tm. That is to say. Be you the doers of the word of god & not alonely the herers deceiving yourself. ¶ Example of a wrathful lady that yode often to here the sermons & she ne correcked her for thither going. Also example of her maiden that desired thither to go & god appeared unto her. Quere. lxxxxix. b. Also each man that calleth god lord & master shall not enter in to heaven/ but he that doth in operation his will there shall enter/ as it is written in the vii cha. of saint math. The pilgrim of paradise that loveth god keepeth & doth his word/ & he that loveth him not doth them not. io. xiiii. si quis diligit me sermonem meum servabit/ qui non diligit me sermons meos non servat. ¶ Example how Mathatias that kept the law of god persecuted the sinners the which broke it. Quere. lii. a. Those the which ne will do the operation of the commandments of god been pilgrims of hell and thither shall be sent for too devil will they or not/ if they die without correction and amendment. ¶ Example in cain that slew his brother Abel. I ¶ Eyghtly the condition of a good pilgrim is to bear a bordon or a staff for too defend him from dogs & from his enemies. Also the good pilgrim of paradise should have a good staff that is steadfast faith for to defend him from devils. Vnd. i petri. u ca Aduersarius vester diabolus tamquam lo rugiens circuit querens quem devoret cui resistite fortes in fide. ¶ Example how saint Anthony was strongly tormented & beaten of devils/ but he had victory against them by the great faith that he had in god. Also he had in him all the conditions of a good pilgrim/ wherefore he is in the glory of paradise. Unto the which we may go cum illo qui est benedictus in secula seculorum. Amen. A. ¶ Example how the body the which is a fool draweth the soul in to the way of hell. xlvi IT is written eccle. xxxvii. A consiliario malo serva Eccliam tuam. Keep thy soul from an ill councelour for if thou believe ill council thou shalt be deceived & in danger of perdition. Et legitur. i io. iiii. Non omni spunicredendun est. A man should not believe ne give credence unto every spirit. For the ill person ne counceyleth but ill the which in him rests. ¶ Example of a fool & a sage that made a viage togyders/ the which yode unto a city wherein men said that many goods unto them were promised/ & in going in the said viage came to demand the way of pastures or herdsmen the which to them said. You shall find ii ways the one moche large/ the other right straight. If you go the straight way anon you shall be at your city. And if you go by the other large way it is way full of bypathes the which shall bring you out of your way/ & also it is full of thieves the which shall take from you your gods and peradventure shall make you die & you shall not go unto your city/ how so ever it be go you not that way. Than said the sage unto the fool. Go we by this strait way. The fool said that will we not do/ here is a fair way and a large it is better to believe that that we see than that that men tell us. And the sage said/ thou seest how the pastors saith. Than said the fool/ fie/ fie on these pastors they wot not what they say/ thou art more fool than I come on/ come on thy way. And the said fool drew the sage & went the large way. And anon they were out of the way and fallen among thieves the which took from them all their gods/ held them prisoners & put them in their bonds/ service and captivity. And they were so long that the fool deyed/ and in continent the cause was put in judgement before the judge/ and was declared as it is said that for as much as the sage believed the fool/ and that they would not believe the pastors that they were fallen in such inconvenient. Than the judge gave sentence that the said fool and the sage were cast together in to the fire to be brent and broiled without mercy/ & it was done. Here is the example but it behoveth to expound it. By the fool is understand the body of every of us/ by the sage is understand the soul/ the viage is this world the which is but a pilgrimage/ the city is paradise/ the judge that condemneth them is god. The pastors been these bishops curates/ prelate's/ & prechours the strait way is to lead a life of austeryte in fastings/ abstynences/ so bryete/ chastity/ and penance. The large way is to live in all voluptuosytees/ & carnalytees/ of lechery/ gluttony/ daunses. etc. that the body appetyteth/ the enemies been the devils/ the world/ & the flesh/ the thieves been the vii deadly sins the which taketh from them all their goods/ that is all good virtues & paradise/ the judge the which them condampneth is god that shall condampne the body & the soul at the judgement to be brent togyders. etc. Moore openly it behoveth to expound it. That that these prelate's counceyleth the straight way/ is that thing that the gospel of Matthew speaketh seven. Arecta et angusta est via que ducit ad vitam/ lata et spaciosa est via que ducit ad perditionem/ ut dcm est. Et prouer. twelve. Iter impiorum decipiet eos. Sequitur. Iter aunt devium ducit ad mortem. A fool ne will believe till that he receive. In likewise these foolish sinners will not believe the clerks & preachers till that they be in the fire of hell in damnation. By that that is the sage that is the soul the which would go by the strait way/ & the body the which is a fool gainsayeth it. It is that the which is written ad gall. u ca Caro concupiscit adversus spmm. etc. & illd roma. viii. Sisecundun carnem vixe ritis moriemini. By that the the thieves that sins take a way the virtues/ it is that that is written ecclesiastes ix Qui in uno peccato peccaverit multa bona perdet. By that that they were put in servitude is that that is written. Ioh. viii. Omnis qui facit pctm servus est peccati. Et ii petri. two. A quo enim quis superatus est eius servus est. And that that god shall judge it is written. Marci. xuj. Qui crediderit/ & baptizatus fuerit saluus erit/ qui vero non crediderit condempnabitur. B. ¶ How the pilgrim of paradise should consider four things. xlvi. David the prophet saith in the psalter. In cord meo abscondi eloquia tua/ ut non peccem tibi. I have hid thy words that been thy commandments in my heart to th'end that I sin not against thy will. Thou sinner for to keep the from sin and for to bear lightly all the labours/ pains/ tribulations/ sekenesses/ and adversities the which cometh unto the in doing the pilgrimage of the world. Consider four things. ¶ first consider the shortness of thy life/ & how at thy death all endeth. That is to understand all fastings wakings/ erly rising/ sekenesses/ adversities & torments that thy body hath born and endured. What thing is it as of thy life/ it is a vapour appearing in a little thing. Vn̄ jacobi. iiii. Queest vita vestra/ vapour est ad modicum parens. And to● said. Remember the how life is wind. Vn̄ job. seven. Memento qr ventus est vita mea. For in likewise as a blast of wind is soon passed/ so is our life in regard of eternity. Iten job. seven. Parce michi dne nichil sunt enim dies mei. Good lord spare me my days been nothing/ they been right short. breves dies hominis sunt. etc. Thou man labour strongly while that thy life dureth and bear all sekenesses & tribulations patiently/ for thou shalt have the reward eternal of that that thou hast laboured & born for the love of god. ¶ Secondly consider the labours/ pains/ trybulaclons/ & death that jesus for to again buy the & us all. He that is the son of god eternal/ king of angels/ and of saints of paradise. If a great king bear for thy sake a great weight or burden/ thou outest to bear for his sake a straw. And the king celestial hath born for the the cross/ fasted laboured/ preached/ & suffered death. Than shouldest thou endure evil for the love of him. ¶ thirdly consider the pains/ labours & tribulations that the dampened beareth in hell/ for the which pains we may be delivered for to labour & to endure adversity in this world for gods love. Vn̄. ec. xxix Minimun ꝓ magno placeat tibi. little thing the pleaseth for a great thing. For all the pains of this world be nothing in regard of them unto the dampened the which been eternalles. ¶ Example of a man dampened that spoke of the fire of hell & of the dampened the which been brent & broiled. lvii. ¶ Another example of tourments that a woman had that was dampened. lxxxx. a. ¶ Fourthly consider the great joys that been prepared in paradise unto those the which labour well in this world for the love of god. Whereof speaketh saint Isidore in the book of sovereign goodness & sayeth. Qui vite future premia diligentur excogitat mala oina pnntis vite equanimitur portat qm ex illius dulcidine huius amaritudinem temperate. That is to say. He that thinketh diligently on the rewards of the life to come beareth equally in his courage all the ills of this present life. For it attempereth the bitterness of that by the sweetness of paradise. And saint Poule saith Ad romanos. viii. Non sunt condign passiones huius temporis ad futuram gloriam. The passions of this time be not condygne unto the glory to come/ of the which is spokene hre after. A. ¶ Of the reward eternal that they shall have the which keep the commandments of god. xlvii IT is written in the xliiii chapter of isaiah. And in the second chapiter of the first epistle of saint Poule ad co. Quod oculus non vidit nec auris audivit/ nec in cor hominis ascendit q pre paravit deus diligentibus se. This authority speaketh great things. first it saith that never eye ne saw in the world so much good as god hath prepared unto those that love him. That is to say. if it were possible that any had been in the pope's court/ & of all the patryarches/ cardinals/ archebisshops' bishops/ & of all the kings/ duke's/ earls queens/ ladies/ and gentylwomen of all the world/ & that he had seen their treasures honours and goods that they have and that unto them is done/ it should be but shame to have all those goods in regard to have one day in paradise of the least joy that is in it. There is. Quoth oculos non vidit/ after followeth. Nec auris audivit. If it were possible that thou were as fair as was Absalon the son of david the which had not in all his body one spot ne foul thing/ but was all white/ sanguine/ tender/ and laughing/ & his hairs were so fair that when they were shorn they were sold for an hundred cicles of gold. And if thou were as swift as was Absael the which was so swift to run that he passed an heart to course in plain country. And if thou were also strong as Samson fortyn the which at one time overcame a. M. men of arms. And if thou were also doubted as Augustus Cesar unto whom all the world obeyed. Of whom it is written (non habemus regem nisi cesarem) said the jews And if thou were also rich as was king Alexander the which was much rich. And also wise as Solomon that which was the wisest of the earth when he lived. And also hole as Moses the which never lost one tooth/ ne his sight waxed dark. And if thou shouldest live as long as Matussa le the which lived. ix. hundred years/ or as Enoch and Helye the which been in paradise terrestre/ & shall not die unto th'end of the world/ and if all the world loved that as much as died david jonathas whom he loved as himself. And if that all were accorded unto the in likewise as Helyseus and Cypre accorded together/ for that that the one would the other would. And if thou were lord of all and loved as joseph was in Egypt. If all that that I have spoken were in the as yet as much as a man might tell unto thee/ yet should it be but a thing of no valour in regard to be one hour in the joys of paradise. Vn̄ psal. Melius est dies una in atriis tuis super milia. After followeth. Nec cor hominis ascendit. That is to say. If all the wisest clerks & people that ever reigned in the world imagined the greatest joys that they might they ne could comprehend the least joy of paradise that the saved have Also those the which in this world hath done and accomplished the commandments of god shall have consolation at their death of god & his saints as it is written in th'exemplary & approved by many examples. And first of an holy father that saw as his death the prophets and Ihesu christ. Quere. Ciiii a. And a man should understand that the reward of the saved shall not be equal/ for every man shall have after his desert. Appoc. xiiii. O ꝑa enim illorum sequuntur illos. Et paul. i ad co. xv. Alia est claritas solis/ alia est claritas lune/ alia est claritas stellarum. Stella enim a stella differt claritate/ sic et resurrectio mortuorum. In likewise as in the firmament there is a clearness of the son & another of the moon and one of the stars the which differreth the one from the other in clearness/ in likewise shall defer the resurrection of the saved. That is to say. That so much the more as they have obeyed unto god/ and endured adversity for the love of him/ of so much the more shall they be in paradise fair/ clear/ and near unto god/ & the more clearly shall they see him and have of scy●ce and of retribution. And therefore saith our lord. Ioh. xiiii. In domo pr̄is mei mansiones multe sunt/ scꝪ pro diversitate virtutum. Many mansyons been in the house of my father for the diversity of virtues And how be it that god us giveth by word in the gospel Math. xx. that he reproved the idle people and that he sent them at divers hours to work in the vine. The one in the morning the other at tierce/ midday/ and even/ and in the end of the journey every of them had a penny/ as well those of the eventide as they of the morning. Of that a man should not murmur if god give paradise unto sinners at all aeges when they will repent them/ to leave their sins & to put them to do well. This penny that they all had was paradise/ they all had Ihesu cryst that which was crucified in their possession/ as well those of the eventide as those of the morning. In likewise as saith saint Austyn But they had retribution in beauty/ clearness/ bounty/ science. etc. but unto the egalite of the good deeds that they had done in the world as it is said/ & as the scriptures declareth. unde daniel. twelve. Qui docti fuerint fulgebunt sicut firmamentum/ et qui ad justiciam erudiunt multos: quasi stelle in perpetuas eternitates. They the which have been sage and wise shall shine in likewise as the firmament/ and they the which teacheth any unto justice as the stars in perpetual eternytees. Et legitur ezechiel. xviii. justicia justi erit super eum/ et impietas impu super eum erit. The justice of the just shall be upon him/ and the sin of the wicked shall be upon him. Also every man shall bear his charge. Thus Ezechyell sayeth in his. vi. chapter. Et legitur Ihe. twenty-five. Reddam eyes secundum opera eorum et secundum facta manuum suarum. I shall yield unto the saved and dampened after the operations of them/ & after the deeds of their hands. Et psal. Tu reddes unicuique juxta opera sua. Thou shalt yield unto every man after his operations. The saved shall have joy on all parts. first they shall have joy above them of god that they shall behold/ & of the great glory that shall proceed of him. For david saith in the psalter. Excelsus dns et super celos gloria eius. Et appocali. seven. justi sunt ann thronum dei/ et serviunt ei. etc. Sequitur. Qui sedet in throno habitat super illos. The lord is lift up & the glory of him is above the heavens. Also the Just been before the throne of god & serve him. And it followeth. He the which sitteth on the throne abideth upon them. Also the saved shall fe god clearly face to face in his great honour and in his great glory infinite/ whereby they shall be replenished with all joys. isaiah. xxiii. Begem in decore suo videbunt. It is written. i ad corin. xiii. Videmus nunc per speculum et in enigmata/ tunc autem fancy ad faciem videbimus. Also in saying him clearly there they shall take perfit delectation & love/ and they shall love him so perfitly that they shall never leave him and they shall not go against his will/ in such wise that they shall have sure holding. Augustinus dicit. Videbimus/ amabimus/ et laudabimus. Also in beholding this fair mirror the which is god they shall see all them of paradise/ and of hell/ & so they shall draw & take of the fountain of science and sapience so strongly that they shall know the things past/ present & some to come. And also they shall know all the persons of paradise/ those the which they never saw as the other and their name/ and what they were/ and of what operations and merits. etc. Too speak of this matter to much forth it is not good. And for because that the wise Solomon saith proverb. twenty-five. Sicut qui comedit mel multum non est ei bonum sic qui scrutator est maiestatis opprimetur a gloria. In likewise as it is not good unto him that eateth much honey/ in likewise to him the which is to inquire of the majesty shall be put from the glory. And said Poule that was ravished unto the third heaven & in paradise as it is written two. ad corint. twelve. Audivit archana verba que non licet homini loqui. And also he saith ad ro. twelve. Dico oimbus qui sunt intur vos non plus sapere quam oportet sapere/ sed sapere ad sobrietatem et unicuique sicut deus divisit mansuran fidei. I say unto all them the which been among you/ ne savour you no more than it needeth to savour/ but savour you unto soberness/ & unto every one as god hath devised the measure of the faith. And Cathon saith. Mitte archana dei celumque inquirere quid sit. Cum sis mortalis que sunt mortalia cura. That is to say. Leave to inquire the secrets of god/ as what thing is the heaven/ sith thou art mortal have in thine heart those things that been mortals. Also the saved shall have joy under them to see the torments & pains of hell from the which they shall be preserved & kept/ & in such wise to have passed & avoided the danger of the world wherein they were when they lived. Also they shall have joy by them to be associate with so great noble/ & amiable company/ as in the company of angels & saints of paradise/ the which shall be so fair/ clear/ shining/ a ourned/ elegant/ & amyables/ than there ne is tongue that it may declare ne intendment comprehend. It is written apo. seven. Vidit turbam magnam quam dinumerare nemo poterat ex omnibus tribubus populus et linguis. etcetera. Saint johan in the appocalypse saith. I saw a great turbe or multitude of people the which no man might esteem ne number of all lygnages/ people's & tongues. Also more over we find that it is written in the gospel that they shall be semblables unto angels. Vn̄ mar. twelve. Cum a mortuis resurrexerint neque nubent/ neque nubentur sed sunt sicut angeli dei in celo. Also the place of paradise is so fair pure/ & clean/ & delectable that a man ne may take similitude ne comparayson: ne that intendment may comprehend/ wherefore it is better to hold my peace than to speak unduly. The good Thoby saith in his xiii chapy. Beatus ero si fuerint reliquie seminis mei ad videndum claritatem iherusalem. I shall be blessed upon the relykes of my seed when they shall see the clearness of Iherusalem/ that is paradise. And in the said place of paradise the which is pure & clean there shall no person enter if he be not well purged & made clean from all spot of sin/ as it is written apoca. xxi. Non intrabit aliquid coinq ⁱ natum et faciens mendatium et abhominationem: Also the saved shall have joy much marvelous in themself that they shall see themself so fair/ bright/ and shining. Also of that that they shall be so swift/ subtylles/ immortalles/ and impassybles. etc. Also they shall be in the place of peace/ bounty/ beauty/ love/ honour/ life/ light/ franchise/ surety/ sweetness/ richesse/ health/ concord disport/ wisdom/ rest/ glory/ joy/ gladness/ they shall have peace without war ne division. Vn̄ isaiah. xxii. Sedebit pplus meus in pulchritudine pacis & in tabernaculis fiducie & in requie opulenta. My people shall sit in the beauty of peace/ in the tabernacles of fiance/ in rest/ habondaunt in goods. They shall have bounty without any malice/ sin/ crime/ ne blame. Quia cum summo bono non potest intrare malum. Also they shall have beauty without foulness. Quia justi florebunt sicut sol in regno pr̄is eorum. ut legitur math̄. xiii. And the prophet isaiah saith. isaiah. thirty. Eret lux lune sicut lux solis/ et lux solis septemplicitur sicut lux septem dierum. The just shall flourish as the son in the realm of their father. That is to understand that after the judgement that light of the moon shall be as clear as the son is now/ and the son shall be seven times clearer than it is at this time/ wherefore the Just shall be much clear and fair And saint Poule sayeth ad philip. three salvatorem expectamus dnm nostrum ihesun xpm qui reformabit corpus humilitatis nostre configuratum corpori claritatis sue. We abide the saviour our lord jesus cryst the which shall reform the body of our humility confygured unto the body of his clearness. Also they shall have strength without debility or feebleness. Quia mutabunt fortitudinem in fortitudinem divinam. Vn̄ psal. Dns fortitudople bis sue. The saved shall change their strength in to strength divine. Also our lord is the strength of his people. They shall be so strong that all that they will do god unto them shall give the puissance/ so that they shall be as all puyssauntes/ but they will nothing do but that it please unto god. Also they shall have perfit dilection the one with the other without hate/ envy/ rancour/ ne ill will so that their said love shall be so confirmed togyders that they shall enjoy them of the good deeds, of their neighbours as if it were unto themself. It is an excellent goodness as to be associate with so amiable a company & to be of such fraternity & amity the which is in god & after him. Also the saints shall have honour praising without shame ne dishonour. unde psal. Nimis honorati sicut amiti tui deus. God thy friends been much honoured. Also they shall have life without death. For it is written sapienty. v●. justi autem in perpetuum vivent/ et apud dominum est merces eorum Et sapient ●e. three justorum anime in manu dei sunt et non tanget illos tormentum mortis. The just people shall live and be in perpetuite/ and their reward is anent our lord. Also the souls of the Just been in the hands of our lord/ & the torment of death shall not touch them. Also they shall have light & day without darkness/ night without obscurity. Vn̄ psal. Lux orta est justo. Et appoca. xxi. Civitas illa non indiget sole/ neque luna ut luceat in ea. Nam claritas dei illuminabit illam. The city of paradise hath no need of the son ne of the moon there for to shine/ for the clearness of god shall enlumyne it. Also they shall have franchise/ liberty without subjection ne servitude. Vn̄ add ro. viii. Creatura liberatur a servitute corruptionis in libertatem glie filiorum dei. Also they shall have surety without dread Vn̄ iohan. xv. Gaudium virum nemo tollit a vobis. No man shall take from you your joy. Et aug. dicit. Quoth ibi erit summa securitas/ secura tranquilitas/ tranquilla/ iocunditas/ iocunda felicitas/ etna beatitudo. In paradise shall be sovereign surety/ sure tranquillity/ ioyouste/ felicity/ debonair eternyte/ & eternal beatitude. Also they shall have sweetness on all parts without bitterness. Vn̄ psal. Quam magna multitudo dulcedinis tue dne quam abscondisti timentibus te. O lord how great is the multitude of thy sweetness the which thou hast hid unto those that dread the. Also they shall have richesse spiritual & abundance of all goods celestyalles without poverty. Vn̄ psal. Glia et divitie in domo eius. Vn̄ psal. Replebimur in bonis domus tue. Glory and richesse in the house of god that is in paradise. Also we shall be replenished with the gods of thy house. Also they shall have health without sickness. Vn̄ appo. xxi. Absterget deus omne lachrimarun ab oculis sanctorum et iam non erit amplius/ neque luctus/ neque clamour/ neque ullꝰ dolour. etc. God shall wipe away all the tears from the eyen of his saints/ and there shall be no more weeping/ ne clamour/ ne any dolour. Also they shall have concord without discord/ for that that the one will the other willeth it/ such concord shall be between them as there is between the two eyen when the one torneth the other torneth also incontinent. Also they shall have disport without enoy. Augustinus. Sine fine videbitur deus/ sine fastidio amabitur/ sine fatigatione laudabitur. Et psal. mill anni ann oculos tuos tanquam dies hesterna que preterut. God shall see without end he shall be beloved without annoy/ he shall be praised & lauded without being weary. Also a thousand years before thy eyen shall be in likewise as the day of yesterday that is paste. Also they shall have wisdom without folly as it is beforesaid & perfit knowledge. Gregorius dicit. Qui claritatem conditoris sui conspiciunt nichil in creatura agitur quod videre non possint. They the which beholdeth the clearness of their condytoure nothing is made but they may see it. Also they shall be in the age of youth without oldness/ for in the age that our lord was crucified. Ad ephesios. iiii. Resurgent oens in mensuram etatis plenitudinis christi. They shall have rest without labour. Appoc. xiiii. Amodo iam dicit spiritus ut requiescant a laboribus suis. Also they shall have glory and gladness eternal without end in likewise as saith these scriptures in many places. unde psalmista. Exultabunt sancti in gloria. The saints shall enjoy them in glory. Et legitur johannes xvi Tristicia vestra vertetur in gaudium. Your heaviness shall torn in to joy. Et legitur isaiah. xxxv Gaudivin & leticiam obtinebunt. The saints shall have and obtain joy and gladness in paradise. Unto the which we may go cum ille qui est benedictus in secula seculorum. Amen. B. ¶ Example of a man saved the which spoke & declared of the joys of paradise. It is recited in the promptuary of the disciple that there were two monks the which spoke together of the life eternal/ and they agreed between them that the first the which deyed of them should come again to notyfy unto the other of his estate if it pleased unto god. When the one was deed he that lived sorrowed & was heavy/ and the deed appeared to him clearer than the son & he salved him benygnely. And when the quick monk axed him of the life eternal He answered. Sicut audivimus sic vidimus quod oculis non vidit nec auris auditut. etc. In likewise as we heard so have we seen. Never eye in the world ne saw/ ne ere herd/ ne in the heart of man ascended the great joys that god hath prepared unto them the which love him/ when he had spoken these words he departed. C. ¶ Another example of a religious that was. CCC. year to here a bird sing. The disciple reciteth in his sermons that it is written how a religious man right devout required of god that he would show him some sweetness of the joy celestial. And on a day as he was in orison he heard a little bird sing by him/ so he arose fro his prayer & would have taken her/ and the said bird flew unto the forest the which was near unto the monastery and set her upon a tree/ and the said religious yode after and rested him under the said tree for to here the song of the said bird or angel/ & after that he had song as much as pleased god he flew away. And the said religious returned unto the said monastery weening to have be under the said tree but the space of an hour or two/ and was all abashed when he found the gate of the monastery masoned and stopped & another gate on the other side and that he ne knew the porter ne the religious ne abbot/ he was axed of whence he was & what he demanded. And he said I a am religious of this monastery & parted from hens at such an hour etc. Than they demanded the name of the abbot that reigned in that time. He answered he had such a name. Than they searched their chronicles and they found that he had failed in the said monastery and had been to here the song of the said bird the space of. CCC.xl. years without having heat ne cold/ and without that his vestyments were worn. etc. What sweetness shall they of paradise have when they shall here the song of all the nine ordres of angels about the divine majesty. D. ¶ Another example of the clearness of god. It is recited in the promptuary of the disciple that as master jordan frere of the order of prechours passed by a town for to go and preach he was prayed of the people that he would visit a woman posseded of the devil. And when he approached the devil salved him literally. And it was so that the woman had never learned any lettres. And the said jordan questyoned the devil lytterally. Wherefore tormentest thou this woman/ & wherefore delytest thou to devil in her. The devil answered that he was constrained of his creator there to be/ & that he ne might be else where. And the said jordan questyoned him of many things among the which he him prayed that he would tell him some thing of the clearness of the face of god for that he had been in paradise & had seen it clearly. The devil answered Neither I ne all the angels the which it beholdeth and been in paradise/ if they were here in earth ne could tell any thing that might suffice/ but I shall tell the some similitude by the which thou mayst understand that his face is clear. And he said understand. If all the flowers of all the herbs and trees of times past and to come/ and all greenness of all grains and herbs/ and all the colours of all the precious stones/ & of all metals/ and the shynynges of the son & of the moon/ of the stars/ & all the clearness of all lights the which ever died shine to give light in the earth/ all that clearness should be but a dark night in regard of the clearness of the true son the which is god. Than master jordan said. O how unhappy is that man that loseth that/ and that getteth not that great joy. etc. A. ¶ Also the reward of them the which well or ill hath enployed their u wits of nature upon the commandments of god. xlviii. ALso it is written. Eccle. xv. Si voluetis mandata conseruare conseruabunt te. If thou hast willed to keep the commandments of god they shall keep the fro having evil. And if thou hast not willed to keep them they shall make the to have punition. To consider well the holy scriptures all those the which pretend to go unto paradise should employ their u wits of nature upon the commandments of god. For those the which well employ them in accomplishing them shall have great retribution in paradise. unde. dd. Etenim servus tuus custodit ea in custodiendis illis retributio multa. And those which do unto the contrary shall be strongly punished in hell. The mouth of the good that well hath inquired/ demanded & taught the said commandments of god shall laugh & praise god/ they shall enjoy them in paradise. And he that hath counceyled or commanded to break them shall cry and howl & shall be discomforted. Vn̄ isaiah. lxv Hec dicit dns deus/ ecce servi mei comedent: et vos esurietis/ ecce servi mei bibent: et vos sitietis/ ecce servi mei letabuntur: et vos ꝯfundimini/ ecce servi mei laudabunt pexultatio ne cordis: et vos clamabitis p dolore cordis et pre contritione spiritus ullulabitis. My servants shall eat & drink/ not of breed & of wine/ but shall be refectioned of my glory. Vn̄ psal. Satiabor cum apparuerit glia tua. And you dampened shall have hunger & thirst of my glory. My servants shall enjoy them & you shall be confounded My servants shall praise me for the great joy of heart that they have/ and you shall cry for great dolour of heart & shall howl for contrition of spirit. Also the dampened shall wail and sorrow as a woman the which travaileth of child. Vn̄ isaiah. xiii. Tortiones & dolores tnmbunt/ quali perturiens dolebunt. ¶ Example of Tongdalus that was led to see the torments of hell/ & afterward brought again in to his body told that he saw the souls tormented within the womb of a cruel be'st/ & within a pond icy and frozen the which souls cried so horrybly that they filled hell of the noises & howlynges. etc. Que. C.xi e. And it is to be noted that the member that hath offended most shall be tormented. Vn̄ by'r. In quo membro creator plus offenditur in eodem pctonr gravius punietur. The eeres of the good the which with good will hath herd the word & the commandments of god shall here in paradise sweetness of songs & inobrable melodyes. Vn̄ david. Quam magna mltitudo dulcidinis tui dne quam abscondisti timentibꝰte. And the eeres of the cursed shall here in hell brayenge/ crying/ howling/ & great tempests of people out of wit & enraged for the great torments of hell/ of the which shall be written here after. Que. xlix. B The eyes of the good the which hath beholden to do & accomplish the said commandments shall be enlumyned & clear shall see god/ the holy places/ & all delights & bountees. And those of the cursed that hath loved to see dancing or foolish vanytees shall be blinded in such manner that they shall never see joys ne bountees/ ne things the which may comfort them/ but sometime they shall see the thing the which may torment them. Also their eyen shall weep and their teeth shall grind and gnasshe for the anguysshes that they feel saith god in the gospel. Math. xxii. Ibi erit fletus et stridor dentium. ¶ Example of a soul that bewept the time that it had lost. It is written in the book of dread that as an holy man was in orison he heard by the will of god a voice horrybly weeping. He demanded who it was that in such wise wept. The answer was given that said. I am a soul damned/ & he demanded. Wherefore wepest thou so horrybly. He answered & said/ one of the things wherefore I & all the dampened wail most for is for that that they have lost & wasted unprofitably the time of grace in sin where in one hour by repentance they might have gotten grace & escaped the torments wherein they been & shall be eternally. etc. ¶ Another example of a woman dampened that had two toads in her eyen for the foolish looks that she had made. Quere. lxxxx. A. The nose of the good shall smell good odours/ and those of the cursed foul stynkes. The hearts of the good shall enjoy them so greatly of the great joys that they have that they ne shall cease to praise god. And unto the contrary the hearts of the ill shall be so sorry & so wroth of the torments & of the contrition that they have that with high voice their mouths shall cry as before is said in the authority prealeged. isaiah. lxv. servi mei. etc. Also the hearts of the dampened the which hath thought the sins & taken delectation ne shall think but upon pain & dolour. Vn̄ hiero. Tanta erit in inferno vis doloris qd meus aut aliud dirigi non poterit/ nisi ad quoth vis doloris impulerit. The feet the hands/ & the body of the good shall have liberty & franchise to run by the clements & places where it shall seem them good & unto god's pleasure. Vn̄ sapi. iii Iust● florebunt sicut sol/ et tanquam scintilem arūd●neto discurrent. And those of the ill shall be in the derkenesses of hell bound/ not with cords but with the divine justice without power to remove/ ne to aid/ ne to avoid the place for to go from one place to another Vn̄ math̄. xxii. Ligatus manibus et pedibus proucite enim/ scꝪ impium in tnmbras exteriores/ ibi erit fletus et gridor dentium. Cast the sinner in to darkness exteryoures the fere & the hands bound. weeping & grinding of teeth shall be there. For to be short the dampened shall be so tormented that they shall desire the death & shall seche it/ but they shall not find it/ it shall i'll from them/ & they may never die. Vn̄ apo. ix. In diebus illis querent hoens mortem et non īuenie rat eam/ et desiderabunt mori et mors fugies ab eyes. By these things before spoken it appeareth that the pilgrims of paradise that which hath well enployed their five wits of nature upon the commandments of god shall have joy & retribution in those five wits of nature. And the pylgryms of hell the which hath dysobeyed unto the commandments of god shall have pains and torments eternally in their said wits of nature. And therefore it is a good thing to labour in the way of paradise/ & to i'll that of hell. ¶ Example of a woman much tormented in hell in her five wits of nature. Quere in the exemplary. B. ¶ The maledictions & excommunycations of those that which have dysobeyed unto god and the church. xlviii IT is written eccle. xli. ca We vobis viri impii qui dereliquistis legem dei altissimi. You men that which have forsaken and left the law of the right high god malediction is unto you. And it is written in the first of the prophet isaiah. We genti peccatrici pplo gravi iniqitate/ semini nequam/ filiis celaritatis. That is to say. malediction unto people sinners/ unto people grievous of iniquity/ unto the cursed sede/ unto the children sinners. What is that malediction. malediction is privation from benediction/ & from all spiritual goodness & association with all ill. And when a person loveth/ serveth & obeyeth more sooner unto the devil than unto god he is much accursed/ or when he leaveth god for to follow the devil/ or when he hath loved the evils/ the sins/ & the cursednesses/ & that he leaveth the good deeds/ the virtues/ & operations Vn̄ psal. Dilexit maledictionem & veniet ei et noluit bnndictionem et elongabitur ab eo. The person that dyobeyeth unto the commandments of god loveth malediction and it shall come unto him. And he hath not willed to have benediction and it is elonged from him & shall be prived from paradise & from the company of the blessed saints of paradise. Vn̄. i ad corinthios. vi. Neque maledicti regnum dei possidebunt. For to speak of excommunication & of malediction it behoveth to see four things. The first is wherefore a man is excommunicate The second the manners how any runneth in the less excommunication. The third how he runneth in the great excommunication by sentence of the judge. The fourth by sentence of right written. C. ¶ As unto the first. If thou demand wherefore a person is excommunicate. The answer. It is written in the droit that excommunycacyon ne should be brought in but for mortal sin. Excommunicati non nisi pro mortali culpa affligi debet. Vt habetur. xi. d. iii ca Nemo episcorun. And when any is cited of office & that he is excomunyed by the default of none appearance at a day that is for the sin of inobedience/ for he should obey unto the church & there answer We been all membres unto the church unto the which we should obey. Also when any is a thief/ fornicator or sinner and that he ne dreadeth to offend god by sin he is excommunicate by medicine for to give him shame & dread/ that is that he knowledge his fault and that he have so great shame to be separate that he him correcteth & amendeth. excommunication cast of wrong or of right is to dread/ for such weeneth not to be accursed that is. ¶ Example of two men the which gelded them at their advise in good intention/ for the which thing they were excommunicate/ as it is written in th'exemplary. lxxxix. F. D. ¶ As unto the second thing a man should understand that some run in the less excommunication incontinent that he companyeth wytyngly with one excommunyed against the defence the which is made openly of the church/ as for to speak to drink to eat/ to come too chapter. etc. This excommunication separateth from the sacraments of the church. For the person excommunicate of this excommunycation ne should in such estate receive none of the sacraments and the default not first assoiled in confession of that excommunication as of other sins in saying. Absoluote a sententia minoris excommunicationis. But the pressed that hath puissance to assoil that person of mortal sin a man may assoil. It is said the less/ for how be it that it pryvateth from the sacraments it ne separateth from entering into the church/ & to company with other persons. E. ¶ As to the third a man should know that the great excommunication the which is of the sentence of the judge written & sealed separateth the person excommunycate from the sacraments/ from entering in to the church/ & from the company of all faithful christian people. It is moche to dread for many things. first for that/ that these excommunied been cursed of god the father/ that soon/ & the holy ghost. For that/ that the church militant curseth & bindeth it is also cursed and bound of all the blessed trinity. Vn̄ math̄. xuj. Quodcunque ligaveris super terram/ exit ligatum & in celis. Also they been taken & delivered unto the devil as saint Poule betook a fornicator/ & as men find in writing. Also they shall be separate from the company & communication of the faithful christian people as lazars/ or lepers infect & corrupt not worthy to be among the other/ & private from the partycypation of all the masses/ prayers/ oraysons/ alms deeds/ & from all the other good deeds of the church without power in such estate to receive any of the sacraments/ ne to be buried in holy ground the which is a great infame/ to be buried as a dumb be'st/ without solemnity/ without prayer/ & oraysons/ not worthy to enhabyte ne to be in holy ground & blessed. Also they been as a member cut & separate from the body that taketh no part of the good of that said body. Where they been as a bough or a branch cut from the tree the which drieth & is no more worth for nothing than to burn. Vn̄ io. xv. Ego sum vitis vos palmites/ sicut palms non potest far fructum a semetipso nisi manserit in vite sic nec vos nisi in me manseritis Also a man may well speak with a leper without any sin ne danger/ the which thing a man may not do with one that is excommuned/ his company is more dangerous than that of a serpent. For as to company and habit with a serpent a man sinneth not mortally ne dampneth his soul/ as he doth with a person excommunyed. Also one excommunyed dysobeysaunt unto god & unto the church is cursed in his body/ in his membres/ & in his goods and fruits and he beareth malediction with him in all places/ and in all steeds where he entereth and abideth. Understand the scriptures & go seche them in the chapters the which follow. It is written deutero. xxviii. ca Si audire nolueritis verbum domini dei tui ut custodias et facias omnia mandata eius/ venient super te om̄s maledictiones iste & apprehendent te. Maledictus eris in civitate maledictus eris in agro/ maledictum horreun tuum/ et maledicte reliquie tue/ maledictus fructus ventris tui/ et fructus terretue/ are menta boum tuorum/ et greges ovium tuarum maledictus eris ingredients/ et maledictus egrediens/ mittet dominus super te famen et esuriem/ & increpationem in oina opera tua que facies d●nec conterat te & ꝑdat te velociter propter adinuentiones tuas pessimus in quibus reliquisti me/ plura alia mala ponuntur ibi. etc. That is to say. If thou wilt not here the voice of thy lord god to th'end that thou do & keep all his commandments all these maledictions the which followeth shall come upon the & shall take that Thou shalt be cursed in the city/ thou shalt be cursed in the field/ thy garner shall be cursed/ thy relics shall be cursed/ the fruit of thy womb shall be cursed/ and the fruit of thy earth shall be cursed/ & the fruit of thy kine/ sheep/ and bestial/ thou shalt be cursed in going in/ & in going out of all places. God shall send upon the hunger poverty/ blame/ reproach in all thine operations that thou shalt do till unto that that he put the out hastily for the sins that thou hast found/ for the which thou haste left god. ¶ Example how the flower of an apple tree falls/ drieth/ and loseth the beauty incontinent that it is excommuned for a portous the which was in the said apple tree. Quere. lxxxix. D. By this example a man should understand that the soul of the thief excommunicate the which had stolen the said portous was in ill point when the flowers took part of his malediction. ¶ Another example of breed fair & white the which was incontinent black & musty as it was excommunyed. Quere. lxxxix. A. In showing the ill that is within the person excommunicate. david the prophet saith in the psal. Increpasti suꝑbos maledicti qui declinant a mandatis tuis. thou hast blamed those that been proud/ they been cursed the which declineth from thy commandments. And it is written in the second chapter of the prophet Malchyas. If thou wilt not here my commandments saith god/ & also if you will not put in your heart that you give glory unto my name I shall send you hunger/ poverty/ & curse unto your benedictions. And it is written isaiah. three ca We impio in malum. malediction unto the cursed sin in ill And it is written in the ten chapter of job If I be ill malediction is unto me. ¶ Example of a father & of his son the which curied each other in hell. Quere in the examplary. lxxi. Also thieves/ covetous/ avaricious/ pyllers'/ & false tythers/ and many other people dysobeyeng unto god been cursed and excommunyed in likewise as these scriptures say. It is written in the second chapter of the prophet Abacuch. Maledyction unto him the which assembleth cursed avarice in to his house/ to th'end that his nest be on high/ & he weeneth to be delivered from the hand of evil. And it is written in the v chapter of isaiah. malediction unto youth which assembleth house with house/ & couple field with field. You should not inhabit you all alone in the middle of the earth. And it is written in the xxiiii chapter of isaiah. malediction unto the that pyllest/ for thou shall be pilled. And it is written in the vi chapter of the gospels of saint Luke. malediction unto you that be rich the which have in this world consolation for if you die in such wise without contrition & amendment the end shall be ill in desolation. ¶ Example how the devil drew the soul from the body of a cursed rich man with a hook. Quere. C. u a. ¶ Another example how Chore. Dathan. and Abiron descended into hell hosed & clad for that they murmured & dysobeyed unto god/ & unto Moses in likewise as it is written in th'exemplary. Quere. liv. H. ¶ Another example for that that Adam dysobeyed unto god the earth was cursed in his operation Quere. liv. a. ¶ Another example how cain was cursed for that/ that he slew his brother Abel and also he tithed ill. Quere. lxxvi. a F. ¶ As unto the fourth thing that speaketh of persons excommuned by sentence of right. A man should understand not all only those the which been denounced by the commandment of the bishops/ prelate's/ and judges been excommuned of the great excommunication/ but also in many cases after the droit canon some fall in the great excommunication. Also many sentences been written in droit canon the which hath been ordained by pope's and counceyloures upon them the which committeth any sins determined. And the persons that which committeth the sins been excommunyed ipso facto/ but the curates should not put them out of the church till that they been declared of the judge for some causes the which been not here written. And for as much as those sentences the which ben written in droit canon should be to long to write/ many shall abide for to i'll the length and some the which hath been drawn fro the said rights here followeth. first these heretics & lollers the which believe/ sustain/ and touch any thing against the articles of the faith been excommuned by sentence of right. Also all those the which putteth faith & credence unto the said heretics in reputing them to be good & to have good faith. Also those the which defend them in word & in deed been also excommunied. Also those the which putteth in holy ground the said heretics & their allies by credence/ or those the which them hath received and defended been also excomunyed/ & should not not have the benetyce of absolution/ if they ne unbury them with their own hands. Also if any say that the church of Rome is not the heed and that he will not obey it/ or if he say that it ne may ordain the canons/ such is an heretic excommuned by sentence of right. Also those the which false or make to false that lettres of the pope/ & those the which them sustain & defend been excommunyed. Also those the which falseth the letter or seal of a cardinal is excommuned. Also those the which giveth letting unto messengers & ambassadors of the holy siege appostolycal been excommunyed (ipse facto). Also ydolatres/ wytches/ invocatours of the devil/ & they the which him demandeth his help and will have his alliance/ or the which maketh covenant with him/ or those the which unto him do sacrifice/ or that worship him And those the which unto him doth homage or honour/ or that demandeth answer of any demand/ such people been excommunyed of deed by sentence of right Of this matter thou shalt find many examples in the number lviii & lix Also they the which putteth violently the hands on priests/ religious/ & clerks been excommunyed. And if there be (atroci) that is hurt enorm it is a case reserved unto the pope. Also those they the which striketh no clerk/ but by their commandment be stricken and with held been also excommuned Also those the which been the cause or the which give the council to aid or put the hands on clerks been excommuned. Also those the which ne counceyleth ne commandeth but after that the deed is done been agreables been excommunyed. Also a religious that leaveth foolishly the habit of his religion is excommuned and apostate. Also the monks and canons & regulers the which hath not of admynystration the which go & give them unto courts of princes without having any licence especial of their prelate's/ if they do any damages unto their said prelate's and monasteries in the said courts where they been betaken/ the text saith that in that deed they run in sentence of excommunication. Also all religious that which bring forth wytyngly any things in their predications or elsewhere to th'end that they withdraw the auditors & herers to pay the tithes been excommunied And those religious the which saith unto them that go to confession unto those that should make conscience to have paid the tithe should be suspended from the office of predication till that they have made conscience & that they have said unto those confessed that they have not well counceyled not for to pay the said tithes if they may find them ne to have the opportunity. And afterward if they were without repentance & that they presume to preach the said negligence/ they been excommuned by sentence of right (ipse facto). Also a clerk the which knoweth carnally his concubine that is openly excommunyed/ for that that he departeth not from the said concubine is excommunicate. Vt habetur extra de senex. ca Si concubine. Also those the which maketh fraction in a church/ or the which it brenneth been excommunyed. Also those the which draweth any person violently out of the church the which thither was comen for to warrant him been excommuned. Also those the which go against the lybertees of the church/ or the which maketh to keep oni customs against the said liberty been excommuned. Also the rectors of the churches the which taketh away such customs against the said liberty/ and it may defend abate and do it not been excommunyed. Also the lords temporalles which constrain any to sing the things divines in places interdyted/ or the which dyffendeth that the persons excommunied openly go not forth of the church when he that singeth mass them commandeth or maketh to tell them been excommunicate. And those the which been named excommuned if they go not out of the church aggrieveth them in greater excommunication. Also those the which steleth the oblations from the altar/ some say that they been to be excommuned. Also those the which buryeth in a chyrchyarde enterdited/ or the which buryeth those that been excommuned openly or inderdyted named by word express. Or those the which buryeth usurers the which been open & the which will not restore the usuries/ such people been excommunyed. Also false makers of money the which falseth the king coin of england/ or those the which beareth false money for to deceive other been excommunycates in that deed. For to short this matter all persons the which ben cursed and excommunyed shall be dampened & sent in to the fire and torment of hell if they so die without absolution/ correction/ & amendment Thou art cursed & excommunyed I put the case/ than thou shalt be dampened & sent in to the fire of hell if thou correct the not. Vn̄ athana. Qui mala egerunt ibunt in ignem eturnun. vel sic. They shall be strongly cursed that shall have like sentence/ punition: & damnation as the devil of hell. They the which break the commandments of god shall have like sentence & punition as the devils if they die impenitents. Than they shall be moche accursed. Vn̄ mat. twenty-five. Discedite a me maled: cti in ignem eturnun qui paratus est dyabolo et angelus eius. This sentence that god shall cast at the day of judgement upon the damned containeth vi clauses. ¶ The first clause is understand by (discedite a me) the which is that god shall depart & shall send the evil out of his company/ the which shall be unto them a terrible thing for to here For after that they shall be departed they shall be put from the vision of god/ that is that they shall never see him ne his saints. The second clause is to understand by this word (maledicti) the which is that god shall cast his great fulmination/ excommunication/ and malediction upon the dampened. The third is understand by this preposition (in) the which god shall assign/ lodge/ & put the sinners within the prisons of hell. The fourth clause is understand by this word (ignem) the which is the god shall put them in possession of a terrible torment that is the fire that shall burn them for the ills that they have done. The u is understand by (eternum) the which shall make the ill to despair/ for after that they ben entered in to hell they shall never go forth/ ne never have grace/ mercy/ help/ succours/ ne comfort For in hell shall be their bed/ house/ and dwelling. The vi is (qui paratus est diabolo et angelis eius). That is that the dampened shall be associate & assembled to be in hell punished with the devils. ¶ Example of a cursed rich man that brent in the fire of hell lxxxiiii A. Other examples of people excommunied Quere lxxxix f. g. h. A. ¶ Of the punition eternal that those the which have broken the commandments of god shall have. xlix. David the prophet saith in the psalter the words of god. Si iusticias meas prophanaverint impii et mandata mea non custodierint vilitabo in virga iniquitates eorum et in verberibus peccata eorum. If the cursed sinners hath taken in scorn my justyces & that they have not kept my commandments I shall vesyte their inyquytees in a rod and in striking their sins. Creatures reasonables we should obey to do that that god willeth & commandeth for the love him the which is full of bounty infinite/ & of dread to have punition and damnation eternal. For it is a thing certain that every man that sinneth mortally in breaking one or many of the commandments of god by delyberation. And if in such wise he die impenytent/ obstinate & arrested that he shall be put from paradise & sent in to the fire and tourments of hell without any remission as is beforesaid. Thou hast commyted theft or lechery/ or broken any commandment/ I put the case & so thou deyest impenitent Than thou shalt be brought in to the fire of hell the which is a torment much cruel unde appo. xx. Qui non est inventus in libro vite scriptus missus est in stagnum ignis. He that is not found written in the book of life is sent in to the pond of fire brenning. And Athanaise in the psalm of qui cumque. Qui mala egerunt ibunt in ignem eturnum. Those the which have done evil & sin in their lives shall go in to the fire eternal if they dyen impenitents. Vn̄ Luke. xiii. Nisi penitenciam habueritis omnes simul peribitis. None of us ne would be brent/ ne broiled/ ne cast in a fire brenning there for to devil/ and so to abide without ever going forth. And it is a thing certain that all those and they the which die in mortal sin impenitents/ obstinate and arrested shall be sent in to the fire of hell by the sentence before written. Ite maledicti in ignem eternum. And shall be constrained there for to devil and there to hold them will they or not. God shall not spare them at the day of vengeance the prayers shall do nothing/ ne the wrath/ ne the gold ne the silver/ ne gifts/ ne promysses. unde proverbio. vi. Zelus et furor viri non parcit dominus in die vindict nec acquiescet cuiusquam precibus nec suscipiet ꝓ redemptione dona plurima. Also he that which hath broken one of the commandments of god shall be dampened and put from paradise/ for it as for many if he be deed impenitent without correction and amendment/ for he hath be transgressor of the law. And god would that that the which he hath broken were as well kept as all the other. unde jacobi. two. Quicunque autem totam legem seruaverit offendat autem in uno factum est omnium reus. Qui enim dicit. Non mechaberis/ dixit et non occides: qd si non mechaberis occides autem/ factus es transgressor legis. etc. Also he the which hath broken the commandment of god shall feel terrible dolours at his death in likewise as a man shall find in the exemplary where it speaketh of the death of evil persons. And first. ¶ Example how the devil drew the soul from the body of a cursed rich man with an hook. Quere in the exemplary. C.u. A. B. ¶ A question. Who so should demand what is or shall be the fire of hell where unto the said inobedyentes shall be all sent The answer is after the holy scriptures that it doth defer in many of manners unto that fire of this present world here. Primo that of this present world doth give clearness ● & that the which is of hell is black/ obscure/ & tenebrous the which giveth no light unto no consolation. And by sometimes it casts light but it is for to give more greater torments/ pain/ dread/ and desolation. Saint Gregory saith in his moralles. Hic flamma que succendet illuminat illic/ ignis qui cruciat obscurat. The flame the which brenneth in this world giveth light/ & the fire that tourmenteth in hell waxeth dark. Secundo the fire of this world quencheth/ & it must be held togyders with wood & with matters combustybles to blow & to kindle. And the fire of hell is unto the contrary/ for evermore it dureth without quenching/ without wood & without to be blown ne to be kindled/ and the matter combustible of the said fire of hell where it taketh & where it brenneth cruelly/ that is all sin/ all ill/ and inobedience. It is written isaiah vltimo. ca & mar. ix. Quoth vermis eorum scilicet damnatorum non monetur/ et ignis non extinguiter. That is to say The remorse of the conscience & the worm of the dampened deyeth not/ and the fire ne quencheth nor gooth out/ that is incessably it dureth & it holdeth in estate/ & evermore it brenneth. The gospel of saint mathewe saith that god shall send them in to the fire of hell that is inextynguyble. Also it is written job. xx. Demoravit illum scilicet impium ignis qui non succenditur/ super quod ait gregorius. Gehenne ignis cum sit corporeus et in se missos reprobos corporaliter exurat nec humano study succenditur/ nec lignis nutritur/ sed semel creatus duratinextinguibilis/ nec ardore caret. The fire the which is not light shall devour the cursed dampened Saint Gregory expoundeth this the which saith. The fire of hell as it is of body & burneth corporally the dampened sent in to it is not lighted by study humanye/ nor nourished by wood/ but one's created inextynguyble hath not of indigence successively to be held togyders/ & it is not without heat. Et math. three dicitur paleas i peccatores comburet igni inextinguibili. Tercio the fire of this world consumeth/ putteth in to ashes maketh to die & to defail. And that of hell is unto the contrary/ for though that it be much cruel/ eager/ sharp/ & hot yet consumeth it not/ ne maketh too defayle ne to die the dampened. Saint johan Crysostome de reparatione lapsi. Ignis iste qui in presenti vita est consumit cuncra que recipit/ ille vero quos suscipit semper cruciat et pene sue semper integros reseruat. For the soul is immortal the which shall be clothed with a body uncorruptyble & immortal at the resurrection of the great judgement/ not unto the honour of life but to the great languor of torment. The psal. saith. Sicut oves in inferno positi sunt/ mors de pascet eos. And sayni Gregory saith how the dampened shall have death without dying/ end without ending/ default without defayling. The death evermore shall live The end evermore shall begin. The default ne may defail. And evermore in dying they shall live/ & in living they shall die/ and die may they never. Grego. Sit miseris sine morte/ finis sine fine/ defectus sine defectu/ quia mors semper vivit/ finis semper incipit/ et defectus deficere nescit. Quarto the fire of hell is so brenning ho to the regard of that in this world and above it that our intendment ne may comprehend and esteem it/ the which shall broil the cursed dampened/ not equally/ but as every one of them hath of sin with him the which sin is matter combustyble whereof the said fire holdeth as it said is/ and in likewise as it shall be declared here afterward. Quinto the fire of hell is stinking/ and so is not that of this present world. ¶ Examples. Primo how one of the dampened told unto saint Machayre the greatness of the fire of hell/ & the difference of torments of them the which there do bren. Quere lvii A. ¶ Another example of the cursed Dives the brenneth in the fire of hell. Quere lxxxiiii a. ¶ Another example. C.vii A. ¶ Another example how a pressed saw his mother that was dampened & tormented cruelly for arayenge & making gay attire upon her heed/ for showing her breasts/ for dancing/ lepynge/ & unshameful enbrasynges. Quere. lxxxx.c ¶ Another example of a woman adulteress damned & cruelly brenned & tormented. lxxxx. A. And the dampened endureth will they or not the said fire of hell/ so have they many torments. They shall have with the said fire darkness/ stink/ smoke/ tempest/ hunger/ thirst/ cold/ & frost. They shall have foulness/ horror/ heaviness/ weakness/ dread/ and fere. They shall have terreur of devils/ serpent's/ & foul company whereof the soul shall be environed & set about. They shall have diffame/ shame reproach/ evils innombrables without end They shall cry & bray/ they shall die without dying. They shall have ire/ discord hate/ cofusion/ they shall blaspheme & curse for the punition/ they shall have servitude dolour/ bitterness/ desolation/ they shall be sorry/ enraged/ out of wit/ & despaired. Also the said dampened shall never have peace for all evils shall run & war upon them They shall never have bounty/ for they shall be cursed & evil/ they shall never have beauty/ but ever hideous/ villainous/ black/ & horrybles. They shall never have force ne virtue/ but evermore weak & feeble/ they shall never have love/ but evermore shall be in hate/ ne honour but dishonour. They shall never have joyous life/ for they shall have death without dying as it is said/ ne light for they shall be in darkness the● shall never have liberty to go ne to do they● will/ for they shall be at the subjection▪ obedience of all evils & adversities unto the which they must obey will they or not. They shall never have surety/ but be in dread & fere/ ne sweetness for they shallbe in bitterness/ ne richesse but evermore in poverty. They shall never have health/ but evermore sickness/ ne concord but evermore discord/ ne disport but evermore enoy ne wisdom but evermore folly/ they shall never have swiftness/ but alway shall be weighty & heavy/ ne subtlety/ but alway evil subtylles. Also they shall be evermore passybles/ immortalles howbeit that they desire death it fleeth fro them. Also they shall never have paradise/ rest/ glory/ joy/ gladness/ but evil & heaviness. Who so should speak of every of the evils that they shall have in pertyculer as the scriptures determyneth it should be to long a thing to write And therefore this sufficeth of things thee be spoken in general. C. ¶ Here followeth a question for to understand if those the which committeth in this world many sins in despising the commandments of god if they shall have punition eternal in hell for each of those sins/ by such wise that if they die imponytentes without contrition ne confession. The scripture giveth the answer that saith Quoth nullum malum remanebit ipunitum. Et legit. i ad co. iii Vnusqque aunt propriam mercedem accipiet scdm suum laborem. And the psalmist saith. Vureddes unicuique juxta opera sua. Whereby it followeth that all sin shallbe punished. And for to discern of the punition how great it shall be it passeth our wit but god in whom all the treasure of science & sapience rests & that is full of bounty infinite the which is Just & the fountain of all justice the which seethe & knoweth the hearts & operations of every one & in what intention they been made shall yield unto every man after his labour be it in well or in ill. That is to say. that in such measure that any hath sinned that is to commit of great sins & of great number and taken delectation & is long time in such measure he shall be punished without that he fail any thing. Vn̄ Luke. vi. Eadem mensura qua messi fueritis remitietur vobis. Vbi dicit basil. Qua mensura unusquisque peccat aut bn̄ agit/ eadem premia aut penam sumet. ¶ Example a man that hath done an hundred sins shall feel an hundred times more great pain than he that hath done but one. Vn̄ deut. twenty-five. Pro mensura peccati erit et plagarun modus. After the measure & quantity of the sin shall be the manner of the wounds. Also of as more as the sin shall be done in the greater degrees of persons they shall be the more grievously punished. Vn̄ Ihero. In maio u gradi/ maior sive dubio pena. As he that is married or pressed sinneth more in committing lechery than other persons. Also of as much more as they have taking more greater delectation/ or that they shall glorify them in their sins & vanytees/ or of as much more that they therein have been more longly/ of as much more shall they have in hell more great pain & torments. Vn̄ appoc. xvii .. Quantum glorificavit se scilicet peccator in peton & in deliciis fuit in diurnitate tm date illi tormentum & luctum. Also of as much more as they have sought new delectations not accustomed of as moche shall they be tormented. Vn̄ job. xx juxta multitudinem adiventionun suarum sic et sustinebit. Also those membres the which hath most abounded in sin most shall abound in torments as sayeth the scripture. Vn̄ Isodorus. In membro quo quis amplius peccavit/ in illo amplius tormenta patietur. Et ber. dicit. In quo membro creator plus offendit/ in eodem peccator gravius pumetur. And every man shall be punished (per penam talionis) for his offence to th'end that he there have evermore reemors in his conscience that he endureth so much evil by his own operation. unde sapi. xi. ' Per que peccat quis/ per hec et torquetur. And in the person in whom there is most of sins & of cursednesses the fire of hell most terrybly shall take & cruelly shall brene and torment. For as it is said the matter combustyble of the fire of hell/ and wherefore it is created: & where it taketh for to do ill/ that is for to bren sin & the person that it committeth. Also we see by experience that the fire of this world is more great & sharper where as is most of fagottes & of matters combustybles. In likewise is it of the said fire of hell where there is most of sins & great sharpness of fire/ wherefore the great sinners been more brent & tormented than they in whom there is less of sins. And if saint Peter were within the fire of hell even by lucifer he should have none harm/ for in him there is no matter combustible/ that is no sin And therefore if any person were all assured and certain too be dampened yet should he cease to do ill & sin/ and should do the most of good deeds that he might to the end that he have the less of pain in the torments of hell. He the which thathe no moo but one sore/ botch/ or sickness hath not to suffer so moche of pain and anguish as he the which hath on him x. or twenty D. ¶ A question. What difference is there between the fire of helland that of purgatory/ and of the souls the which there been brent/ broiled and cruelly tormented. The answer after some scriptures is in this manner of wise. ¶ The said fire is equally hot the one as the other/ but it hath a difference in as much as the one is eternal & the other is but for a tyme. And they that been in purgatory go in to paradise after that their penance is ended/ but they of hell go not out of the said fire. And wherefore abide they & the other go forth. The reason is such that those that been in purgatory hath gotten grace or they departed fro this world/ & have taken away the culpe or guilt of sin by contrition & confession/ & for that they have not done the pain that they have deserved after penance thither they go to do it in the said fire of purgatory. And when they been within it the fire taketh and beginneth to burn the delectation & spot of sin the which is his matter combustyble as it is said/ & never shall cease to brene and to broil till that it find no more matter of sin. As a man may see how the fire of this world well kindled brenneth the wood & all the matter combustyble that unto it is admynystred till that the matter be consumed & brent and that all be purged. And when the said fire of purgatory hath consumed and purged all the matter of sin the person is delivered/ & so gooth in to paradise pure and clean. And it is to be noted that it behoveth to pass through the fire/ & that the fire shall prove what the operation of every man is. And if the operation that he hath edyfyed abide without brenning/ he shall have reward. And if the operation that he hath edyfyed burn he shall suffer torment He shall be saved also as the fire. Vn̄. pau. i ad corin. two. Vnusqsque opus quale sit ignis ꝓbabit/ si cuius opus manserit quod suꝑedificavit mercedem accipiet: si cuius opus arserit detrimentum patietur: ipse autem saluus erit sic tamen quasi per ignem. The dampened been unto the contrary of them of purgatory. for when they die they been impenitents/ obstinate/ & abideth in their sins/ and beareth them with them without taking away the guilt of the said sins by contrition & penance ne without getting any grace ne mercy whiles that they lived in this world & that they have the time and the place for to do it. And for as much as the soul is eternal & immortal the which shall be sent unto the fire eternal/ & that it shall have with it evermore sin that the said fire shall burn. In likewise the soul evermore shall suffer pain/ and evermore shall burn with the said sin the which never shall have mercy. By these things the which ben written in this book it appeareth that we should love god chyldely and perfitly more than all things for the great good infinite the which is in him/ and to love our neighbour as ourself in god/ and for the love of him. moreover it appeareth that we should do & accomplish the commandments of god for to escape the torments of hell/ and to th'end to possede the joys of paradise. Unto the which we may go & us to enjoy cum illo qui est benedictus in secula seculorum. Amen. ¶ Here is the end of the book the which is called the flower of the commandments of god. ¶ Here beginneth the exemplayre of the commandments of god. two. almighty god the father/ the son and the holy ghost/ the which is but one only god in trinity/ pleaseth it him to enlumyne the hearts and thoughts of all those the which shall study this book the which is called the exemplary of the commandments of god/ for it is all of examples. The which examples hath be extracted & gathered in many books/ in likewise as beareth witness every example. And hath be transmuted and changed first from latin in to french/ and from french now lately in to english tongue. To th'end that the simple people the which know no latin them may understand. And if any say that there are of examples the which ne been holy scriptures I confess it weal. But I say that they been vysyons or miracles that some persons credybles hath seen ryally/ or known by experience the which hath be put in writing. For asmuch as they have consonance to approve the holy scriptures. etc. And for that that many examples been put in the book of the disciple it is not for to alegge it as holy person/ or holy scripture/ but for that/ that it was a great clerk the which found the said examples in books the which we have not studied. etc. ¶ Obedientia. A. ¶ Examples of those the which hath obeyed to the will of god and of their superyours. And first example how Abraham was obedient unto god. Ca li. IT is written in the xvii chapter of gene. how Abraham was obedient unto god when he him commanded the cyrcumsytion the which was a thing much hard and cruel. Also he was obedient when god said unto him that he should leave his friends and his country. Egredere deterra tua et de cognatione tua. etc For his obedience god appeared unto him in an evening and said unto him. It is I that hath made the heaven and the earth etc. I am appeared unto the for that/ that thou dredest my name. And therefore I shall give the benediction and unto thy lynce Again god said unto him. Behold the earth on the one side and on the other. I shall give the all the countries that thou beholdest unto the and unto thy lineage./ Moore over god said unto him. Behold the stars of the sky & number them. Than Abraham said that there were so many that he ne might number them. And god said unto him. In like wise shall be thy seed upon the earth. Of the and of thy wife shall come forth a son the which shall have my benediction and those of his lineage. Abraham and his wife Sarra were ancient/ that wend little to have had lineage because of their age. After that the said Abraham had a son named isaac the which he loved so moche that he sneeze him half/ for that that he had but him legytyme/ and for that that he had him in his age. Also for that that god unto him had promised benediction. Moore over for that that he was of great beauty and full of bounty. Also it is written in the xvii chapter of genesis how god would assay Abraham and he appeared unto him and said unto him. Abraham thou ne mayst have no more children I have given the one the which thou lovest moche. I will that thou go in to a mountain that I shall show the and that thou make unto me sacrifice of thy son. The manner to make sacrifice in that time there was that they had a lamb or a goat and died cut his throat and brent him/ the which thing was commanded unto Abraham. Than Abraham would obey unto god albeit that in his heart he was right piteous to slay his son for the love that he had unto him And he took him and his ass and two of his servants and so go unto the said place that god unto him had commanded How be it that they had the space of three days journey to walk. When they came unto the foot of the said mountain/ the said Abraham left his ass and his two servants and go he and his son. And took a burden of wood/ a sword & of fire. And in going up the said mountain Ysaac demanded of his father where the said sacrifice was. He answered that god should provide. And when they were at the place Abraham said unto his son in weeping that god him had commanded that he should make sacrifice of him Than the son the which was good and benign answered in willing to obey unto god and unto his said father. ¶ My sweet and amiable father it is reason that I submit me and obey unto you/ and that the will of god be accomplished:/ Than they began for to weep. And Ysaac said unto his father. Alas my father wherefore had you not told me/ to th'end that I had said farewell my mother. I pray you my father that you recommend me unto her/ And also I pray you that you bind me/ for that that I am young and strong and that you be ancient and feeble/ to th'end that when you shall come for to sleeme that I ne do unto you thing the which is not good./ Than Abraham with great tears bound his hands. And left him on high upon the faggot of byllettes/ & drew his sword for to strike of his heed. And when he had lift up his stroke for to strike the angel cried and said. Abraham/ abraham strike not thy child/ now god knoweth that thou dredest him. And Abraham cast his sight aside and saw a lamb by him among the thorns the which was teyde by the horns in the said thorns. He thanked god with great joy. etc. And took the said lamb and made sacrifice in steed of his son/ in like wise as it is written in gene. ca This example ought to move us for to obey unto god and unto father/ and unto mother. If Abraham were obedient unto so cruel a commandment as to slay his child/ by more strong reason we should obey unto things the which been light to do. etc. Obedience is certain life and way for to go unto life eternal And also as Adam was forclosed from the realm of paradise by inobence. In like wise Abraham hath had beatitude and life eternal by obedience. Also obedience is the ladder by the which men mownt on high in to paradise/ in like wise as men may see by figure. For it is written how jacob saw in his sleep a laddre the which touched the heaven with the one end/ by the which the angels ascended and dyscended & Jesus' was there intremedled. unde gene. jacob undit in sonnis scalam stantem super terram atm cacumen illius tangens celum: angelos quo que dei ascendentes et descendentes per eam et dominus innixum scale dicentem sibi ego sum deus Abraham. etc. This ladder is obedience. For without obeying unto the commandments of god a man ne may mount in to paradise as sayeth the gospel. unde mathei xix Si vis ad vitam ingredi serva mandata. That is to say/ It thou wilt enter in to life eternal keep the commandments of our lord Ihesu christ. The staves of this ladder been the ten commandments/ unto the which a man should obey readily without dilation devoutly without disdain/ willingly without contradiction/ joyously without heaviness/ virtuously without feebleness ne weakness/ perseverantly without ceasing ne annoy. Also obedience is the key the which openeth paradise/ and inobedience is that that shytteth it. Saint paul sayeth of those the which ne will obey. Illud ad thessal iii Si quis non obedierit verbo nostro per epistolam hunc notate et ne commiseamini cum eo ut confundatur. That is to say. If there be any that will not obey unto our word by epystyll note you him/ and acompany you not with him/ to the end that he be confounded/ For to be short/ obedience is requisite of necessity of health. And therefore it is in such wise dyffynyed after master Hyonde foliot. Obedientia est salus omnium fidelium genitrix omnium virtutum: inventrix regni celorum: virtus celos aperiens et hominem in de elevans cohabitatrix angelorum: cibus omnium sanctorum ex hac enim letati sunt: et per hanc ad perfectionem venerunt. The which is as much for to say. Obedience is the health of all those that be faithful/ the engendresse of all virtues/ the fynderesse of the realm of heavens/ the virtue opening the heavens lifting up man from the earth/ the dweller or near enhabytaunt of angels/ the vyande of all saints/ by her they been given suck/ and by her they been come unto perfection. Without obedience no man may have salvation nor escape damnation. And therefore if thou wilt have of good & not to have none ill/ it behoveth that thou be obedient unto the commandments of god and of the superyoures in things the which been after god & good manners as was Abraham and as hath be the saints of paradise. B. ¶ Another example of a monk the which cast his son in to a brenning oven by obedience/ yet was he not brende. li. IT is written in the life of faders how a secular man renounced the world and made him a monk And afterward by leave he go to seche a little son that he had left in a city/ and bore him unto the monastery. And the abbot took him between his arms and kissed him. After said unto his father. Lovest thou this child (he answered you) After the abbot demanded lovest thou him. And the father yet answered him you. After the abbot said unto him If thou love him take him and cast him in to this brenning fire. At the hour they were at the oven where men make breed. and the oven was embraced with fire/ and the father cast him within the oven. And incontinent the said oven was in like wise as it had be roused with water and the fire ne died no hurt unto the child. In that deed he gate glory in that time/ as died Abraham the patryarke by the great faith that he had in god and obedience unto his abbot. C. ¶ Another example of the obedience of Noe. li. IT is written the vii chapter of genesis that No was obedient unto god in all things that he him commanded. Facit no omnia que mandaverat ei dns. And for that that he was a good man just and obedient he ne was taken in the deluge with the ill. For god him commanded that he should make an arch in the which he should enter himself/ his wife/ his three sons/ and their wives. And they were saved and preserved from the great abundance of waters the which drowned all the world. D. ¶ Another example of the obedience of joseph. li. IT is written in the xxxvii chapter of genesis how joyeth was prepared to obey unto his father when he would send him unto his brethrens the which kest him in to an old cistern and sold him unto strange people. In the end and conclusion for that that he was a good man just and chaste not willing to commit lechery with the wife of Pharaon the which required him and that he was obedient unto god and unto his said father he had domination above his brethrens. Albeit that he was the youngest. E. ¶ Another example of the obedience of young Thobie. li. IT is written in the u chapiter of the book of Thobye that after that the young Thobye had be we'll instruct of his father that he ne should commit mortal sin/ & that in his life he should do many almesdedes and good operations/ & more over that he him had commanded that he should go in to a place far from his worldly besynesses. The good child answered illud thobie. u.c. Oina quecunque precepisti pater faciam. That is to say father I shall do all things that thou commandest me By his obedience the angel was associate with him/ and led him unto the place where his father had sent him & after brought him again without having any ill. A. ¶ Another example of matathias. lii IT is written in the ii cha. of the first of Maccabees that a man of the lineage of israhel named Matathias was so obedient unto god in keeping the law of his faders that the messengers of the king of Anthyoche ne might make him to do sacrifice unto the idols & to leave his law. Unto the which messengers he answered. Et si oens genres regi anthioco obediunt & discedant unusqsque a servitute legis patrum svorum & consentiant mandatis eius: ego et filii mei & fratres met obediemus legi patrum nostrorum. That is to say if the people of Anthyoche leave the law of their faders to obey unto the king/ yet I my sons & my brethrens shall obey unto the law of our faders. This matathias was so wroth to see the people err & go against the law of god that he slew the messenger of the king of Anthyoche as he constrained the people to do sacrifice/ & died cast horrybly a jew upon the altar as he sacryfyced. afterward destroyed the idols and fled he and his children in to the mountains & called with them all those that had zeal of the law & persecuted the sinners/ This matathias the which loved god & obeyed unto his commandment more sooner than unto the commandment of a temporal king he is to love/ to praise/ and to love. For a man should keep the law & the commandments of god as it is said and to persecute the sins/ and those the which them commit. B. ¶ Another example of the obedience of our lord Jesus' and of his appostylles. Capitulo. lii. IT is written in the ii chapiter of the gospels of saint luke that our lord Jesus' was cyrcumcysed & would be presented in the temple with oblations in showing that he would obey unto the law/ And when he had xxii years it is written that he was submit & obeissant unto the parents. Vnluce ii Erat subditis illis. Also it is written that he was obedient unto god till unto the death for us. Vn̄ pa. ad phi. two. factus est ꝓ nobis obediens deo patri usque ad mortem: mortem aunt crucis And of the apostles it is written that incontinent that our lord them called they were obedient & yode after him. unde mat. ix & four Relictis omnibus secutisunt eum. Also when the appostylles were reproved of the princes of the preestes that they ne kept their commandment. they answered illud actuum. iiii. Obedire oportet dead magis quam hoimbus That is to say that it behoveth to obey unto god more sooner than unto the will of princes/ in like wise should we do and we shall have paradise. C. ¶ Another example of the obedience of saint Mor. lii. IT is written in the legend of saint Mor how saint benoyst knew in spirit that the water of a river bore away a child that was fallen in it/ he called one of his disciples named Mor & commanded him to run after the child/ which was obedient & yode above the water after it He found him & brought him by the here hole and sound. And when he was out of the water he looked behind him/ he meruaylled & apperceived the miracle that he granted unto the merits of his master And saint benoist said that it was by the obedience of saint Mor. D. ¶ Another example of a religious the which bound a lion. lii IT is written in the life of faders that an abbot commanded his religious y he should go seek him a lion the which was a moche cruel be'st/ he thither yode by obedience/ he found him/ & bound him & led him unto the said abbot as a man would have do a simple and sweet be'st/ When he ran after him & that he had said unto him. Mine abbot hath commanded me that I should bind that and bring that unto him. When the said abbot saw the be'st would humble him unto his religious said unto him. Baneur unbind him wherefore hast thou brought him. In this deed here all religious may know that it is a great thing of the virtue of obedience Also it is to be noted that the good abbot ne praised his religious of dread of vain glory/ but blamed him for to meek him. E. ¶ Another example of a religious the which watered a dry bush. lii. written it is in the life of faders how an abbot set a dry bush & commanded unto his religious that he should water it every day till that it bore fruit. And that he should go seche of water in such a fountain the which was so far of that when he parted in the morning: it was night when he came again. The said religious was obedient unto his abbot/ & watered it by the space of three year every day. And by his obedience the log waxed green & bore fruit/ was given to the freres saying that they should eat of the fruit of obedience. By this example it behoveth to understand that it is a great thing of the virtue of obedience sith that a dry log bore fruit. For it is a thing contrary unto nature. F. Another example of a religious writer IT is written in the life of faders that an abbot had a disciple named marc that he loved for his obedience/ he had of other disciples that were sorry that the abbot loved better marc than them. After that these other auncyentes heard this thing they came unto him to show how the freres that were with him were sorry/ & before that he unto them confessed any thing led him into the chambers of every of them & called them by their proper names/ & said unto them brethrens come you forth/ for I have to be busy with you/ & none of them ne would come out forth. After they yode unto the door of marc & incontinent that the abbot had stricken & called him by his proper name he came forth without tarrying & the abbot entered & demanded what he made/ & he said that he written/ & had left his letter imparfayte when he heard him call. And the other auncyentes said unto him. Truly we love him in the thing that thou lovest him/ & also god loveth him for his obedience. This example denoteth that all good religious should obey unto their prelate's readily without heaviness/ or dilation/ they shall have praising before god & the world. G. ¶ Another example how obedience ꝓcedeth the other virtues in heaven. IT is written in the life of faders how four brethrens came unto the abbot pambo with robes of skins/ & every of them showed the virtue that one of the other in the absence of him of the which men spoke & the one of them fasted much/ the other ne posseded nothing/ the third had great charity. Of the four they said that he had be xxii. years in great obedience. The abbot pambo answered them. I say you that the virtue of this here that hath had obedience is more great than the other. For every of you hath retained his proper will with the virtue the which possedeth/ & this here renounceth unto his proper will & maketh himself servant of a strange will. Unto a religious it appertaineth great reward/ for at every hour his will is broken. When he is laid in his bed & we'll at ease/ also it behoveth that he arise to go to matynes by obedience/ & that his will be broken. And also of the mass & of other hours him behoveth to leave all other wills for to go thither. And also these religious may not go in no place without licence/ of the prelate/ for they been dyspoylled of their proper wills so that they ne have. neque velle: neque nolie And therefore they ne may leave more great thing than their proper wills. etc. Also it appeareth that unto a good religious obedience it appertaineth to have great reward in paradise. The which reward unto them is kept after the death. Of the which speaketh saint paul in his epistle ad co. quam oculos non vidit: nec auris audivit: nec in cor hominis ascendit q preperavit deus diligentibus se. H. ¶ Another example how religious obedience have great reward in paradise. IT is written in the life of faders that how a holy father saw in heaven. iiii orders of people. The first was of seek men which yield thanks unto god in their sickness. The second was of men hospytalers that lodged the poor & ministered unto them their necessites. The third order of people were solytayres that lived without saying any person. The four order was of people submit to obey unto the people spiritual for the love of god. This four order that was obeisance had in heaven more great merit & reward than the other. For these obedyentes have crown and sceptre of gold. And the holy father the which saw these said things demanded of him that showed them unto him. How hath this order more great reward the which me seemeth to be more little than the other. He answered those that ben hospytalers live after their proper will/ in like wise those the been hermits solitayre they live in the world of their proper will/ but they that ben in obedience take away their own wills that depend unto god & unto the commandment of the father spyrytuel/ & therefore they have more great glory than these other/ & therefore obedience is good when it is done for the love of god. I ¶ Another example of a religious obedient and of an abstynent. lii. IT is written in the life of faders/ how two brethren carnalles came to dwell in a monastery. The one was of right clear continence & the other of great obedience. When the father of the monastery said unto the obedient/ do this thing/ he died it/ do that there/ he obeyed/ eat in the morning/ he eat/ upon this thing he had great opinion. And his brother continent was punished for the envy that he had against his brother/ the which thought unto him that he should prove him for to understand if he were obedient/ and he came unto the father of the monastery and said unto him. Send my brother with me for to go by the country. The abbot suffered them to go. And the frere continent would prove him. When they came unto a great water wherein there was of terrible beestes the which been called cocodrylles/ he said. Go down into the water and pass. And incontinent he dyscended/ and the said beestes came unto him the which died him none ill/ but they licked his body. And when his brother saw it he bade him come out of the water And as they go they found a body deed in the way/ & the abstynent said. If we had any thing to cast upon this body/ & the obedient said let us more sooner pray unto god and peraventure he shall arise/ & as they were in orison the said deed body arose/ & the brother abstynent glorified himself & said that by his abstinence the deed body was raised. God showed all unto the father of the monastery. And how he tempted his brother of the beestes. And how the deed man was raised. When they were come again unto the monastery the abbot said unto the abstynent. Wherefore hast thou done so unto thy brother. Know thou that by his obedience the deed body hath be raised. A. ¶ Another example of an abbot the which called his religious deed the which came again and was obedient & spoke of the joys of paradise. THe disciple reherceth in his sermon that the which is written in libro cesaru & sayeth that there was a religious named menigotm a man simple & good/ that was so seek that he had the sacrament of unction. And in that time as the abbot would depart to go unto the chapter general he said unto him. Brother thou shalt die but tarry at thy departing till I come again He answered. If I may I shall do it/ & the abbot commanded him to do it. The abbot go unto the chapter & tarried long/ he comen again being at the gate the bells range. He demanded the cave of the ringing. It is for menygotm that is departed/ The abbot said I should have spoken with him. Than he hasted him & found him deed/ & cried unto him. My brother menygotz. He ne had in him voice ne wit/ & secondly he repeated his name/ & the prior bad him torment him no more. The abbot said in his ear. I commanded the not to die till I came again. And yet said/ I command the that thou answer me. And in wailing opened his eyes as if he awoke from sleep & said. O father what hast thou do/ wherefore hast thou called me again/ The abbot said where was yu. I was in paradise in a siege of gold near the feet of our lady & as thou caldest me again Ysambart our secretayn drew me from the siege and said unto me. Thou shalt not be here thou art hither comen inobedyently/ return to thine abbot/ so am I come again And how be it/ it is promised me that that siege and place is kept for me where I have seen the secretayn in great joy. B. ¶ Another example how a serpent was obedient to a frere iardiner. Also of theft And to do good unto his enemies. liii. Saint Gregory sayeth in the book of his dialogue that there was a monk gardener in a monastery of good life. And a thief had of custom to steel of herbs of the garden and leapt upon a hedge. For the said monk planted many herbs and he found but little. And some were fouled and the other broken/ he go about the said garden and found whereby the thief passed/ as he walked he found a serpent unto whom he commanded and said. Follow me. He yode after him. And when he was in the place whereby the thief passed/ he commanded unto the serpent in the name of Jesus' that he should keep the entry/ & that he ne should suffer the thief to enter. The serpent abode overthwart the way. And the monk returned unto his monastery. When it came unto the time of the midday that the brederen had of custom for to rest/ that thief came as he had accustomed and leapt upon the hedge. And as he set his foot in the garden he saw suddenly that the serpent closed the way/ and in trembling drew back his fore so it took thorough the hedge and he abode hanged backward in the said hedge till that the gardener came And when he was in such wise found he said unto the serpent. Thou haste accomplished my commandment/ go thy ways now. And forthwith the serpent departed. And he came unto the thief & said unto him/ how is this brother god hath given the in to my hands/ wherefore hast thou presumed to do so many of times theft unto the labour of monks. Than took he the foot from the hedge and said unto him. Come thou after me in to the garden. And he gave unto him these herbs that he had appetyted to steel with great joy. And said unto him. Go and do thou no more theft/ and that thing that thou shalt appetite come unto me and I shall give it the without that that thou take it in committing sin. In this example two things be to be noted. The first is that sith a serpent was obedient unto the said religious/ by more great reason we the which been reosonable should obey unto our superyoures. The second thing is that sith that the said religious gave of herbs unto the said thief the which died unto him ill. It is to understand that we should do the good again the ill unto our enemies. etc. C. ¶ Another example of him the which commanded unto two dragons that they should keep the door of his house. liv. IT is written in the life of the faders that a holy father dwelled in an hermitage and the thieves came often unto him the which eat his breed and his substance whereof he lived. After that the said father had much endured of the said thieves he yode in to the fields & found two dragons the which he led with him to whom he commanded in the name of our lord Ihesu christ that they should keep them still at his door/ and that they should keep the entry against the foresaid thieves When the thieves came as they had of custom and that they found the said dragons the which kept the entry they had right great dread & fallen down as deed to the earth without speech When the ancient apperceived it he came unto them & found them as half deed. And he lift them up and blamed in saying. Look you and behold that you are more hard than these beestes here/ they obey unto us for the love of god/ and you ne dread god and also you have no shame of the servant of god. albeit the said father made them enter in to the monastery and set them at the table/ and commanded them that they should eat. Than they repented them did penance and converted them unto god and so much they prouffyted by penance that in short time after they died miracles. D. ¶ Another example how the water of a flood obeyed unto a bishop. Ca liii. IT is written in the book of the dialogue of saint Gregory how a flood or a stream ran near unto the walls of a cite and by the dysrivasyons the water made his course to shed thorough the field & took the that it found sown and set. After that the water had done of great ills and that the necessity constrained the people of god/ the men began to study by great labours to make torn the said dysrivasions by other places/ but they ne might. Albeit that there they laboured longly. Than the bishop that was a devout man made a little rake afterward put him in orison & came unto the last end of the stream & commanded unto the water that it should follow him by the places that he should show it and he drew the rake above upon the earth The which water left hastily his proper course. And all the water followed him till that it left the place accustomed. And made his course where the said bishop drew his rake. And more over the said water ne hurted more that the which was sown and planted. Sins that the water obeyed unto the said bishop wherefore shalt not thou obey unto god and unto thy supery dures. Cease thou of doing ill as the said water and obey unto god and unto his commandments or thou ne shalt be saved/ so sayeth the gospel. mathei. nineteeen. Sivis ad vitam ingredi serva mandata. etc. E. ¶ Another example how the fire that which brent a house was obedient unto a freer the which prayed god. Ca lii. MEn find by writing this the which followeth that the disciple reciteth in his prompt●arye and saith how a devout frere preacher & lectour was one time in a house of a knight of england and the fire took suddenly in the house where they souped/ the water to fail and all the counsel human. And as the fire grew more and more the companion ran and cried with the household. And the said religious fallen prostrate in orayson and chased the fire in such manner that there abode none appercevaunce/ the said frerene lift himself up in vainglory ne yet told it unto no person/ but written it unto the master of the order of preachers unto the edification of other. F. ¶ Another example how the rain touched not unto two freres preachers in wall king on their way. Ca liii. IT is written in some books this the which followeth how the disciple reciteth in his promptuary and sayeth the two freres of the order of preachers were sent by obedience unto a convert and as they accomplished joyously the said obedience it befallen that great impetuosyte of rain began to sourde/ the which feared them greatly. And they began to say the one unto the other. peraventure god hath not agreeable our obedience. And when they see no place where they might hide them/ the one thought on a miracle that god died unto saint domynyke in taking away the rain from above him and above his companion. And he was moved in hope & put him in orison/ he made the token of the cross again the tempest and impetuosyte the which came unto them/ and forthwith the water of the rain divided it on the right hand and on the left hand and suffered that they you the without being wet so that there ne fell one drop of water upon them/ albeit that they saw on the one part and on the other fall rain. By these examples before said and many other the which tarry because of shortness/ it appeareth that for to obey unto god and unto our superyoures a man doth miracles. A man getteth also the love of god/ paradise and joy eternel. And unto the contrary by inobedience a man bindeth unto punition and damnation. Also a man loseth all goods & purchaseth all ill. In like wise as men shall here hereafter. etc. G. ¶ Of the obedience of a religious named Pol: iiii. IT is written in the life of faders that there was a man simple named pol among the disciples of saint Anthonye The beginning of his conversion was that he saw a ribald dying upon his wife/ than he was sorry in heart departed from his house and go unto the monastery of saint Anthonye and demanded to speak with him/ when saint Anthony understood that he asked the way of health he considered that he was a simple man of nature and answered him that he might be saved if he obeyed unto the things the which should be spoken unto him And the said Pol said unto him that he would do all things that he should command him. And to the intent saint anthony might prove if he would accomplish his promesses said unto him. Hold the here before this gate and pray unto god till that I come again unto the. And he entered in to his chambre/ and pol abode in the place and was so obedient that he yode not forth all the day and the night from the said place/ where he prayed god. And saint Anthony beheld him often by a window secretly/ the which knew that he removed not/ ne in the heat of the day/ ne at the dewing of the night and held him without moving in orison as it is said. The other day after saint Anthony go for the and taught him of every thing how he should live. And among other things he commanded him that he should take his refection at the even tide/ & that he should take heed that he ne took so moche whereby he might be full fed/ principally in drink and affirmed that the fantasies of the soul were made never less for to drink abundance of water/ than of hot wine. And after that saint Anthony had weal instructed him and largely of every thing. And commanded how he should live/ he builded a little habitacle three mile from him where he dwelled. And saint Anthony visited him often and enjoyed him for that that he found him accomplishing though things the which had be taught unto him & commanded. Also of the obedience of the said Pol It befallen that many freres perfit men came unto saint Anthony with whom came the said paul. And as they drew many things parfounde and spoke of prophets and of the saviour. Pol them axed by simpleness of courage if Ihesu christ were first or the prophets. When saint Anthony had understand the foolish question/ he had shame and by sweet words said unto him. Hold thy peace & go thy way. And incontinent Pol parted/ and go unto his little chambre and kept silence: In like wise as if he had be commanded from heaven so that word he ne spoke in the world. When saint anthony had apperceived that in no wise he ne spoke/ he commanded him to tell the cause wherefore he kept silence. Pol answered. Thou saidest unto me that I should go my way & hold my peace. Than saint Anthony marveled him that he kept the said word that he had brought forth neclygently. And said. This hear us condamneth all/ we have not accomplished thoo things the which been commanded us from heaven/ & this here keepeth every word the which proceedeth from our mouth afterward saint Anthony commanded him of things the which were without cause and reason to th'end that his obedience were proved & said unto him. draw of the water of this well and cease not to cast it about all this day upon the earth and he was obedient. Also he him commanded that he should undo all the rods of a basket and afterward that he should tie them togyders and make them again/ he was obedient. Also he him commanded that he should clout or patch his vestiment/ and afterward that he should uncloute it and clout it again. These things here been again reason commanded the which pol ne gainsaid. And shortly he came unto perfection. At the example of pol saint Anthony taught that if any would come hastily unto perfection/ that he should be master of himself. And that he ne obeyed unto his proper wills/ albeit that the thing seemed unto him to be good and just so that he keep the commandment of the saviour the which is that before all things every man also should deny unto himself and renounce unto his proper wills. Vt ante omnia unusquisque abneger semetipsum sibi: et reemmiciet ꝓpriis voluntatibus. The blessed saviour died this thing in like wise as it is written in the gospel. Ego veni non ut faciam voluntatem meam: sed eius qmisit me. And in like wise should we do for to come unto perfection. etc. H. ¶ Of the obedience of a man the which bore of the flesh all naked upon his body Capitulo. liii. IT is written in the life of the faders how saint Anthony would prove a man the which demanded to enter in to religion. Unto whom he said that he should go to buy of flesh in such a market/ and that he should bring it unto him all naked/ the which was obedient. And as he bore in such wise the said flesh/ the birds came from the sky unto him the which rent and broke all his body/ and he bore the said flesh unto saint Anthony as he had commanded him unto whom he told the case. And saint Anthony said unto him Those the which renounceth unto the world been in such wise punished and assailed/ but they should be farm and constant in the faith of god for to resist against them. etc. By this that Anthony proved those the which yielded them unto him to be religious. It is weal to be noted that in likewise should do these prelate's before as to cloth & to receive of novices. For many there been received the which receive ill knaves. They make many divisions slanders and desolutions/ and breaketh the scylences/ ceremonies/ and constitutions/ whereby religion is lost. unica la pecus. Also as a seek be'st undoth many other/ in likewise in a congregation when one religious is ill inobedient & rebel he maketh many ill. Master Hugues of saint victor declareth the life of the sail ill religious at the beginning of the rule of canons and saith. Sunt quidem in congregatione obstinati in suo sen●u sapientes in suis oculis. hu hoc quodin in animo conceperunt qua●i ex ratione defendunt. nec se aliis sed alios sibi aplicari contendunt. Et si viderint sibi non obtemptari: statim commoventur et alios ꝑturbant. Tales solent esse rebels mandatis seniorum plurunumque regnat in eyes passio inobedientie et impatientie: isti non sunt ydonei ad concordiam. etc. ¶ Inobedientia. E. ¶ Examples of inobedience/ and first example how Adam and Eve dysobeyed unto god. liv. IT is written in the third chapter of genesis how the serpent tempted Eve to eat of the fruit that god her had defended/ & eve said unto the serpent. God hath said unto us that one what day that we eat of it we shall die/ that is to say/ we shall be bond unto the death. And the serpent said unto them that they should not die and that god knew weal that on any day that they should eat of the fruit their eyes should be open and they should be as gods knowing the good and the ill. Than eve believed the persuasion and temptation of the devil/ and eat of the fruit defended. And also made adam to eat. And afterward god demanded of Adam wherefore he had broken his commandment. He excused him upon eve that she had counsaylled him/ but his excusation vaylled him nothing. And god said unto him illud genesis iii Eo quod obedisti voci uxoris tue plusquam michi: maledicta erit terra in opere tuo: in laboribus comedes eam cuntis diebus vite tue spinas et tribulos germinabit tibi: et comedes herbas terre: In sudore vultus tui vesceris pane tuo donec reverraris in terram That is to say for asmuch as thou haste obeyed unto the voice of thy wife more sooner than unto mine the earth shall be cursed in thy operation. Thou shalt eat the earth by labours all the days of thy life. The earth shall bring forth thorns & thy stylles. And than thou shalt ere the herbs of the earth. Thou shalt get thy breed in the sweet of thy face till unto that that thou shalt return unto earth whereof thou art come. For thou art powder and ashes/ & unto poudre thou shalt return. And god axed Eve of her inobedience the which excused her upon the serpent that tempted her but her excusation vaylled nothing/ For god said to her illud genesis iii Multiplicabo erumnas tuas et conceptus tuos. In dolore peries filios tuos et sub viri potestate eris & ipse dnabitur tui. That is to say/ I shall multiply thy poorness/ miseries/ & thy conceyvynges. Thou shall child thy sons in sorrow and thou shalt be under the puissance of the man. etc. By this example a man should understand that those the which sinneth mortally in breaking the commandments of god & in obeying unto the temptations of the devil/ of the world and of the flesh shall not have of execusyon before god for to say I have be tempted but that they shall be put from paradise and lent unto the fire of hell/ by the dysobeyssaunce of the biting of an apple the which is a little thing as unto the biting/ but a great thing to do again god the which it had defended. paradise celestial was close/ and adam and eve were put out of paradise terrestre and put in to this world full of misery. And by their sin it behoveth that we all been baptized or put from paradise. unde johan four Nisi quis renatus fuerit ex aqua et spyrytu scton non potest introire in regnum dei. Who so weal should consider this example he should keep him to offend again the commandments of god B. ¶ Another example how by the dysobeysaunce of the man of god a lion straungled him in the way. liv IT is written in the xiii chapter of the third book of kings that at the prayer of a man of god the kings hand was healed the which was dry. When he had done this miracle the king prayed him to go dine with him & that he should give him of gifts. He answered/ If thou would give me the half of thy house yet would I not eat of breed ne I shall drink of water in this place/ it is in such wise sent me in the word of god the which it commanded. unde iii regum. Nec comedes panem neque bibes aquam nec reverteris per viam qua venisti. Than he yode by another way. And the prophet ancyen the which dwelled in bethel there as the king had be healed herd the said words that the man of god had no will ne to etene to drink mounted upon his ass and yode after him/ and prayed him to go in to his house and to drink & to eat. He excused him and said that god him had defended, and he said unto him. I am a prophet as thou art/ and the angel told me bring him again in to thy house to the end that he eat of breed and drink of water/ he died so moche that he brought him with him and eat of breed and drank of the water/ And as they sat at the table the word of god was brought forth in this manner. Quia non obediens fiusti ori dn̄i: & non custodisti mandatum quod precepit tibi dns deus et reversus es: et comedisti panem et bibisti aquam non inferetur cadaver tuum in sepulchrum patrum tuorum. That is to say for asmuch as thou haste not been obedient unto the mouth of thy lord and hast not kept his commandment. etc. Thy body shall not be born to be buried in the sepulchre of thy faders. After that they had eat and drunk the man of god mounted upon his ass and departed for to go/ and found a lion in the way the whithe slay him the body deed abode in the way & the ass by. And the lion ne eat of the said body & died none ill unto the ass but sat by him. etc. By this example we should understand that if god punished so holy a man for the fraction of so little a commandment that he shall punish of great obedyences. And for asmuch as the lion ne eat of the body it is to understand that the said man of god is not dampened & that his inobedience was pardoned him/ but he was punished for that that he was not obedient he believed to lightly unto the temptation of the other man. Non omni spuni credendum est. A man should believe unto every spirit. C. ¶ Another example of the disobeyssaunce of two nuns the which demanded of the pope that they should confess each other. Ca liv. IT is written in some books this that followeth the which the disciple reciteth in his sermons & sayeth that the nuns of a monastery were disposed one time that two amongst them should go unto the pope to get that they might confess each other. For they estymed that it was a thing unleeful that they should declare their sins & sekenesses unto a man/ that is unto a priest. When they came unto the pope & that he had understand their simplesse and the fraud of the devil he took unto them a box shit & closed and said unto them that they should bear it with them unto their lodging/ and that they should bring it him again in the mornyge with our opening it & that they should obtain that/ that they demanded. When they were at their lodging they beheld it diligently and had great will to open it & the one of them said unto the other open w●● it let us see what is within it. The other said we dare not/ for the pope hath defended it us. In the end by temptations they opened the said box and thought to have shit it again as it was. And a bird the which was within enclosed took her flight and fled/ than they had dread. And in the morning when they returned unto the pope and that he had known their inobedience/ he said unto them. In this thing men know your instabylyte and sickness. In like wise should you do the one with the other if you should confess each other/ when the one should offend the other/ she should hide her sin/ and so the pope sent them again without granting unto them their demand. D. ¶ Another example how the king Amaleche resisted again the will of god/ and ill came unto him. Ca liv. IT is written in the vii chapter of exode how the king amalech fought marvelously again the people of israhel/ and resisted again him as he mounted into egypt/ and ill came unto him the which shall be declared hereafter. Also god told it unto Moses. Delebo enim memoriam amalech sub celo. etc. E. ¶ Another example of the obeisance of king Saul. liv. IT is written in the xu chapter of the first book of kings how god sent unto king Saul by the prophet Samuel that he & his army should go to slay and to destroy the king sinner Amaleche & all his people/ & all his beestes/ and that all were destroyed & lost without taking any unto mercy. And without coveting ne taking any thing vi regum. xv. Vade & percute amalech & demolire universa eius et non concupisces ex ipsius all quid non parcas ei: sed interfice a viro usque ad mulierem & paruulum atque lactantem bovem & oven & asinum. etc. Than Saul yode he and his army the which was great & accomplished not the commandment of god/ for he took the king Gag quick/ & slew Amalech/ & the good bestyall was spared. Also they took the precious vestymentes & clotheses/ & the best of the goods And slew the wulgarye people & bestyall & destroyed all that the which was not good & precious against the will and commandment of our lord Ihesu christ by his prophet. etc. This thing displeased unto god for that that Saul was inobedyent where as he punished not the sinners as it was commanded him. And for as much that he pilled and took their goods the which was defended him. etc. After that that the prophet samuell had spoken unto god/ & knew that he was wroth of the said inobedience. He came unto Saul & demanded him wherefore he had not obeyed unto god/ & that he was go unto the pill erye. Saul answered unto Samuel & said unto him. So have I obeyed unto god. I have brought Gag the king & also Amalech have I slain/ the people hath be pilled & brought of fair sheep and of ox's to th'end that he died sacrifice unto god. Meliorem enim obedientia quam victim/ That is to say obedience is better than sacrifice. Also the prophet Samuel reproved another time the said saul for his inobedience & said unto him. illud. i regum xiii. Stulte egisti nec custodisti mandaradni dei tui qmpcepit tibi: quod si non egisses iam nunc pmparasset dns regnum tuum super israhel in sempiternum: sed nequaquam consurget etc. Thou haste done foolishly & haste not kept the commandments of thy lord god the which he command the. If thou hadst not done it our lord had prepared thy realm upon the people of israhel in eternity. But from henceforth he ne shall lift him up. For as much as the said saul left god & died the will of the devil/ the devil him posseded & tormented greatly as it is written in the books of the kings/ & the end of him was right ill/ for he drew his sword & slew himself. Saul arripuit gladium suum & irruit super eum. etc. F. ¶ Another example of the dysobeyssaunce of Pharaon & of his punition. liv. IT is written in exodi in the vii viii. chapiter. etc. How the king Pharaon had the heart so enha●ded/ rebel & inobedient that he ne would obey unto god/ & unto his servant. For he ne would let go the children & people of israhel by many times in likewise as god him commanded. And therefore at every time that he dysobeyed unto our lord Ihesu christ he sent a punition. ¶ The first punition that our lord sent them was that all the waters and rivers of the kingdom of egypt was changed and turned unto blood. ¶ The second that god sent them so many of frogs that they spread over all egypt. ¶ The third god sent so many of gnats and flies upon beasts and people that they ne might defend them. ¶ The fourth other flies and more terrible or all sorts. ¶ The u was mortality upon all the beestes of egypt. ¶ The vi was wounds & bladders upon the beestes & people ¶ The vii was thondres & lyghtenynges hail and fire in the mids. ¶ The viii was grasseloppes and other the which eat all the verdure & greenness of egypt. The ix. was darkness. ¶ The ten was mortality upon the first born/ & for that that he had the heart so hard that he ne would obey to god ne by word ne by punition moyses struck the water of the see the which departed on the one side and on the other And six hundred thousand men of the children of israhel without the women passed with dry foot. And pharaon and all his army entered afterward & all we redrowned. Vn̄ exo xu Curus pharaonis & excertitus eius proiecit in mare. Et electi principes eius sub mersi sunt in mari rubro: abyssi operuerant eos descenderunt in profundum quasi lapis. Filii aunt israel ambulaverunt ꝑ siccum in medio mari. By Pharaon the which was so obstinate that he ne would never obey unto the servants of god/ ne him correct for plague nor punition that god sent unto him been understand the sinners obstinate the which ne correct them for prechynges ne writings that a man unto them might tell/ ne for sickness of fortune what so ever the god unto them sent. And for asmuch as they be in danger to have in th'end & conclusion as pharaon had/ that is that god shall punish them & make to die mischievously and that they shall descend in to damnation in to hell. etc. G. ¶ Another example of the inobedience of the prophet jonas. liv. IT is written in the first chapter of jonas how god him commanded that he should go to preach in the city of Nynyves/ the which obeyed not readily & fled from the face of our lord/ mounted upon the see in a ship and incontinent these began to move for the tempest of the tyme. For to make short jonas was cast into the see/ & a fish named a whale him swallowed/ & was in his womb three days & three nights. And in the womb of the said fish made his orison unto god. afterward god commanded unto the fish that he should vomit jonas. He was obedient and vometed him and cast him on dry land. And when jonas came forth of the womb of the whale/ god him commanded secondly that he should go to preach in the city of Ninyve/ and he was obedient forthwith. H. ¶ Another example how chore: dathan and abyron/ & their alyes dyscended in to hell for their inobedience & murmur. Also how the children of israhel gathered of the manna again the commandment of Moses. Ca liv. IT is written in the xvi chapter of the book of numbers/ how chore/ dathan & abyron & two. C. &. l men murmured against god & Moses & ill came unto them. For the earth opened under them. And they dyscended all quick in to hell hosed shod and clothed/ and in such wise they perished. unde numeri xvi Dirupta est troth sub pedibus eorum: et aper●es os suum de voravit eos cum tabernaculis suis: & universa substantia eorum descenderumque vi ni in infernum operti et perierunt. etc. Also it is written in the xvi chapiter of the book of exodi how the children of Israhel murmured that they had not of flesh and of breed. And god sent unto them of the manna the which dyscended from heaven/ and Moses commanded them that they ne should gather ne keep but that the which should suffice them for the day without keeping it till unto the morrow. And many were inobedyentes & kept it till unto the morrow/ the which manna stank & therein gathered the worms. These examples here show that inobedience & murmur maketh to have punition & damnation temporal and eternal and therefore it behoveth to obey unto god and unto his servants. I ¶ Another example of a frere the which was punished divinely for the murmur that he made again god. liv. IT is written in the life of faders that there was a frere honest & veritable/ after that he had served god long time in the order of prechours/ & that he ne had apperceived any thing of consolations and sweetness of god the which red and that he had herd how these other had tasted oft times. In a night they were before the crucifix and lamentably began to inquire before god in saying these words here. My lord I have herd of the the thou procedest all creatures in bounty and mansuetude. And I have served the by many of years in keeping hard things for the words of thy lips/ and willingly I am all mortefyed for the love of the And my lord I know that if I had done as much of service unto a tyrant he would have showed me some sign of benevolence either in speaking sweetly/ or in giving me some thing/ or in committing me to do some secret/ or at the least in laughing on me. And certainly my lord thou haste not shed in me any doulsour/ thou haste not showed in me any benevolence. Thou lord the which prechest sweetness thou art in me cruel. Thou art more hard than if thou were to me a tyrant/ thou lord what thing is it or wherefore dost thou it. ¶ Than as he said these words and began again & many other semblables/ he heard one time & two great tremblynges/ in like wise as the church had threted ruin/ and above the covering of the church he heard sco moche of treading as & if many dogs there had grated with their nails and gnawn with their teeth. When he heard that he was a feared hugely and all his body trembled/ & suddenly he saw behind him an horrible visage. And with a thing that he held in his hands struck it and fallen prostrate unto the earth. And as he would have risen/ he ne might in no manner/ and in breaking he drew him toward an altar/ And more over he ne might ferther proceed for the great dolour that he had. When the freres arose at prime & that they found him replenished with dolours/ they bore him in to the fermerye & knew not the cause of his malady. He lay the space of three weeks/ and unto himself & unto other he stank so much that with great pain might they serve him if they died not stop their nosethrylles. ¶ After that he had recovered his strength and that he was corrected of his presumption returned unto the place where he had be stricken and where he had deserved the wrath and ire of god/ to the end that he should get mercy. And he said. My lord I have sinned in heaven and before the I am the least of all those of whom thou haste pity/ and am indygne of thy great graces. My lord thou haste beaten me justly. but debonayrly thou hast healed me. Than he fallen prostrate on his face and required pardon many times of things that he had foolishly thought and lightly spoken again god/ and a voice unto him was made. It thou wilt have the consolations that thou hast made. And these doulicurs of the holy ghost it behoveth that thou the repute vile in like wise as a worm and as the mire where upon thou tredest. When he heard that he was strongly comforted he rose him up & yielded graces unto god/ And afterward did the said things humbly brennyngly/ and liberally he showed this thing the which happened him unto the master of the order of prechours/ & men believe that it came unto him as it is before rehearsed in the life of the faders/ & therefore inobedience maketh to have punition. etc. ¶ VErbum dei. A. ¶ Examples for the word of god and the prechynges. And first. A. ¶ Example how a great sinner repented him and was saved by the hearing of a predication or a sermon. lv. MEn find by writing in many books this the which followeth the which the disciple reciteth in his promptuary and sayeth that as saint bernard preached in the churchyard in a city/ two. rybauldes were near. Of the which the one thither would go as the other people/ the which go thither. And the other mocked him and said unto him. How leadeth the thither now the devil the which nededyste in all thy life any good deed. And now thou wilt go unto the predication And he took no heed of the rebukes that he said unto him & thither yode. And saint bernard preached again those the which spoken cursed words and the which lead an ill life. The sinner began to have contrition and dolour for his sins/ & he began for to weep. And saint Bernard saw that he had about his neck a great chain the which had more than an hundreth links/ but at every iere that he wept there fallen a link from the said chain Than saint bernard began to preach more strongly and ardauntly and to detest his sins. And the sinner more strongly wept. In the end the chain was all undone and broken. After the said predication saint bernard called him and comforted him. And by his admonition he confessed all his sins and afterward lived holily and his companion abode in sin and bond with a more chain than was the other. By this example a man should understand that mortal sin is a bond or a chain by the which the soul of sinners is bound and held in the hands of the devil of hell. In like wise as approveth the scripture in many places/ unde david in psal. Funes peccatorum circumplexi sunt me. The cords of my sins hath beset me about and compassed in all things. Et legitur proverbiorun u Iniquitates sue capiunt impium et funibus peccatorum suorum unusquisque constringitur. The iniquytes happen the sinner. And every one is constrained by the cords of his sins. And saint Austyn sayeth in his confessionayr. Ligatus eram non ferro alieno: sed ferra mea voluntate/ I was bound not with strange iron/ but by my thought hard as iron. B. ¶ Another example how a religious converted in few words a man of gross conscience. lv. MEn find by writing in the promptuary of the disciple and of other books that a rich man puissant had a wife devout/ & he himself lived seculerly & without devotion & it befallen that a religious the which passed the country yode unto their house/ & they sitting at the table/ the wife prayed the religious that he would say before her husband some good exhortation/ he answered so shall I do if he will. Than the husband said I shall here it with good will so that it be short. And he said. So shall I do but understand it weal and put it in effect. I say that it is written mathei twelve. Oina quecunque vultis ut vobis faciant homines: & vos eadem facite illis. That is to say. The good that thou wilt that men do to thee/ do it unto thy neighbour. If thou keep these words here without forgetting them & that thou accomplish them thou shalt be saved. Than he began to think that he would keep them & he died it/ afterward sometime as he passed by a way he found a mylle that he had made to destroy he recorded him of the words of the said religious/ he sent his procurer to compound with him unto whom it apperteyned. Semblably these other that he had offended/ he them appaysed and satysfied them unto his power. It befallen also that he found a poor man in the way as he came again he led him in to his house he refreshed him & made him to sit by him at the table/ and gave him of his metes. After souper he brought him for to sleep in a place where he and his wife slept that was near the yates of the door. & when the poor man had a little while slept he had thirst. For he had taken good refection not accustomed & when he had not to drink he cried importunately that he was tormented by great thirst/ & for asmuch as the household slept & was in a place on the side far of the host all only he heard him cry the which was moved unto mercy he rose him up & demanded him what he needed/ & he said unto him. My lord I lose by thirst. Than the master would have brought him of water of the cistern. And as he drew he fell within it and was drowned. ¶ afterward long time when the servants sought him they found him within the said cistern/ the which had about his neck a circle of gold in the which there was in writing that his soul was born in to heaven before that his body was cold after that he was deed./ By this man the which was converted from ill unto good for to here one good word it is to understand that it is a great thing to preach & to show the word of god. And for that that he restored the things ill done and that he was merciful it is to understand that he had contrition and purpose to live weal & that he changed the ill in to good. And by that that men found the letter of gold written and that he was saved. It is to understand that he deyed in good consummation as very repentant and good catholic. C. ¶ Another example of a master delycatife the which ne would here the word of god ne do of penance & was converted in few words. lv. IT is written in the book of dread of a master delycatyf/ the which refused so much the estate of penance that hene would go unto sermons. And also hene would here speak word of god lest that he were moved to enter in to religion And it befallen one time that a preacher of his parentage came to visit him in his house. And when he was in his chambre he dreaded that he came to him to preach/ unto whom he said. Frere wherefore are you come/ if you will speak unto me of god I care not of it/ and if you speak of other besynesses you are welcome. And he said unto him master I have to speak with you of other things/ and sith that you will not here speak of god I purpose not to speak unto you of him/ but by your leave and licence. Than he received him to speak of other besynesses. And after that these rumours were fyned when the frere would go said unto him. Master give me leave to speak one word of god/ with great difficulty he granted it him. And the said frere said to him. Master I pray you that when you be laid this night in your bed that you remember you of the bed that these slothful men and women have in hell the which ne do of penance in this world. And the said man said unto him. What bed have they/ and the said frere said/ The prophet isaiah sayeth in the xiiii chapter. Subter te sternetur tinea et operi mentum tuum erunt vermes. ¶ Th● 〈◊〉 as much for to say that thy fire shall 〈◊〉 strewed under the with mouths and thy coverture shall be worms. ¶ After these words the said frere departed. And the said master thought so moche of the said word of the bed of hell that all the night he ne might sleep. And the said word had so great effect & so much vaylled it unto him that within a right little time after he entered in to religion and corrected him. Wherefore it is a great thing to here the word of god. D. ¶ Another example of an ill knight the which in his life was confessed but one time/ and at one sule predication he corrected himself and converted. lv. MEn find by writing in the sermons of the disciple and many other books of a knight replenished with many sins. The which the devil had so strongly blinded his heart that in all his life he had not be confessed but one tyme. And it befallen that he came reverently unto the church on the day of pentecost/ and not for because of devotion/ that he had unto our lord Ihesu christ nor unto his saints/ but to the intent for to show himself. For upon that day he had be clothed with ix vestymentes the which were right precious. And on the said day he heard speak unto prosne the priest of the said parish the which showed of the solemnity and virtue of the holy ghost. And when the said knight heard that unto those what so ever they were either men or women the which have committed sin that would repent them that god should send the holy ghost the which should make clean their hearts and all sins. And afterward should inhabit in them. incontinent that the priest had spoken this thing the said knight yode in to a place secret to pray unto god and said. O lord god I am a sinner/ I have gotten many of sins/ of the which I sorrow and repent me greatly. I pray the by thy great mercy that thou send me on this day the holy ghost the which shall make me clean and enlumyne mine heart And incontinent god exalted him & sent unto him the holy ghost the which made clean his heart by very contrition and after by pure confession. And so the holy ghost came unto him and abode with him: and after sinned he no more mortally and died penance dign and satisfaction and ended his life in good consommacyon. This example denoteth that it is a great thing to here the word of god/ for all benediction and salvation proceedeth of it. Another example it is written in the deed of the apostles that as saint peter preached the holy ghost dyscended upon all those that heard the word of god. Vn̄ actuum ten Adhuc loquente petro cecidit spiritussanctus super oens qui audiebant vbum dei. E. ¶ Another example of a count the which converted him in hearing the word of god IT is written in the sermons of the disciple & in other books that there was an earl lecherous/ proud/ & malicious the which lived longly in many sins and so it befell one time that he entered in to the church & there heard a sermon. And when he heard preach that/ that is written eze. In quacumque hora ingemuerit pctonr omni iniquitatum eius non recordabor. That is to say/ in what hour the sinner shall wail & weep his sins I shall not remember of all his iniquytes. He took this authority in himself he repented him bitterly & required of god his grace & his mercy & that he would pardon him his sins/ & confessed & said that he ne would do more other thing till unto the death than to serve god/ he left the world/ he entered in to religion and there served god devoutly. And after his death men found in writing upon his sepulture in lettres of gold the words of the psalmist. Misit dns vbum suum & sanau●t epos. That is to say that our lord sent his words & healed him/ that is that he converted him from ill in good by the hearing of the word of god. & therefore it is a great thing as to preach & to teach. ¶ Another example of a carl the which would not here the word of god/ & the crucifix stopped his ears in sygnefyenge that he ne would here the prayers that men made for him. Master jaques of Vitre saith in his book that there was a carlysshe man that would never in his life here the word of god/ & when the priest began for to preach he yode out of the church & went in to the churchyard to talk & to detract with other carls the which was reproved many times of his said priest for that that he & the other letted to speak the word of god/ but he ne corrected him & abode in his obstination. The which was afterward seek grievously/ & called his said priest & confessed him for dread of death/ & not for the charity of god/ ne for his health/ & of the said sickness shortly he deyed. And when his body was born unto the church and that the said priest and clergy song the dirge & the office of the deed bodies the image of the crucifix stopped his ears with the fingers of his hands taken from the crrosse before all the people. Than as all they meruaylled to see that/ the priest said unto the people. Know you what token this is here. They answered that nay. And the said priest said. You shall understand that the soul of this carl whose body lieth here is now between the hands of the devils. For in likewise as he stopped his ears that he heard not the word of god/ In like wise god closeth his ears that he ne here the prayers & oraysons that we make for him. And the said priest defended unto all the presence that they ne should pray more for his soul. Than they ceased to pray for him. And his body was taken from the holy place and was buried in a field. For as for the soul of one dampened a man should not pray. Quia in inferno nulla est redemptio. After that a person is judged and sent unto the pains of hell for to suffer pain/ he shall never come again unto light ne never shall he have mercy. Wherefore it behoveth no more pray for it. unde gregorius undecimo. Quis quis ad inferna mala tolleranda semel decenderit: nequaquam ulterius parcentis liberat quos semel in locis penalibus justitia iudicantis damnat. A. ¶ Another example of the paroyssyens of a curate the which ne would here the predication and the commandments of the church. IT is written how a curate reproved many times his paroyssyens for that that they go in to the churchyard when he preached and made his antetyme. Also when any other made predication/ & for asmuch as he knew not how to remedy it for the health of their souls. For they devised of their occupations seculers in the said churchyard when he divysed of feestes/ fastings. And other commaundentes of the church. What died he/ he made to bring him a little stole in the mids of them in the churchyard and so set him down/ and beheld them there. And he heard their langayges. And when he ennoyde them they demanded what he died there. He answered. Vbi sunt cives ibi debet esse episcopus. That is to say. That the bishop should be where his cytezyns been Also a curate should be where his paroyssyens is/ & you are here/ wherefore I should be with you. And for asmuch that at the first time they correct them not/ yet thither died he go afterward the second time. And when it came unto the third time they all had so great shame that afterward they go thither no more. And so he correct them/ & unto them it prouffyted more than all the langayges that he had spoken to them before. And therefore when a man may not correct his paroyssyens in one manner him behoveth to assay in another. B. ¶ Another example how a herdsman was saved & correct himself by the hearing of one predication. lvi. THe disciple reciteth in his tromptuary how that a pastor or herd man go late unto the church unto mass & sermons for the keeping of his bestial And one time he passed by a cite & entered into the church & herd preach that every creature is taught to i'll sin & to love god/ by this preaching he was edefyed. And in beholding the creatures he said to himself Such a creature serveth unto god & obeyeth unto him. The water in running the birds in singing the herbs in rising up and growing and in like wise of other creatures. And he saw a toode one time and said/ the creature might have created me as this toad if he had would/ & I offend him contynuelly by sins and am unkind. For he hath made me and created unto his image for to have beatitude and me hath redeemed by his passion etc. For to be short he converted him and died penance/ and was sufficiently instruct of a holy man and persevered lovably in the service of god. etc. C. ¶ Another example. That to here the word of god it is profitable albeit that a man hold it not. IT is written in the life of the faders that a frere said unto a good father abbot. I have axed questions oft-times that they would tell me admonition for the health of my soul. And of all that that they tell me I retain nothing. The ancient said unto the frere I have two vessels void go fetch me one and wash it with water/ and afterward cast it and put the said pot in his place. And the said frere died so one time two times/ and the ancient said unto him. Bring me the two vessels heder/ when that he had brought them the ancient said unto him/ Which of the two pots is most moist and also clean. The frere said unto him. It is that wherein I have put my water that I have washed. Than the ancient said unto him. son in like wise is it of the soul the which heareth often the word of god/ albeit that he retain nothing of the things that he axeth/ notwithstanding he is more clean than he the which demandeth nothing and also heareth not any thing. D. ¶ Another example how some freres slept in hearing the word of god and in hearing the idle words they were moche waking. Ca lvi IT is written in the life of the faders that an ancient the which set him in hermitage for to pray unto god that he would give him grace that he slept not when men should speak of spiritual things. And when men should speak of detraction or of hate that he might sleep incontinent that the ears ne token the venom of that sin. He said that the devil studied him to admonest these men in idle words for to impugn doctrine and thing spiritual. And he told this example. When I spoke some time unto some freres of the utility of souls/ they slept so profoundly that they ne might move the eye lid of their eyes. And I would show that it was a thing dyabolyke. And I yode to speak things idle. And they were incontinent waking and enjoyed them and I took me to wail and to say. I spoke till unto now of things celestial/ and all your eyes were held by grief to sleep & when an idle word hath be brought forth/ you have be all prompt and ready to here. For the which thing I pray you right dear brethren that you know that it is the work of the cursed devil/ take heed to yourself and keep you from sleeping when you do or here any thing spiritual. etc. By this example a man may understand that the devil bringeth a sleep his servants of dread that they ne here the word of god/ and that they ne should leave their sins. And also he waketh thenfor to here ill/ to th'end that they fall in to sin and damnation. etc. E. ¶ Another example again those the which fleeth the sermons. lvi. IT is written that as saint martin yode from town to town preaching and doing miracles one Cayment impotent fled evermore before him from town to town/ and from city to city/ and feared that he should hele him/ of dread that he ne lost to get and to demand his living. In like wise the ravysshers/ the the vys/ the lechoures/ and sinners fleeth the sermons and they ne will hear them/ of dread lest that they leave their sins/ & they ne amend them. etc. F. ¶ Another example how the case of a preacher was born at the death/ & how Ihesu christ aided him and chased away the devils. lvi. SOme masters hath written this the which followeth how the disciple reciteth in his prontuarye and saith that it was commanded unto a religious priest of the order of the preachers that he should go to preach again the sarazyns/ the cross he thither yode and so deyed. And he appeared unto one of his compaygnons the which axed him of his estate. He answered in this. It seemed me that my pain was to long. And when that I deyed I ne saw by me but the devils the which began to say unto me. Thou keptest never weal thy profession ne the obedience that thou hast promised unto thine abbot And also thou ne preached never unto any clearly thy lord god. And as the said devils preposed against me divers things in the said manner and that there ne was person the which answered for me Ihesu christ came and said. Come after me/ for thou haste preached me. And incontinent all the company of devils departed as a smoke & I followed Ihesu christ in to glory and I ne felt any other pain except the said fere. etc. G. ¶ Another example how he the which precheth the word of god shall have great reward in heaven. MEn find by writing in some books/ also the disciple it reciteth in his promptuary that as a good priest preacher approached unto his death one of his good friends made him swear in our lord that he should come to certify him of his estate xxx days after his death. After that he was deed the said priest appeared unto him as he had required him in a marvelous fair chapel all replenished with ouches of gold that is to say of jewels rich/ noble good and precious/ amongs the which there was one upon the breast dyffered/ & was more fair without comparison than the other. And as he inquired of his estate/ he said unto him that it was weal. After he him demanded wherefore he was so clad. He answered I have this vestiment for the great zeal and love that I have had unto my neighbours. And as many as I have converted of sinners there are in my vesture of ouches. And I have received the ouche that thou seest on my breast/ for that that I have converted a sinner of whom no man had any hope of health. And he asked him of the estate of those the which have cure and charge of soul and of people/ as the curates the which have parysshynges. He answered right few shall be saved. For they walk in the large way the which leadeth unto hell. And show evil examples unto their subgectes they be so much habandoned in covetise that they care not of souls so that they have the gods of their subgectes. And enjoineth that is yet more perilous/ that/ that they should convert unto the usage of the poors/ they dispend it with vile persons. When he had spoken these words he departed./ These curates and those the which have cure of souls should weal note this example. For great reward followeth unto those the which we'll show unto their paroyssyens. And also damnation unto those the which use ill of the office and charges that they have. etc. H. ¶ Another example how the devil ne might strangle a knight/ for that/ that he salved the virgin mary every day/ & for the good will that he had to here a predication he was saved. lvi. THe disciple reciteth in his promptuary this the which followeth/ the which is also written in other books and sayeth. That there was a knight lord of a castle who had under him many tyrants. And this said knight dyspoylled all the goers by without mercy/ but he had of custom that every day he salved the virgin mary. And one day there passed thereby an holy monk that the said knight commanded he were dyspoyled/ & the holy man prayed the pyllers that they would bring him unto their master & that he had a secret thing to tell to him when he was led he prayed the lord that he would make all his servants to come forth to the end that they should here a predication. And he commanded that they should come al. When it was done he said They ne been all here there wanteth one. & some said the chamberer defayleth/ he was made to come. The holy man said. It is this here that I demanded. And he said unto him. I the adjure and command that in the name of the father/ of the son/ and of the holy ghost that thou tell what thou art/ and wherefore thou art heder come. He answered. Alas I am constrained to declare my secret. I am not a man but a devil/ and I have dwelled with this knight xiiii years/ for our prince sent me hither for to look the day that this unhappy said not the salutation accustomed to the end that I should strangle him. For I have the puissance of god for the sins that he hath commyted/ to the end that he were our companion in hell/ when the knight heard these words he was abashed. And he fallen prostrate at the feet of the said monk/ required him pardon. And amended his life in to better. It is a great thing to here a predication and to serve the virgin mary. And in like wise as the devil of hell fleeth/ and runneth from the predication/ because that he would not find himself there/ denote that those that flee the sermons followeth the devil of hell And as now there are many of his party the which ne will here predication. I ¶ Another example how men shall forget the commandments of god in the last or latter generation. IT is written in the life of the faders that one time the holy faders assembled them together & prophetyzed of the last generation. Amongst whom one principal named querimus said. We accomplish the commandments of god. And these other faders shall ask it in demanding. And those that shall come after us what shall they do. He answered and said unto them. They shall accomplish peraventure the half of the commandments and shall require the good eternal. And the faders demanded after these people where shall become these other. In answering he said. The men of that generation shall not have the operation of that/ that god willeth that be do. And they shall forget the commandments of god. Also in that time sin above shall abound/ & charity shall were cold/ and great temptation shall come upon them/ but those the which shall be in bounty proved they shall be better/ more blessed & proved than we and or our faders. K. ¶ Another example of a rich man the which served the devil xl year. And in a s●●mon repent him. LEgitur in dyalogo cesarii. It is written that a rich man & puissant full of vices & cursydnesses was in such estate xl years. And afterward repented him in a sermon/ confessed him/ changed his life/ entered in to religion/ & prouffyted so greatly that he was in the grace of god/ & that he made revelation of the hour of his death. And when he was seek he said unto his friends that he should die the third day & so he died. etc. By these examples beforesaid it appeareth that all goodness/ all salvation/ & benediction proceedeth to here & to keep the word of god/ & therefore it is written in the gospel. luce. xi Beati cue audiunt vbum dei & custodiunt illd. ¶ Primum preceptum. Idolotria. ¶ Example upon the first commandment of god. Non adorabis deos alienos. & first A. ¶ Another example of a priest prince of the idols of the people that brent in the fire of hell/ and how these without believe shall be found there. WE find in the life of faders that a good abbot named machaire found in his way in the desert a heed dry of a man deed/ whom he conjured & demanded him what he was/ & he answered. I am the prince of the priests of idols of the people the enhabyted in this place here. And the abbot asked him of the pain that he endured/ & in wailing on high he said. Quantum distat celum a troth: tantum ignis altus est in quo medio positi sumus. That is to say/ that of asmuch as there is of distance from heaven unto earth of asmuch is the fire of hell great in the midst whereof we been put when the holy Machayre herd this word he began to weep & say. We hoin i'll li cue mandata dei transgressꝰ est. Malediction is unto that man the which hath transgressed the commandments of god. And he asked him again if there were more great pain/ & he answered yes. And that the jews were more strongly brent & tormented/ & lower than they/ for that that they had greater knowledge of god & of the faith than they have had. And after said that ill christian men & women the which live in sin mortal been yet more bas brent & tormented/ For as much that of certain science they offend god & had more great knowledge of him & of the faith than the jews & paynemes the which offended by ignorance & enfermete & unsteadfastness. And therefore they been in the bottom of hell/ the which of asmuch as it mounteth high/ & it is the less hot. And therefore we ne been so much tormented as the said crystyens/ & when the said Machayre heard the said words he asked him no more/ & in weeping so departed. This example showeth that all sorts of people incredules & unfaithful that go against the faith/ & die impenytentes shall be punished in the fire of hell after their desert. Unto the purpose the psal. saith. Pones eos ut clibanun ignis in tempore vultus tui dne: dns in ira sua conturbabit eos et devorabit eos ignis. That is to say O thou lord thou haste put the ill in like wise as an oven of fire in the time of thy face/ that is of thy judgement/ the lord shall trouble them in his ire/ & the fire shall devour them. And again the psalmist saith. Cadent super eos carbones: scꝪ in die iuditii: in ignem deucies eos in miseris non subsistent. That is to understand. The coals shall fall upon them at the day of judgement that shall burn where the sins hath been made/ thou shall cast them in the fire/ they ne may be but in my seryes. Et le. job. xx. Devorabit eum. s. impium ignis cue non succendit. That is to say. The fire that is not light shall devour the cursed dampened. B. ¶ Another example of the idolatry of Nabugodonosor when he made the three children to be put in the furnayse. lvii. IT is written in the third chapiter of the book of Danyell how the king Nabugodonosor did make an idol of gold of lx cubytes in height/ & two of largeness/ & made to bear it in to a great field & caused all the people to come thither. Moore over he sent a commandment that all the people should worship the image when they should here the instruments melodious sound/ & that all those that would not prostrate them or fall unto the earth & worship the said idol that they were taken & cast in to the furnayse light & embraced. And as the people worshipped in such wise the said idol there were three children called sydrac/ Mysac/ & Abdenago that would not worship it ne prostrate them. Than the king made them to come before him to whom he demanded. Which is the god that may deliver you fro my hand. And the said children said unto the king nabugodonosor. Of that thing it needeth the none answer. The god that we worship hath puissance to deliver us from the furnayse brenning & from thy hands./ Than the said king was replete of furor & commanded that the said furnayse were vii times more strongly embraced than had be accustomed/ & the most strongest men of his host bound their feet & their hands & cast them within the said furnayse The which was done/ & the fire brent those that cast them in/ but it died none ill unto the said children/ the which walked within the midst of the said furnace in lauding & blessing god. And the fire ne died them never ill. Than the king was much meruaylled to see them in such wise to walk thorough the fire/ & to give lovings unto god the which made them for to to go out of the furnace. And the great & puissance of the king beheld them greatly/ but they found that the said fire had not had any puissance to touch them nor never here of their hedes nor vestymentes were brent. Than the king nabugodonosor began to cry that their god were blessed the which sent his angel/ & delivered his servants the which believed in him. And they changed the word of the king the which made a decrete that all the people of what lineage and tongue that he were the which had made blaspheme again the god of sydrac/ mysaac/ & abdenago/ should perish/ and his house be wasted. etc. ¶ In this example a man may understand that all blasphematours been reprehend & punished grievously be it in confession or otherwise/ sith that the king the which was idolater & perverse knew manifestly the puissance of god/ & that he offended again him in doing him such dishonour/ rebuke and blaspheme to give the divine honour unto an ydole the which appertaineth to god And therefore of good right he made to punish the blasphematoures after that he had known his health. C. ¶ Another example how Egeas ydolatre was slain of the devil. lvii IT is written in the legend of saint Andrew how the king egeas constrained the Christians to do sacrifice to the idols. Again whom came saint Andrew to reprehend him and they disputed longly togyders of the passion and redemption of our saviour. And for asmuch as the said saint Andrew was farm in the faith And the said egeas ne might put him out he him judged & condampned to be crucified & put in the torment of the cross the feet upward to th'end that he had the more long & greater torment. And to be short in such wise was it done. And the said Andrew was two days in the said torment where he preached & showed unto the people the which were present by estimation. a twenty M. the which people yode unto the said egeas crying that unjustly he had condemned him to death. etc. The said egeas came unto the said saint for to satisfy unto the people & to take him from the cross. And the light dyscended unto the said saint. And as the said egeas returned him the devil entered in to his body the which slew him in the said way & so evilly fyned he his days. D. ¶ Another example of the death of simon magus & of other miscreants. lvii. IT is written in the deed of the apostles that the enchanter simon magus deceived the people by false art magic in many manners the which abide because of shortness/ in th'end of his days he vaunted him to flee in the air. And in deed mounted in to a tour & took him to flee before the people/ but they were the devils the which bore him thorough the air/ the which let him fall by the commandment of saint peter/ & fallen upon the stones the which broke his body. And right shortly after yield up his spirit/ & so deyed mischievously./ Another example of two enchauntoures/ zaroes and arphasat the which deceived the people in many manners. And they were brent & bruyled of the fire & of the lightening the which dyscended from heaven. When saint simon & saint Jude should be martyred in like wise as we read in the legend of those apostles. ¶ Another example how he the which slew saint leodegayre go out of his wit & cast himself in the fire/ & so was brent as it is written in the legend of saint leodegayre. Another example how the priest of the idols the which counsaylled that men should slay saint Vital/ go out of wit/ & by seven days was posseded of the devil/ & drowned himself as it is written in the legend of the said Vital. Another example how the emperor domycyen the which put saint johan the evangelist to death & made him to be put in a ton of oil was slain that year. And all his deeds were reproved ill of the senators as it is written in the legend of the said johan. E. ¶ Another example how dyascorus the which was idolater deyed evylly. lvii. IT is written how dyascorus was father unto saint Barbara/ the which was a great lord (but idolater) And for as much as the said daughter saint barbara made her to be baptized & ne would believe ne worship the idols/ the said dyascorus betook her unto the judge marcyen/ for to torment her & to punish by martyrdom/ and so was it done. And after that she had endured many martyrdoms and that the said marcyen was confused he sent her again unto dyascorus/ the which led her on a high mountain/ & to make short there byheded her with his own hands. And afterward as he came again in descending the said mountain vengeance & punition divine followed/ for fire/ lightening/ & tempest dyscended upon him & was brent & consumed in such wise that of his body there ne abode poudre/ ne ashes/ ne other thing of him/ and so mischievously he ended his days as reason was/ & as done people of ill life. F. ¶ Another example how the provost Tarquyn the which was idolater deyed mischievously. lvii IT is written in the legend of saint Sylvester/ that after that the provost tarquyne had made saint thymothee to die by martyrdom for that/ that he preached firmly the faith of Ihesu christ/ he commanded unto saint Sylvester to do sacrifice unto the idols/ or he would make him in the morning to be tormented by divers torments. And Sylvester said unto him fool thou shalt die this night and thou shalt receive torments perdurables/ & wilt thou or not thou shalt know the god the which we believe to be true/ & in eating at dynere the bone of a fish abode in his throat the which he ne might cast ne swallow down/ so died he at midnight & was led unto the tomb with great weepings and lamentations/ & saint sylvester was delivered from prison with great joy. So it appeareth that people ydolatres & myscreauntes die mischievously. G. ¶ Another example how the king of pierce quosdros the which would be of all folks praised & worshipped as god/ had the heed stryten of. IT is written in the exultation of the cross/ that the king of pierce quosdroes put under his empire many realms of the world After he did make a tour of silver and gold where the precious stones died shine/ & made the images of the son & of the moan & of the stars in semblance of an heaven. And a precious siege wherein he sat/ & made him to be worshipped as god. Moore over he had a son moche or guyllous/ great & puissant the which made the war/ the which fought upon a bridge again the humble prince eraclius. For to be short god gave grace unto the said prince eraclius in such manner that he discomfit the orguyllous in fighting. And after yode unto the said tour & stroke of the heed of the said king quosdrus for that that he ne would believe in god So it appeareth that the proud men and misbelievers fyned their days mischievously. H. ¶ Another example of the death of the ydolatres dacyen and Valeryens. lvii. IT is written in the legend of saint hippolyte that dacyen and valeryens emperors died mischievously/ for after that they had made to slay by martyrdom saint laurens/ saint hippolyte & many cristiens/ he mounted in to a chair for to go to torment of other Christians/ & dacyen was ravished of the devil/ cried. O hippolyte hath ravished me/ & holdeth me with great chains. And valeryens crieth. O Laurens thou drawest me bound with chains & died incontinent. And Dacyen returned unto the house/ & was three days tormented of the devil/ & deyed evilly. I ¶ Another example of the death of king Yrache ydolatre. lvii. IT is written in the legend of saint mathieu that after that the king Yrach had made to slay saint Mathieu the fire took in his palace the brent & wasted all/ & none ne escaped but only the king/ & one of his sons was ravished of the devil/ and began to cry the sins of his father and so yode unto the sepulchre of saint mathieu And his father was a foul leper the which slew himself with his sword when he saw he ne might be hole. H. ¶ Another example of the idolatry of Quincien. lvii. THe legend of saint Agathe specyfyeth that after that Quyncyen had made to cut the breasts of the said saint Agathe and to die by martyrdom/ he entered in to a boat & his two horses began to greune togyders/ and the one of them boat him/ and the other struck him with his feet and cast him to a water in such wise that the body of him ne might never be found. L. ¶ Another example of the death of neron. lvii. AFter that Neron had made to crucify saint peter & to beheed saint poule/ & that he had commit many other evils for to make short he slew himself with a sharp staff. M. ¶ Another example of the death of Maximien. lvii. AFter that maximien had made to slay and to martyr many Christians towards th'end of his days he dysguysed him & would command to tyrannyse as a tyrant. And he was pursued of constancyen his son in law the which made him to be taken hastily/ and so fyned his days as it is written in the legend of saint maurice. By these examples beforesaid it appeareth that the people of ill life defineth their days cursedly. Also those the which hath despised and persecuted god and his servants/ god them shall punish & persecute at the hour of their death. And shall be judged and punished after that that they have deserved. Vn̄ psal. Tu reddes unicuique juxta opera sua. ¶ Apostasia. A. ¶ Examples of people apostates. And first how julyen apostate the which left the crystyente & persecuted the church/ deyed by punition divine. lviii. IT is written how julyen the apostate was in his childhod instruct in art magic and afterward was monk. And stolen & took away from a woman three pots full of gold as telleth master johan beleth. Moore over he left the religion and yode unto Rome. And in th'end died so moche that he was emperor of the city of rome/ as we'll by money as otherwise he died many ills & persecuted the church. Also he fyned his days ill. For as he yode in arms in battle he sent unto saint Basylle bishop that he should provide him of his necessytees unto him & unto his host. He answered that the things of the church was not his: but gods. Than the said julyen was angry & sworn that at his return he should destroy his church. and the said bishop trusted in the keeping of our lord Ihesu christ & of the virgin Marry put him in fastings/ oraysons and almesdedes himself his clerks & his people in requiring their aid. And as the said bishop was in orison in his church requiring aid of our lady/ he was ravished in spirit before the throne of god/ where he heard the virgin mary that complained her unto her son of the destruction of her church. And god demanded which was he that would venge the injury of his mother. And incontinent saint Mercure martyr that was buried in the church offered him to do the said vengeance. Than he rose him from his tomb & armed him & came in to the place where every man made him way/ & with his axe of arms struck the said julyen apostate the which took of his blood himself & cast it towards the sky & said. Thou hast vaynquysshed me nazareth/ thou haste vaynquysshed me. And so deyed mischievously/ & his host fled The said bishop told by order the said vision unto his people & for token of troth they ne found saint mercure in his sepulchre the which was open/ ne his armour the which hang in the church. And after three days all was found in their places And those the which came again from battle told the truth of the deed. And they all yielded thanks unto god the which delivereth all those that have trust in him as it is written. eccle. ii qd nullus speravit in dno & confusus est. & david sayeth. In te sperauerunt patres nostri sperauerunt & liberalti eos. That is to say there is none that hath hoped in god that is confused. Also for trust thou haste delivered our faders. B. ¶ Another example of Theophylle the which was apostate/ worshipped the devil renounced unto god and unto the virgin mary/ but he repented him and after was saved. lviii. IT is written in the legend of our lady that Theophylle desired to be vycayre and rectoure of a bishop/ & for to come unto his intention he go to seche the counsel and aid of a cursed jew hebrewe sorcyer the which led him unto the sabbat of the devil. And so much ill he counsaylled him that he drew him to do the will of the enemy/ & that he was apostate/ worshipped the devil/ renounced god & the virgin mary/ & betook him a letter of his hand. After that the bishop found him so much tempted & pricked that he constytuted the said Theophylle to be his vycayre general. And when he had reigned an space of time by the grace of god he reknowleged his fault/ repent him & died penance/ & came before the image of our lady & wept & waylled his sin by day & by night/ & continued in fasting & oraysons to require the aid of the glorious virgin mary/ the which appeared unto him/ that should be a long thing to tell/ but for to be short she gate his grace & was mean that all was pardoned him. And that the letter wherein he was bound unto the devil unto him was restored. Also that he showed before the said bishop in great congregation of people all the case by order how it was done. And anon after he deyed in good consummation & is of the number of the saved. By this example is to be understand that there nies in the world so great sinner but that he may have salvation if he will come again unto god & do penance here. Vn̄ isaiah. lv. Derelinquat impius viam svam: & vir nnquus cogitaciones suas & revertat ad dumm & miserebit eius. C. ¶ Another example of a monk the which renyed god/ his baptism/ & purpose of monk/ after he repented him/ died penance & was saved. lviii IT is written in the life of faders how a religious was tempted of fornication/ the which loved to much the daughter of a priest of the idols that he demanded hereto wife/ which priest gainsaid him till he had spoken with his gods. Then he spoke to the devil that told him if he would renye his god/ his baptism/ & the purpose of monk than give her unto him./ The said priest told it to the monk that was content to renounce unto the three things beforesaid. And incontinent he saw a white dove going from his mouth the which flew into heaven. And the priest returned to the devil & told him he had promised him to renounce/ shall I give her unto him/ & he said nay/ for his god is not yet departed from him but him aideth. When the said religious herd that he had great repentance/ & told his case unto a good father that bade him fast three weeks continually/ & he should pray for him. At th'end of the first week the good father him demanded. Hast thou any thing seen. and he answered I have seen in the sky a dove i'll over me/ & at th'end of the second week. He said he had seen the dove i'll after him. And at the end of the third week he saw her come over him and entered in to his mouth/ the which denoteth that he had done all his penance for the renyenge of god/ and that god him had pardoned. By this example a man may understand that grace and virtue depart them from the person the which renyeth god. or sinneth mortally. Also a man may know that grace cometh again unto sinners/ when they repent them and do penance. etc. D. ¶ Another example of a bishop the which renyed god for to escape the torments of the incredules/ the which repented him afterward died penance and was saved. lviii. IT is written in the life of faders how a good father walked xvii days by a country of desert for to see if he should find any the which served god. And he found a little habitacle. And by it a tree of palm. And a man being there the which had great here/ and the beard white of age the which covered him. And he was poorly clothed. Also he was of terrible look. When he saw me he yode in orison/ and when his orison was fyned he did know that I was a man took me by the hand & axed me how I was comen thither/ and whether the persecutions were yet in the world. I answered him that I was comen thither unto him the which served god for the grace of him. And how the persecusyons were ceased by the puissance of god. And I prayed him that he would tell me how he was comen thither. And in weeping said unto me. I was a bishop/ & of the myscreauntes I had of persecusyons & torments. And for asmuch as I ne might bear the said torments I renyed god & died sacrifice unto the falls goddess. After that I reknowleged my sin & gave me in to this hermitage to die & do penance. And it is xlix year sith that I have been here in confession & prayer that god me would pardon my sin. I have lived of the fruit of this tree the god hath given me. And I have not had of consolation of my said sin till unto./ xlviii. years. In this year here I have had consolation. When he had said these words here/ he rose up and yode out/ & there was in prayer a long space of tyme. And when his orison was ended he came unto me/ and when I beheld him I had fere/ for he was as tire. And he said unto me dread not god hath sent the heder to th'end that thou berry my body. And when he had spoken these words/ he stretched out his hands and so deyed. And I dyspoylled my rob I cut the half/ & with the one party I covered wrapped/ & beryed the holy body and with the other half I covered my body. And incontinent the said tree waxed dry. And his habitable fallen down. Than I wept strongly & prayed god that he would lend me the said palm. And how in that place I should persever the remnant of my life. And I knew that it was not the will of god I returned in to the world and showed this thing. Many things be to consider in this example. ¶ first a man should understand that if the said bishop had not repent him correct and amend he had be dampened. ¶ Secondly a man should consider the by penance he was saved. thirdly it is to consider the great austeryte of life/ as to eat but one fruit/ and not to lie in bed/ ne to have of clothing ne consolation of person/ & to be so long time as is xlviii years without having revelation ne consolation of his sin. etc. E. ¶ How a christian man lost the crown of glory by that that he renounced the christendom. And a paynim wan it. lviii. THe disciple says in his sermons that it is written how one time xl cristyens were take of the miscreants. The which Christians were put in the time of winter in a ton of cold water there to suffer martyrdom. And as they were in the said torment a paynim saw by the sufferance of god xl angels the which held xl crowns over their hedes And in the end one of the said crystyens said that he renounced unto the christendom by such condition that men should take him out from the vessel. And incontinent that he was taken out one of the said angels flew in to heaven with one crown. And the said paynim the which saw this thing said. And I believe in him for whom these here suffer pain. And he was put within the said ton of water to suffer. And he the which was taken out demanded him who it was the which converted him so soon. Than he told him by order that/ that he had seen. So he that which ne persevered as the other lost the crown of glory all be it that he had weal begun. And the paynim the which persevered with that other had the crown eternal For to be saved it sufficeth not to begin we'll/ but it behoveth to persever. unde mathei decimo. Qui perseveraverit usque in finem: hic saluus erit. Saint bernard sayeth. I we ne that it is a good life to suffer ill/ and to do good operations. And so to persever till unto the death. F. ¶ Another example of a man that gave ill counsel for to make martyr the crystiens & make them renye their faith/ & that counsel redounded first upon him. lviii. THe disciple reciteth in his promtuarye how a master worker gave foolish counsel unto a tyrant called Valeryen the which died do make a great bull of brass hollow within/ & that the Christians were put in that bull and of fire under for to torment them. And said the their voices should resound not as men but they should below as bulls. The tyrant died do make it/ but of the ordonaunce divine the said worker the which had given the counsel there was first punished & put in by the said Valeryens for to here his voice how he should below and bray. So the cursed counsel that he gave came first unto him before other as reason was after god and the scriptures unde eccle. xxvii. Qui fodit fovean ut noceat proximo in illam decidet. Et qui statuit lapidem proximo offendet in co: et cue laqueum alio ponit peribit in illo facienti ne quissimun consilium super illud devoluetur et non agnoscet. unde veniat illi. Et david in psal. Lacum aparuit et effodit eum: et in cidit in foveam quam fecit. ¶ Exempla contra hereticos. A ¶ Examples to confound heretics/ & first example how the devils kept from brenning an heretic/ but when the hosty was there they might not keep him. etc. MEn find by writing in some books. Also the disciple reciteth it in his promptuary and sayeth/ that as an heretic the which should be brenned/ the When he was cast in the fire he cried./ Help me/ aid me. And incontinent the devils drew him out of the fire. And he therein was cast again/ and the devils drew him out again. And in this hanging the good catholyckes disputed of the faith. And a good predycatour said unto the bishop. Make the body of Ihesu christ to be brought. When it was brought the said heretic was cast in the fire as before. He cried help me. And the devils answered appertly/ we ne may: for a more great master than we is comen/ & so was he brent/ they ne might resist again god almighty. Quia non erit impossibile apud deum omne verbum. Vt dicitur luce. i ca Also god is the strength of all his people that saith david. unde psal Dominus fortitudo plebis sue. etc. B. ¶ Another example how an heretic was dumb by the virtue of the faith. lix. IT is written in the promptuary by the disciple this that followeth/ There was a faithful & devout christian man albeit that he was an ydiot. And an heretic mocked him of the faith that he held. And wend to have beaten him down/ but the said faithful christian man put him in oraison And lift up his eyes and said before all unto the heretic. I command in the virtue of the faith crystyen that thou ne declare ne blaspheme any thing again it that is again the faith. And forthwith he was dumb before all. And the Christians rejoiced them and the herytykes were all confounded. B. ¶ Another example how a cautelous heretic was brende of a fool demonyacle MEn find by writing this the which followeth how the disciple reciteth in his tromptuarye and sayeth that there was an heretic right cautelous the which dread to be sought & brent for that that he yode again god & the faith. And one demonyacle him vaynquysshed/ and was led in to a church & bound. And in that church was there a clerk posseded of the devil and bound/ The which clerk by the will divine unbound himself in the night following And when he was unbound he assembled the mats/ the straws and benches of the said church. And put them in a heap upon the said heretic. And the said heretic wend that that woodman had played/ and endured/ & dyssymuled to call aid unto that that the said clerk demonyacle took of fire of a lamp/ and lighted the said heap of straw. Than when the fire was taken the said heretic began to cry. And at that voice the gardyens of the church ran all abashed/ the which would quench the said fire. But the said clerk found a glaive in the said church/ & vyolentely chased the said gardyens out and brent the said heretic without any tarrying. And indeed by the judgement divine that clerk was delivered of the devil. And appeared plainly all hole healed. D. ¶ Another example how the bishop of heretics feigned to give light unto one that was blind. lix. THe disciple reciteth in his promptuary and sayeth that a bishop of Arryens named Cerula saying that he was confounded by the reasons and disputations of the good catholyques he gave unto a man of his sect fifty pieces of gold by such covenant that he should fain to be blind & healed of the said bishop. And Cerula passed in great company and excercyte of people of arms and of bishops good Catholics prisoners The said man took him to cry & to say O you my right veritable Cerula behold my blindness/ & give me the experience of thy virtue. For thou givest the sight to the blind/ the hearing unto the deaf/ thou helest the lepers/ and reysest the deed. Than Cerula drew him a part/ touched his eyen and said. After our faith that we believe rightfully thine eyes been open and thou see clear. Forthwith that he had spoken his said words the eyes of the said accursed took them to sweet so horrybly that they would out by great dolour/ the which in crying dyscovered the malice. And he cried in casting the pieces of gold and said Here is thy gold and yield me again my sight. Than the man used of good counsel/ and prosterned him before the bishops catholykes in weeping and denying the envy of the arriens. Than saint eugeny bishop made the cross upon his eyes gave him health & received his sight When the king saw this thing noted that his sect was confounded/ and that the faith catholic was exalted/ made to torment the saints of god in divers manners and incontinent the son waxed dark/ And the said king was posseded of the devil in such manner that he tere him with his own teeth. And so fined his days by dign torment. Chaton sayeth. Temporibus peccata latent & tpe parent. The sins some times hide them but in time & place they appear. Also the gospel sayeth that there nies thing so bestowed & hid but that it be wist and known/ & that it ne come manifestly before all Nichil occultum est quoth non sciat: nec absconditum quod non agnoscat et in palam veniat. etc. E. ¶ Another example how a simple bishop vaynquysshed an heretic right great phylosophre. IT is written in the history ecclesyastyke that many phylosophres gathered them together to th'end that they should war again the faith of Ihesu christ./ And among those philosophres there was one unto whom none ne might resist/ For he soylled lightly all the arguments Than a simple bishop was moved again him & demanded audience. And these other Christians the which knew his simpleness dread that he ne should fail unto purpose/ but for his holiness they ne dared defend him. The which in arguing with that phylosophre purposed that Ihesu christ had taught to eschew the fallaces dyabolykes & to believe in one god/ & in Ihesu christ his son/ and in saying all the symbol said unto the phylosphre. Tell me if thou believe so. Than incontinent as he heard the faith coming out of his mouth he was enlumyned and believed & said unto those that which were present. When I have herd the words of the one and of the other I have yielded word for word But when the divine virtue was approached I ne might furthermore answer ne more again say unto the faith cristien but I me consent I am enlumyned of the faith. F. ¶ Another example how by the penance and good example of saint domynyke he converted an heretic. lxi. THe disciple reciteth in his promptu arye this the which followeth/ the which is written in other books and sayeth that as saint domynyk yode to dispute again the heretics with many religious & preestes. And for as much as they ne knew the way they demand it of a man & wend that he had be a good catholic/ but he was an heretic. The which said with good will I shall show you the way/ & so I shall lead you till unto the place. Than he them led thorough a forest/ & malycyously them made so moche to swerver and to go out of the way/ that he them led thorough the thorns & breres/ so that their feet & thighs were fulfilled with blood. And saint domynyk bore it patiently & said unto them. And by a great joyousness admonested them to praise god & to bear all patiently/ & said unto them. Right dear friends trust you in god that we shall have victory/ our sins been now purged by the effusion of our blood. And that heretic the which regarded the joyous & marvelous patience of them. And the good words of the man of god repented him & unto them declared the venom of his fraulde/ renounced unto the said heresy and revoked himself afterward & demanded life lovable. ¶ Exempla contra fidem. A. ¶ Examples of people that have not been steadfast in the faith/ & first example of charmers that in mast time charmed their hogs. lx MEn find by writing this that w●●che followeth/ how the disciple reciteth in his book & sayeth that a man devout found the devil in a forest in man's likeness/ he asked him what he died there He answered I keep the hogs here that hath been charmed that the wolves & cruel beestes ne devour them. And to th'end the men put to faith unto the said charmours and that they abide in their errors. I keep them in all diligence. B. ¶ Another example how a devil lied unto a noble man/ & put him in error weening to deceive him in his death. lx. SOme masters hath written this the which followeth how the disciple reciteth in his prontuarye & saith that a man noble and puissant with his people passed thorough a forest by night. And he heard the voice of a woman singing in like wise as she had be near by him/ & he said unto his servants/ is there any of you that will see this woman the which singeth. And they ne would go. & they said unto him that they ne would go. He thither yode all alone and found her under a tree. The which was also as a black nun the which song holding the hands toward heaven. And the said noble asked her what she died there. She answered. I praise here my god/ he believed that she was one of the holy women. He prayed her in saying. I pray the tell me what thing is to come unto me. She answered thou haste done many ills & yet shall do And after that thou haste overcome thine enemies/ thou shalt pass the see & thou shalt go in to the viage of Iherusalem/ And thou shalt receive the cross and so shalt thou die in the service of thy lord Ihesu christ. When he had heard these words he departed with great joy. And as it was told him he vaynquysshed his enemies. And in awaiting to go over the see he fallen in to a grievous sickness. Than his friends and the physicyens prayed him that he would confess him & repent him of his sins & to receive the sacraments for the peril of death. He ne would in no manner. And said that he ne should die yet. And as the physyens meruaylled them of this thing they called his brother carnal the which was a great clerk/ & told him the peril of death & that he should warn him of his health. When the said clerk had argued the seek. He answered. Thou art also a fool as these other/ for I know weal that I shall not die now. And the clerk in weeping him demanded how he knew it. Than he declared unto him that that the said woman had said unto him in the wood. And the clerk was stricken of dolour in heart/ said unto him. my dear brother it was the devil the which lied unto the the which watcheth the and tarrieth to have the & to deceive the now at thy death. Repent the think of thy health & receive the sacraments. And without tarrying he repented him demanded the priest required pardon/ confessed his sins/ & the error wherein he was/ & established his testament/ took the body of our lord/ was anointed & in good estate he deyed. And so men believe that he was delivered from the malice of devils And the said clerk brother of the deed knew the bounty of Ihesu christ/ entered in to religion in to the order of preachers. And left in the world many of goods. etc. C. ¶ Another example how a woman in error believed in a bird the which is called a cuckoo. lx MEn find by writing this the which followeth how the disciple reciteth in his promptuary & saith that a woman was seek till unto the death/ & her daughter said unto her. My mother send to seche the priest & confess thy sins. Unto whom the mother said. What needeth it I shall be hole to morrow. And when the daughter saw how she impaired she made the neighbours to come thither/ warned her to confess. Unto whom she said. I shall not die before xii years. for that cokow told it me. In th'end she was dumb in such peril. And her daughter made the priest to come with the body of god. And the priest demanded her if she would any thing confess/ she said alonely cokow cokowe. And so the priest returned/ & she so deyed. etc. D. ¶ Another example how a religious in error believed that he should live. xxii year/ & he ne lived but two year. lx THe disciple reciteth in his promptuary how that a religious convers heard sing a bird the which is called a cokowe. He numbered the times that she sang without ceasing/ & he found xxii the which he counted for as many of years as he should live in this world. And said for certain putting to faith that he should live yet xxii years. Moore over he said wherefore shall I make me leave in religion so long tyme. I shall return in to the world xx. years. And I shall repent me the other two years the which been yet to come. but our lord Jesus' the hateth all devyninges disposed it otherwise/ for he lived but ii year/ & was deceived. Saint paul says in his epystylles. It is unpossible to please god without steadfast faith. Sine fide in possibile est placere deo. And therefore men should put to of faith in such things incredybles. E. ¶ Another example how that there is more of women than of men dampened. THe disciple reciteth in his promptuary that one divine converted unto the faith conjured one time the devil that he should show him of the which was more either of men or of women dampened. The devil answered that more of women. And the divine said. How may that be/ for there been many usureres/ ravysshers'/ players/ rybauldes/ blasphematoures. etc. The devil answered. It is as I have said. And the devyn constrained him to tell the cause. He answered that it was for the sorceryes/ & devynynge/ & how the lightly they falsed their faith catholic Eve our first mother believed more sooner unto the devil the which spoke by the serpent than unto god the which defended that they ne should eat of the tree of cience of good & of ill. And by that these women the which believe to lightly go again the faith & commandments of god. And by that they go unto damnation. F. ¶ Another example how some prepared the table unto devils because that they would enrich. lx. THe disciple reciteth in his promptuary & sayeth that as saint german yode to lodge in an in/ he saw that after supper men prepared again the table & he marveled. And he demanded unto whom men prepared such things. His hostess told him that good things sa● there by night/ to th'end that they should enrich them in temporal goods. And the holy man waked by night. When the devils were come in manes likeness/ and that they were set at the table/ the holy man suffered not that they yode cut of the house & yode to wake them of the house and demanded them if they knew those persons there. They answered that you. And that they been such & such. Than the holy man sent them unto the houses of their neighbours for to seyf they were there & they found them in their houses. When they had reported it unto the holy man/ he constrained the devils to tell what they were. And they confessed that they were devils and that they deceived in such wise the men. etc. G. ¶ Another example of a king the which sent to seche counsel of belzebub/ & his messengers were brent of the fire celestial. And he deyed mischievously. lx. IT is written in the first chapter of the four book of kings how the king Ozochias was seek in bed. The which sent for messengers for to take counsel of belsabub god of Acheron. That is to understand if he should live or die of the sickness. And the angel of god came unto the prophet Helye/ unto whom he gainsaid. Arise & go thou before the messengers of the king of samary & thou shalt say unto him. Is it not the god of Israel that is to understand unto whom you should go to take counsel/ & not unto belzebub god of acharon. For this thing our lord hath said from thence that thou art mounted thou shalt not descend/ but thou shalt die The said prophet made his message: and the said messengers returned to tell it unto the king. And the said king said. why are you come again. And they told how a man herye clad unto the reins with a skin is comen again us. etc. the which said it is Helye. Than the said king sent unto the said prophet a capitain and thirty men under him/ the which capitain came unto him & said. God's man the king hath commanded that thou dyscende. Homo dei. Rex pcepit ut discendas. And Helye answered. If I be god's man descend the fire from heaven & the devour & thy thirty men. And incontinent the fire dyscended from heaven & him devoured with his l men And again the said king sent another capitain with fifty men the which were brent as the other in the same manner/ & yet again the said king sent another capitain and fifty men under him/ the which came before the said helye/ yode on knees & prayed humbly/ not as the two other the spoke proudly/ & said. Man of god ne dispraise thou my soul/ the fire is dyscended from heaven that hath devoured those that have been sent toward the before me/ & I pray the have mercy on my soul/ and the angel of god spoke unto the said prophet & said. descend with him & dread thou not. Than he came unto the said king with him/ unto whom he said. For that that thou hast sent messengers to take thy counsel with belzebub god of Acheron/ as & if there ne had be of god in israhel of whom thou mayst axe a word. And therefore from the bed wherein thou art mounted thou shalt not descend but thou shall die of death. Than he deyed altar the word of the prophet. This example denoteth manifestly how a man should evermore seche counsel after god & good manners And so men should take heed to believe ill counsel in like wise as sayeth the saige unde ecclesiastici xxxvii A consi●io malo serva Eccliam tuam. And by that that these two first capitains the which spoke proudly in saying/ the king hath commanded that thou descend/ is here to be noted that god punyssheth boweth down & dystroyeth the proud men. And exalteth & preserveth the humbles as he bide the third capitain the which humbled him on knees and spoke humbly. etc. H. ¶ Another example of a man the which gave himself unto the devil because that he should enrich him. lx THe disciple reciteth in his promptuary & sayeth that a rich man came unto poverty & afterward submytted him of his good will unto the devil to th'end that he should enrich him. And the devil took him & baptyzed him in saying. I baptize the in the name of lucifer & of all the devils that thou be ours in body and soul. afterward the devil took him many richesses & said unto him For as much as thou art ours thou shouldest bear our token the which is pride in clothing and in all thy membres. After that he had be in such estate by some years it befallen that he entered in to the church and heard a predication of the mercy of god/ And afterward abode in the church contrite and sorrowful of his sins. He fallen prostrate unto the earth and prayed god dying that he unto him would yield his grace/ and that he would correct all that that he had done. When our lord had seen his humility/ his tears/ & his will that he would correct & amend his life/ proffered from the altar & said. Arise thou up thy sins be pardoned the. Go and sin thou no more. The which arose and with the great contrition that he had he was changed that is as an ancient man so that right few of his household knew him more. The which died afterward so great penance & tormented his body by correction that it was known that he had the life eternal. Our lord showeth his mercy unto sinners whiles that they benlyving in this world & shall show till unto the judgement/ but when the said judgement shall be come. He shall show and do justice unto the good & unto the ill. I ¶ Another example of a woman the which renyed the faith/ slew her child and betook herself unto the devil/ and after had mercy. lx. THe disciple reciteth in his promuarye how a woman had a husband the which unto her was much contrary. For when he came fro the mass/ From the market/ from the tavern/ he bet her evermore. And she took counsel of an old woman what she should do to the end that her husband should love her. She promised her to find the mean/ & led her in to a garnyer When she was there the old woman called the devil the which was present incontinent. Unto whom the old woman said. This woman would serve you so that you make that her husband love her. He said that he should do it with good will so that first she must slay her child that she had. When she had slain it she returned unto him. You shall do yet a thing/ the which is that you shall renye the faith and the aid of god and of all the saints. And she said that she consented/ & that she committed her unto him both body & soul. And the devil said unto her. Go you now all assured unto your house/ than she thither yode joyous. And her husband came to beat her that came from the tavern. And as he had be before ill & cursed/ he was now more cursed. When she see that she was confused/ she took her to flee. And as she fled the devil ran after her in semblance of her husband & in semblable habit/ & on horseback/ unto whom he said. And accursed whether goest thou. She answered I i'll before you. Unto whom the devil said/ return anon unto thy house. For I promise the I will beat the no more/ nor do the ill. And so she leapt behind him upon the horse/ & wend it had be her husband. When they were before the house/ the devil vanished away so that she wist not where he was become. And her husband came for to beat her. Unto whom she said. How fled I before you this day/ & that you have brought me again. You have promised to beat me no more. When he heard that she had fled before him he began again to beat her. And so bet her so moche/ that she was as at the death. And as she lay half deed in wounds said. bring me a confessor/ unto whom her husband said/ she will now confound me and say that I have slain her/ & defended that none should go for the priest. She ceased not to cry bring me a confessor. In th'end one of her servants went privily to fetch the priest/ the which came at night with the body of our lord. But her husband locked the door against him. And as he was before the house the woman cried unto him saying. My lord at the least hear me thorowethe wall (& thus she cried) My lord I confess that I have slain my child/ & have committed me unto the devil in body & soul/ & renyed the faith of Ihesu christ. And in great contrition of her sins yielded up her spirit. And incontinent god the which is debonair pardoned her all her sins/ & received her to grace/ & made to bear her soul in to heaven by his angels. Her husband see that & the priest & the presence by the permission divine. And therefore these sinners should have the eye to require god the which is father of pity/ mercy and forgiveness. etc. ¶ Fides. A. ¶ Examples of the faith/ & first example how a mountain was put from one place into another for to confirm the faith catholic. lxi SOme doctors hath written this the which followeth how the disciple reciteth in his sermons & sayeth how in the town of a king infydele myscreaunte ill and perverse came u bishops cristyens the which assembled them therefore to make a consistory. For one party of the people of the town were crystyens And by the counsel of an infidel the said king made to come before him the said bishops unto whom he said. near to this cite there is a mountain the letteth the the see cometh not near/ the which should be a great good deed if the said mountain were taken away. And I can not find the mean to make it to be take away. And I have understand that it is written in your law that if any hath faith in your god as the seed of mustard & that he say unto a mountain that it remove in to another place that it shall be done incontinent & for asmuch as you be the masters of the law I command you that you do make to be take away that mountain from thence it is/ between this & such a day/ or I shall make you to die. Than the said bishops were sorry in saying amongs them that better it was to die than to make the said request unto god for to obey unto the commandment of the said infydele/ & that he ne was dign that men unto him should obeyene do the said pleasure. And as they waylled in awaiting the death and the day & the hour that they should be trod underfoot. A good crystyen simple man & shoemaker demanded the cause of their heavinesses. Answer was given as it is said that/ that the king unto them had spoken. And the said shoemaker said Alas and shall our pastors & bishops die the which unto us precheth/ teacheth keepeth & sustaineth our law. And he yode to make request unto god/ & said in this wise. My god/ my lord/ & my master if it be so that I have faith in the in like wise as a seed of mustard after that/ that the scripture speaketh. I require the that the said mountain be changed in to another place/ and that our bishops been kept from death. And incontinent the said mountain was found in another place than it was accustomed to be. And the said bishops were kept from death. It is that the which is written mathei. xxi. Amen dico vobis sihabueritis fidem et non hesitaveritis/ & simonti huic dixeritis tolle & iactate mare cito fiet et oina quecunque petieritis in oration credentes accipietis. etc. B. ¶ Another example of a priest a good catholic the which entered within the fire for to approve the faith/ and he was not brent. MEn find by writing in the life of faders this the which followeth how the disciple reciteth in his promptuary & sayeth that there was a devout priest the which found a great doctor heretic of the manychees the which deceived the simple people. And for asmuch as that doctor was strong to turn & to take in words the devout priest said in hearing of all. Light a great fire of wood in the mids of the place. And enter we both within the flame. And he the which of us both shall not be brent. men shall believe that he hath the better faith This thing pleased unto the people. and forthwith a great fire was made. Than the priest took the heretic and drew him with him for to enter into the fire. And the said heretic said. It shall not be so but every of us singularly therm shall enter. Thou shalt enter in to it first said the heretic/ for thou hast first imposed it. And he blessed him and entered in the name of Ihesu christ in the mids of the flame/ & was there half an hour/ & there yode on the one side & on the other. And the fire never hurt him. When the good christian people saw that/ they took them to cry in great admiration & said. Mirabi●is deus in sanctis suis. That is to say that god is marvelous/ that is in doing marvels in his saints. afterward they began to constrain the heretic that he should enter in to the fire/ & he began to resist & to withdraw himself. Than the people took him and cast him within the fire. And incontinent the flame of the fire beset him about & brent him. And yielded him so half brent And the people cast out of their city the said heretic with confusion/ and said the seductoure brenneth living. And they took the priest with them in blessing god/ led him unto the church with honour And so the Christians were joyful/ & the heretics confounded. etc. This example denoteth that by the bounty & great faith that the said priest had he was preserved and kept from brenning. And so had honour before god and the world for putting him in danger of death for to defend the faith/ and so should we do. etc. ¶ Humilitas contra superbiam. C. Examples of humility of a holy nun the which feigned to be a fool/ & was scolyon of the kitchen. Saint Basyll telleth that in a monastery of women/ there was a virgin the which for the love of god feigned to be a fool. And where the other virgins were old & weal jocund/ she lived sobrely. And she served all the other/ never a nun of forty ne se her eat/ ne never sat she at the table/ nor never took she piece ne party of breed/ but gathered the grommes that fallen from the table & made clean the pots And of that she contented her/ she never did ne said injury to none/ she spoke verily tell/ every body she fled as a fool. And unto a holy man the which dwelled near unto the said monastery came the angel of god unto whom he said. Thou weenest to be great/ wilt thou see a woman more holy than yu. Go unto such a monastery where thou shalt find one of them the which hath a crown upon the heed the which is more holy & better than thou/ the which fighteth again the people near unto her & night and day/ & her heart departeth not from god. Than he came unto the said monastery and desired to see all the relygyeuses the which came with great joy unto the holy man & set them at his feet. And for as much as he ne saw her for whom he was come/ he said bring them all unto me there lacketh one. And they said that they should make the fool of the kitchen to come. The which ne would come/ for she knew the said deed by revelation. And they said unto her. Sctuns' pirus vocat te. Than she yode thither. And when the said saint saw her he fallen at her feet and required her benediction. Than she gave it unto him. And also she required the benediction of him. And the laid relygyeuses had shame the which said unto him. Abbot do not that thing she is a fool. And he answered them/ you been all fools. Please it unto god that I were found at the day of judgement also dign & worthy as she is. And when they herd these words/ they yode on knees to cry her mercy. When the said saint was parted she might no more bear the glory that they died unto her. And she parted & left the house/ wheder she yode/ & how she ended her days it came not unto knowledge for to speak of certain. But men presuppose that she is saved. etc. ¶ This example denoteth that for to be of the number of those the which been perfitly good. It behoveth to despise the praise & honour of the world & to have humility & poverty as had the said woman. Unto purpose of this example the holy scripture putteth. Si quis in't vos volverit sapiens esse stultus fiat ut sit sapiens. sequit. Sapientia huius mund stultia est apud deum. That is to say if any among you hath will to be wise make himself a school unto the wisdom of this world the which taketh heed unto pride/ avarice & vanytees. And he be sayge as unto god And fulfilled of grace and of virtues for the gospel sayeth that he the which humbleth him & boweth down shall be lift up and honoured in glory. unde mathei. xxiii. Omnis qui see humiliate exaltabitur & qui se exaltat humiltabitur. Et legit job. xxii. Qui enim humiliatus fuerit erit in gloria. ¶ Secundum preceptum. Blasphemia. A. ¶ Examples of those the which hath blasphemed & sworn god & his saints unprouffitably. And first of the son of a woman of israhel the which was stoned by the commandment of god for his blaspheme. etc. IT is written in the bible in the xxiiii cha. of the book of numbers that one of the sons of the women of israhel took strife and noise with a man of israhel/ the which son blasphemed the name of god & cursed him. And afterward was led unto Moses. His mother was called salumyth the which was proceeded of the line of dan. Moses made that blasphemator to be put in prison/ till men knew what god should command/ for in the time he spoke to moyses & said. lead the blasphematoure without the castles & put they all their hands upon his heed the which hath hard the blaspheme/ & all the universal people cast stones at him & slay him/ & so was it done. And more over god said to moise Say unto the children of Israhel that the man the which hath said ill of his god shall bear his sin. And he the which hath blasphemed the name of the lord shall die of death/ the multitude of people rebuke him & slay with stones. unde leviti. xxiiii. Homo qui maledixerit deo suo: portabit pcim suum. Et quiblasphemaverit nomen dni morte moriat: lapidibus oprimet eum omnis multitudo populi. sith that it is so that god made to stone & to slay the blasphematoures that reigned in this world in the time of Moses. It followeth weal that he shall punish them terrybly after their death if they die impenitents. If men dread the punition of this world/ a man should yet more dread the punition eternal. The person the which blasphemeth iniuryeth & sayeth ill of his god/ his king his judge & master is not wise/ ne he ne may do weal. For he deserveth to have punition and to be prived as was he the which was stoned the which is an example the which should draw back all persons from blaspheming god. If all the blasphematoures the which regneth in this world were stoned/ many should be deed the which been alive/ but they should dread to be stoned and punished in hell. B. ¶ Another example of a child of the age of five years blasphemator the which the devils slew in the lap of his father. IT is written in the fourth book of the dialogue of saint Gregory. That in a city there was a man known of all/ & puissant the which had a son that he loved to much carnally/ and nourished him to much softly without correction. And that soon had of custom a thing the which is grievous to tell and to here/ the which is that he blasphemed the majesty of god when there came unto him any thing in courage/ he was of the age of five years. And one day as his father held him in his lap/ in likewise as many unto saint Gregory it witnessed the which were present. The said child saw come to him the ill spirits that been the devils his eyes wept/ he cried unto his father/ Help me defend me. And in crying he declined his face and hid him in the bosom of his father the which was abashed to see him in such wise tremble and cry demanding what he saw. The child said the black men of moryenne been come the which will bear me away. And as he blasphemed the name of the majesty he yielded up his spirit. Saint Gregory sayeth upon this example that all little children the which speak ill a man should not believe that they enter all in the realm of heaven. For unto some little children the said realm is closed by their parent's/ if they been ill nourished. unde gregorius Omnes paruulos qui iam loqui possunt regna celestia ingredi credendum non est quia nonnullis paruulis regni celestis aditus a parentibus clauditur si male nutriantur. After the scripture every person is bound to hold and to keep the commandments of god in that age that he may them comprehend. Statim enim cum quis sit capax precepti dei tenetur ad eius noticiam et obseruantian distinctione. xvii Some been more advised and sage in the age of five years than the other ne been at ten And by that that incontinent that the person may discern that he doth good or ill. And that he hath discretion for to understand the commandments of our blessed lord Ihesu christ clearly/ He should accomplish them for that/ that they been of necessity of health. etc. C. ¶ Of a player the which blasphemed the womb of the virgin mary and ill came unto him. IT is written in the book of miracles of cleruaulx of two players after that that the one had lost he wrathed him & had envy upon him the which had wone And for to satisfy unto his wrath/ he began to refrain and say/ hold thy peace. Thou ne shouldest say ill. And incontinent he blasphemed god. And after sworn by the virgin mary & to swear by her womb And forthwith a voice from heaven was herd the which said. I have sustained & forborn mine injury/ but the injury of my mother I ne may forbear in no wise/ And forthwith this blasphematoure was stricken upon the table invisibly of a wound visible and appearing & in gasping yield up his spirit. Cesar saith that this is true. This example should draw back all persons from blaspheming god and the virgin mary. For sith that the said man was in such wise punished in this world cruelly. It is to presuppose that he is dampened & punished horrybly. etc. It is written ecclesiastici. xxiii. Vir multum iurans replebit iniquitate: et non discedet a domo eius plaga. That is to say a man swearing moche is fulfilled with iniquity. And the plague shall not depart from his house. etc. D. ¶ Another example of an earl blasphematoure. MEn find by writing this the which followeth how the disciple reciteth in his promptuary/ & sayeth that an earl brought for the such blaspheme against god that he said the would god or not he should have again his land/ & incontinent he fallen from his horse upon the which he was/ & was tormented horrybly. And after that the knights had life him up again he fell/ in showing the pain of his blaspheme. and when he was brought again in to his house he was strongly tormented in the feet & in the thighs/ He dyspraysed confession & in such wise deyed mischievously four months after Also in the said book of the disciple is written of rybauldes the which divided a hen And afterward by wantonness said/ neither saint Peter ne Ihesu christ ne can make it hole again. And forthwith they were lepers. These examples here should draw back all persons to bring forth words blaspheming god/ for punition and damnation followeth. E. Another example of a burgeiss of paris that had his lips pierced for blaspheming. IT is written in the legend of saint Louis that one of the cytezyns of paris blasphemed our lord Ihesu christ/ but the said saint Louis king of france made his lips to be pierced with a hot iron by punition & for to give example unto other. And because some princes reproved him for this thing. He answered them I would with good will sustain in my lips that pain & unbeseming whiles that I shall live so that this vice were out of my realm. & that no man should offend more. Unto the example of saint Louis men should reprehend and punish the blasphematours/ for it is a sin the which displeaseth moche unto god and unto his saints. And those the which will go into paradise with them should correct them of that vice. F. ¶ Another example of a dice player that was a blasphemer the which broke the arms of the image of the virgin mary/ and he was posseded of the devil. lxii. IT is written in the miracles of the virgin Marry that some men played at the dice before the yates of the church of the virgin mary of the monastery of doul. And the one of them was wroth for that that he had lost/ and began to blaspheme the virgin mary/ and to speak foully again her. And in th'end he turned him toward the image of the virgin mary the which was in stone upon the gate of the said church/ and in his wrath keste again that a stone and broke the arms of the image. And incontinent the blood sprang out of it fresshely. And the blasphematoure was posseded of the devil & was tormented & expired his days. G. ¶ Another example of a dice player blasphematoure that the devil slew. lxii. SOme masters hath written this the which followeth how the disciple reciteth in his promptuary/ & sayeth that it happened in the realm of Frise in patria landitie of a dice player blasphemator/ & thief the which used his life in such things. And one time among other to abrege the matter after that he had commit theft yode unto the tavern to play at the cards with his compaygnons and for asmuch as he lost he blasphemed horrybly god and the virgin mary. And incontinent the devil came unto him to whom he gave such a stroke upon the heed that all the joints from the membres of his body were dyscevered and departed and he died horrybly. Than his compaygnons fled the which denounced the deed unto his father/ and that he should go to fetch his son in a sack. And as the said father thither yode to fetch him/ he yode thorough the churchyard. And one of his neighbours deed seven year afore rose him up and came to meet with him the which he knew and demanded him. Act not thou such one deed of late/ he answered yes. I am sent from god to tell the that thou bury not thy son in this churchyard with us for his soul is damned and born into hell for his sins. And god hath suffered that the devil hath killed him. Go in to such a place where he is/ thou shalt find him by such tokens that all his membres been departed from his body/ the which been all stinking/ & bury him in a place profane/ & so was it done. This example denoteth three things. The first is that the said blasphemator deyed mischievously/ & was punished corporally for his sins. The second that his soul is buried in hell with the dampened of perdition in pains and torments. The third denoteth that the body of one dampened the which is deed many festly in mortal sin should not be buried in holy ground with the good christian men that be in paradise. H. ¶ Another example of a knight with one eye the which was enlumyned for that that he smote a jew that blasphemed the virgin Mary. lxii. MEn find by writing this that followeth/ how the disciple reciteth in his book of a knight with one eye the which with good will heard the mass of the virgin Mary. And on a time as he heard salve sctae parens he kneeled on his knees. When 〈◊〉 jew saw him he began to mock him & blasphemed the virgin Mary. The said knight ne might bear the injury that he died unto our lady/ but gave him a buffet & entered into the church & herd mass devoutly. And the mean time the jew go to complain unto the judge/ & he ne might tell other token of him but that he had but one eye When the people came forth from mass ●he said knight abode & dread. The virgin Mary enlumyned him & commanded him that he should go forth hardly. Whā●he jew saw him he said/ if this man had ●ot two eyen I should say that he were culpable. And the knight said. It i● I that smote the love of her that hath restored mine eye/ for whom I have prepared to spend my body & my goods. When the miracle was seen & known great praysynges was there given unto the virgin Mary/ & the knight allowed. etc. H. ¶ Another example of two players at the dice unto whom there came ill for swearing and blaspheming. lxii. IT is written in the book of honey flies that in a town of the parties of champagne a jew played with a christian man. And after that the said jew had lost many pennies he was moved by impatience. In th'end he recovered his loss & wroth him against our lord Jesus' & blasphemed and cursed. And as he gathered the dice for to cast them his hand closed upon the dice without being in power to help himself. And than by cursed furor he was embraced & enforced him to smite the table whereon he had played with the said seek hand. Again he blasphemed untruly Ihesu christ & his mother & forthwith he turned the eyen overthwart & fell to the earth all deed. And the christian man that played with him for fear lost his wit/ languysshed afterward & ended his days by cruel death. etc. ¶ By this example a man may see clear that ill cometh unto players blasphemers. Also the death is evil as unto the body/ it is to presuppose that it is right cruel & terrible as unto the soul For in the fire of hell they been so much tormented that they have death without dying & without ending & default without defayling. And evermore in dying they shall live/ And never die they may not. K. ¶ Another example how ill came unto king Semacheryb the which sent words blasphemynges against god unto Ezechyas. lxii. IT is written in the xxxvi chapter of the book of isaiah how king semacherib was marvelously proud for his great puissance of people of arms & of richesses/ the which took many towns & castles/ & after came to besiege Iherusalem/ & king Ezechias was within. Unto the which Ezechias he sent that he should deliver the town and to say unto him by great pride & elation. What is he of all the gods of these lands here the which hath power to deliver his land and his people fro my hand/ as if he would say that none had power to resist against him & who is so great the shall deliver Iherusalem fro mine hand. And when ezechyas heard his words here/ he cut his clotheses and clothed him in a sack/ go unto the house of god/ & sent Elyachym and the ancient priests clothed with sacks unto the prophet isaiah to tell the proud words full of blaspheme against god that the king Sennacheryb sent/ & that he was besyeged. etc. And the prophet isaiah said unto the messageres. Illud isaiah xxxvii Hec dicitis dno vestro/ ne timeatis a fancy verborum que audistis quibus blasphema verunt pueri regis assiriorun. Ecce ego dabo ei spiritum et audiet nuncium & revertetur ad terram suam et corruere eum faciam gladio in terra sua. etc. Say to your master that he dread not the words of the said king. For to abridge this matter it is written in the said book of isaiah that the angel of god struck and slew lxxxv. thousand men of arms of the said king Sennacheryb And those of Iherusalem came in the morning and found the said deed bodies/ & the said king Sennacheryb fled in to the city of Ninyve. And it was done that as he prayed his god in the temple his two sons drew their swords & slew him in the said temple/ & so he was punished of his pride. And the said Ezechyas the which clad him with a sack/ & the which humbled him was delivered. It is that/ that the gospel of matthew speaketh xxiii omnis qui se exaltat humiliabitur/ et qui se humiliate exaltabitur. ¶ Periurium. A. ¶ Example how a taverner lost the use or speaking/ for swearing and blaspheming. lxiii THe disciple reciteth in his book that it is written how in the town of Cluny there was a taverners ill & of foul life. For when the people that go to drink in his tavern paid not his will he blamed get & the virgin Mary & spoke many villain words. So it happened that a man told him that he had well paid him that that he aught h●● Than the said taverner swore by the tongue of our lady that he lied & that he had nothing paid him. And incontinent by the punition divine his tongue leapt fro his mouth and he lost the use of speaking/ & died horybly for the vile words that he had said of god/ & of saint Mary. B. ¶ Another example of some children the which swore/ and in swearing they were drowned. lx●●● IT is written in a book that is called mariall how a good woman instruct her child to salve the virgin Mary. The which as he you the with other children to play they swore and strived by a water side. The water flowed up the which drowned them all in blaspheming/ & reserved him before said that our lady took from the water & set him on her lap/ comforted him and saved. etc. ¶ By these examples a man should understand that swerynges been to i'll/ & that it is great sin & case too swear vainly. And to name in such wise god & his saints unleefully. Legit ecclesiastic xxiii In rationi non assuescat os tuum/ multus e●●casus in illa sequitur nominatio dei non sit assidua in ore tuo neque in omnibus factorum admiscearis quoniam non eris immunis ab illis/ quia omne juramentum requitet a te. C. ¶ Another example how the heed of a swearer turned that that was behind before/ and the cats cried upon his grave after his death. lxiii. MEn find by writing this the which followeth how the disciple reciteth in the book of his promptuary and saith that a young man wrothed him moshe/ for that that he had lost at the playing at the tennis. Therefore he began to swear and to despite god and the virgin Mary. And incontinent his heed was turned that/ that was behind before/ and his tongue leapt out of his mouth more than half a foot/ and three days after he deyed/ and was buried in an abbey. But every night there came so great multitude of cats the which made there so great tempest that the monks ne might take no rest/ and this dured long time/ so long that finally it behoveth to put him out of the churchyard/ & akest him in a dyche. ¶ Vota. D. ¶ Examples how a man should accomplish his vows. And first example how the children of ysraell accomplished their vows after that they had victory. lxiii. IT is written in the bible in the book of Judith that when the children of Israel were besyeged of holofernes/ & that they felt great necessity they made vows unto god for to go in to Iherusalem for to make gifts & oblation if it pleased him to deliver them. And it is written in xvi chapter that after that they had victory & that Holofernes was slain all they yode in to Iherusalem to worship god & fulfil their vows. E. ¶ Another example of a virgin that vowed chastity & after would be wedded. lxiii SOme masters hath written this the which followeth how the disciple reciteth in the book of his promptuary/ and saith how a virgin served faithfully in chastity the virgin Mary/ & bound herself by vow to serve her & her son jesus christ in chastity unto her death. And the devil of hell had envy of her good operations the which moved the courage of a rich man in her love for her beauty/ & died so moche that he demanded her in marriage/ & offered worldly glory/ honour/ richesses/ & every day he ceased not by flateryes and promesses to draw her so to consent what more. The said virgin was so weary of the temptations of the enemy that she fallen and consented to marry with the said rich mortal man/ & left the espouse of the king eternal the which is Ihesu christ & the goods perpetualles for to have that gods transytoryes. The day of the weddynwas constitute and set. And the night precedent the day that the wedding should be as she rested in the house of her parents/ she saw in her dream as she slept that she was ravished upon the mouth of a well/ from the which proceeded so moche stink that it seemed unto her that the world was infect and undone. And also kest so great clouds of smoke that she thought that all the clearness of the world was driven away/ & all boiled of serpents & worms & of souls tormented. And as she marveled her of the horrible clamours of those the which were within the torments she saw suddenly go forth of the said well of these moryens of fire they been devils the which took without difference the souls deputed to the tourments & them plunged & kest within it. And as they drew the said virgin among the other for to be plonged there she looked on the one side & on the other as despaired if there were any aid & saw a far of her ancient lady the glorious virgin Mary that turned to her the back. And the which was for that she might not draw her back. In th'end she converted unto her with all her heart/ & called her name and said. O lady think on thy handmaiden constitute in so great & bitter necessity. And she approached more near & said unto her. What art thou. And she answered I am thine handmaiden/ I have be evermore devout in thy service & in thy memory. And she said/ it is not so/ thou art not mine/ for thou hast dyspised me and my son/ thou art his that thou hast choose/ think on him and he will deliver yt. And she ne might bear the words & said. O lady far of is he fro me/ fro my heart/ & fro my mind/ deliver thou thine handmaiden and defer it not. O dna iam absorbet me profundum/ iam urget super me puteus os suum. And she excused her for to aid her & that the enemies drew her without giving unto her dilation. The mother of pity Mary the mother of god approached unto her/ touched with her hand & took her/ & incontinent the enemies fled far of/ & dared no more look when they saw the help of the mother of god. Than she spoke & comforted her benygnely & said. Here been the fruits of the flesh/ & the reward of volupt. Thou knowest not that thou givest the to be cast in this deluge of torment/ i'll it now sith that thou hast seen thexperyence/ & draw the with all thine heart and with all thy might to recover grace & to serve me in time to come chastely/ & I shall help the by my prayers. Than the virgin Mary departed & yielded the soul/ & so she awoke. The friends of the rich man were there the which demanded what the man should do. And she answered/ mynystres of death depart you far of/ & in great indignation she put them back. The parents & all were troubled/ unto whom & to all together she told all the thing before said. And they left her fire when they had heard that that she had showed/ & she returned unto her first purpose And with all her force she excercysed her in penance & weeping for to recover grace of the glorious virgin Mary & of her dear son Jesus'. And after ended her days in good purpose. etc. F. ¶ Another example of a man that had made a vow the which was dampened. Also example of ravine & of the pains of hell. lxiii. THe disciple reciteth in his prontuary this the which followeth the which is written in other books & saith that as man preached of the cross a carl usurer bought again a vow that he made to Iherusalem/ & yode to the despensatour fraudelently & gave unto him for his said vow u li. & he might well have given xlviii without to disherit his children. And as this said carl sat in the taverns he said unto other the which had made vows. You fools you shall pass the see in peril of your lives/ & you shall spend your substance. I have again bought my vow for. u.li. And I shall abide sure of my life in my house/ & also I shall have as great meed as you. And on a night as he was in his bed with his wife he heard in his mill moving tempest as the wheels grinding/ & he said unto his son. God see what is in the mill. The child yode & returned anon by great dread and horror/ of whom the master demanded/ what hast thou seen. I have had so great fere at the mill door that I dared not tarry. And he said/ if the devil be there yet shall I go & see who it is. Than he kest his clotheses upon his sholdres and yode unto the mill/ he was all naked safe only of the said vestment. He opened the door & looked within and saw to black horses/ & a black man by them the which said unto the carl. Haste thee/ leap upon this horse the which is to the brought. The earl feered/ & the black man said. Why taryest thou/ caste down thy vestment & come. There was a cross on his garment. He was dyspeyred at the voice and calling of the devil & keste of his clotheses and leapt on the other horse. and they were incontinent brought in divers places of pains/ in the which the cursed saw his father & his mother in many other that he had known. And he saw a knight named He lie of the castle horsed that sat strydling on a cow/ & the back toward the horns. The which cow ran on the one side and on the other/ & tormented terrybly the said knight in smiting him with her horns in the back. And the carl demanded him wherefore he suffered such pain. He answered. I have taken away this cow from a woman widow without mercy/ & therefore she me tourmenteth sore. afterward there was showed unto the carl a siege of fire/ & it was told unto him. Thou shalt return now unto thy house/ & after three days thou shalt come again in to this place here/ & thou shalt take thy reward in this siege After these words the devil brought him again in to his mylle/ & he found his wife & his meinie as half deed/ unto whom he told that that he had seen & how it was comen unto him. The pressed was called for to confess him & to stir him to confession and to have contrition. And he answered. What prouffyteth me these words here I may not repent me/ for I see that in vain I should confess me/ & I know that it is of necessity to accomplish in me the thing the which is disposed. And the cursed man deyed in such wise without receiving the sacraments of the church. etc. ¶ They the which changeth their vows should take heed therein to make fraud as died the said man & to mock other/ for punition and damnation there followeth. Also the ravysshers should well note where punition & damnation followeth to take & to ravish the kine or other gods from their neighbours as was punished the said knight named Helye. Also people obstinate been to be blamed For if the said carl had repent him & confessed he had be saved/ but for his obstination he was dampened eternally. etc. G. ¶ Another example how a doctor that had vowed & dyfferred to accomplish his vow lost his sight. lxiiii. MEn find by writing this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that a doctor greatly lettred & clerk after that he had vowed to enter in to the order of freres in the city of melanke/ and that he unto them had assigned the day he was withdrawn of his scholars and went into another city to th'end that he should teach his science/ & that he ne see the said freres. And on that day that he broke his promise he lost his sight & abode three days blind At the last he reknowleged his sin & recovered his sight & entered in to the order/ & therein was devout and ended his life in good consummation. H. ¶ Another example that it is peril to defer to do his vow. lxiii. MEn find by writing this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that a young man named johan vowed that he would enter in to the order of Cysterciences/ but he was replenished with sloth & repented him. And in stead of that vow he made his pilgrimage unto saint in galyce James. And when he had accomplished it he was received honourably of his parents. And in his sleep he saw him ascyted before god/ with whom was saint Peter/ saint Poule/ saint james/ saint johan/ & the other. And it seemed him that saint Peter held in his hand a fair book the which our lord commanded to open. And he saw that the name of the said johan was written in lettres of gold/ & how our lord commanded that it were scraped out. Than saint james fell prostrate before our lord & required him that the name of his pilgrim were not put out/ & out lord excused him not. Than our lord reproached hardly unto the said Iohn with great indignation that he had contemned to accomplish his vow/ & he commanded unto saint peter that he should scrape out his name. And saint james fallen prostrate yet again before god/ & prayed him that the name of his pilgrim were not effaced ne put out/ in promitting for him that he would accomplish his vow within xu days. Than the said johan awoke fro sleep & yielded thanks unto said james/ & promised that he should begin before the term And before the xu days he entered in to the order of cystercyences/ and was so good afterward that he was abbot and bishop of Valence where he died many miracles & finished his life. etc. ¶ This example denoteth that those the which repent them to have vowed or that ne will accomplish their vows ne shall be of the number of the saved/ if they in such wise die without amendment. It is here understand by that that god made to efface his name out of the book of life. And that/ that saint james prayed for him denoteth that pilgrimage is agreeable/ when any doth in the honour of any saint & remuneration there followeth For the said man was saved by the prayer and mean of saint James. etc. I ¶ Another example how a pressed the which would not accomplish his vow ended his days ill. Also of his judgement & of his punition. lxiii. IT is written in the book of Peter of Cluny that a pressed committed many sins the which as he was warned many times of the prior ot bonneval that he should amend his life/ that he should renounce the world/ and that he should enter in to th'ordre of religion. The which priest vowed that he therein should enter/ but he accomplished not his vow/ & suddenly he began to b● seek/ & sent for the prior. When he was come he warned him to accomplish his vow without more dyfferring/ & he began to cry suddenly. O father pray for me. For two beres cometh to devour me. Than the said prior with them present prayed for him and forthwith he was delivered/ & yet he accomplished not his promise. And again he began to cry that men should pray for him/ for the fire died run unto him for to devour him/ and he was delivered again at the prayers and requests of the good man. And yet he contemned to accomplish his promise and vow/ and as despaired he was ravished in the judgement of god/ and heard that sentence was given against him for his sins/ and for the breaking of his vow. And he was incontinent brought again unto the place fro whence he had been ravished/ and told these things the which he had seen & heard and that he had no more hope of health. And he put to and said. Here been to devils the which beareth a frying pan for to have me fried within it by perdurability. And as he said the said word a drop of the fryture fallen upon his hand the which devoured him unto the bones before all that before him were the present/ and than he said. Believe you now that here been the devils the which casts me in to the frying pan. And in speaking these words he departed and ended his life without correction. etc. ¶ By this example a man should denote that he aught too accomplish his vows and him correcke & amend while that he liveth for to escape punition/ & to have salvation. The said priest was warned of the holy prior/ and for that that he would not correcke him he was dampened with the devils. K. ¶ Another example of a carl the which vowed a cow & her calf unto saint Myghell and he accomplished not his vow. lxiii. IT is written in some books. Also the disciple reciteth in his promptuary and sayeth how a carl led his cow and her calf unto the mountain of saint Myghell feared of the peril of the see for the wawes of the water came unto him/ & in crying he said. O saint Myghell help me and deliver me/ and I shall give the my cow and the calf. And when he was delivered he said. Saint Myghell was a very fool to ween that I should give him my cow & my ealfe. And again the wawes of the water came unto him/ and yet he cried & said O good saint Myghell help me and deliver me/ and I shall give the my cow and my calf. When he was delivered he said. O saint Myghell thou shalt neither have cow nor calf. And as he was so as assured the wawes of the see came again the which englouted him/ and drowned him and his cow and calf. L. ¶ Another example how some jews made a foolish vow for to slay saint Poule. lxiii. IT is written in the xxiiii chapter of the deed of the apostles that more than xl Jews vowed and made an oath that they should neither eete nor drink till that they had put saint Poule to death. And they departed and went to tell unto the prince of the preestes that they had vowed by devotion not for to eat nor drink till that they had put to death the said saint Poule. And that he should make the said paul to come afore him for some cause. And the son of the sister of saint Poule the which heard their malicious council went & told it unto saint Poule the which found the means for to escape and eschew the cursed intention that they had conspired against him. And than he was led and conduyted by night out of their bounds and frauds. etc. almighty god delivered his servant from the hands & touchementes of evil people/ the which had made cursed vow and oath the which they might not accomplish as reason was. etc ¶ By the examples afore declared and showed it evidently appeareth that all manner of persons aught for too keep them well from swearing/ from blaspheming/ & fro breaking the vows justly made for the love of god for to escape damnation/ & also to have salvation. ¶ Tercium preceptum. ¶ Operatio. A. ¶ Examples of them the which hath broken the festes commanded. And first. Example of a man that moyses made to be stoned for that that he gathered wood on the holy day. lxiiii. IT is written in the bible in the xu chapter of the book of numbers that a man of the children of Israel was found gathering wood on the day of the feest commanded He was taken & given unto Moses and Aaron the which made him to be put in prison for that that they knew not what they should do. And god said unto Moses the words the which follow. Morte moriat homo ista obruamt eum lapidibus omnis turba extra castra. That is to say/ this man shall die of death/ all the company of the people cast stones at him/ & let him be broken & slain without the castles. And thus was done the commandment of god. ¶ By this example a man should know the it dyspleaseth to god to work on the feest commanded. It was a little thing as to gather wood/ but it is a great thing as to break the commandments of god that saith. Keep & sanctify the feast without working thereon. By this that god commanded that he were stoned/ slain/ & punished is to understand that so shall be those the which break the feestes/ in likewise as god saith in the holy scriptures. Vn̄ psal. Si iusticias meas prophanaverint et mandata mea non custodierint: visitabo in virga iniquitates illorum. et in verberibus pctā eorum. That is to say. If the sinners have taken in scorn my justyces/ & if they have not kept my commandments I shall visit their iniquytees in rod & beating their sins. And the sage saith. O you cursed men malediction unto you the which have left the law of that right high god. unde ecclesiastic. xli. We vobis viri impii qui dereliquistis legem dei altissimi. B. ¶ Another example of a woman that was divinely punished for that that she sercled and closed her field on the fist of saint johan baptist. lxiiii. IT is written in the miracles of saint Martin that as a woman closed her field the day of saint iohn baptist when other were at mass When she began to be busy her hands were taken incontinent with the fire divine/ and her visage was embraced as it had cast flame of fire/ & all her body & her membres were replete with bladders brenning and pryckinge/ so that the cursed unhappy was bound not alonely of dolour of body/ but with that of dolour of shame when it was so that she must needs declare her sins ¶ This example should withdraw all persons fro work on the holy day/ & aught for to warn too sanctify it. For when a man doth thereon operation he breaketh the commandment of god/ he sinneth mortally/ and he bindeth himself unto punition and damnation/ and also it putteth him from the joys of paradise/ & from the vision of god. C. ¶ Another example of a man that wrought on the sunday. lxiiii. IT is written in the miracles of saint Martin how a man made his hedge on the sunday/ his hands harded them in the wood & he drew back strongly his right hand/ but the fingers fastened them unto the palm/ & was in great dolour by xl days. And afterward by the merits of saint Martin he was healed. D. ¶ Another example of a man the which carried hay on the sunday. lxiiii. IT is written in some books/ also the disciple reciteth it in his promptuary and saith the a man was led to see the pains of hell/ and he saw as it had been a car full of hay and it was said unto him. There must needs as much hay be brence on thy back for that/ that thou hast lad hay on the sunday And thou knowest well it was defended of the priest. afterward he was brought again and died penance/ and was confessed of his sins and was of right good life after. E. ¶ Another example of a man the which bore his wheat on the day of the feest commanded. lxiiii. MEn find by writing this the which followeth how the disciple reciteth in his promptuary & sayeth that a carry led his wheat from the fields in to his grange on the day of the feest commanded. And by the sufferance of god the fire brent all the said wheet and the grange. This said man go against the scripture the which defendeth that a man should not bear charges on the day of the solemnity/ that is of the feest commanded. And that a man should put no charges without his houses. Also that a man ne do operation the which should let the sanctification of the feest. unde hieremie decimoseptimo. Nolite pondera portare in die sabbati et oen opus non facies in eo. etc. F. ¶ Another example of going unto the plough on the day of the feest commanded. lxiiii. ALso the disciple reciteth in his promptuary how Gregory of tours telleth that as a carl would plough/ that is to ere/ he took with his right hand the haft or the handle of an axe for to make clean the plough/ but his hand was nailed and harded in the wood/ and two years after was healed in the church of saint julyen by the prayers of the said saint. G. ¶ Another example of two women the which baked their breed in the solemnity of the sunday. lxiiii. IT is written in the miracles of saint Martin of a woman of the parties of Angyers the which would bake on the saturday after the son going down. And as she made the breed she was smitten of evil in such manner that her body and her membres become all dry. And in especial her right hand and her fingers were more dry than the other members. And afterward she yode unto the sepulchre of the holy archbishop saint Martin of Tours and fallen prostrate in devotion and prayer. And at the last she had health by the merits of the said saint Martin. By this example a man aught to abstain him from work on the holy days. ¶ Another example written in the said miracles of a woman the which baked on the saturdays at night within the fast of the sunday/ and as she put the breed within the oven her hands were grievously seek/ the which clave and took in the haft of the peel in setting in the breed. And when the said woman felt that pain and punition took her she would have casten away the said peel hastily/ but she might not escape the pain. And her said hands were crooked/ and the nails of her fingers fastened them in the palms of her hands in such manner that the leches said that she might not be remedied. afterward she went unto the tomb of saint Martin by great devotion and there was healed/ and vowed unto god and unto saint Martin that she should go to serve one week in every month in the holy place where the body of the said saint Martin rested. And she accomplished the said vow one year without failing it. And after that year she left one week of a month without going thither & dolour took her in her eyen in such manner that in less than half an hour she was blind of both the eyen. And afterward she confessed her of her negligence to have left the said vow/ died penance/ returned unto the tomb of saint Martin in orison & for to accomplish her vow/ & her eyen keste blood and she was enlumyned at the end of viii days. ¶ These examples here denoteth that a man should abstain him from work on the festes commanded/ & that a man should do and accomplish his vows/ or else he shall be punished be it either in this world or in the other. I ¶ Another example of baking of breed on the day of the holy feest commanded. lxiiii. MEn find by writing this the which followeth that the disciple reciteth in the book of his promptuary and saith that a churl baked his breed on the day of the feest/ and all the said breed was bloody in token of offence made/ & also that the feest should be hallowed & kept. K. ¶ Another example that god sendeth punition upon those the which breaketh his commandments. lxiiii. THe disciple reciteth in his sermons that men find by writing that it happened in the country of england in a year that the corns came & grew in great abundance and were much fair. And when the time to gather approached there sprang up a swarm of flies in great abundance the which consumed those corns in such manner that in five thousand pace of land with great pain might a man find one quarter of corn. The men of the country took some of those flies and beheld them diligently/ so that they found lettres written on their wings. And on the one wing there was written/ ira/ that is to say/ ire. And on the other wing was written/ dei/ that is to say/ god. The which signifieth that god was wroth against them for their sins and miss living and that by vengeance and punition all mighty god sent unto them the said vermyn or flies. L. ¶ Another example of two cordoyners of the which the one kept the festes commanded/ and the other would work always. lxiiii. IT is written in some books this the followeth the which the disciple reciteth in the book of his sermons wherein he speaketh of two cordwyners of the which the one had great multitude of children the which kept well the festes & yode unto mass every day and abounded in great goods. And the other ne kept feest ne work day/ & ceased not to work day and night & had no children & was much poor. And this poor demanded of the other from whence came unto him his goods. And he answered/ come with me in the morning in to the church & I shall show the where I take them He came and they go by three mornings unto the church & unto mass. And after the rich said unto the poor. Go do thy work. And the poor said unto him. I weaned that thou shouldest have led me unto a great treasure. I have none other place where I get the treasure of the body and the reward of the life eternal than the church. For god hath said. Illud mathei. vi. Primum querita regnum dei et her oina aducientur vobis. Go as I do unto the church and keep the festes and obey unto god/ & he shall give the of his goods. He yode confused/ corrected him/ yode unto the church/ & afterward had goods. M. ¶ Another example of a mowyer the which ceased of mowing on a saturday at evensong time/ and his fellows died not. lxiiii. MEn find by writing this the which followeth how the disciple reciteth in the book of his promptuary and sayeth how that a knight made for to fell his meadow. When it came unto the evensong time that the bells range in the churches for the feest one of the fellers said unto his fellows/ leave we work for they ring to evensong it is time to cease. And they would not for him/ but confounded by words him the which them warned/ and he left work and yode unto evensong. On the third day he yode to make an end of felling with his fellows the said meadow And for as much as the other yode before and that he must needs fallen the last all the other mocked him/ and he bore patiently their mockynges and laughynges. And at the beginning that he put the hand unto the sith for to fell after the other he saw before him a great piece of gold the which hanged at the stump of a felled tree/ the which tree was of great beauty and largeness/ than he bowed his knees and thanked god. When he cried the master of the meadow and his fellows ran and they saw the divine miracle. The knight the which was a clerk beheld the scripture and found that there was in writing about the said piece of gold. The hand of god hath made me and brought me in gift unto the poor the which hath not broken the day of the feest. And the knight bought that piece of gold of the said poor and showed it unto many in recounting the said miracle. etc. D. ¶ Another example how the sellers & the byers on the holy day of the feestes commanded been greatly for too be reprehended. lxiiii. IT it written in the bible. Neemie ultimo capitulo. how the prophet Neemie reproved vyllanously those the which bore in to Ihesalem of livings or vytayles and the which there sold and bought on the sabot day/ that is on the feast/ unto whom he said. Died not our faders this that you do/ and our lord led upon us & upon this city all ill/ and you bring again his ire upon Israel in vyling this feest. For to cease such marchaundyses and operations the said Neemye made to shit the gates of Iherusalem the day of the sabot/ & constytued his servants upon the gates that none should bear burden on the said day in the city. And the negociatours and merchants abode two times before Iherusalem with their marchaundyses weening there to enter. But the said Neemye threatened to lay hand on them if they came one's again: & so they came no more on the feest day. This here is a great example for to keep and to sanctify the feestes. ¶ Another example. It is written in the xvi chapter of Exodi. how the children of Israel gathered in desert the vi day double manna by the commandment of god to th'end that they should rest them on the day of the sabot in giving example that in the feast men should cease and do none operation. ¶ Seruicium. A. ¶ Another example of a rich man the which road & went to worldly occupations when they range to mass. Also he despised for too here the predications or sermons. lxv SOme masters hath written this the which followeth how the disciple reciteth in his promptuary and saith that there was a rich man of such condition that when he should go to mass he leapt on horseback & went to see his manoyrs/ his mills/ & his corns in his fields. And he was warned by his wife that was devout that he ne should do such things/ & that he should go unto the mass on the holy sundays & solempnytees unto the church to th'end that he might here some good in predication. He answered. I know what I should do better than thy preachers. At the last on a time as men range to mass he leapt on horseback/ & as he road in a field the devil ran unto him and said. alight from thy horse & here my mass/ and the devil led him in to a great dyche the which was there & keste him in and descended with the devil in to hell for to here the service of hell. etc. B. ¶ Another example of a woman the which would have hanged herself/ & as she heard knyll unto a sakering she kneeled on her knees and was delivered from danger. lxv. THere is found by writing this the which followeth how the disciple reciteth in his book of sermons & saith that a woman was one time so heavy & tempested of the devil that she prepared a cord & a place to hang herself/ & as she made an end of that she had begun she hard ringing to a sacring/ than she bowed her knees & put her in orison for she had learned to do it in her youth/ & said. My lord Jesus' son of the living god have mercy on me. And incontinent the beam & the cord broke/ and the devils fled and said. The virtue of the presence of Ihesu christ hath delivered the from the death present and eternal. C. ¶ Another example how the devil bore a book wherein was written the sins of men and women/ and in especial a compline that saint Austyn had forgotten. lxv. IT is written in the legend of saint Austyn that as the said saint Austyn studied he saw the devil go before him bearing a book on his shoulder. And than he conjured him that he would show that the which was written in it. And he answered that they were the sins of men that he gathered in all places & put them there. Than saint Austyn commanded him that if he had any of his sins in writing that he should give them incontinent unto him to read. And he showed him the place where he was/ & found nothing in writing but that he had one's forgotten to say compline. Than he commanded the devil that he should tarry there & he entered in to the church and said compline devoutly & made an end of his oraysons accustomed. And aftercame unto the devil whom he commanded that he unto him should show again the chapter where the said compline was written. And he turned and returned the said place/ & in conclusion he found the said place void where it before was written. Than the said devil was wroth & said that he had foully mocked him/ and that he repented that he had showed him h●s said book. etc ¶ By this example men should understand that they the which forgetteth or leaveth to say their service that the devil doth not forget their negligence. D. ¶ Another example how devils were seen upon a woman's train pompyously clothed. lxv. CEsarius dicit. It is recited in the book of the disciple how cesar showeth in his writings that as a devout pressed keste holy water on the sunday upon the people at the church door/ there arrived a matron be seen & aorned of divers aornementes as a peacock. And the said pressed saw great multitude of devils the which were upon her train the which was long & the said devils were little as dormyse black as ethyopyens/ scorning with their mouths/ striking with their hands/ & leaping as fishes do enclosed in the net. When the priest saw them he called the people & adjured the devils that they should not i'll. The woman was afraid and stood still. And the good Just man obtained in orison that the people might see the vision. Than the woman understood that she was so beset about with devils for the pride of her clothing & returned in to her house & changed her clothing. ¶ This vision was occasion of humility as well to other women as to her. E. ¶ Another example how saint Bryce saw the devil write in the church the evil words that were said. lxv. MEn find by writing this the which followeth how the disciple reciteth in his promptuary and sayeth how as saint Bryce helped saint Martin to sing he saw the devil that written the ill words that two persons spoke in the church. And when all his parchment was written he drew it with his teeth to length it/ the which escaped him & struck his heed against the brickwall/ and the said saint Bryce began to laugh. And when the mass was ended saint Martin demanded him the cause wherefore he laughed. Than he told unto him the deed. And in th'end & conclusion the said saint Martin knew that the said thing was veritable. Wherefore it followeth that evil words been to i'll/ in especial in the church. F. ¶ Another example how the devil encharged a woman for to do four things. lxv. MEn find written in the legend of the deed folk that a doctor telleth that as a woman widow despaired her jest she should be in poverty the devil appeared unto her and said unto her that he would make her rich if that she would do after his will/ and she accorded thereto. And he gave her in charge sour things. The first was that she should make to do fornication with people of the church that she should receive in to her house. The second that she should receive on the day the poor people for to lodge/ and that in the night she should put them out without doing them any good. The third is that she should let other of their prayers by her jangling and talking. The fourth was that she should not confess her in none of the things before said. And in the end when her death approached her son warned her that she should confess her. Unto whom she discovered her deed/ and said that she might not confess her and that her confession ne should nothing prevail. And her son began to weep and warned her to repent & too confess her in promising her that he would do penance for her. Than she had bitter contrition and purpose to confess her and to amend/ & sent for to seche the pressed by her said son/ but or ever that the pressed came the devils come unto her/ & for the great horror of them she deyed. Than the son confessed the sin of his mother unto the pressed/ & died vii year penance. And when it was accomplished his said mother appeared unto him & thanked him of her deliverance & salvation/ & that by him she was saved. ¶ This example denoteth principally three things. The first is that the devil counceyleth us to do ill/ & to leave the good to bring us to damnation. The second that a man should correcke & amend him by contrition & confession how great so ever the sins be that a man hath committed/ & he shall have grace and mercy. The third is that the penance & good operations that a man doth for one that is deed availeth to deliver him fro the pains of purgatory. etc. G. ¶ Another example of a monk that the devil drew out of the church when that other prayed. lxv Saint Gregory telleth in the second book of his dialogue that an abbot named Pompeianus might not correcke one of his monks that in the time that the other waked in orison he went out of the chryche & go unto vanytees. The which abbot written the case unto saint Benet to th'end that he should correcke him. Than the said saint Benet yode unto the monastery and saw vysybly the devil in likeness of a black man that drew out the said monk by the plytes of his vestment. And for as much as the other religious saw not the said devil the said saint Benet said unto them that they should go to prayer/ & that they ne should cease to pray god till it pleased him that some of them might see him that drew out the said monk. Than they all put them in prayer. And when they had been so by ii days saint Mor religious of the said monastery saw vysybly the devil the which drew out the said monk with saint Benet. And the said abbot Pompeianus and the other religious might not see the said devil. Than saint Benet bet the said religious/ & so he was correct/ and the devil came no more. ¶ By this example a man may understand that they the which hold them not in orison when they should be bound of necessity of health/ and have not excusation but for to go unto vanytees that it is the devil the which them draweth out to th'end that they lose the fruit of prayer. ¶ Sompnolentia. A. ¶ Examples of sleeping in hearing the service. And first example of a monk without devotion the which slept in orison. lxvi. IT is written in the dialogue Cesaru that there was a monk pressed of the order of cystercyences called white monks the which lened him upon a siege or stalle & slept when the other religious were at the psalmody and in orison. The which thing so much displeased unto god that he would show unto him that in such a place and such an hour he should not sleep. And it befell that many times when the said religious came to pray before the crucifix the image turned the back unto him/ and in denoting for that that thou art slothful and negligent in such orison thou art not worthy to behold my face. Himself witnessed that he had seen the experience of the said thing. Wherefore men aught to be fervent in prayer. B. ¶ Another example of a monk that was smitten with the knot of a straw in sleeping for that he was without devotion & weak in spirit. lxvi. LEgitur in dyalogo cesaru. There was an ancient religious the which was accustomed to sleep in the service tyme. It befallen that at matynes on a night as he died sleep at the psalmody he saw in a dream before him a great man long/ black/ and defourmed the which held in his hand a dirty straw. The which as he beheld the said religious/ and after that he had said wherefore sleepest thou so all the night he smote him in the visage with the said straw. And the said religious the which had so great dread as no marvel was a work. And to th'end that he might avoid the stroke of him that smote him he smote his heed against the hard brickwall. etc. C. ¶ Another example of a slothful monk unto whom the devil gave hot brenning pitch for to drink lxvi. MEn find in writing this the which followeth how the disciple reciteth in his promptuary and sayeth that a monk had a custom for to sleep. And it befallen that as he slept in the quere at the lauds he saw in dreaming a devil right terrible the which had a ladle embraced with fire & pitch melted within it/ and came to vesyte every monk for to know if he slept. And unto some that slombred he offered in a spoon of iron of the said pitch. And when the said devil came unto the said religious the which slept/ and that he unto him had offered the spoonful of pitch in finding it hot he withdrew suddenly his heed and smote himself sore against the lening of the syeges that he found himself sore hurt. etc. ¶ These example here denoteth that god would show that it him dyspleaseth when a man sleepeth in the service of god. And those the which sleepeth been worthy of punition. Tempus est orandi/ tempus est dormiendi. etc. Oina tempus habent et in suis spacus transeunt universa. There is time to pray/ & time to sleep. All things have their times/ and all things also passeth in their spaces of times. etc. D. ¶ Another example of a religious the which sweat in the morning at the matins. lxvi. MEn find in writing this the which followeth how the disciple reciteth in his promptuary and sayeth that the devil made to come unto a monk a sweet fantastical in the morning/ and counceyled him that he should not arise. And many times he lost matins weening that he sweat in the morning by sickness. And for as much that one time he would have risen the voice of the devil was herd all on high the which said unto him. Rise thou not/ break not thy sleep. So he understood that the devil made him in such wise sloth full/ & to lose to do the good deed/ and correcked himself. etc. ¶ Oratio. E. ¶ Examples of prayer. And first how a man should take heed to the prayer that he maketh. lxvi. IT is written in the life of the faders that a religious complained him one time unto a good abbot that they were tormented in their quarter for the dryness for it rained not there. And the good abbot said. Why go you not unto prayer. And he said/ we cease not to pray/ & it raineth not I believe that you pray not ententyvely. That is to say that you pray not devoutly intending unto your prayers. Wilt thou see that it is so/ go we unto prayer. He stretched his hands unto heaven in orison/ and incontinent the rain descended from heaven his boundauntly. Than the other had great marvel/ & knew that the prayers were not made of heart & devotion. F. ¶ Another example of a devout religious the which ceased not to be in the orison of the psalmody/ & good odour issued out of his sepulchre xiii year after that he was deed. lxvi. IT is written in the book of the dialogue of saint Gregory that there was a religious named Merry moche devout/ the which was a giver of alms/ wept often/ and took heed so moche unto the psalmody in orison that he ceased not at any time but alonely when he drank and eat/ or when he slept. And this said religious had a vision in the night the which appeared unto him as a crown of white flowers descended from heaven on his heed. And hastily sickness corporell took him/ and with great surety and joyousnes of courage he deyed and was buried. And xiii year after as the abbot of the monastery made to prepare in that place his sepulture so moche of good odours and sweetness issued out that it seemed that the odour of all good flowers were there assembled/ in likewise as that abbot witnessed to have smelled. etc. ¶ This example denoteth that orison well made moche pleaseth unto god when the deed body the which naturally should stink kest good odour. david sayeth in the psalter. Dirigat dne ad te oratio mea sicut incensum inconspectu tuo. That is to say. O thou my lord direct mine orison and prayer in thy sight in likewise as incense. When incense is put upon the coals of fire it casts a good odour and smoke the which mounteth unto heaven toward god. Also orison & prayer well made and embraced upon the coals of devotion is a good odour the which mounteth on high before god the which maketh to have great reward in paradise. etc. ¶ Gula. A. ¶ Examples of drinking when men should serve god. And first example how a nun the which eat lettuce before that she served god/ and without making the sign of the cross was posseded of the devil. lxvii. IT is written in the dialogue of saint Gregory that a maiden entered in to a garden the which be held and coveted a lettuce/ she forgot to make the benediction and sign of the cross & eat glotonously the the said lettuce/ and incontinent was posseded of the devil and fallen unto the earth in the said garden. And as she was strongly tormented it was showed unto a holy man named Equycius the which came to pray for her & to succour her the which you the thither and entered in to the garden. And the devil the which was in the said maiden began to cry by her mouth and said What have I done. I set me on a lettuce & she is come and hath eaten me. And the man of god commanded him that he should depart & that he had no more place in the servant of god/ and forthwith he departed without power to do her any more evil & grief. etc. B. ¶ Another example that evil came unto a convers the which drank wine in the city without licence/ & without making the sign of the cross. lxvii. THe disciple reciteth in his book that it is written in a book how a frere convers was right grievously tormented of the devil in a convet. The freres of the convent arose them up for they were laid/ & called their master saint Domynycke the which was at that time in the house/ the which sent that he were brought unto the church. And with great pain ten freres brought him. And in entering in to the church with a great blast he put out all the lamps in the church that there were brenning. And as the devil tormented him in many manners saint Domynycke said unto the devil. I the conjure from Ihesu christ that thou thou tell wherefore thou tourmentest this frere here. And when and how thou art entered in to him. The which answered I torment him for he hath deserved it. He drank wine yesterday in the city without having licence/ and without making the token of the cross. And in drinking I entered in him/ that is he drank me with the wine. After these things matynes were rung. And the devil said. I may no more tarry here sith that these hoded folk arise to praise god. And the devil departed fro the frere and left him as deed dying upon the earth. And the freres bore him in to the fermoury. When the morning came he arose all hole and wist not what was comen unto him. He the which written this miracle heard it told of one of those the which at that said time was present there in the abbey. C. ¶ Another example of a smith the which waked to drink and to eat when the other waked to serve god. lxvii. THe venerable Bede telleth in gestis angelorum in libro quinto how a smith had of custom to drink and to eat and to be drunken when the other waked in the church at service. And on a time there came unto him a sudden sickness in the which he was warned to repent him/ to confess and to do penance. The which as dyspeyred began to cry that he might not repent him. For in likewise as saint Stephen saw heaven open so he said that he saw hell apertly/ and a place of torment the which was made ready nigh unto the place where as were pilate/ cayphas/ judas and the other the which made our lord Jesus' to die/ and afterward told what the judgement of him was made/ & that he should never have hope of health for the great continuation of drunkenness that he had led And when he had told this he deyed and was put from sepulture ecclesiastical & from all prayers. etc. ¶ This example here is good for those the which loseth the masses and the services of the church for to be waiting in taverns and potations by that that the said smith would not wake at the sanctifications of the feestes & in the service of the church/ but despised them. In likewise god would that he were put at his death/ and fcom the prayers of the church and from sepulture ecclesiastical/ & from all good and honour. And by that that he said that the judgement of him was made and that he saw the tourments the which was made ready unto him should understand these drunken & slothful people to go to sanctify and to honour god in solempnytees commanded that the judgement partyculer shall be made of those at their death and that they shall have there punition after their deserving. unde psal. Tu reddes unicuique juxta opera sua. And god suffered that he spoke the said words to th'end that his semblables thereby take example and heed. D. ¶ Another example of a man that go t● play and to drink at the tavern with his fellows when he should wake in the service of the church. lxvii. THe disciple reciteth in his sermons this the which followeth the which is also written in other books and sayeth that in the time of a devout bishop named Cyryllus there was a young parent of the said bishop Cyryllus named Ruffus dwelled with him as a servant. And when the bishop sang mass the said Ruffus yode unto taverns to play with his fellows. So it befallen that he was seek & deyed After that he was deed the said cysshop required the people the which unto him were subject that they would make prayer for him/ for he loved him moche & was well loved of the people. And one day after that the bishop had song for his soul as he was in devotion and orison the said deed body appeared unto him all in fire & in great torment. And he demanded him what he was. He answered. I am the soul of thy cousin for whom thou prayest god in vain for I am dampened eternally. Than the said bishop was fearful and said. Alas how hast thou deserved it the which hast lived truly enough/ & I weaned that thou hadst be yet in Innocency vyrginal. And he said It is so/ for I am yet virgin. But I am dampened for that that I had of custom in the morning while that you died sing mass to go and visit the taverns with my fellows and to play with them at the dice & cards/ & that that I wan I kept to my self without being in will to make restitution. And I was the occasion sometime that they swore/ wrothed and blasphemed god. And of this I am not confessed. I ne have done of conscience ne of penance/ howbeit that I was warned in sermons and by good people. Alas I cared not/ & therefore I am lost eternally. This bishop Cyrillus written this vision unto holy saint Austyn ¶ This example denoteth that damnation cometh upon those the which go to drink and to eat or to play when they should wake in the service of the church/ unto the solempnytees & teestes commanded if the they correcke them not and amend by penance. Also it is to note that it is offence not being in will to restore/ or to be the occasion to swear and to blaspheme god and his saints. etc. E. ¶ Another example of a man named Vodo the which yode unto the taverns when he should go unto the church/ what drink/ what bayne/ & what bed he hath now in hell. lxvii MEn find in writing this the which followeth how the disciple reciteth in his promptuary and saith that a man named Vodo had of custom to be drunken well near every day/ and lived after the voluptuosytees of the body/ to drink wines and to eat metes gotten right applykes. And for as much as he died good operations god sent first his angel/ and secondly warned him that he should amend him/ & else that he ne might in such wise be saved/ thirdly the angel warned him and with that said. If thou amend the not shortly thou shalt sustain cursed death. and so the angel departed. The which man amended him not and percevered in his sins as before. And on a day he laid him down drunk/ & he had a good servant & devout the which saw the soul of his master that the devils drew from the body in the said night/ and led it unto the pains of hell. And the prince of the devils rose him up and came before him/ and made him sit upon a feet of fire/ and commanded that devils should bring to him to drink of molten brimstone meddled with fire. And they gave it him to drink in saying. For as much as in the world thou hast made thyself drunken this shall be here thy drink/ and parforced him to drink. After the prince of devils made to apparel him a bain of fire in pitch and sulphur meddled/ & was put there in the bayne And the prince of devils said unto him this here shall be thy bain for thou hast offended thy creator in bayning the with delights and draughts of lechery. etc. Thyr dely that devil made to prepare a bed/ and than he was casten in to a ditch right deep the which was full of fire/ smoke/ sulphur and stink. And the prince of the devils said unto him. Hast thou not herd and red what is said by the prophet Amos. We qui dormitis in lectis eburneis et lescivitis in stratis vestris. And for as much as thou shalt be such this shall be here thy bed and thou shalt rest in this dyche of fire for to lay the on. etc. ¶ By this example that this wretched glutton would not leave his sin and believe the admonitions of the angel the which gave him warning to correct him all glotons should understand and other sinners the which will not correct them and leave their sins by the admonitions that the holy prechours maketh unto them the which in the end of their days shall be punished. And by that that he was perforced to drink of sulfre And that he was bayned and laid in bed is understand that the dampened shall have punition for every sin that they have committed in this world. Underwit psal. Tu reddes unicuique juxta opera sua. And therefore every man should do the fewest sins that he might so that he may escape pain and punition. etc. F. ¶ Another example of a boucher the mocked the holy ashes/ and drank at the tavern when the other good folks were at mass. lxvii. IT is written in dyaloguo Cesarii that there was in the town of Florence a boucher the which waked well near all the night on the shrove tuesday to fill his belly as many done the which is great dolour. When asshewednesday came he & more of his fellows entered in to the tavern for to ungrese their teeth. And for to wash & put away shrovetide. And when the mass was rung and the good crystiens yode unto the holy ashes they abode all alone too drink & to eat/ and the one of them said unto the boucher. We tarry here to long/ go we to the church to take holy ashes. Unto whom the boucher said in mocking of the holy ashes. Sit thou still and I shall give the ashes and thou shalt give me. And the other took ashes in the hearth of the fire & kest up on the heed of the said mocking boucher. And incontinent pain & punition followed of his mockery/ for he felt so moche dust about his heed and his visage the which on him was blown that he was all afeard. And as he began to cry so many ashes entered in to his mouth that he was well near choked and his breathe go. Than clamour was there/ and many came to see the plague of his mockery. He was led in to a place near thereunto where as there were none ashes/ but it prouffyted him nothing by the Just judgement of god/ ne in waters/ ne in gardyns/ ne among apple trees/ ne in no place where so ever it were/ he might never defend him from the ashes in hepes the which came about him. And in conclusion with an heap of ashes he was choked/ and so he ended his days miserably for his mockery. etc. ¶ By this example mockers and glotons been rebuked. And also been those the which gooth-unto the tavern when men go unto the service of the church. If the said mocker were in such wise tormented in this world by punition divine/ by more great reason it is to presuppose that god punyssheth there semblables in hell if they die impenytentes without correction. etc. G. ¶ Another example of a knight the yode to visit taverns when he should vesyte the dedications/ and pardons of the church. lxvii. MEn find by writing this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that a knight would be drunk often times. And one time he yode with the vessel whereof he drank unto the dedycations and pardons of the churches/ but he vesyted the taverns & cared not of indulgence & churches. And afterward as he was seek his daughter the which was much devout prayed him instauntly that after his death he would appear unto her and for to show her of his estate and being. The which appeared after his death within xxx days and held in his hand the vessel infernal the which was all in fire. And when his said daughter saw him so embraced she had great fear/ and demanded him what he was/ and what he would with that cup. The which answered. I am thy father. And this cup is the torment wherein I drink. Whereof speaketh the psalmist. Ignis sulphur et spiritus procellarum pars calicis eorum And she demanded him secondly if she might help him by prayer or good deeds And he said nay/ ne all the saints of heaven for the sentence of the gospel was given against him. Ligatis manibus & pedibus proucite eum in tenebras exteriores ibi erit fletus et stridor dentium. Mathei. xxii. Than he cried with an high voice three times (ve) in saying. We in amaritudine/ ve in multitudine/ ve in eternitate penarum. And saint Gregory saith in his moralles. Qui nunc se male in voluptatibus dilatat/ illum postea in suppliciis pena angustat. etc. ¶ Venatio. A. ¶ Examples of hunters. And first example how a lord the which hunted on the feestes had a child the which had ears like a dog. lxviii. THe disciple reciteth in his sermons this the which followeth the which is written in libro apum and saith that a noble man was all given unto hunting in such wise that he neither heard mass on the saturdays ne on the sundays. And his wife that was devout reproved him often/ but he took no heed. And it befallen that after that the said wife had many children she chylded an evil shapen thing the which had the heed as a dog/ and the eeres hanging. And when she saw it she was confused & shamed before many damoysels good matrons the which were there in presence/ the which counceyled all that incontinent it were covered with earth without being more seen/ and it was done. And forthwith the husband came from hunting the which demanded where the child: was & that he would seit. And for as much as she dyfferred it for shame he drew his sword & said that he would see it. Than the said woman made to take out of the earth the heavy and horrible monster: the which said unto her husband. Behold how the puissant god by showing manifest hath venged thine unwytte for that thou hast done no good deed ne honour unto the holy days and festes/ and hast not given any reverence unto the holy sacraments of the sacred body of Ihesu christ/ but unto vain hunting thou hast taken heed on the said holy feest days. etc. Than the said noble man correcked him worthily and died penance much bitter. B. ¶ Another example the men knew not where an hunter become in hunting of a be'st. lxviii. ALso it is written in libro apum this that followeth how the disciple reciteth in his sermons. And saith that rich lord parforced his men & subgectes to go with him every day to hunt/ the which men left to labour & to do their secular occupations till that they become poor/ themself/ their wives/ and children. And it befallen one day that the said lord went to the hunting in a wood he and his household the hounds raised the wild be'st. He was on horseback & followed him/ and saw him evermore/ but his running prouffyted him nothing for he might not take him and percevered to follow him by night and from that day afterward never man saw him more/ ne no man wist what there was done of him/ and he was not found. Some say that in likewise as the earth opened the which swallowed Chore. Dathan/ & Abyron the which descended all quick in to hell that so it might be happened unto the foresaid hunter. ¶ Chorea. C. ¶ Example of dancing on the feestes And first example how the devil would have born away a maiden the which danced on the sunday. lxviii. IT is written in the miracles of the blessed virgin Mary of a fair daughter the which in her deeds was desolute dancer and a synger the which would not correct her for her mother. And her father loved her for her beauty the which clothed her pompeously with fair garments. And one day of the sunday after that she was weary of dancing she sat her down under an apple tree for her recreation. And incontinent the devil came unto her the which said unto her. Arise thou and come with me. And she said. What art thou. He answered I am the devil unto whom thou enforcest the to do my will/ thou art our arms and our daughter to take the souls And therefore now thou shalt receive pains/ not alonely for thy sins/ but for all the sins of them the which ben drawn unto cursed concupisbence for thy clothyn-and aournementes of thy body. And as the devil enforced him to ravish her violently she cried twice Lady marry help me. Her mother had taught her in her youth so to call the virgin Mary & for to salve her And she learned her to say. Auemaria gratia plena. etc. And the devil said. Cursed be they that taught the that orison. If thou had not said it I had born the now in to hell and he departed. ¶ By the example of the maiden that was fair/ well clothed/ of abyte to dance & to sing must be understand that she pleased unto the devil & disposed god. For such vanytees draweth unto sin/ corrupteth virtues & good manners & leadeth unto damnation. Also by that the she called help of the virgin Marry that is the flower of virginity is understand that in likewise should these virgins do in necessity/ and them confirm unto the virgin Mary to th'end that they may go in to paradise. etc. D. ¶ Another example of men and women the which danced a year without that any person might succour them. lxvii. MEn find by writing this that which followeth how the disciple reciteth in the book of his promptuary and sayeth that in the year of the incarnation of our lord. M. & xi There happened in a city of the country of saxony wherein there was a curate of the parisshe church of saint Maing: the which curate was called Tulles how in the vigil of crystmas many of his parysshens men and women put them to dance in the said churchyard and to sing in such manner that they letted the said curate in his office of the church. Wherefore he sent to them that they should cease/ but they ceased not ne would not obey for him. Than he cursed them in requiring god that they might not cease all that year. So by miracle it become and was done that in all the hole year there fallen not one drop of ●ater upon them/ nor they suffered hunger ●e thirst/ nor their clothing ne hosen we ●e broken/ but by annoy & continuation of ●●rnynge they were much weary within ye●ercle. And much great number of folk of ●ll estates & of divers regions came for to 〈◊〉 the punition of god. When it came to ●hende of the year the archbishop of Coin named Hebart came thither for to assoil them/ & made them to come unto hȳ●efore the high altar of the said church in ●he which place a woman & two men among them yielded up their spirits in that hou●e. Some of the other slept three days without waking. Of the other the hedes & the membres trembled. And so they were dy●ersly punished for too be in example for ●uermore that in the church or chyrchyarde men neither should ●ynge ne dance worldly. And also of the great ill of those that disobey their curates. E. ¶ Another example of the punishing of a woman dancer. lxviii. MEn find by writing this the which followeth how the disciple reciteth in his promptuary and sayeth how a man named Arnoldus telleth of a maiden the which every holy day occupied herself in plays and dances without going unto the sermon the which was made unto the people. And in the even tide she become weary & slept at the door. And incontinent that her eyen were close she was born by vision of two devils in to hell/ & was so brent that there ne abode here in all her body/ the which was full of great bladders & kest a stink intolerable. And a devil put in her mouth a brenning bronde and said unto her/ take this bronde for the songs that thou hast song unshamefully Her clothing had no token of brenning. the which awoke in great clamour & weeping and told unto her mother & unto many other this thing. She was born in to the house/ the curate was called the which found in her no mortal sin/ but that willingly she went unto plays and dances. etc. F. ¶ Another example how a maiden was ravished in the dance and vyoled/ & after hanged herself. lxviii. SOme masters hath written this the which followeth that the disciple reciteth in his book & saith/ that as a young maiden went to a gathering for to dance she met the devil in likeness of a man the which said to her. Whyder goest thou. And she answered & said. I god for to dance in such an assemble. And the deceivable devil the which counceyleth sometime well the more greatly for too deceive said unto her. If thou will believe me thou shalt not go thither ne come among them. She took no heed and yode thither. And at the dance she was ravished of harlots & corrupt at their pleasures. And after as she came again weeping & discomforted she met the devil/ but he dyscomforted her so that she dyspayred & hanged herself. ¶ Ecclesia. A. ¶ Example how Nychanor was slain after that he had threatened the church. lxix. IT is written in the vii cha. of Machabeus how Nychanor had a great host & fought with that children of Israel/ & had lost u M. men on a day he yode to the mount of zion & the old priests came before him to tell him that they made sacrifice for the king. And the said Nychanor mocked them & spoke unto them proudly & sworn if judas & his host were betaken unto him & that he had the victory that when he came again from battle that he should destroy & burn their houses & the church/ & with great ire he departed. Than the said priests yode unto the church to weep & to require the aid of god And to be short when the said Nychanor was at battle he fell the first & was slain as it is written the said chapter/ & also in the second book of Machabeus in the xu chapter. And when the said Nychanor was deed his host fled/ & were pursued and slain that there was not one left. After they cut of the heed of the said Nichanor and his right hand that he had showed proudly in threatening the said priests. And god was loved and glorified the which punished the proud hearted and aided the meek. ¶ By this said Nychanor that spoke proudly unto the preestes and said unto them that he would destroy them he was first destroyed & punished. For by pride all the strength and the goodness of man is destroyed and lost. Quia deus superbis resistit et humilibus dat gratiam. ut dicitur jacobi four ca Also he moved not the priests to pray with good mind for him/ he being in will to destroy them. Also they prayed for his destruction & confusion/ & they were herd. Also god aideth not unto the proud/ furious/ and vengeable/ but unto the contrary he them punyssheth & putteth from paradise. ¶ Sepultura. B. ¶ Examples of sepultures. And first. Example of a sinner the which the devils unburied and drew out of the church. lxix. IT is written in the four book of the dialogue of saint Gregory that a worshipful bishop & right herytable told unto him that he knew of truth & of his people had seen the deed in a city named valence/ h●● a man brittle in his life & in all light thyges occupied. When he was deed his bod● was buried in the church. And when it 〈◊〉 me unto midnight great voices were he●de/ as if men had drawn out of the church some man by violence. At these voices ●●se up the gardyens of the said church/ and ran and saw two terrible spirits the which had unburied the said man & had bound his feet with a string & drew him out of the church incryenge horrybly. When the said gardyens saw that they had great dread and returned in to their chambre. And when the morrow came they opened the sepulchre of the said deed man and they found not his body. And they go to seek him out of the church/ & found him in a dyche & his feet bound where the devils had casten him. ¶ By this example a man should understand that holy ground saveth not the sinners the which been the● buried. etc. Also after the right written men put out of the church people excōm●nyed or accursed/ the which ne been buried till they been assoiled/ & reabled. Also people the which been homycides of themself been not buried in holy ground/ for that that it appeareth that they been dampened. C. ¶ Another example of an usurer buried in the cloister kept the monks from sleeping. lx●●. MEn find in writing this that which followeth how the disciple reciteth in his promptuary and saith that an usurer was buried of monks in their cloister/ And in the night he yode out of the pit in plaining and crying discovered the house & he struck with his staff marvelously and work the monks. In the morning the body of the said man was found cast far of in to a field beyond the city. And he was again put in to the pit And after that many times it was in such wise done/ he was conjured of an holy man that he told wherefore he and his monks had no rest. And he said of me it is to despair. For in like wise as by my usuries I have tormented by night and by day the poor people. In like wise now shall I not rest. And you may rest if that you cast my body out of the cloister The which thing was done. And afterward they ne were more of him troubled. Who so weal should consider these examples beforesaid of this third commandment he shall find that a man should keep honour and sanctify the feestes the which ben of commandment of the church without being slothful to go to here the service/ and not neclygently to put him in devotion and to do good operations. Item without doing worldly operations the which let the sanctification of the said feestes. And without committing sins mortals the which ben operations not of sanctifications/ but of damnation and perdition. ¶ Quartum preceptum. Filii. ¶ Example of those the which hath not born honour and reverence unto faders and moders/ & the which ne hath socoured them in their necessytees after the commandment of god. A. ¶ And first examples of Absalon the son of david the which deyed mischievously for that that he made war with his father. Ca lxx IT is written in the xiiii. chapiter of the second book of kings that in all the people of Israhel there ne was so fair a man as was Absalon the son of king david For from the sole of the foot till unto the height of his heed was there not in all his body and his membres any foul spot./ And also his here were of great weyghtynes & beauty. And he the which was noble/ young/ fair/ and strong was so proud and dysobeyssaunt unto his father david and made again him so great war that he fled one time before him. Also he was lecherous and so fulfilled of covetise that he would be king and expel his own father from his realm/ but he abode not unpunished as reason was. For he deyed mischievously. In like wise as it is written in the xviii chapter of the second book of kings. It befallen that Absalon ran after the servants of david in making war again them/ & was upon his mule the which yode under an oak greatly branched/ and his here took and meddled with the branches of the said oak. And as he was there hanged between the sky and the earth/ the mule where upon he was rested not but yode forth still And some men the which saw this thing yode unto ioab the which was capitain and led the war for David/ unto whom they said that Absalon was abiden hanged on the branch of an oak Than the said ioab took in his hand three spears and festened them in the heart of absolon. And for as much as he yet removed and panted ten stryppelynges of the army of the said joab went to kill out of hand the said Absalon/ and cast him in to a great dytche/ and laid upon him a great heap of stones in sign of punition and malediction. This is here the example of all the evil children that will not bear honour and reverence unto faders & moders after the commandment of god. By this that he was hanged by the here miraculously/ is to understand that the pride that he took in his here displeased unto god/ & by this that his heart was pierced with three spears/ is to understand that it was reason that the proud heart & inobedient unto god the which ne died honour unto his father/ but made war with him was trebly punished. For he was replenished with three vices/ the which is pride/ avarice/ and lechery. And by that that he was buried in ground profane without prayers/ without honour/ ne without solemnity ecclesiastical was in token of malediction. For it is written deutero. xxii. ca Maledictus homo qui non honorat patrem suum et matrem suam: et dicet omnis populus amen. That is to say that man be cursed the which honoureth not his father and his mother/ and all the people shall say Amen/ so be it. etc. B. ¶ Another example of a son the which defaylled unto father and mother/ and he bore a toad three year in his visage. lxx THe disciple reciteth in his sermons that it is written in dyalogo cesarii/ how a rich man & his wife left of their goods and herytages unto a son that they had to th'end that he were married unto a damosel. And then to provide for them haboundauntly whiles they lived. And after that he was married unto the young damosel she had the father and the mother of the said son in displeasure. And died so moche that they were departed and put in to a cabin in the which they had moche of default. And one time the ancient woman said unto her husband. I saw born from the market of good meet in our sons house/ it is a great time sith thou etest any flesh/ go thou thither this sunday and in deed thou shalt find there of good roast and a great dinner. Than at the hour of dinner the said ancient came to knock at the door/ and incontinent the ill soon made to hide the meet roasted And when the father was entered the evil son demanded him what he would/ and he said that he was come to dine with him hoping that there was some good thing. And the said son said unto him. Look what we have/ hold here is two pens buy some thing for the & for my mother/ & go thy way. And when he was go the said roast was set again upon the table & a chicken roasted by the will of god was changed in to a great toad the which leapt in to the visage of the ill soon/ & took him so strongly with the two feet before on his cheeks/ that the flesh of the man & of the toad was one flesh together/ without that they might separe them. And the behind of the said toad hanged before his mouth. The priest was called that led him to the archbishop/ unto whom he confessed his sin & the case by order evenso as it was happened. Then the archbishop gave him in penance that he should go thorough all the great towns and cities of France/ and that he should call the young children and recount unto them the case beforesaid/ to the end that none should despise their faders and parents And the said toad removed not from his visage. And when the man eat he eat. And when men would take away the said toad with instruments he strained so sore with his feet that the face become so blown that the eyes removed from their place & he lived so three years without that that a man could take him away. In that time frere johan du pont of the order of preachers saw him at paris with many men women and children. The said child the which ne died honour unto his father & mother/ himself was dyshonoured. quia legit eccle. xxix. Peccator transgredyens mandata dn̄i: incidet in ꝓmissionem ne quam. This example showeth that punition shall come be it in this world or in the other upon the children the which defaylleth unto father & mother in their necessytees. God the which is all puissant would that this thing were seen and known over all the country/ to th'end that all the children meruaylled them. And knew the great offence the which is to defayl unto their parents. etc. C. ¶ Another example of Cham the which mocked his father noe. lxx. IT is written in genesis that No had three sons/ that is to understand/ sem Cham & japhet. And it happened one time that after that No had strongly laboured at the gathering of wine that he was weary & slept/ the which was uncovered byneth/ & one of his sons named Cham came there/ the which mocked of the things naturel of his father/ which went to seek his two other brethren for to see it for to mock withal. And the two other when they saw that covered them & died chide with Cham/ to wome they said that it was not well done to mock with his father. After this the said No knew it by revelation and cursed him/ not that he was cursed/ but all his lynee/ not that the souls were cursed/ but they that proceeded of him should be subgectes to great tribulations/ as of poverty of gods/ or fortune's temporelles. And more than two thousand year after as our saviour and redemptoure preached a wife issued of the said lynee of Cham came to require our lord to hele her daughter that was tormented of the devil. Dne misere mei filia mea male a demonio vexatur. etc. And our lord answered to her that it was not good to give the breed of sons unto dogs. Non est bonum sumere panem filiorum: et sumere canibus. He called the said people dogs/ because that they were evil/ and issued of the said cursed father Cham that mocked with his father as said is. D. ¶ Other example of two sons that slay their father. lxx. IT is written in the xxxvii chapiter of the book of isaiah that the army of king Sennacheryb was punished divinely for their pride and sin/ that should be a long thing to recount. And the angel of god slew in one night. C. four score & five thousand. And the king Sennacheryb fled in to the city of Nynyves/ and it was so that as he adoured in the temple his god/ his two proper sons drew their glaives and slew him in the said temple The which sons wend to have succeeded and reigned in the realm after him/ but the one nor the other was not king. E. ¶ Other example of a son the which stroke his mother. lxx. THe disciple reciteth in his promptuary how a son cast down and struck his mother with the feet. And of the permission divine that foot where with he had stricken her was cut from him. Another example of a son the which dyshonoured his mother/ And in short time all his children deyed/ without doubt all children the which done ill unto the father and unto the mother/ or the which dyshonoureth them/ or the which fail them in their necessytees shall be punished in this world or in the other. For they disobey unto god and been unnaturelles. etc. F. ¶ Another example how the two sons of Helye would not be corrected for their father and they were slain. lxx. IT is written in the third chapter of the first book of kings how hely was judge of the people of israhel by xl years. And he had two sons named ophin and phynees the which lived delicyously and prepared them delycatyvely the meats the which came unto the temple in sacrifices/ and made of sins and cursydnesses. Their father hely the which heard the tidings reproved them/ but he punished them not. And therefore god suffered that they deyed mischievously/ for the children were slain in battle. And the said hely fell from his chair and slew himself when men brought him the tidings that his children were slain/ and that the ark wherein were the commandments was taken of the phylystyens. The clerks presuppose their damnation/ more sooner than otherwise/ for the sins the which reign in children/ and for the fault of their correction. G. ¶ Another example of the child that the devil bore away. lxx. IT is written in the dialogue Cesarii how a devil bore away a child in body and soul for the malediction of his parents. In such manner that his parents saw him no more afterward. And god suffered it to th'end that these other parents have dread how they curse their children/ but that more sooner they correct them with a rod. etc. A. ¶ Another example how a good and true child loved his father and might not endure that a man died unto him any ill. MEn find by writing how the disciple reciteth in his promptuary and sayeth how a man had three sons with his wife after the opinion. And it befell that they wrathed them one time together/ & that the said wife said unto him. Thou weenest to have three children of me/ but the ne haste but one. And he demanded her which it was. And she ne would tell him After that that the said woman was deed as the father lay in his death bed/ by his testament he left all that he had unto him the which was his own son. And when he was deed they strove who should have his goods and heritage. And the king commanded that the said father deed wer● bound unto a tree/ and that the three sons should shoot at him. And that he the which should shoot most straightest should have the heritage. And af●●● that he was bound two of the sons shot ●han the third saw that they had shot●● 〈◊〉 such wise unto his father he was wroche again them/ and said that he ne would in no manner shoot unto his father. Than men knew truly that he was the very child the which ne would none ill do unto his father. And unto him it was judged that he should have the goods and herytages. Also all good children should love their father deed and quick. A be'st loveth naturally her fruit & semblables. Eccle. xiii. Omne animal diligit simile sibi. And those the which love not their faders & parents been greatly unnatural/ worse than a dumb be'st/ & therefore they been worthy of punition/ the which they shall have if they correct them not whiles that they been living in this world. B. ¶ Another example how the nature of birds teacheth us to think and remember our parents. lxxi. written it is in the book of Ysydore of the nature of birds that the nature of crane's is such that they withdraw them from meet & endure hungers/ to the end that they purvey unto their little birds. And after that their little crane's may i'll & take proye if their parents have necessity/ affliction and lennes they have compassion & gather them in to a nest/ & nouryssheth them whiles that they have convalescence/ & do good the one unto the other. In like wise done the good children unto their parents. These little gripes ne done not so unto their parents of whom the naturyens say that after that their parents have longely laboured to nourish them/ & to go to get them meet in many places/ & that they have kept themself from meet for to give it unto them. After that those little gripes be great to i'll and have puissance. Than they beat with their wings their parents./ Also they ne give them to eat of their proye/ but with their bill and with their wings they beat them out of their nest. The ill children done in like wise unto their parents. etc. C. ¶ Another example of a daughter the which nourished her mother the which was enclosed in a tour/ with the milk of her breasts. lxxi. VAlerian reciteth that for the sins that a noble woman had committed she was judged unto the death/ but the judge ne would punish her openly/ for the honour of her parents. And she was enclosed in a prison to th'end that she should die for hunger. And her daughter the which was married visited her mother every day by the leave of the judge in such wise that she was searched before that she entered for to see if she bore any thing to be eaten. And the said daughter gave unto her/ her paps to suck & nourished her. And at the last the judge knew of it wherefore he was moved with pity & gave the mother unto the daughter. etc. D. ¶ Another example of the child that boat of his father's nose. lxxi. IT is written in many books this the which followeth how the disciple reciteth in his book and sayeth that there was a father the which led his son with him in to taverns & plays. And he learned that in such manner that when he was great he ne might keep him from playing and using the taverns/ & after was a thief. first unto his father/ & after unto his neighbours/ & was so cursed that his father delivered him two times from hanging in giving great money. And thirdly for a theft was led unto the gallows And there required that he might kiss his father/ from whom he boat the nose with his teeth. And as the son was rebuked of that he answered. I have done weal and justly/ for he is cause that I am hanged in asmuch as he correct me not in youth of my faults/ for if he had correct me I had not be here. This example denoteth that the sage saith ꝓuer. xxix. Puer qui dimittitur voluntati ●ue: confudit matrem svam: immo patrem & oens cognatos. etc. The child the which is suffered to do his own will confoundeth his mother/ also his father and all his kynnesmen. And therefore a man should punish him & correct in youth. Men ply & bend the rod whiles that it is young/ so doth men a child. And who so tarrieth till they be grown men/ he ne may aid him. If the said father had correct his child he had not bite of his nose nor be hanged/ he that weal loveth weal chastiseth. E. ¶ Another example of him whose beard grew after he was hanged. lxxi. THe disciple reciteth in his book & sayeth that there was a cursed child inobedient unto father and mother the which slew his fellow/ & for his demerytes was hanged in his young age. And with in three days after that he was hanged a great grey beard grew upon him so moche that it came till unto his girdle whereof the people marveled. And afterward it was revealed unto a holy man all the deed of it the which said that he should have lived in as great age as the said beard showed if he had be obedient unto father & mother. And all such children abridge their lives/ & been in the way of damnation if they have not great & bitter repentance. etc. Et legitur in psalmi. Subito defecerunt propter iniquitatem ●uam. F. ¶ Another example of a man the which was fell & hard unto his father & his young son reproved him. lxxi. THe disciple reciteth in his promptuary that there was a man ill & unnatural unto his father ancient/ For he made him to lie in the stable with his sheep. And gave unto him a vile vesture the remanant whereof men covered the horses. The said ancient had given unto him his heritage for to lift him up in great estate. Now it happened that the son of the said fellow was heavy & displeased to see his grandfader so entreated: And for this thing he came unto his father/ and demanded him such another coverture of horse as his said grandfader had. And his father asked him what he would do with it. And the child answered. I shall keep it till that thou be ancient/ & than I shall cloth that with it in like wise as thou dost thy father my grandfader the which begat the nourished thee/ & left unto the his heritage. etc. Legitur mathei. xv. et marci. seven. Honora patrem tuum & matren tuam: & qui maledixerit patri vel matri morte moriatur The holy scripture proceedeth of the mouth of god commandeth that men honour their father and their mother. And he saith unto the children that do the contrary. That is they the which curse their faders or moders/ or the which them dishonour or defayle in necessity that they die of death And it is to understand not of death corporell alonely/ but of damnation and death eternal the which is death without dying if they die without correction & amendment. G. ¶ Another example how a father & his son cursed each other in hell. Also of a good son that blessed his father in heaven. lxxi. THe disciple reciteth in his promptuary & sayeth how a holy man desired to see the pains of hell/ and the glory of the blessed the which was led in to hell by his angel. And amongs many other pains he saw a father strive with his son. And the father said unto his son. Cursed be the time that ever I begat the. All that that I have done for that is cursed. For for that I was a cursed usurer/ to th'end that thou hadst great abundance of goods in the world. and he said many other things unto his son in cursing him. The son said unto the contrary. Cursed be the hour that thou begatest me for thou ne haste taught me the commandments of god/ ne to do penance ne other good deeds/ but thou taught me pride & to make false venditions/ & he reproached him many other things because he corrected him not of his ill deeds Than said the holy man unto his angel the which led him. It is a cursed thing to here & to see these things here. afterward the angel showed him the glory of the blessed. And in that he saw a father & his son the which were in great joy And the son said unto his father. father be thou blessed of god. For thou me haste made to learn science. And thou haste led me unto the church/ & unto predications thou haste taught me many good things and haste correct me of the ills that I died. Moore over thou haste learned me the commandments of god & to love and to dread god above all things. And many other things that the son said unto the father in blessing him. For by the said things he had saved his soul. And the father blessed the son in speaking unto him semblable things good and prouffytables by the which they were saved. etc. This example denoteth that god hath suffered that this thing were seen and known to the end that the faders and moders & children in likewise take heed & do. And that they correct & learn unto their children the good for to come unto the glory of heaven. And if they do the contrary that they know that they shall have punition in hell. Where they shall curse other eternally. etc. H. ¶ Another example of a woman damned which dispreysed those that reproved her of her sins. Ca lxxi. THe disciple reciteth in his promptuary & sayeth that a woman much devout and loved of god was right curious of her mother departed. The which would know of her mothers estate for to help her if she were in purgatory/ & it required of our lord Ihesu christ./ ✿ And one time as she was at the church with tears required god of this thing/ she was put in horror & saw by her a dark spirit. Than she made the token of the cross & demanded who it was. And the spirit said I am thy mother. And she her demanded how it was with her/ & she answered it is with me right ill/ thy prayers ne may serve me of nothing/ for I am dampened eternally. Than the daughter with great wailing said. Alas my mother what is the cause of thy damnation And she answered. For that that I lived & have be nourished of things ill gotten by usuries & otherwise/ & I culpable took no heed to restore unto other. And that the which was ill done again god of my subgectes in my house I forced not of it/ but I am entered in the ways of the world ill and unrightful. And also I have dyspreysed those the which me have reproved of my sins & ills. And I ne me amended ne repent in no manner. And in such wise I deyed. And when the said mother had said these words she departed/ & the said daughter prayed no more for her Unto this purpose saint Austyn sayeth. Si sciren patrem meum in inferno: non plus oraren ꝓ eo quam pro dyabolo. That is to say if I knew my father were dampened in hell I should pray no more for him than for the devil. This example denoteth that those the which liveth of things ill gotten been in the way of damnation/ if that they die without restitution. Also a man should not dispraise one that reproveth him of his vices & sins. I ¶ Another example of a taverner that the devil bore away in body & soul for that he reproved not those the which did ill. Ca lxxi. THe disciple reciteth in his sermons & sayeth that a taverner received to eat to drink & to lodge all sorts of people/ that is to understand good & ill/ & suffered to play/ to swear/ to be drunk/ to blaspheme/ to commit bawdry and other sins in his tavern for temporal gain. And one time on a sunday as he bore of wine from his seller before his gate for that that his house was full of other hosts/ there arose up a tempest of wind & devils among it the which took up violently the said taverner on high in the air before all the people. And when he saw himself so lift up and of the devils born away cried by great contrition of heart. O deus quid fatiet anima mea. O my god what thing shall be done of my soul. than the devils suffered him to fall in to a field/ & they said unto him. For asmuch as thou haste forgotten all things transytoryes & the life of thine own body/ thy wife thy children/ & thy friends/ & that thou haste prayed alonely god for thy soul by contrition of heart we ne may bear the no ferther/ for god ne will suffer us to excercise in the our will. For that that thou haste called him by contrition. And if the hadst not done it we had born the in to hell in body and in soul. Than the said devils yode away/ and he was found in the said field/ and born in to his house./ And he lay in his bed certain days/ and after that he was in convalescence he corrected him and amended/ & put away his tavern. And more over he never suffered in his house to play/ to blaspheme/ ne to do other ills. All taverners and hostyllers should weal note this thing that god ne punish them as he died the said ill taverner. K. ¶ Another example of a man the which was so ill instruct and correct that he sold his soul/ and the devil bore it away with the body. lxxi. THe disciple reciteth in his sermons and sayeth that a man said unto his compaygnons as they drank at the tavern if they believed that there was of souls/ and that he believed nothing/ and that he ne had none seen. And that the priests and preachers had found that there was of souls in hell for the gain temporal And that he believed nothing. And his compaygnons affirmed that after the faith catholic that there was of souls in hell and in heaven/ and that the soul of every person goeth unto paradise or in to hell or in to purgatory after that it departeth from the body. After he demanded if any would buy his soul. And that he should sell it. And one of his compaygnons said unto him. I will buy it. And it was sold for a quart of wine the which was incontinent drunk. And there came the devil in the form of a man the which bought the said soul of him the which sold it/ and paid a quart of wine. And when the said wine was drunk the devil said. give me the soul that I have bought/ for it is mine. And those the which were present said. It is a thing just that he the which buyeth possede the thing bought. And the accursed the which had sold his soul said that he had not sold the body. And the presence said. When that any selleth his horse he giveth the collar or halter withal. And incontinent the seller was estrangled of the devil. And before the presence ravished the said man & bore him in to hell in body and soul. A. ¶ Another example how the father should love more god than his children/ and other parents and friends. lxxii IT is written how the disciple reciteth in his promptuary and says that a man was one time so much held in the love of his parents and neighbours that he was letted to love god and to follow him. And one time he would therein find remedy and called them unto a dinner. And in dining he prayed one of them the which unto him after his advise was most faithful. If thou love me put thy little finger in this fire for the love of me. And he dread the pain & would nothing do. So the faith and the love that he feigned to have in him appeared to be vain. After he required all the other by order and said unto them as unto the first/ & they would nothing do. Than he declared his purpose unto them all/ and said unto them that only for the love of them he was tarried for to love parfytely Ihesu christ/ but for that that he found no more faith in them he would no more tarry. And for that they ne would put in the fire transitory the most little member that they had one sole hour for the love of him/ he said that in like wise for the love of them he ne should put all his body & his soul in the fire perpepual of hell. afterward he said unto them/ take heed to do for yourself/ and so will I for myself Then within a while after he restored & paid all his debts. And after gave and dystrybuted all his goods unto the poor for the love of god. And put him to serve our lord Ihesu faithfully and devoutly/ and to love him parfytely. etc. True it is that we should love our parent's/ friends and kinnesmen naturally and willingly And for as much as god commandeth it/ Diliges proximum tuum sicut te ipsum. math xxii. But we should love our father celestial more than them & above them. Vn̄ au. Diligendus est genitor sedpmponendus est creator. And if any man love his father or his children & parents more than god & above him he shall be sent unto damnation And he ne may be saved without true penance. For it is written mat. x. & luce. xiiii. Qui amat patrem aut matrem plusquam me non est me dignus. Et qui amat filium aut filiam super me: non est me dignus. We be held unto father & mother: but yet been we more held unto god the which hath formed our souls unto his semblance/ & the which hath redeemed us by his precious blood/ & suffered death for us. And more over he us puruayeth & nouryssheth by the goods that he maketh to grow. And also unto us prometteth paradise. And therefore no love what so ever it be ne should draw us back from the perfit love of god. etc. B. ¶ Another example of a father that which said unto his son that he should hold his fyngere in the fire till he had said ave maria. lxxii. IT is written in some books that the which followeth how the disciple reciteth in his sermons and sayeth that a rich man posseded many goods unjustly goten. And after that he had herd the word of god in predication would experiment the fidelity of his son. Unto who me he said that for the love of him he would hold his finger in the fire so long alonely as he should say ave maria. And the said son began to assay/ & incontinent that he felt the brenning of the fire/ he drew back his finger and said unto his father. What shall it profit the that all my body shall feel heat and shall be brent And the father said unto the son. What shall it profit that for the I damn myself & put in the fire of hell eternel/ And so the said rich man restored all though things that he had ill gotten and changed his life from ill unto good. C. ¶ Another example how a man should do of good deeds while that he liveth with out trusting upon his heirs. lxxii. THe disciple reciteth in his promptuary & sayeth that a rich man was in the article of death/ he called his three sons and said unto the most ancient. My deer son know you that I leave unto you many possessions and goods that I have kept for you/ the which I should have given unto the poors/ & therefore peraventure I shall go in to purgatory. Tell me what shalt thou give for my soul. And he said unto him that he should make to sing many masses/ and also should give of alms. etc. In like wise the second him prometted. The father praised these two sons here. And demanded of the youngest what he would do for him I promise the nothing not to give one penny. Whiles that thou livest distribute thy goods for the health of thy soul with out committing it unto us/ how shall we aid the by deed when we have thy gods the which ne wilt help thyself for the love of us/ & every of us shall love better his own utility than thine. And therefore think first on thyself if thou wilt/ When the said rich man heard this young child considered that he said unto him verity & dystrybuted his richesses unto the poors for his own health. D. ¶ Another example how a man should do of good deeds in his life time without tarrying unto his friends. lxxii THe disciple reciteth in his promptuary that there was a rich man the which had a son/ the which rich man when he was in his death bed made his testament solemnly/ & left much goods unto the religious & unto the people/ and afterward he deyed After his death the said people and the religious came unto his said son & demanded him that that his father had left unto them by his testament. Than the son answered & said. I ne shall give unto no person that liveth/ & told the reason. You say in approving the scripture that if any be in hell that the suffrages & good deeds ne profit to him. And if he be in heaven that him needeth nothing. I know not now if he be in paradise or in hell. And if he be in purgatory he is there purged unto the last sin/ for I ne shall give nothing for his soul. The goods temporelles that I possede I ne shall shed them. Also I doubt me for his soul/ but be he tormented till that he be purged. This example teacheth us to do of good deeds whiles that we live without tarrying or trusting unto our parents for to do it after our death. Vn̄. grego. Tutior est vita ut bonum quoth quisque post mortem sperat agi ꝑ alios: agate dum vivit ipse ꝑ se. Beatius quip est liberum exire quam post vincula liberantem qre. Child unnatural sith that it is so that god commandeth the to help thy neighbours/ the poor/ the hungry/ the thrusty/ the seek/ & if thou do it not thou shalt yield account before god at the day of judgement. By a more strong reason if thou succour not thy parents of whom thou haste thy goods the which been in the prison of purgatory having hunger & thirst/ & great necessity thou art worthy of great punition. etc. E. ¶ Another example of semblable matter to do of good deeds without tarrying or trusting unto his children. lxxii. MEn find by writing that there was a rich man the which had purchased lands and possessions. And all the country about him was his. It happened that he fallen in a great sickness & scent for his priest & devised that he had/ & required him to pray for him/ & made to pray in every monastery. And promised that if he might escape that he should go unto saint james/ unto saint gyles/ unto Rochemador. And that he should do many of good deeds for the love of god/ It happened that he escaped from the said sickness/ & become worse than ever he had be and more unfaithful/ & died nothing of all that he had promised unto the priest. Long time after he fallen again in to a moche great sickness/ and sent for his priest as before. And promised to do many of good deeds/ and that he would pray for him. Ha' said the priest the other time thou saidest as much unto me/ & nothing hast thou done of that that thou promised. I have said he to much good/ who shall do it for me. Then he called his son & his heir & told him that he had gotten him great lands & that he must go for him unto saint james and unto saint gyles And unto such pylgrymages if I die/ Fair father said the son men say that deed men go as swiftly as they will. Go you by saint james and unto saint gyles if you will/ so god help me I shall not put my body in pain. If you have we'll do ne you shall find it. The said heir yode not/ & therefore a good thing it is not to tarry ne abide unto his heirs. For the lantern the which is born before giveth better light than that the which is born behind. F. ¶ Another example how a man should do of good deeds whiles that he liveth & that a fool taught weal one sage. lxxii. MEn tell of a great lord the which had of custom as done these great lords when he will go thorough the country to send his coke to prepare his dinner and his place. And the said lord had a fool that had of custom to go after the coke for the profit that he there had. etc. It befallen one time that the said lord was seek in his bed of the death. And the people the which came to see him said unto each other when they met/ the lord goeth his way. The said fool heard these said words & said that shall he not do/ for his coke is yet here. And for that that the people persevered to say that he goeth his way/ the said fool entered in to the chambre of the lord/ & said to him. My lord all the people say that you go your way/ and because you have not sent your coke before by saint Peter you shall die of hunger. Than the lord said that the fool said true/ & that a fool hath assensed weal a saige. Than the lord made all the priests of the country to sing & to do in his life the services that men should do after his death & to do almesdedes & so he sent the coke before/ & made his farthel to bear with him as doth a bride the which departeth from the house of her father. etc. A. ¶ Another example of a father and of his son the which were dampened for the goods ill begotten and withholden. lxxiii. THe disciple reciteth in the book of his sermons & sayeth that an usurer had two sons of the which the one repented him in hearing a sermon/ & after said unto his father. My father if we die in such wise we shall be lost in body & in soul. Than he said unto him. pay unto every man that that thou owest & return unto god. Unto whom the father said/ & the other brother. shouldest thou be our confessor/ go die where thou wilt. For we shall abide with our goods. The which held his peace/ left them & yielded himself hermit/ & lived a poor life in serving god. And after that this good hermit heard speak that his father and his brother were deed was moved in pity & desired to know of their estate. And required of god if it were his pleasure that he might see them. And one day as he was in orison the angel of our lord came unto him & said. Thy petition is made/ come thy way I shall show them the. And he took him & ravished him/ and bore him in to hell. And set him upon a high mountain. And the said angel said unto him/ wilt thou see and here thy father and thy brother and the said hermit answered that you. And he saw a valley replenished of divers kinds of torments/ and heard a miserable voice. And he saw first his father the which boiled in fire as peasen do the within a great pot the which said. malediction/ malediction/ malediction/ cursed be the hour that ever I was conceived. Cursed be the womb that bore me/ When the said hermit heard these words he trembled and said. O father arte thou here. The answer. My son thou art blyst for thou hast dread god and haste fled this pain right horrible and cruel/ but take heed that thou serve we'll god. And even in like wise as he spoke these words the son came and appeared as the said father had done with great boylyons of fire: & in swiming on high & within as a piece in a pot. And the said son took him to curse his said father in pains and said in this manner. Cursed be thou my father in pardurabylyte. For by these things that thou haste ill gotten thou haste dampened me & lost. And unto the contrary the father said unto the son. Cursed be thou soon/ for for the I have gotten such goods and them hath withholden. And so am I put from all good. And therefore I am descended in to this pain. Unto whom the son living said. Is there neither prayers ne suffrages may profit you nor aid. The which said that no. For in hell there is no redemption. And the said angel led again the said hermit/ The which lived afterward more faithfully and served god devoutly & he was saved This example denoteth that those the which taketh & witholdeth the goods of another unjustly if they die in such wise with out restitution & amendment that they shall descend in to hell in pain and in great torment. B. ¶ Another example of a father the which put a malet in a chest/ and took the keys unto his children. Ca lxxiii MEn find by writing this the which followeth how the disciple reciteth in his promptuary & sayeth that a rich man married his children & enriched them of his goods. And in the end become poor. And his children gave no force. And afterward he called his children unto whom he gave the keys of a coffer wherein he had a locket/ and within it was a heavy malet/ in like wise as & if it had be money/ but he retained one key to th'end that they ne might go unto the chest. And he said unto his children. You been mine herytours & friends/ when I shall be deed open you the chest/ & you shall find within it a letter the which deviseth how moche I have left unto every of you. For this hope the children the one after the other invyterent the said ancient/ they honoured him and aid. After his death they found within the said loket a malet and a letter the which contained. That man is worthy to be beaten on the heed with his malet the which hath so much given unto his children and trusteth the which nothing retaineth for him self. C. ¶ Another example of two daughters the which put out their father in his old age. Ca lxxiii. IT is written in some books this the which followeth how the disciple reciteth in his promptuary and saith that a man had two daughters unto whom he gave all his goods and married them. & after that he was poor his daughters & sons in law would no more retain him with them. And the one of the daughters said unto her father. Go unto my sister/ & the other said in like wise. That thou shalt repast with me one day/ and after go another day unto my sister. And the ancient man was instruct of one of his near neighbours the which was sage/ which said unto him that he should take a fair coffer aourned and beseen withouteforth and that he should put of stones within/ & he should make to bear it unto the church on a sunday when the people ran unto the mass/ that which thing he died. When his daughters & sons in law saw this thing they strove togyders who should have to keep the said ancient/ the which made bargain with one that he should have the said coffer after his death/ & that with in it for to nourish him. And took a letter & kept towards himself three keys When he was deed his son in law opened the coffer/ and when he found nothing but stones he was confounded. etc. D. ¶ Another example how a good mother loved naturelly her child and might not endure that he had any yile. lxxiii. IT is written in the third chapter of the third book of kings that two harlots came before king Solomon/ & the one said unto him. Sir this woman here and I dwelled together in one house/ & I have chylded by her. And the third day after she childed also. We were together And there was but we two/ She hath overlay her child in the night in sleeping and it is deed. And she arose up softly by night in silence/ and took secretly my son by my side and put it between her arms. And hers the which is deed she put it by my side. When I rose up in the morning for to give the breast unto my son it appeared to be deed. And when that I had right well beholden it on the day I knew incontinent that it was not my son the which I had engendered. The other woman answered that it was not so and that she had lied falsely and untruly/ and said my child liveth & thine is deed. And the two women strived so before the king Solomon. And thenne the king Solomon said unto the assistance. This woman saith my son liveth and thine is deed. And the other answereth nay/ but thy son is deed and mine liveth. Bring unto me a sword said the king and divide you the child quick in two parties & give unto every of them one of the said halves of the said child/ And the woman unto whom appertained the quick child said unto the king Solomon. My heart and mine entraylles is all moved upon my child. I pray you give unto her the child quick and slay it not. And the other cried unto the contrary. That it ne be unto me ne unto her but that it be divided. The king answered and said. give the quick child unto this woman here the which will not that it be slain That she is his proper mother So the people knew that the king Solomon had given rightwise judgement & that a good mother loveth naturelly her proper child and ne may endure that it have ill. E. ¶ Another example how ten children trembled & were punished divinely after that that their mother them had cursed for that that they had offended her. Ca lxxiii IT is written in the legend of saint steuen that a noble matron a widow woman was wroth & tormented of the multitude of the ten children that she had whereof there was seven males. And three females And one time they offended their said mother the which required of god that malediction should come unto them. And in continent they were stricken of divine vengeance. For they all by semblable pain horrybly tremble in their bodies & by all their membres/ by the which thing they were much sorrowful. And for as much as the people of the country ne might endure them of the horror that they had to see them in such horrybly to tremble/ they departed them thorough out the world vacabondes. And over all where they yode every man beheld them. And two of them were healed a son and a daughter by the merits of saint steven in the presence of saint Austin. This example showeth that all children should dread to offend their faders & moders that malediction & damnation come not unto them. Also faders & moders ne should curse their children/ but should desire that they have benediction and salvation/ & if they been as forsaken they should punish them & correct sagely and dyscretely. F. ¶ Another example that it displeaseth unto god that a woman aourned her daughter and clothed pompously. lxxvi. THe disciple reciteth in his book that a father & a mother had a daughter the which served god devoutly unto the example of her mother & purposed to abide in virginity. And the father commanded unto the mother that she should aourne her daughter after the course of the world the which dread her husband and clothed her daughter pompously & seculerly and aourned her face & her here. Than the angel by the commandment of god appeared unto her mother and said unto her. Wherefore haste thou more dread thy husband than god to aourne thy daughter/ & to take her from Ihesu christ for to put her in to the world. For this thing thou shalt die within four weeks/ & thou shalt be dampened if thou repent the not with in the said tyme. And more over within the said time all thy children shall die/ And this day thy hands shall begin to dry in pain for that that thou hast aourned the here of thy daughter. Than the said woman died true penance and all happened in like wise as the other had said unto her. For she deyed and her children within the said term/ & also her hands dried. etc. Those and they the which been culpable should look upon this & take example for to correct them & amend to the end that our lord Ihesu christ be not wroth against them/ and that they have not punition. etc. ¶ Correctio. A. ¶ Examples of correction. And first example how sweet correction more profiteth unto the ill than sharp. lxxiiii. IT is written in the life of the faders & in many other books that as saint Machayre walked one time by the country he said unto his disciple that he should go acore. And as he yode he met with the priest of the idols the which bore a great staff & the disciple said unto him wheder goest thou devil that thou art. And the said priest wrathed him against him for his hard words/ & bet him so much that he left him as for half deed. After the said priest yode his way. And as he yode his way he met the said Machayre which said unto him. Thou art a save walker/ thou be saved. And the priest meruaylled & said unto him. What haste thou seen of goodness in me the which salutest me in such wise. And he said I have behold that thou labourest strongly in walking. And the priest said unto him that in his salutation he hath had composition/ & he knew the he was the servant of god & that he had met a cursed monk that had injuried him and that for his injuries he had strongly beaten him. For to be short by the sweet words of the said Machayre the said priest yode with him/ converted himself/ and was religious/ & many paynims converted them by the example of the said priest. And here the said Machayre said that a proud word & an ill converteth sometime the good unto the ill. And a humble word & good sometime draweth the ill to do good Unto this purpose it is written. ꝓuer. xv. qd respō●io mollis frangit iram/ sermo durus excitat furorem. Et eccle. vi. Dulce vbum inimicos mitigat et amorem multiplicat. B. ¶ Another example of the good correction that was done unto a child. lxxiiii. THe disciple reciteth in his promptuary that a fair son noble/ was given of his parents in to a monastery of the black order/ for to be discyplyned regulerly in good manners/ the which was instruct of the prior & correct by words/ & sometime by rod/ in so good manner that he refrained him from all things infancybles & unnefull/ & that he was informed in all goodness. And the said child took the said correction humbly. And in like wise grew he in good perfection till unto the age of twenty years & so deyed/ And after his death appeared the soul of him unto the prior so clear & fair that the chambre was all replenished with light & he said. prior I yield unto the thanks of the correction that thou hast put in me. I am not fallen by little & by little in to sin by the which I had be dampened/ and by the I am saved. etc. C. ¶ Another example of the correction of two religious of the which the abbot corrected the one & spared the other. lxxiiii IT is written in the book of the sermons of the disciple how there was two freres in a monastery/ of the which the one was gracious & agreeable unto his abbot and unto the other religious/ & therefore he was spared & was not punished of his necligences. And the other was not agreeable. And he was punished incontinent that he died a fault. So they deyed both twain. And he the which was gracious appeared unto his abbot after his de death and said unto him that he was in great pains. And his said abbot demanded him. Where is the cursed the which committed more of neclygences than thou And he said. O father he is not cursed/ for he is in the clear vision of god. For the neclygences that he committed were incontinent punished. And by that that the satisfaction of his sins is made/ but for that that thou sparedest me in my neclygences for my gracyousnes I am now tormented in purgatory. And therefore my father I require the pray unto god for me. And that you recommend me unto mine other brethren in their messes to the end that you deliver me from the great pains wherein I am. By this example a man should understand that these sinners the which been oft times punished & corrected or those the which go often unto confession & do penance been more sooner saved than those the which be not reproved/ and the which go not unto confession but one time in the year. etc. D. ¶ Another example how a man should correct him when a man is warned. THe disciple reciteth in his sermons and sayeth that a good religious conceplatyf was ravished in judgement the which saw an earl accused before god & also a great prelate again whom god was wroth. Albeit at the prayer of some saints the which there were present god dyfferred his sentence & said unto that religious the he should make them to be warned to correct them by his abbot. the which thing was done. The earl corrected him by the said admonition for the dread of the said vision. And the said prelate contemned the said vision & correct him not & he deyed suddenly in his bed E. ¶ Another example how a man should correct & draw back the sinners sweetly as saint johan the which drew weal by sweetness the prince of the thieves. lxxiiii Saint Clement telleth in the fourth book of the history ecclesyastyce that saint johan the evangelist converted a fair youngman the which was cruel the which he betook unto a bishop for to instruct. And a little while afterward the said man left the bishop & become prince of thieves. And one time that saint johan came again demanded of the said bishop where he was that he had recommended so curyously unto him. He answered. father he is deed in spirit & dwelleth in such a mountain with thieves & is their prince. Than saint johan was wroth & said unto him. Thou art a good keeper/ thou hast suffered to lose the soul of thy brother. And anon he took a horse & yode surely in to the mountain. And the young man saw him & had great shame & leapt on horseback & fled hastily. And than the apostle forgot his age & struck the said horse with the sporres & began strongly to cry after him the which fled Right sweet son wherefore fleyst thou thy father son doubt the not/ for I shall yield the unto Ihesu christ by reason. And certes I shall die with good will for thee/ in like wise as died Ihesu christ for us/ for god hath sent me unto the. And when he heard that he repented him & wept right bitterly. And the apostle fallen at his feet & began to kiss his hand/ as & if he had be lately purged by penance. Than the said apostle fasted for him & prayed and gate him pardon. And after the said penitent was ordained a bishop by the said apostle & was a good man and a devout. etc. By that/ the saint johan kissed the hand of this sinner and drew him again sweetly & called unto penance. In like wise should those do the which wyldrawe back these persons from sin and bring them unto salvation. ¶ Caritas. A. ¶ Examples of charity & first example of a cluster of grapes the which was sent unto many by charity. lxxv IT is written in the life of faders the a frere relygyonus gave a grape unto saint Machayre/ & of his charity he sent it unto the most seek & weak of his brethren. And he took it & gave it again unto another unto whom it seemed as him thought that it should be better employed than unto him. And he sent it again unto another. And this said grape yode so from one to another till that it came again at the last unto the said Machayre the which had it first given. And also they ne knew the one of the other. Than the said Machayre thanked god of the great charity & abstinence that he saw in his brethren religious. etc. Unto the example of these good religious here a man should give so me novelties to his neighbours if they been seek & weak for to cheer them & comfort them. etc. B. ¶ Another example of the charity of two men the which would die the one/ for the other. lxxv PEter Alphons telleth in his book that two merchants of divers countries met & accompanied together & loved so much the one the oath that the one took in marriage the daughter of the other. And after that the marriage was past & done the said merchants yode back every of them in to his country. And it be fell that in short time he that took the others daughter in marriage lost all his gods & came unto so great poverty that he begged/ He came in to the town where his said companion dwelled. And it happened that when he arrived that men sought an homicide the which had slain a man/ and on him was this crime put. And how be it that he was innocent he confessed it. For unto him it forced not to die because of his poverty. And was judged and led unto the gybet. And when he was there for to be hanged his companion beforesaid known him & said. It is not this here the which hath done the homicide. It is I the which hath done the deed/ & would well die for his companion so much he loved him Than that last was taken & the first delivered. And the homicide the which had done the deed the which was present had remorse in his conscience cried & said. He there ne this here hath not done the homicide/ it was I. Than the two first were delivered & the last was taken & held The judges were marveled/ led unto the king the two first delivered and the last retained. And after that the king had known the truth he pardoned all the pay And this first the which was come unto poverty was relevid of his compaygnon the which gave unto him the half of his goods by love and charity. This example denoteth that it is perfit love & charity as to put his body the one for another/ whereof speaketh the evangelist johan. xv ca Maiorem caritatem nemo habet: ut Eccliam suam ponat quis pro amicis suis. C. ¶ Another example how an holy man named sanctulus livered himself to be slain for the love of his companion. lxxv IT is written in the dialogue of saint gregory that the Lombardes took a deacon for to slay him. And a holy man named sanctulus required them greatly of his deliverance/ the which ne would hear him/ but was betaken unto him to keep by such law that if he escaped that the said sanctulus should be slain for him & were so agreed. When the night came the they slept the said sanctulus said unto the said deken/ rise thou and go thy way/ & he said unto him. O father if I go my ways they shall slay thee/ & he said go thy ways. We been all in the hands of god/ they ne may nothing do unto us but that god shall suffer. Than he fled. And after the Lombardes said unto the said sanctulus. Chose the of what death thou wilt die/ for thou shalt die for the deacon/ & he said. slay me of what death that god shall suffer. Than they chose a strong man to strike of his heed at the first stroke. The said sanctulus fallen prostrate in orison & required god. And when his orison was made the hangman made him to stretch the neck/ & he lift up the sword in the air for to slay him in the presence of moche people. And when the said sanctulus had stretch the neck & seen the sword/ he said. O saint Johannes suscype illum. And incontinent saint johan violently held in the air the arm of the said hangman & they all thanked god. Some required the by his prayer the arm were healed. He answered that he ne would pray for him/ but if he would swear that he should never kill christian man. And after that he had sworn said. Put down thy hand. And it was taken away & heled. Than the lombardes would give unto him all the oxen & kine that they had pilled/ but he them refused and required all the prisoners/ & they all were given unto him. So by his charity he delivered them all. This example should move us to love another/ & to put us in danger corporelly for to save and to deliver our neighbours from ill & from inconvenience as did the said sanctulus the which delivered the deacon from death & the prisoners from captivity. D. ¶ Another example how god sent a poor man twenty ss. for one penny the he gave. IT is written in the book of the disciple that peter damyen recounted the a poor man fasted with his wife the which had not but one penny for to by their dinner & he gave his penny unto a poor man as he yode unto the market. And after that as he was at his table & that the breed was put upon it there came in a man unknown hastily the which laid twenty ss. in money upon the said table in a cloth bound & said. This here my lord hath sent you & incontinent he departed. And men presuppose that it was an angel. This example should move us to give alms to the poor people. For great retribution followeth thereof. For one penny that the said man gave god sent him twelve score. Albina so if any will have victory and to surmount his enemies/ be he a giver of alms. And if he will regne and to flee in to heaven also give he unto the poor folk. In like wise as saith the scripture. Vn̄ poeta. Vincit cuncta dare: da sivis superare. Per dare regnare poteris: celosque volare. etc. E. ¶ Another example how the heart of a virgin was cut for the great love that she had unto god. lxxv. THe disciple reciteth in his promp tuarie this example the which is written in many other books & sayeth that a noble virgin was xiiii year much devout unto the virgin mary. And by vii years every day she required her that it would please her to show unto her her child And it befallen as on a crystenmas day she entered alone in to the apparel because of orison the virgin mary appeared unto her holding a fair son between her arms & said unto her. Take my son and play with him. And she took him with great joy/ reverence & devotion. And the said child demanded her/ lovest thou me And she answered/ you. Whether said he lovest thou me more than my clotheses/ and she said. I love you more than my heart/ And the said child said. How lovest thou me more than thy heart. The answer/ I ne can tell it/ but the same speak. And incontinent the heart of the said virgin for the great love that she had to the said son it broke in sondre. And so deyed the said virgin. Than the child took her soul & so great song & melody of angels was there to bear the said soul in to heaven/ that the people ran unto the chapel the which were replenished of marvelous odour. And they found the said virgin deed. And her heart cut wherein was written in lettres of god. I love the more than myself. For thou haste created me redeemed & endowed. etc. After the scypture & this example we should love god more than ourself. vn̄. math. Diliges dnm deum tuum ex toto cord tuo et ex tota anima tua. F. ¶ Another example of the charity of him the which did win his brother the which was fallen in to fornication for to make himself a sinner/ & in doing penance. lxxv. IT is written in the life of the faders how two brethren yode to cell in the city that/ that they had wrought. And when they were departed in that city/ one of them fallen in fornication. After that his brother came unto him and said. Brother return we in to our habitable/ he answered I may not return/ he demanded the cause. And he said unto him. After that thou departest fro me I was tempted & I am fallen in to fornication. And his brother said that so was he/ but return we together do we penance with great labour. & god shall pardon us our sin. When they were returned they told it to the auncyentes. The which gave them in charge the manner how they should do penance. and the one of them died penance/ but for the other brother also as he was culpable to have sinned. In few days god showed unto one of the auncyentes that the sin of him the which had done fornication unto him was pardoned by the great charity of the other the which had not sinned/ ¶ This example is greatly to be noted/ For for to succour his brother the which was fallen in to the sin of lechery/ and in to the bonds of the devil. And in the way of perdition & damnation eternal. He made himself a sinner & took labour and penance for him/ that was charity and great succour did unto his neighbour. In this thing it appeareth that he loved his brother as himself/ & that he socoured him in his necessity as he willed that a man should do unto him/ and for the great charity the sin was pardoned. etc. G. ¶ Another example how one frere withdrew another from ill will/ not by force but by charity and patience. lxxv IT is written in the life of faders that a frere come one time unto a great ancient and said unto him I have a brother the which goeth on the one side & on the other without holding him with me/ & therefore am I tormented. And the ancient said unto him. Bear it patiently. When god shall see the labour of thy supporting he shall call him again unto the ne ween thou not by austeryte that any shall withdraw him from his intention/ for one devil ne expelleth another devil/ but by benignity thou shalt make him come again unto the. Our lord draweth unto him many in chering them. And he recounted to him of two freres of the which the one was fallen in fornication/ the which would return unto the world & the other wept & said. Brother I shall not suffer the to return & be lost. And for that that he would nothing do/ he went to take counsel of a great ancient which said unto him. Go thou with him in to the world/ god ne shall suffer him to be lost for thy labour than he yode with him. And when they came in to a street god the same the charity of the frere which yode to save his brother took away the concupisbence of the frere sinner. Than he said unto his brother that they should return unto their hermitage. I wend now to have sinned with the woman but I have no more of will sith that I have conquest in such deed. And they consider in to their hermitage in devotion without committing sin. By these examples be foresaid it appeareth that a man should have love & charity with his faders & neighbours. And as a man should honour them & succour them in their necessytees. ¶ Qintum preceptum. Homicidium iniustum. A. ¶ Examples of those the which have done homicide iniustely. And first example of Cayn the which slew abel his brother. Ca lxxvi IT is written in the four chapiter of gene that after that cain had slain his brother able by envy & cursedness god demanded/ where is thy brother Abel/ he answered I can not tell/ am I the keeper of my brother. And god said unto him what haste thou done/ the voice of the blood of thy brother crieth unto me from the earth It is that that demandeth vengeance/ & incontinent god cast forth malediction. Vn̄. gene. iiii. Nunc maledictus eris suꝑiran cum operatus fueris eam non dabit tibi fructus suos: spinas & tribulos germinabit tibiva gus et ꝓfugus eris super terram. That is to say thou shalt be cursed above the earth When thou it shalt labour it ne shall give unto his fruits. It shall bring forth thorns & thystylles/ thou shall be wandering and fugitive upon the earth. cain saw that his brother Abel was better than he/ and more loved of god because that he paid better his dysmes thenne he did./ And therefore god multeplyed his goods and fruits/ & sent unto him abundance. And unto cain and unto his gifts he regarded nothing. So Cayn wrathed him hugely and had envy upon his brother & slew him. Vn̄ ge. iiii. Propter hoc deus respexit ad abel et ad munera eius: ad cain et ad munera eius non respexit: iratusque est cain vehementer invidit super fratrem suum et occidit. Envy proceedeth to see & to consider that his neighbour is better than himself in any thing be it temporal good or spiritual. Vn̄ grego. in mora. Inuidere enim non possumus nisi eye quos nobis in aliquo meliores esse putamus. That is to say we ne may have envy but unto those that which we ween to be better than we in some thing. By this example and by the scriptures a man should understand that those the which followeth the life of Cayn have malediction. Vn̄ in epi. Jude. two. ca We his qui via cain abierunt erroris ba●aam mercede effusi sunt: et contradictione chore perierunt. For to understand what malediction is. A man should understand the malediction is putting from benediction & from all goods spiritual/ and association with all ill. And when a person is cursed of god & of the church knowing that he is prived from benediction/ and from all goods spyrytuelles done in holy church/ & is associate with all ill. And if he die in such estate impenytent he shall be put from paradise/ as saith saint paul. i co. vi. Neque maledicti regnum dei possi debunt. Also when a man obeyeth sooner to the devil than to god/ he is much cursed or when he leaveth god for to follow the devil/ or when he loveth sins & leaveth virtues. Vn̄ psal. Dilexit maledictionem & veniet ei▪ noluit benedictionem et elongabitur ab eo. etc. That is to say. He hath loved malediction and it shall come unto him/ And he hath not willed to have benediction/ and it shall be lenthed from him. B. ¶ Another example how the king achab & jezabell his wife made to slay Naboth for to have his vineyard. lxvi. IT is written in the xxi chapter of the third book of kings that the king Achab coveted to have & to possede the vineyard of a good man named Naboth. And for as much as he ne might have it ne by sale ne by exchange was sorry. And laid him down & would not eat. The said Naboth would not cell the heritage of his predecessors. And jesabel wife of the said Achab comforted her husband. And to be short in the matter she sent lettres unto the greatest of the city. And caused to make false witness again the said Naboth. And so made him to be stoned & slain. And when he was deed by the counsel of jesabel Achab went to take possession of the said vineyard/ & the word of god was made in the prophet Helye in saying. Arise & dyscenbe thou again the king Achab & thou shalt say unto him. Thou hast slain Naboth and possedeth his vineyard/ god hath said that in the place where the dogs have lycked the blood of Naboth/ they shall lick thy blood. Moore over god hath said that he shall send ill upon the & upon thy house: as unto Hieroboam the which was cursed & brought unto naught. etc. great thretenynges been here written. And the said prophet Helye said unto jezabel that god had said that the dogs should eat jezabel in such a field. When the king Achab heard these words here/ he cut his clotheses & clad his flesh with a sack/ fasted and slept in a sack the heed bowing down And when god had seen his humility said unto the prophet Helye. Haste thou not seen Achab humble him for because of me I ne shall send him the said ill in his days/ but in the days of his son I shall bring in ill unto his house. And so was it done. And it is written in the ix chapter of the four book of kings that jezabel deyed mischievously. For the king Cheu made her be cast forth at a window in to the street/ & the horses of his army yode over her notwithstanding that she was a kings daughter. And after the dogs broke her body & she ne was buried. this example denoteth many things The first is the avarice and covetise to have & possede the vine of Naboth that which is fraction of the ten commandment of god. Non ●ōcupisces rem proximi tui. The second is false witnessing. Non falsum testimontum dices. And also homicide. Non sis occisor/ the third is great punitions temporelles & corporelles follow after without the punition eternal for the fraction of the three commandments of god. And it is here to be noted that by the penance and humility of the king Achab god spared him in his life/ but his son bore the punition of his said father the which is great matter to understand & to moralyze the which shall abide because of shortness. And the falls harlot jezabel the which humbled her not was slain & eaten of dogs the which is a long thing to declare/ in like wise as it is written in the foresaid chapter. etc. C. ¶ Another example how joab slew the prince Abner malycyously & Amasam & ill came unto him. lxxvii. IT is written in the chapter of the second book of kings how joab the which was capitain and chief of the were of king david slew malycyously a prince named Abner for to venge him of his brother that the said Abner had slain in battle. And david was greatly wroth of that murder wept upon his grave & ne would never in the day ne eat ne drink till that the son was go to rest/ & said unto his servants the which would make him to eat. You know not that a prince and that right great is fallen this day in israhel. Our lord grant unto them the which have done the ill after their malice. And it is written in the second chapter of the third book of kings that in continent that david was deed the said joab fled in to the tabernacle of our lord/ & held him near the altar for to warrant him. For the king Solomon commanded that he were slain/ for that that he had slain two men better than himself without the consenting of david/ that is to understand Abner prince of the chivalry of israhel/ & Amasam prince of the army of judas. And the said joab would not come forth of the tabernacle/ And there was slain by the commandment of Solomon. Men say inconune language/ he that slayeth with the sword with the sword shall die. etc. D. ¶ Another example how Herod Ascalonyta made to slay the innocentes. lxxvii. THe evangelist saint mathieu maketh mention/ that when god was born in bethelem the three kings came out of orient for to worship him/ & demanded king Herod where that he was born.: When herodes herd these words he was greatly troubled/ & those of Iherusalem with him. And inquisition was made where it was that Jesus' should be born/ the great clerks said that it should be in bethlehem as it was written by the prophet mychee. vi. Et tu bethelem terra iuda nequaquam minima as in principibus iuda: ex te enim exi et dux qui regat populum meum israel. Than the king herodes called the other kings & asked them diligently in what time the star appeared unto them. And sent them in to bethelem to inquire diligently where he was born. And when they had found him that they should come again unto him in feigning to go to worship him/ but it was for to slay him. When the kings had found him and worshipped him it was said unto them in a dream that they should not return unto herodes/ but go in to their countries by another way. And so was it done. afterward when herodes saw that the kings returned not by him and that he was mocked he sent in to bethelem & made to slay all the children the which were in the country of the age of two years and under/ weening for to slay our redemptoure Jesus'. And the souls of the holy innocentes cried unto god vengeance of their blood that herodes had made them to shed. And they had divine answer that they should tarry yet a little time till that the number of their brethren were accomplished. The said herodes ne abode unpunished in like wise as it is written in the history scolastice. For he began his hell from this world before that he deyed/ he become blown so stinking foul and villain that there ne was person that might approach unto him. and also he had his guts eaten with worms. Legitur etiam actuum. twelve. By this history it appeareth that the said herodes was much cursed where as he would not give honour unto god as the other kings/ but would slay him. And in weening to do him ill made to slay great number of fair children And therefore he had weal deserved punition the which came upon him the which should be to long a thing to tell. etc. E. ¶ Another example how Herodes Antypas made to slay saint johan baptist (ca lxxvi.) IT is written in the xiiii chapiter of the gospels of saint Mathieu that saint johan baptist reproved Herod of his lechery & said unto him that it was not leeful to have the wife of his brother philyppes. By this thing Herod was wroth & by the counsel of his harlot herodien he made saint johan baptist to be put in prison for to slay him/ but he feared the people for they held him as a prophet. And Herodes made a great dinner the day of his nativity unto the princes & great of his court. And his daughter danced at dinner & leapt & pleased so weal Herod the which said unto her with an oath that she should axe what she would & he would grant it her & if it were half his realm. This thing was done malycyously for to have the occasion to make saint johan to die Than herodyane counsaylled her daughter. And made her to say unto the king give me in a great dish right hastily the heed of saint johan baptist. And the king feigned to be wroth for the oath and the prasence the which there dined. And sent to behede in prison saint johan baptist And the heed was brought in a dish and presented unto the leaping wench. The scripture maketh mention that there were three kings herodes. The first had to name Ascolonita the which slew the innocentes. The second antipa/ the which made saint johan baptist to be slain/ The third Herod had to name Agrippe the which made to slay saint james the more. And put saint peter in prison. It is written in speculo historiali that a doctor named vincent reciteth in the said book that a holy man by vision & permission divine saw in hell the beforesaid kings herodes the which were hanged in the fire of hell being in great torments. And the said harlot was hanged under them more cruelly tormented than the said herodes. For she had two serpents the which held her by the breasts/ and boat her. And by punition & permission divine his said harlot herodes antipa boat him in the throat often times as if he would have strangled him Also the said harlot had in her heed so many of little beasts as little serpents that by his estimation as she might have of hairs. that which beasts boat her incessably etc. F. ¶ Another example how iudas/ pilate/ & this other iewys were homicides of the death of hour blyssyd saviour and redemptor jesus. lxxvi. IT is written in the gospels And in many other books that judas sold our saviour & redemptor Jesus christ unto the jews for xxx penyes. unto whom he said. he that I kiss take and bind him for he it is: and after that he had livered him unto them & betaken by the said token repented him And yielded unto them the said pennies. Moore over he despeired hang himself and estrangled. Than the princes of the priests: and the counsel of the iewys sought the ways & the means to make him to day by envy and coursednes For they see the miracles & predications that he made. And the world went after him. They saw that he was just and good: & that he reproved them of their sins. And therefore they sought false witness for to accuse him/ but they found none. & they accused him of four things. The first was that they said that they had a law. after the which he should die The second that he deceived/ & moved the people unto ill. The third that he deffended to pay the tribute unto cesar The four that he died again the majesty in as much as he said himself to be god. Of the three last things pilate knew well that they lied & they said it by envy unde mat. xxvii. Sciebat enim qd per invidiam tradidissent eum And therefore pilate restyde at the first: and said unto them. sith that I have a law after the which he should die then judge you him after your law. Than they answered him that it was not leeful unto them that they should put any man unto death. For to be short in the matter pilate ne found cause of death in Jesus'. And for to satisfy unto the jews said that he should be punished for his faults. And made him to be bound unto a pillar & to be beaten. and so moche was he broken that all his body was in blood & wounds. And so betook him unto the jews/ but yet were they not content they crowned him with thorns and put it down with staves/ & cried unto pilate that they might crucify him. And by cause that he said that he ne found in him cause to make him die/ they cried. Sanguis eius super nos: et super filios nostros. That is to say. His blood be upon us & upon our children. And so it was done. For afterward Vaspasien besieged the cite of Iherusalem. And they were so affamysshed that a woman eat her own child. And they eat their treasoures weening for to bear them away. And when the city was taken/ some deyed of hunger/ some other with the sword/ & other take prisoners & sold And men gave xxx for a penny. And one of those accused them the they had eaten their treasures. So every man yode to slay his prisoners for to have their money. so their children had for to do. When men led Jesus' to crucify the women of Iherusalem wept. Unto whom Jesus' said weep you not upon me/ but upon your children. For the days shall come that the wombs shall be blessed the which hath not born/ & the paps the which hath not given suck. The jews were homycydes & the cause of the death of our lord the which was judged unjustly & condemned of pilate to be crucefyed/ & so suffered death & passion/ & had in his body five thousand. CCCClxxvi. wounds for our redemption. pilate the which judged him abode not unpunished/ & deyed mischievously. For afterward the Emperor cesar would make him to die. & as he was in prison he dyspayred him & slew himself with a knife. And for as much as he slew himself Cesar made a stone to be hanged about his neck & to cast him in to tybre the which ran by the city of rome. And incontinent the devils & cursed spirits there made such a lyghtening & tempest for the reason of such a cursed body that man ne woman ne might dure/ ne boat/ ne ships durst not thereon go. And when the romans saw such tempest they made him to be drawn out & cast in to the river of Rosne. A. ¶ Another example how Lucrece made to slay saint beatrice. lxxvii. IT is written in the legend of saint Beatrice that a cursed man named lucrece coveted to have the heritage of beatrice. And to th'end that he might come to his intention accused her that she was crystyenne. And made her to be slain by martyrdom but he abode not unpunished. For when he had taken the possession of the said heritage he rejoiced him and made a dynere. And a little child at the pap cried. Lucrece thou hast slain beatrice and possedeth her heritage. And thou art given in to the possession of the devil And incontinent Lucrece gaped/ the devil entered in him the which tormented him three hours and after slew him. So it appeareth that homycydes & thieves covetous been punished in this world or in the other/ or in both. B. ¶ Another example of a man that slew his father and his mother/ when he was drunken. lxxvii. MEn find by writing this the which followeth how the disciple reciteth in his promptuary & sayeth that as a drunken man came from the tavern he met his father the which blamed him and reproved of his excess of drink/ And then incontinent he drew out his sword and slew his said father. And as his mother heard the bruit & the clamour she ran thither a great pace/ and he did slay her as he had done his beforesaid father. incontinent the neighbours came out and took him/ and led him into a prison. And in the morning there was great marvel of that that he had done. C. ¶ Another example of a servant that served weal his master in youth/ & when he was drunk slew him. lxxvii. THe disciple reciteth in his promptuary of a man that served a king right faithfully. And when he was young he governed him weal & much pleased his service unto his master. And he was sent unto a dinner at the which he become drunken & slew the king & his sons. ¶ Also when we fast the vices flee from us and make our service agreeable unto god our king. And when we be drunken we slay all our virtues/ & the king that is our soul & reason. And the sons they been his five wits with the which we should govern our bodies/ & do meritorious deeds. D. ¶ Another example of a daughter the which slew her father & her mother/ and after had mercy by contrition and confession. lxxvii. THe disciple reciteth in his promptuary that Peter sayeth in his second book de amore that a knight had a fair daughter the which sinned with her. and her mother knew that they sinned together by evident signs/ of the which men adverted her/ but they ne would slander for the confusion. When the maid understood that her mother knew her sin/ by counsel of an old woman she poisoned her. And the father had horror of his sin & left her. Wherefore the daughter poisoned him also. And when she had so slain her father & mother she dyspayred thinking not to have mercy till unto that she heard preach that in contrition & confession all sins were pardonned. Albeit th●t they were th● moo●t gr●ce and fou●● that man may speak/ so m●che is great the b●ounte & grace of god. Than the said daughter came to the preacher for to confess her/ & for her great desperation ne might declare all her sins in confession. And after that he had cheered her she confessed truly her sins with so many of tears & of lamentations that it was marvel/ and said that she was worthy to have all pain & confusion. After that she had confessed her and that she had received penance salutarie she entered in to the church with her chamberere and fallen prostrate in orison & wept and lamented her sins in so great dolour & abundance of tears that she deyed in the place. And afterward as her confessor preached & desired the people to pray for her he heard a voice the which said that he and the people had more great need of great abundance of tears she had be puryfyed & washed in like wise as of new baptyzed and so flew in to heaven without the pains of purgatory. E. ¶ Another example how david made to slay Vrye unjustly and committed adultery. lxxvii IT is written in the xi chapiter of the second book of kings that david beheld out at a window the wife of Urya as she washed her/ & for her beauty was tempted and deceived. For he her coveted/ loved and slept with her. And when her husband Vrye servant of the said david came from the war to bring tidings to his master/ david said unto him that he should go to lie with his wife And sent after him vyande rial/ but the said Vrye would not lie with his wife but excused him honestly. afterward david wrote again unto his captain a pistyl by Vrye that in the place where the danger of death should be he should put Vrye in battle to th'end that he were slain/ & so was it done. And it followeth incontinent in the xii chapiter the god sent nathan unto david unto whom he said. Answer me of a judgement. Two men were in one city one rich & one poor. The rich had oxen and sheep & goods haboundauntly/ & the poor ne had but one sheep that he had bought and nourished. And so much he loved her that she eat of his breed and drank of his cup & slept in his bosom And it befallen that a pilgrim came unto the rich the which spared his sheep & yode to take the sheep of the said poor/ & prepared of metes unto him/ for the that he was come to him. When david heard these words here he was much wroth and said unto Nathan. God seethe. For he the which hath done this thing is culpable of death/ he shall yield the sheep in four double because he hath done this thing. And Nathan said unto him. Thou art he the which hath done this thing. god hath made the king & given the of goods that which hath despised his words. Thou haste slain Vrye by glaive/ & also hath taken his wife for thyself. For this thing the glaive shall not depart from thy house. God hath said that he shall send ill upon the & upon thy house/ & shall take thy wives before thine eyes & give them unto thy neighbour the which shall sleep with those women. Thou haste done thy sin secretly/ & I shall do all these things before all the people of israhel. And david said unto Nathan. Peccavi dno. I have sinned unto my lord. And incontinent as david had reknowleged his fault & that he had said peccavi/ Nathan said unto him. God hath translated thy sin thou shalt not die/ but thy son that is proceeded of the shall die/ and so was it done as it is written in the said chapter. etc. F. ¶ Another example how a knight was strongly tormented in purgatory for that that he vyoled the churchyard/ & hurt a man within it. lxxvii IT is written in the legend of the deed that as a knight was laid in his bed with his wife/ & the moan was clear the which entered by the holes/ he meruaylled him moche wherefore the man the which is reasonable obeyed not unto his creator/ when the creatures not reasonnables obeyed unto him. And began to missaye of a knight deed the which had be his prive friend. And the said knight deed entered in speaking these words in the chambre all suddenly/ unto whom he said Friend have thou none ill suspection of me in any things/ but pardon me if I have any thing sinned in the. And when he demanded him of his estate he said unto him I am tormented of divers pains for that that I have vyoled the churchyard & hurt a man within it/ & him dispoylled of his mauntelles' hode/ the which is upon me more mightier than a mountain. And the said deed man prayed him that he would do make oraysons for him Than he demanded if such a priest should sing for him. The said deed answered nothing/ that is he spoke no word/ but lift up & shaken his heed in like wise as he them refused. And afterward him demanded if he would that such an hermit prayed for him. And he said I will well that he pray for me. And when the said knight had promised it him the deed said unto him. And I say the that this day two years thou shalt die. And so was it done. This example denoteth many things. The first is that one man should not say ill of another in as much as the deed body reproved him that spoke ill of him. The second is that a man should keep him to do & to speak ill in holy ground in as much as the deed body was in purgatori for that/ that he had vyoled the said church yard. And also that a man ne should betene do none ill unto his neighbour/ for punition followeth in this world and in the other. The third thing that the example denoteth is that the prayers & oraysons of a good person been more sooner exalted than those of sinners in sin. It is here understand by that that the deed loved the prayer of the hermit more sooner than of the other beforesaid. How be it ill preestes impair not the sacrament of the mass/ but those the which accedeth unworthily is unto their damnation. G. ¶ Another example how the angel showed unto tongdalus a valley replenisshed with coals of fire in the which were put the homycydes. lxxvii. MEn find by writing that a man amed Tongdalus deyed. And that the angel led him to see the torments of hell. And afterward brought him again & put him in to his body. The which recompted many torments amongs the which the angel showed/ him unto a valley moche horrible & full of derkenesses the which was right deep full of coals brenning. And above that valley was there a covering of iron in fire brenning in thickness as of a six fathom the which was more hotter than the coals the which brenned under it. From thence yode forth so great stench the which grieved more the souls than all that that they had suffered before. Under the said coverture descended many souls the which were fried as men fry the bacon in the pan. And afterward they were strained as men strain wax thorough the cloth. And so fallen they & dyscended in to the bottom of the said valley/ upon the coals brenning/ upon the which they were tormented of a new torment. Than said the angel/ this pain suffereth those the which have killed faders or moders/ sisters or broders or other people. Also been in this torment those that which have had will to slay another by delyberation if they might/ albeit that they have not done it/ & after that torment shall be led in to more great. ¶ Homicidium dubium. A. ¶ Examples of homicide doubtous/ and first example how saint Peter made to die Ananye & his wife sapphire for that that they fraulded of the price of a field. lxxviii. IT is written in the fift chapter of the deed of the apostles that a man named ananie his wife sapphire present sold his field & fraulded of the price his said wife culpable. And bore away one party & put it under the feet of the apostles. He should all bear for that he should yield it in the community without being propryetayre. And saint Peter said unto ananye. Ananye wherefore haste thou tempted sathan thine heart/ thou hast lied in the holyghoost & fraulded of the price of the field/ when thou possedest it thou haste puissance either to hold it/ or to sell it/ wherefore haste thou put this thing in thy heart. Thou hast not lied unto men but unto god. When ananye heard this thing he fallen & expired/ that is he was deed/ & was buried/ within three hours sapphire entered the which knew nothing of the deed./ And saint Peter said unto her. Tell me woman if thou haste sold the field at such a price. She answered that you. And saint peter said unto her. What needeth you to tempt the spirit of our lord/ here be the feet of those the which hath buried thy husband/ the which shall bury the. And she fallen deed before his feet. And the young men took her/ & buried her with her husband. And great dread was made in the church. And so kept these other for to be propryetayre. Here is example that all religious & other shall be punished if they take or withhold of the goods of the community. B. ¶ Another example how david made to slay the young man the which lied to say that he had slain saul. lxxviii IT is written in the first chapter of the second book of kings that a young man came to bring the tidings unto david that he had slain his adversary the king Saul & his son jonathas in weening to be welcome. And albeit he lied/ for he had not slain the said Saul sooth it was that he had slain himself/ & david demanded of the youngman how knowest thou that saul is deed/ he answered & said. I am come of adventure in the mountain of gelboe/ and saul lened him upon his axe/ he called me & said what anguysshes held him of all parts & desired that I would slay him/ & I have slain him For I knew weal that he ne might live after the ruin/ for his adversaries approached unto him. And I have taken the diadem the which was on his heed and the aournement of his arm/ & have brought them unto the. When david heard these tidings took his clotheses & cut them And all they that were with him wept and fasted till unto the eventide. He was not joyous of the death of his adversary the which made war on him. david came again unto the youngman the which had brought him the tidings & said unto him. Wherefore hast thou not dread to put thy hand & to slay a king. And david called one of his servants & made to slay the said youngman/ and said thy blood be upon thy heed/ thy mouth to speak again them saying I have slain saul. etc. By this example a man should understand that ill came unto the youngman the which wend to be welcome for to tell that thing that he had not done. Also no good spiritual ne proceedeth of dying/ & to vaunt him to have done ill. Also this example denoteth that a man should not enjoy of the death perdition & ruin of his adversaries. C. ¶ Another example how david slew Golyas phylystyen incyrcumsysed. lxxviii IT is written in the ten chapter of the first book of kings that the phylystyens the which made war with the people of israhel came one time again them amongs the which there was one named Golyas the which was incyrcunsysed/ proud/ renowned/ strong/ & puissant weal armed the which dysdeyned the sons of israhel. ¶ And for asmuch as he was strong he ne doubted person/ defied the children of Israhel/ and said unto them that the most strongest of them should come to fight again him & he the which should have the victory should be master of all the other. And for as much as he was so strongly armed/ redoubted and dread every man feared to assail him. etc For end and conclusion david the which kept beestes was moved unto the zeal of the law putting his trust in god offered himself unto the king saul for to go fight. And Saul armed him and put an helm on his heed. When david had assayed it said that he could not in such wise fight/ & that he had not accustomed to bear armour/ so made to unarm him/ & took five stones/ his sling/ & his staff that he had of custom to have after his beasts and yode unto Golias. When he saw david with his staff he dyspreysed him and said unto him. What wenyst thou I am a dog the which comest unto me with a staff. And Golyas cursed david in his goods/ & said unto him. Come unto me and I shall give thy flesh unto the birds of the sky & unto the beestes of the earth. And david said unto him. Thou comest unto me with glaive/ axe/ & armour. And I go unto the in the name of god of israhel & thou shalt be slain/ to th'end that all earth know that there is one god in israhel & that he ne saveth in axe and armours. ●han Golyas heard these words he lift him up and took him to come again david. And david hasted him to fight and took a stone out of his pouch and cast it in the forehead of golyas/ and made him to fall unto the earth upon his forehead he yode upon him and for that that he had no sword to draw/ he drew the sword and glaive from golyas and cut of his heed/ and so had the victory of the phylystyen/ orguyllous incyrcumsysed that believed in god's straunce and mortal. etc. ¶ Ire. D ¶ Example of a woman dampened for Ire without being in will to pardon & to forgive. lxxviii. THe disciple reciteth in his sermon that there was a woman right full of Ire and wrath that with pain any might accord with her. But notwithstanding she reputed herself to be holy and devout/ for she fasted moche and excercysed in fastings and oraysons and in many good operations. But she had principally this vice that after that a person had only offended her one time she never loved him after. And no person ne might put her out of that Ire and vengeance. When she came unto the death she confessed her of all her sins except of this Ire. And as the priest would have given her the body of god/ she shut the mouth & turned her towards the wall and said unto the priest and unto all the men and women the which were present ¶ In like and semblable wise as I turned me from all those the which hath offended and trespassed against me/ And that I ne would pardon them with heart I ne might love them parfytely. And that I have hold me in Ire in letting other. In like wise god taketh and torneth from & shall never look on me mercifully/ ne I him joyouslye in the realm of heaven for mine Ire/ but I shall enter in to hell with the devils & with all Ireful where I shall burn eternelly. And so the said Irous departed and deyed. etc. By this that this said woman ne would corecte her in her life of the said Ire & vengeance/ & that she confessed her not in her death it is to presuppose that she is dampened to consider the said words that she spoke at her departing. And a man should here clearly understand that one mortal sin dampneth the person the which committeth it/ what good deed so ever he hath done in his life. So deyed she without penance correction & amendment unde ezechielis xxxiii. justitia justi non liberabit eum in quacumque die peccaverit. etc. ¶ Odium. A. ¶ Examples of hate/ & first example how the lone of a rich man was dampened for to keep Ire in his heart & for that he would be venged. lxxix. THe disciple reciteth in the book of his sermons & sayeth that a nobe man had a son the which yode unto the church & served god in fastnges/ oraysons & in doing good operations. And when the said son was in the death bed his father prayed him that he would peer unto him when he was deed if it pleased unto god for to show him of his estate/ and of the merit of his life/ the which so appeared and said unto him. father pray you no more for me/ for I am dampened/ and in so great pains that if there were as many of tongues as there are of stars in the sky ne might express the pains that I have. ¶ And his father said unto him. And hast not thou been chaste/ abstynent/ and devout. etc. He answered you/ but I have lost all the good deeds that I have done as unto salvation for Ire & vengeance that I have retained in my heart again those that which hath offended me After that a person had done me ill one only time I ne might never love him/ & venged me all times when I might/ & for that only vice I am lost and dampened eternally. When he had spoken these words he departed. This example denoteth and teacheth that Ire/ hate/ and vengeance leadeth unto damnation. For it is again charity and the commandment of god the which sayeth. Diliges proximum tuum sicut te ipsum. Men find by writing that the said boy was one time in a tree/ and bet down & took the apples of his neighbour/ & a good man the which paste by made him to descend/ showed unto him his case/ and by correction gave unto him a buffet. And the said boy threatened him & said unto him that he should yield it him how be it that he tarried/ & after that as often as he see him he showed him with his finger in saying There is he the which bet me/ but when I am great I shall yield it him. The ill will that he kept in his courage made him to be dampmned and lost. And therefore for to have salvation it behoveth to put out all hates and rancorous/ and to pardon unto another in like wise as we require of god that he pardon us our sins Also by this example is to be noted that good operations been put in forgetefulnes as unto salvation how be it that a man ne should withdraw him to do good deeds as many as he may in this world./ For it serveth unto the diminution of the pain. B. ¶ Another example how hatours the which slew a man in the church were punished divinely. lxxix. IT is written in the promptuary of the miracles of the virgin mary that three knights hated a man the which sought the opportunyte for to slay him And one time as they would have slain him he fled in to the church consecrated in the honour of the virgin mary for to escape the peril of death/ they yode after entered into the church irrevently & cruelly slew him before the altar of the virgin mary. For this thing the virgin emoved her against them/ & incontinent vengeance of god came upon them for their presumption/ they were embraced with fyrens such manner that the membres of every of them brenned. When they apperceived the divine vengeance to be on them they were constrained to beseech the virgin mary of grace/ & returned unto her by great contrition of heart. And she the which is fulfilled with pity delivered them from the fire by the grace of god: but not full health. After that they might go they presented them unto the bishop/ requiring him of penance. And he enjoined them to bear upon them the armours that they had when they slew him And that they should repent them evermore till unto that that they had satisfied unto god and unto the blessed virgin mary. C. ¶ Another example how the devil did slay a man for the keeping of hate and would not pardon it. lxxix. MEn find by writing the two men neighbours pleded togiders & hated other so moche that their curates knew not what to do at every ester. and one time the said curate gave them monition to pardon the one the other & to love togyders/ or that they ne should receive their creator in the estate of grace/ & he that had the least of wrong pardoned him all & put him in his devoir. And the other would not pardon. And for as much as his curate menaced him not to give him his creature/ for as much as he should tarry/ & of dread/ of office said with the mouth and not with the heart that he pardoned. And they received together their creature. After the mass as they yode together to their houses/ for it was their way He the which had jest of wrong followed the other to have him to dinner with him and right greatly prayed him & his wife The which answered that he loved better to dine with Satan and to eat with all the devils in hell than with him. Ha' said he weenest thou to play the knave with me in such wise/ when the feast is past I shall handle the weal enough. And the other said/ my neighbour have you in such wise received your creature/ you have received him in ill estate. After they departed For he the which had wrong dwelled ferther of than the other. And when he was near to a wood the devil came unto him in likeness of a black man/ the which took him horrybly & said unto him. Thou ill crystyen worse than a saracen/ or than I am that haste not done honour unto thy creator that thou hast received in mortal sin For as much as thou haste not willed to pardon unto thy neighbour unto whom thou haste said that thou lovest better to dine with the devils than with him/ at this hour thou shalt come to dinner with them. I am the devil the which evermore hath stirred the to do ill. And I ne had never puissance to slay the unto this day But thy god hath given me leave and licence/ and it is suffered that at this hour thou have punition & damnation. And therefore thou woman go tell unto thy curate that I command him to come hastily here for to take the body of Ihesu christ that this cursed crystyens hath received/ For to be short the devil slew the said hater. The curate came with great company of people the which took the body of our lord in like wise as god it suffered & willed. And the devil died him honour and yode on knees. And after took the body of the said man and bore it away. also men find many other Examples of haters the which ne would pardon unto their neighbours. And therefore they dyffyned ill their days horrybly & mischievously. wherefore men presuppose more sooner that they been dampened than otherwise. For it is written de pe. di. i Omnis qui non diligit manet in morte. D. ¶ Another example how the devil weened to let saint Thybault to pacify the barons of the champagne that had division together. IT is written in the legend of saint thybault that great division was one time amongs the barons of the champagne in such manner that they were ready to slay each other. And the tidings came unto saint Thybault the which was far from the country. And for as much as he ne might ride he made to prepare him a chariot/ & made him to be born with in it for to go to pacify them. And as he was in a way the horses yode in to a water for to drink. And the devil envious & wroth of the welfare of the country came in to the said water & took away one of the wheels of the chariot and cast it in to a dyke right deep. And in spirit the said saint Thybault saw this thing that the devil died. Unto which devil saint Thybaulte said. I command the in the name of our lord Ihesu christ that thou serve to this chariot in stead of the said wheel And the said devil was obedient and the said chariot yode upon one wheel. And the devil bore the other part you the which was a thing right marvelous unto all those that see it. And when the said saint came unto the place where they were all appointed to slay other. When the princes & people saw manifestly that the chariot yode upon one wheel as it is said they were ameruayled/ and came before the said saint & them pacyfyed and put in good concord. And then returned from whence he was comen. And when he was in the said water saint Thybault said unto the devil. accursed go fetch the wheel and put it on again & go thy ways. Thou wendest to have had great profit for to do me this thing/ & it hath be unto thy confusion. And the said devil it appointed upon the said chariot/ & afterward returned him. etc. By these examples before said in this fift commandment it appeareth that a man ne should commit homicide iniustely. And that a man ne should do none ill unto his neighbour by Ire/ hate/ vengeance ne cursedness. etc. ¶ Sextum preceptum. Furtum. A▪ ¶ Examples of people the which have committed theft. And first of a thief named Achar the which was stoned & his substau e brent by the commandment of god. nc lxxx. IT is written in the vii chapiter of the book of joshua that a man named Achar stolen again the commandment of god. And of his capitain joshua a right good mantle/ two hundred pieces of money/ & a rod of gold the which was worth fifty pieces of gold in like wise as himself confessed. unde joshua vii Vidi enim inter spolia paleun cocceneun valde bonum: & ducentos cieclos argenti. regulāque auream quinqnginta siclorun: & ꝯcupiscens abstuli & abscondi intra. And by the sin of the said theft the people of israhel lost a journey again their adversaries/ & fled before them. Than their capitain joshua yode unto the temple/ cut his vestiments/ & prostrate couched him upon the earth before the arch where were the commandments till unto the eventide. And all the auncyentes of israhel with him/ the which put of the powder upon their hedes & humbled them before god/ & him demanded what was to be done. Quid facies magno nomini tuo. etc. And god said unto josue. Arise thou up wherefore liest thou on the earth Some of the people of israhel hath broken my commandment. I shall not help you till he that is culpable be taken from you. unde josue vii Anthema in medio tur est israel non poteris stare coram hostibus tu is: donec deleatur ex te qui contaminatꝰ est scelere. Than god commanded that men should seche after him that had done the sin. An● that he were slain/ & all his substance brent & it was done. For the said Achar confessed the said sin as it is said. And it was judged of joshua by the will of god in the manner the which followeth. That is the said joshua made to hang the said achar thief & all his bestial/ his house/ his beds with all the other household stuff/ and made all to be born in to a valley without the city. And all the people of Israhel came thither. And than the said joshua spoke and said. For as much as thou haste troubled us all/ our lord troubleth the this day. All the people of israhel shall stone the. And all that the which is thine shall be brent/ & so was it done. And after that all the said people of israhel assembled a great mountain of stones upon the said thief the which yet is there. And the Ire of god was appeased for the punition of the said thief. Here is an example as unto the text of the bible the which is greatly to be noted unto all thieves. For by that that god made to punish the said thief & to take him from among the good/ it is to be understand/ that in like wise shall god make to be departed all thieves at the judgement And shall make them to be broiled & brent unde mathei. xiii. Exibunt angeli et seperabunt malos de medio justorum & mittent eos in caminun ignis. Also here is an example of people the which have communed goods that they ne should nothing take unto their partyculyer as people of war the which have made oath to put all in butyn/ or boty fellows as were the children of Israhel. And as been many sorts of people with goods comunes. And such people the which draweth and pretendeth unto their partyculer been thieves And by that that the children of Israhel were greatly troubled & in like wise vexed And lost a journey by the said thief/ it is to understand that by an ill person all a parish/ or good company is troubled/ & hath to suffer. etc. B. ¶ Another example of a thief the which was fastened/ & abode with his theft upon the grave of a deed body. lxxx. IT is written in the dialogue of saint gregory that in the province of Valerye was there a worshipful priest of holy conversation with his clerks to give praising unto/ full of good operations and virtues. After his death was buried before the church. And as the clerks were in orison in a night there came a thief the which stolen from them a sheep. And the said thief came to pass with his proy above the grave of the said priest buried And abode there all still without power to go/ ne power to leave the said sheep. And in the morning was found with his proye as the deed body held him. And as he ne might leave his theft the said clerks yode to prayer. And that pain obtained they that the said thief might go without bearing any thing away. etc. For to moralyze upon this example a man should understand by the thief the which was arrested with his theft without power to remove ne to go/ that these thieves the which been dampened bear upon them the thefts that they have stolen & shall bear eternally without power to take them away. & shall be held in the fire of hell. It is written ezechielis xliiii qd pctonres portabunt confusionem svam & scelera sua q fecerunt/ that is to say that the sinners shall bear their sins in confusion. And the dampened shall see all their faults upon them. As men know a company of people that such is clothed with grey and such with white/ & such & such have white hodes/ or black. unde eze xviii. Impietas impii erit super eum. Et legittur eccle. xi. In fine hoins denudatio operum illius. etc. C. ¶ Another example how the devils slew a thief & bore away his soul for the that he had withholden the horse of a deed body the which should have be given unto poor people. lxxx IT is written in the legend of the deed bodies that Turpyn archbishop of Reinss said that a knight named charles yode in battle for foe fight in arms. the which prayed one his cousin that if he deyed in the said battle that he should cell his horse and that he should give the money thereof unto poor people. And when the said knight was deed/ the other withheld for himself the said horse. And within little time after the said knight deed appeared unto the other knight shining as the son/ & said unto him. Good cousin thou haste made me to suffer pains by eight days in purgatory for my horse/ the price whereof was not given unto the poor in like wise as I had disposed/ but thou ne art quite/ for at this day the devils shall bear away thy soul in to hell. And I go purged in to heaven. And than a cry was herd suddenly in the air of devils the which bore hpm away from thence. etc. This example denoteth that those the which withhold the goods of deed bodies/ been thieves and damn themself as did he the which withheld the said horse. etc. D. ¶ Another example how a child the which had stolen an halfpenny from his cousin was punished in the pit of hell & afterward brought again in to his body. lxxx THe disciple reciteth in his sermons this example how a child was pre●ent in judgement before god after that he was deed. And the devil accused him & said. Dne judica secundum justitiam. etc. ✿ Thou lord judge after justice/ this child hath stolen from his cousin german an halfpenny the which he hath not yielded/ & is deed without doing penance. wouldest thou weal that I condampne this child for so little a thing/ my justice is not with out mercy. Than some saints the which were than present that the said child had served prayed the judge for him. And the judge said that he should have pain for his offence. And after shall be brought again in to his body. Than by the commandment of the said judge he was cast in to a pit of fire wherein he sustained so moche of pain & dolour that afterward he ne might express it by word. And at the prayer of the said saints he was drawn out of the said pit of fire/ & the soul was restored within the body & lived afterward And the said judge gave him in charge to yield again the said half penny/ & the people meruaylled them of the that he had recounted. And they put to faith unto that that he had said. For asmuch as he lived afterward much holily in the dread of god with out taking apple ne peer ne any thing of other men's. By this example a man should understand that this child was accused before god of the devil of so little a thing as is an halfpenny/ by a more great reason shall be accused those the which steel a great thing. And if he had so great punition for so little offence/ so shall they have that do the great offences. And by that that god him commanded restitution so should those do the which hath taken fro other/ or else they may not be saved. For it is written in droit. Non dimittur pctm nisi restituatur ablatum. xiiii. q. vi. c. Sires. and saint Thomas saith secunda second. q. lxii articulo viii Who so ever letteth iniustely another neighbour in the usage of the thing the which unto him appertaineth he trespasseth the commandment of charity A. ¶ Another example how churl was punished of the devil for that that he had stolen a little of a hedge in the field from his neighbour. lxxxi. IT is written in the dialogue cesarun that a carl was in the death bed & the devil came unto him the which held a little of a hedge all in fire/ the which enforced him to put it in his mouth. Than the said carl forgot not his sin. And understood that the devil died unto him such pain for a little of a hedge that he had taken & stolen in the field from his neighbour/ & had put it in his field unto himself. And for that that the devil was evermore before his face in what place so ever he turned him was constrained to restore the said little hedge/ called his friends sent them to promytte to restore the said little & to require pardon/ unto whom the master of the said little said. I shall not pardon him yet/ let him be weal tormented. And again the said devil held the said little hedge embraced/ & him tormented as before. And again sent messengers but they ne might have pardon. thirdly in weeping scent them. I unhappy I ne may die ne live/ return you to demand pardon. Than the other him pardoned & the devil departed incontinent. By this example a man should understand that all manner of thieves that steleth or wastes the goods of their neighbours iniustely shall be punished in this world or in the other sith that the devil tormented so this man for so little a thing as is a little of hedge. By a more stronger reason he shall torment those the which do the great thefts. This little of a hedge was not worth no great thing. But it was a great thing as to take it wyttyngly from his neighbour thievishly against the commandment of god wherefore he was dign of punition. etc. B. ¶ Another example of a servant the which took & stolen from his master fyggues. lxxxi. THe disciple reciteth in his promptuary & sermons & sayeth that the body of saint Thomas is reverently kept/ where god unto him hath given such grace that he is yet enter & hole. And when the time cometh to administer unto the people one sitteth in a chair reverently. When the hostyes are consecrated the priest putteth them in saint Thomas hand/ the which admynystreth the people. And if any of those that receiveth their creator be in any sin the said saint thomas with draweth his hand/ & shall not be admynystred till he be in the state of grace. The scripture speaketh of a servant that stolen figs from his master & eat them without the knowledge of his master/ & confessed him not of it. So he came to be admynystred as the other died. And the said saint thomas withdrew his hand and would not suffer him to receive it. Then the servant be thought him of the said theft & was confessed/ & after that was admynystred of the said saint Thomas & was no more repulsed. And by this all theft is to i'll be it great or little. For for that man is put out of the company of god. C. ¶ Another example of a bailiff judge & thief the which took gifts iniustely and corructe justice. lxxxi. THe disciple reciteth in his promptuary & sayeth that a bailiff made a wedding unto his son/ & a man that which had a great cause before him gave unto him an ox/ & prayed him that he would do for him in his cause. And when his adversary heard it spoken/ he sent a fair cow unto the wife of the said bailiff and prayed her to speak for him. The which died so moche against the said bailiff that he promised that he would do for him that had sent the cow. And when they were in judgement & that the said bailiff ne spoke for him the which had given the ox/ he said/ ox speak. Than the bailiff answered. The ox may not speak/ for the cow will not suffer it. etc. The cause of such judges the which corrupteth justice by gifts promesses & favours shall be dyscussed & judged before god the which is sovereign judge/ the which is not acceptour of persons/ in like wise as sayeth the holy scripture. Non enim est acceptio ꝑsonarun apud deum. And in the said judgement of god every man shall be punished after that/ that he hath deserved as the falls judges and those the which win their causes falsely And those the which possede herytages ill begotten/ & withhold them without restitution. Tu reddes cuique juxta opera sua/ ut dicit psal. Also god ne shall spare in judgement the great lords/ ne prayer ne gold ne silver/ ne contrition ne wrath ne shall do nothing in like wise as sayeth the scripture. Vn̄. ꝓuer. vi zelus & furor viri non parcet dns in die vindicte: nec acquiescet cuiusquampcibꝰ: nec suscipieth ꝓredemptio ne dona plurima. etc. D. ¶ Another example how the king of pierce made to i'll an ill judge corrupt by gifts. etc. lxxxi THe disciple reciteth in his promptuary that the king of pierce reproved a judge for giving falls judgement and for his injustice made him to be slain & to put his skin upon a stole. And made to sit upon the said stolen his son & the judges the which came after him to th'end that they should remember them of the said ill judge. And that they should dread to judge unjustly. etc. E. ¶ Another example how the devil bore away in body and in soul a thief covetous advocate. THe disciple reciteth in his sermon that there was an advocate chief of divers towns/ avaricious without mercy that made of grievous exations in his subgectes/ & came one day as he yode in a town for an exaction the devil assocyated with him in the way in likeness of a man. And of horror & of the words that they spoke together he understood that it was the devil & dread to go with him/ but in no manner he ne might depart/ neither in praying/ ne in making the sign of the cross. And as they yode together they met a poor man the which led a hog in a band. And as the hog turned from one side to another/ that poor man was wroth/ & cried the devil take the. When the advocate heard this word he had hope to depart from him by such occasion. and said unto the devil. Friend here that hog is given unto thee/ go & take him. The devil answered/ he is not given me with heart & therefore I ne may take him. And after they passed by another town/ & as a child wept his mother was at the door wroth/ & said the devil take thee/ wherefore tormentest thou me thus with thy weepings. Than the advocate said here haste thou won a soul/ take the child/ for it is thin Unto whom the devil answered as before. She hath not given it me with good heart. And when they began to approach unto the place whether they yode. Then the men of the town se them far of they knew not the cause/ wherefore they go all together with one voice crying the devil take the. And said unto the devil thou arte welcome. When the devil had herd this/ he shaken the heed/ & in mocking said unto the advocate. Those here hath given the unto me with all their hearts. and therefore art thou mine. And the devil ravished him in that hour/ & what become of him no man can tell. The languages that which were spoken/ & the things the which were done in the way the servant of the advocate declareth that was with him./ By this example it appeareth that cursed judges and advocates die cursedly/ and that the gifts & salayres that they have taken unjustly/ hath deceived & blinded their souls. Also the scripture speaketh it in many places. first gifts blind the eyes of the wise people that which have justice to govern For they ne se drop in the good & just cause of those the which ne give nothing. And look right clear in the cause of those the which hath made them any gift. Also the gifts perverteth the words of the iustyces as sayeth moyses/ deuterono xvi Ne acciptas munera: nec personam quia munera execant oculos sapientum: et mutant verba justorum. And he sayeth in the book of exode. Exodi. xxiii. Aduersus impium ne accipias munera q execant etiam prudentes: et subvertent verba justorum Also the gifts put outethe eyes of the judges/ & them make dumb/ & take away correction as sayeth the wise. Eccle. xx. Dona execantoculos judicum: & quasi iunctꝰ in ore advertit correctionem eorum. Et gregorius dicit. Non potest constanter argui a quo accipitur. Also the gifts make malediction to come unto those the which for gifts iustefye the ill/ & make their ill causes good/ & take away justice from the just and their good causes make ill. Vn̄. ysay u We qui iustificatis impium ꝓ muneribus et justiciam justi aufertis ab eo. Iterun in eodem capitulo. We qui dicitis bonum malum et masun bonum: ponentes amarum in dulce & dulce in amarum. Et deutero xxvii Maledictus qui ꝑuertit iuditium advene: & pupil li et vidue: et dicet omnis populus amen. He is accursed the which perverteth the judgement of the man strange/ & of the orphelyn/ and of the widow. And all the people shall say amen/ that is so be it. Iterun deuterono xvii Maledictus qui accipit munera ut ꝑeutiat Eccliam sanguinis innocentis: & dicitomnis populus amen. He is accursed the which taketh gifts to th'end that he strike the soul of the blood innocent. Et prouerbiorum xvii Qui justificat impium: et qui condemnat justum abhominabilis ut uterque apud dominum. He the which iustefyeth the wicked sinner/ and condampneth the just/ the one and the other is abominable anent god. and those the which composeth and maketh ill laws to th'end that they eschasen the poors in judgement. And that they make force unto the cause of the humbles be cursed. Vn̄. isaiah ten We qui condunt leges iniquas ut oppriment in iuditio pauperes et vim facerent cause humilium populi mei ut essent vidue preda eorum▪ et populos dirumperent. Also the person the which taketh gifts bindeth himself anent the giver/ or else unkyndes followeth. Munera alligant. Also some cursed officers take of two sides/ as those the which fissheth with two nets and flatereth with both parties/ and say unto every of them he hath good right/ they do treason/ deception/ theft/ susurration/ and in scripture been called bylyngues. For their tongue speaketh two languages. And been cursed. iegitur ecclesiastici decimo octavo. Sufurro et bilinguis maledictus: multos enim turbavit pacem habentes. Sequitur lingua tercia multos commovit: et dispersit illos a gente in gentem. F. ¶ Another example of a tailor named martin the which stolen the cloth in cutting the robs. lxxxi. THere was a tayller named Martin the which had of custom that when he cut of cloth for to make of robes/ or gowns/ or coats. etc. that he stolen evermore some what of the foresaid cloth as coloured clotheses or fine whytes. And him thought that he dreamed in one night for that the he stolen of cloth that the devil bore him away in to hell/ he showed unto his wife his dream. And his wife the which would withdraw him from evil counsaylled that he should never take none. afterward it happened that this tailor cut a fair blue in his shop which was near unto his wives chambre/ & by a hole thorough the brickwall the wife beheld him evermore cutting. And in seeing her husband the which had of custom that when he would steel he whysteled in looking where it might be that he might any thing steel. Than the wife cried martin martin remember the of the devil. And martin saying this stolen nothing. afterward came a fair scarlet to be cut. And that wife as is beforesaid cried/ martin martin remember the of the devil. And he saying so fair cloth rubbed his sholdres & evermore that woman said martin martin. etc. And he said/ if the devil should bear me a way yet should I have it. etc. G. ¶ Another example how four men of one lineage were dampened and hanged in hell/ for that that they posseded falsely an heritage. lxxxi THe disciple reciteth in his book & sayeth that a rich man saw by vision four men dampened & tormented in hell the which were under a dry tree & saw that one of them hang the first/ the other the second/ & the fourth the third/ the other abode under the said tree. The angel the which showed this vision said unto the rich man that the three hanged were of his lineage/ that is thy grand faders father/ & his father. And he the which abideth under the tree/ that is thy father the which tarrieth till thou be deed for to hang the for such heritage the which was ill gotten/ the which they have posseded falsely the one after the other without being in will to leave it. And thou shalt be hanged as they been if thou leave it not/ For they ne have therein nothing/ no more haste thou thyself. Than the said rich man left the said heritage and died penance. This example denoteth that a man ne should possede gods & herytages when a man hath true knowledge that they been comen of ill getting & purchase. For the falls geters purchasers & herytours the which possede the said things without being in will to leave them. In the which they ne have nothing damn their souls to retain & take unjustly the thing the which is not theirs. And therefore for to save their souls they should make restitution. etc. ¶ Sacrilegium. A. ¶ Examples of sacrilege/ & first example how an earl and many of his lineage were damned for that that they posseded unjustly an heritage the which had be take away from the church. lxxxii. THe disciple reciteth in his sermons that an earl after the opinion of men was of good life. After his death a religious saw him in the flames of fire of hell upon a ladder on the last staff the which was lift upward/ & proceeding from the lower part of hell. And moche people were upon the ladder that grind the teeth of rage of torments. And the said religious demanded wherefore the said earl was in such torments on the said ladder considering that he had lived so weal. And it was told him that it was for an heritage that his great grandfader had taken from the church/ & that he was now the tenth the which had posseded it. And therefore all those the which shall possede the said heritage shall be put on the said ladder with the earl This example should draw back all persons to get & to possede unjustly the heritage's the which be not well gotten. And principally to take from the church that the which is given unto it. For god is their judge & sufferer with whom they have to do. And it behoveth to pass under his hand/ & his rod. Vn̄ scryptura. Non est qui de manu mea possit eruere. And therefore it is great folly to take from his judge that the which appertaineth unto him. By this that this said earl dread not this thing/ and ne made of it conscience ne restitution he put himself in damnation & perdition what good deed so ever he had done of the other part And therefore take heed unto him who so loveth himself. etc. B. ¶ Another example how Helyodorus was punished divinely in taking the treasures from the church of Iherusalem. IT is written in the book of machabee how heliodorus was sent from the king solencus to take & to bear away the treasures of the church of Iherusalem In the which treasures there were four hundred talentes of silver/ & two hundred talentes of gold as it appeareth in the said chapter. And as the said Heliodorus was in the church with his complyces/ god showed unto him that he disposed him. For all those that there was entered hardly were cast by the puissance of god in dissolution & dread. Unto whom it appeared a terrible horse upon the which was by similitude a man on horseback aourned with right good enournements. And with great impetuosite came the horse to strike the said helyodorus with his feet. He the which was on horseback seemed that he was armed with armours of gold. And there arrived by similitude two youngmen/ & believe that they were angels replenished with great virtue & with great beauty/ & clothed right specially the which set about the said helyodorus/ & hymbet and whypped without ceasing/ till that he was replenished with wounds. Than the said Helyodorus fallen unto the earth as deed in great confusion. The which young men took him in to his lodging where he had lyen. He the which was come on horseback with puissance of satyllytes was born again without horses/ ne without aid human by the virtue of god the which appeared manifestly. And so lay the said helyodorus by the divine puissance and private from all hope of health. And the people of Iherusalem blessed/ & thanked god the which had kept his temple to be pilled & was replenished with joy the which little before was replenished with dread. Than the friends of the said Heliodorus came unto the sovereign priest of Iherusalem named onias. And him required that he would pray unto god for the said Helyodorus. Unto whom he obeyed & prayed god for him. And as the said priest onias prayed god the foresaid young men clothed as they were before came before helyodorus unto whom they said/ yield thanks unto the priest onias/ For for the love of him god hath given the thy life. And thou the which hast been beaten by god denounce and show unto all the puissance & the great things of him. Than the said Helyodorus was healed yielded thanks unto god & unto the said onias/ returned unto the said king to tell these things beforsaid. And them manifested over all where he might. ¶ By this example a man should note that no person ne should take ne pill the goods of the church. For god will that they be employed unto that where unto they been ordained. And if the said Helyodorus were punished in this world of the punition divine/ by more great reason shall those be punished in the other world/ the which take and pill the churches. The great thing that they will take ne make not the question. For those the which take little things been thieves & sacryleges & sin mortally/ as those the which take great things/ but every man in his equal portion shall be punished after his desert. Vn̄ psal. Tu reddes unicuique juxta opera sua. etc. C. ¶ Another example of he punition of a man the which denied the silver of the church the which had be lent unto him. lxxxii. THe disciple reciteth in his book & saith that the deane of the church of Covioygne lent unto his brother carnal five mark of gold of his church. And after the death of the said deane the canons demanded the said money. And for that that they had no witness the said brother denied it & forswore him. And afterward as he returned in to his house he abode unmovable & was dumb. Wherefore he avowed in his heart that he should return where he was perjured/ & that he should show his malice/ and yield the said money unto the church. And by contrition & penance was delivered. All thieves sacryleges/ & perjured persons should correct them & make restitution if they consider weal this example. For if the said man were punished & his case manifested/ so shall it be to thieves if they repent them not/ & that they ne done also good & true penance. D. ¶ Another example of thieves sacrileges the which were punished for that that they had stole the cross. And the goods of the church. lxxxii. THe disciple reciteth in his promptuary and saith the thieves broken a church founded of saint martin. The which took & stolen of treasures & the cross of the church the which was aourned with gold/ with precious stones/ & with a portion of the very cross of our lord Ihesu And for that that the said thieves were many some had the treasures. And two had the said cross & fled. When the bishop heard the tidings sent people after them & on all parts for to seche them. And those the which had the cross ne might go but by the great high way. And god alyened their wits/ & made them bide still in a great way full of mire/ & they walked & trod in the said mire without power to proceed any ferther. And those the which followed them over passed them first without thinking that it were they. But when they found them in the morning there they had suspection/ & said in this wise/ Good men you go not well wherefore go you not by the high way. They answered we go we'll/ what have you to do with our going Than the one of them said. I ween that they been culpable/ take we them. and they were asked of the theft/ they confessed it by condition that they should not die/ & they pointed unto the said cross the which was in the mire hid/ were led unto the bishop/ & were let go for the said promise. But god the which punyssheth the sinners anon after those thieves broken another church/ & were taken & hanged Hec cesarius dicit. E. ¶ Another example of a religious of saint gregory the which was buried in a dunghill for that that he withheld three pieces of gold of the community. lxxxii IT is written in the fourth book of the dialogue. s. gre. how a monk of the religious of saint gregory medicine hide three pieces of gold/ & kept them as unto his partyculeir without betaking them unto the communyte. And when it came unto his death he showed where the said gold was hid/ he wept this thing & so deyed. And when he was deed the said saint gregory for to show that he had greatly offended/ & for the example of other made to bury him & the gold in a dunghill/ saying. Thy money be with the in perdition. Albeit after xxx days saint gregory commanded one to sing mass for him xxx days. And he died it. And at the last day the said deed body appeared unto one of his brethrens/ the which him demanded of his case. He answered. I have been ill entreated till unto this day but now am I weal. For I have at this day received communion. etc. This here is a great example for all religious that they ne should be propryetayres ne go again the vow of poverty/ or ill shall come to them And if the said religious had not had repentance/ & if he had not manifested his sin he had be dampened/ he was punished in purgatory by penance and by the masses that were song for him he was delivered. etc. F. ¶ Another example how a merchant was poor whiles that his brother the which was abbot took unto him the goods of the church. lxxxii SOme masters hath written this that the disciple reciteth in his promtuarye & sayeth that a monk was abbot of an abbey founded of saint panthaleon The which abbot had a brother merchant unto whom he gave many times of the money of his monastery for to increase him in merchandise. But the said merchant lost all & yode unto nought/ how be it that before that he had received the said money he was a good merchant And also he was right diligent in his case. And after that many years he had marchaunded in such wise of the said gods & that he lost all the said abbot said unto his brother. Wherefore wastest thou so thy substance unto thy confusion & mine. Unto the which abbot he said. I live much straitly/ & keep my merchandise diligently/ but I can not tell what it aileth/ for my fellows profit and I defail. Than the said merchant advised him & yode to confess him unto a good & wise priest/ that which told him that the money that he had taken was theft by which all yode to naught. And charged him not to take more the good of the church/ but that he marchaunded with so little as he had/ And that the half of the gain he should give unto the monastery for to fulfil till he had restored. And that he should live of the other half. And the merchant was obedient & accomplished the said counsel. And in short time he become so rich that he restored all unto the said abbot And more over he become much rich/ & for as much as the said abbot had marvel of the said restitution & of the said richesse of his brother him demanded from whence came the said richesses. He answered when I took the substance of thy brethren of religion that thou gavest me I ne might nothing get/ but was poor/ & thou sinned grievously in like wise as I have found by these clerks. And after that I have had horror of the said theft. I have had abundance of goods. etc. by this example all religious should understand that they offend to give unto their friends of the goods of the church. The givers been fraulded of their intention/ for they ne have given the said goods for to be employed in such wise/ that is the substance of the servants of god. And if there be residue it should be given again to the poors of Ihesu christ in like wise as sayeth the scripture. Bona ecclesiarum sunt bona pauperum. etc. G. ¶ Another example how these religious ne should give the goods of the church unto their friends. lxxxii. IT is written in the life of faders/ that a monk had a poor brother secular unto whom he ceased not to give him/ so that he laboured not. And the more he gave him the poorer he was. Than the said monk took counsel of a good father the which counsaylled him that he ne should give him no more/ & that he should say unto him. My brother when I had I gave the go thou now to labour/ & of that that thou shalt have give unto me/ & all that that he shall b●●ge unto the take it & give it unto pylgryns/ & good auncyentes & them require that they pray for him. The said monk died this counsel/ & the said secular yode heavily to labour. And the first day that the said secular came unto the monk he brought him halpens/ the which gave them as it is said. afterward he brought unto him of herbs & three loves/ the which distribute them. thirdly he brought unto him of vytaylles/ & of wine & fish./ When the said monk saw it he marveled/ called the pores & fed them. And demanded of his brother if he had any more need & that he would aid him. He answered that nay/ & said unto him. All that thou gave me consumed away/ & now I take nothing of the Ihabounde in all goods that god sendeth me. Also these seculers shall not be rich for to draw unto them the goods of the church. H. ¶ Another example of an holy man the which gave the whip unto those that had taken away his horse. lxxxii Saint gregory showeth in his dialogue that as an holy man named lybertyn was upon his horse he met an host of men of war that keste him to the earth/ & took his horse to lead him away/ and he said unto them/ take this whip for to make him go the better/ they departed & leapt upon the horse/ gave him the sporres impetuously for to make him to go/ but for to be short/ they ne might ferther go/ So they believed that this thing came unto them for the ravin that they had done unto god's man/ and yielded him his horse again. And afterward yode their way lightly. etc. This example denoteth that the good lybertyn was right liberal & patient to take unto them the whip after that they had cast him down unto the earth & taken away his horse. And god showed manifestly unto the pyllers that they had sinned & offended. And that they ne should trouble ne pill the people of the church where god them shall punish eternally if they die without correction and amendment. etc. I ¶ Another example how that thieves sacryleges revoked themselves unto penance/ and made restitution by the patience of an ancient. lxxxii. IT is written in the promptuary of the disciple that there came thieves to the monastery of an ancient unto whom they said. We are come to bear away all that is in thy house. And he said/ children bear away what you will. Than they took all that they found/ & yode their way. And the said ancient found a sack the which appertained unto them/ the which they had stolen/ he ran after them & said unto them. Children bear away this that you have forgotten in my house. Than the said thieves were ameruayled of his patience revoked them unto penance/ & restored to him all his goods. ¶ Decime. A. ¶ Examples to pay his dysmes. and first example of a lord the which retained the tenth of his goods that he gave unto his servant. lxxxiii. MEn find by writing that a great lord was required of his servant to give him of his gods. The which lord gave unto him by condition to reteyn/ that is to know/ he gave him ten kine x. sheep ten geetes. etc. & all by tenths/ Unto whom he said. I give the these goods here by such condition that I retain the ten piece every year. And also I will that thou them nourish in my pasture. Than he thanked the said lord & took them joyously/ & promised in such wise to do it. And died it by two or three years/ but when he was rich he gave it with ill will & of the worst Than the said lord made him come before him & demanded why he had not given unto him the tenth of his goods the which he had given him/ & it was by the admonition of his wife. He answered that it was by his proprecovetyse & not by his said wife. Than he required pardon and promised satisfaction/ & he it pardoned him. etc. By this lord is understand god the which retaineth the ten party of the goods that he maketh to come/ & to grow unto the as thou haste herd by the scriptures. And by that that he hath paid with ill will denoteth unkindness or covetise. And by this that he repented him & promised satisfaction is to note that those the which have ill paid their dysmes should repent them & reknowledge their fault: & they should make satisfaction/ & they shall have pardon of god. unde ezechielis xviii Si aunt impius egerit penitenciam ab oimbus peccatis q operatus est. etc. vita vivet et non morietur. B. ¶ Another example of a knight the which dysmed weal and his vine bore fruit two times in the year. lxxxiii MEn find by writing this the which followeth how the disciple reciteth in his promptuary & sayeth that there was a knight replenished with so moche of virtues & of justice that in paying his dysmes he had all good conditions pleasauntes unto god/ for he them paid without tarrying/ without malice/ & of the best/ He had a vine that bore again from year to year about ten pipes of wine. And it befell one year more of the dispensation of god than of the attemperance of the air after that the wine was gathered there ne was but one only pipe of wine. And as the said knight had herd that he said unto his servant. That the which was mine & that I should live withal of the vine god hath taken fro me. And I will not take away his portion. Go & give unto the priest this pipe of wine for his dime. & it was done. And in that time as the cousin germayne of the said knight and a priest passed by the said vine the which was all full of grapes/ yode unto the knight/ & reproved him of his negligence. Wherefore have not you gathered wine. He answered & said/ it is lately gathered. And the said priest said that it was replenished with fruits. Than yode men to see it/ and they found more grapes and better than ever they had done before. And therefore it is a good thing to pay weal his dimes. The said knight was lawful and just to pay weal that that he should in obeying unto god. Also he ne was unkind/ for he reknoleged the good the god to him had done. And he was much liberal to give unto god the said pipe of wine. And god the which is the rewarder of the good deeds that men do unto him he him restoreth/ and showeth that he hath done thing dign of praise and of retribution. C. ¶ Another example of a simple man the which dysmed we'll/ & did miracle. IT is written in the collocutions of the faders in like wise as reciteth the disciple & sayeth that after that a holy abbot named johan had done many miracles there was brought unto him a man the which had the devil in the body And the said johan was strongly required of many that he should chase the devil from the said man. And for to be short that said johan commanded unto the devil from god that he should go out. The which devil answered that he would not/ & that he ne should go out for him. And upon his words there arrived a good simple man ill clothed the which bore his tithe unto the priest the which heard how the devil answered that he ne should go out for the said abbot/ that which simple man said to the devil. And wherefore ne goest thou out (so thou shalt) I command the from god that thou go out. Than the devil yode out the which said that he ne was go forth for the said johan/ but that he was constrained by god to go forth for the bounty of the said simple man. & than the good abbot was a meruaylled the which demanded of the simple man of what life he was. And how be it that he drew back to tell it/ he answered that he paid well his tithes incontinent that they were dew. And them put unto profit and paid them joyously of the best/ and bore them unto the person or unto the vycayr I go unto the church said he every day And if I may there I here every day mass. I keep weal the feestes & the commandments of god/ at the beginning of my young age I had will to be religious & for that that my father had no more children but me/ they ne would that I were religious to th'end that to possede their heritage I obeyed unto them & they married me unto a good woman/ we keep weal our marriage together. And if she deyed I have yet the will to be religious/ it is not yet changed. There is the life that I am of. Than the said johan fell on knees before him and required him that he would pray for him. etc. In this example is to be noted that a good simple man labourer is sometime more nearer unto god & more holy person dign to do miracles than ne ben the great bishops doctors & prelate's. When the day of judgement shall come god ne shall demand haste thou be doctor or master in such science or in such/ but he shall demand hast thou done the works of mercy/ hast thou paid thy dysmes/ hast thou obeyed unto the church. etc. D. ¶ Another example of those the which take of dysmes. lxxxiii MEn find by writing how saint renobert the which was the second bishop of bayeux saw one time that a man took a iavel of corn out of a sheaf of dime for to give it unto his horse/ and saint renobert bad him leave it/ but he would not/ wherefore his horse enraged. etc ¶ Tenatitas. A. ¶ Other examples of people to much holding & unmerciful. And first example of the cursed rich man. lxxxiiii. IT is written in the xi chapter of the gospels of saint Luke that theridamas was a rich man clothed with purple & with precious vestymentes/ that which eat & drank every day delycyously. And there was a lazar full of wounds the which let him before the gate of the said rich/ which demanded the crumbs that fallen from his table but he gave him none but set dogs on him & they lycked his feet. So he deyed and the rich man also/ the poor man went to heaven & the rich man to hell. The ill rich life up his eyen as he was in torment & saw Abraham a far of & the leper in his bosom. He made two requests of the which he was denied. The first was of one drop of water. The second to go tell unto his brethrens that they might correct them. etc. This rich man is an example unto all cursed rich men the which use ill of their richesses/ & this poor is example of all good poors that have patience in adversity. The rich was dampened for many things principally for four. The first is because he was without mercy/ for he let the poor die for hunger at his gate Cupiens saturari de micis q cadebant de mensa divitis. And therefore god sent him in to the fire of hell without pite/ & shall say to him at the day of judgement. I have had hunger & thirst & thou hast not given me meet nor drink. Et ideo. Ite maledicu in ignem eternum. math. xu The second for because he appetyted the honours of the world. And he was proud in heart. And therefore the gospel sayeth sygnantly that he was clothed in purple & with precious vestymentes the which denoteth vainglory. Induebatur pupura et bysso. The third that he was much lykorous and that he nourished his belly with metes made dylycatyvely the which draweth unto lechery/ & maketh the man unmerciful. And therefore saith the gospel. Expulebatur cotidie splendide. He lived after the will of the body the which leadeth unto damnation. Vn̄ ad roma. viii. Si scdm carnem vixeritis monemini. He ne lived in this world bu● xl years to live delyciously/ and he is in the fire of hell fro the time of Moses' two. M. years past in so great poverty that he ne might have one drop of water/ so was it unto him a right cursed market from the kitchen The fourth is that he declined not from evil words the which comynly he spoke in dining. And therefore sygnauntly he plained that he was tormented in the tongue when he demanded a drop of water. What prouffyted unto that man the richesses/ honours/ and meets when he is dampened. The richesses delivereth him not from death. The metes keepeth not his body from worms/ and the honours from stink. unde bernardus. O divites quid ꝓsant vobis divitie/ quid epule/ quid honores divitie non liberabunt vos a morte/ epule a verme/ honores a fetore. ¶ Et poeta dicit. Quid tunc the sauri/ quid aceruus ꝓderit auri Quando pctonres/ mittuntur in inferiores Malet preterit/ qd in omni tempore vite. Pauper vixisset/ quam divitias habuisset. Et math. xvi Quid prodest homini si mundum universum lucretur/ anime vero sue detrimentum patiatur. This saved beggar is the example of all good poor folk. He is blessed in as much as he had patience in poverty. Vn̄ Luke. vi Beati pauperes quia vestrum est regnum dei. Also he is blessed in as much as he had patience in hunger and thirst when he coveted to have of the crumbs unde luce. vi. Beati qui esuritis qr satura bimini. Et apoca vii Non esurient neque sitient amplius. Also he had not the honours of the rich/ but was so abject and dyshonoured that men set at him the dogs the which died unto him no harm but licked his sores. Legitur math. u Btineritis cum maledixerint vobis homines. etc. Also he had no health as the rich had but was seek/ full of sores/ and in sickness he had patience/ and by that was he blessed. Vn̄ ma. v. Beati pacifici qm filii dei vocabuntur. Also he endured patiently heat & cold and was evil lodged and lay before the gate of the rich. And he shall never have heat ne cold. Vn̄ apoc. seven. Non cadet super illos sol/ neque ullus estus. etc. And the rich life up his eyen as he was in torments/ and saw and knew the bosom of Abraham & the lazar. The master of the sentences expoundeth this in expressing that the dampened seethe some manner the saved in glory/ and shall see till the day of judgement/ to the end that they be the more tormented to have lost the joys of paradise. And after the judgement they shall see nothing. And in this that Abraham and the leper saw & knew the rich in tourments is to understand that the saved seethe the dampened in hell and shall see them them pardurably/ that is also after the judgement of god to th'end that they have the more greater joy that they have avoided the said torments. And the rich the which demanded one drop of water was denied it. And Abraham said unto him. Inter nos & vos chaos magnum firmatum est. To bear unto the a drop of water it may not be done/ for between you and us there is great confusion and discord. You the which been ever in torments may not come unto us. unde psal. Spuns vadens et non radiens. And we may not go unto you/ for we been confirmed in the justice that god hath made that we may never have pity ne compassion of one dampened. Vn̄ david in psal. Letabitur justus cum viderit vindictan. If the saved were sorry of th' damnation of their friends they should not have perfit joy/ and should go against the will of god. And after the rich required that the leper might go in to the house of his father to tell to his five brethren that he was in tourments/ & that they should do penance of dread that they yode not with him in pains. Abraham denied it & said unto him that they had Moses & other prophets/ and that they might hear them if they would. And the rich said. A father Abraham if one of the deed arose they should believe more sooner. And Abraham said. If they will not here the quick they shall not here the deed. B. ¶ Another example of dur Durant the which lived without having pity nor mercy of the poor people. lxxxiiiii IT is written in speculo hystoriali of a man the which was called durant that was not surnamed. For he was hard to do well/ in especial to give unto the poor/ & also too exercise the works of mercy. And his wife was unto the contrary/ for she was much pitiful/ a giver of alms/ and merciful. When the poor folk demanded alms of the said Durant/ right vylanously he chased them away. And it befallen on a time that our lord came unto him to demand alms in the similitude of a poor man. And the said Durant took a mace weening for to have smitten him. Than he wist not where he become/ quia evanuit/ but he abode not unpunished. For incontinent great multitude of devils in the form of black moryens came unto him & bore him away in body and in soul hosed and clad/ and made him to pass the row a little partition of the wall with great torment. And his wife saying that was full of dread/ & in trembling as a leaf ran to tell it unto her neighbours. And the servants and children saying their mother & may stress run in such wise they ran after her. And incontinent as they were departed/ fire/ lightning/ tempest/ and punition descended in the house the which was great as a palace/ and confounded in to deepness his goods and the said house except that the portayle before the gate the which abode in witness of that thing. And the devils came and written upon the portayle the words the which follow. Here was the mansion of dur Durant/ whiles that he was living. Of all wretches most hard and scant/ unto the poor in giving. Of their need he gave no charge. Wherefore in hell is now his dwelling/ in perpetual torment and rage. Unto that purpose saint james saith that the judgement without mercy shall be done unto him the which doth no mercy. Vn̄ jacobi ii juditia sine misericordia fiet illi qui non fecerit misericordiaz. When god hath given abundance of worldly gods unto any person/ and that he is so unkind that he will give nothing unto the poor the which demandeth in the name of god/ a man should know that god hath such a man in hate. And reputeth that man denieth it unto himself/ as saith the gospel of matthew xxv Quod uni ex minimis meis non fecistis/ nec michi fecistis. When a master sendeth to demand any thing by his servant and that he is denied the said master reputeth that himself is denied. In likewise when the said Durant denied the poor that axed in the name of god he denied god. And the evil that he died unto them god reputed as done unto himself. And for as much as he was unkind and without mercy he had well deserved to have punition corporel/ and that that is much worse damnation eternal. So it appeareth that he lost his body/ his goods/ and his soul. etc. C. ¶ Another example of a rich man unmerciful that fled in the time of famine of dread to give all mess unto the poor peop.le lxxxiiii. THe disciple reciteth in his sermen this the which followeth thwehiche is also written in other books and saith that there was a rich man without pity & mercy the which in the time of famine & of death fled in to an heritage that he had by a water side. And it was for to avoid the clamour of the poors the which him required. And the said poors followed him And for that that they demanded alms he said. I shall not endure with these dogs/ & made his table behind a chambre on the side from whence he ne might here their clamour. And thither came incontinent an armed man the which smote at the gate saying. I am the messenger of god/ & I would speak with your master. And a servant said by the commandment of his master that he was not there. He answered thou liest He is go unto such a chambre to th'end that he hear not the clamours of the poors And now fro the party of our lord I city him that he appear before god/ and that he come to yield reason of all the goods temporelles that unto him hath be taken. The rich man was hastily seek unto the death/ than his friends & parents came to visit him & to move him unto penance & confession/ the which he would not here/ and said unto them. I am cited unto the judgement of god/ unto whom I have appeared and am there judged unto the death eternal without any hope of health For in likewise as I ne have excercysed mercy ne had compassion on the poors of Ihesu christ/ also without any mercy am I sentenced/ and so the accursed deyed/ & lost his life/ his b●dy/ his goods and his soul. D. ¶ Another example how a monk see rich men hanged in the fire of hell. lxxxiiii IT is written in the dialogue of saint Gregory that a monk desired to go in to an hermitage/ & before that he demanded licence to go thither he was seek & deyed and was led in to hell/ but anon he was brought again & put in to his body. And he remembered him to have seen the torments of hell and innombrable places full of fire. And within those flames of fire he saw some rich men hanged/ the which he had seen & known in his country/ & were strongly tormented. And as he was led to be put within the said fire there a ryved an angel fro whom proceeded great clearness the which defended that he ne were put in the fire. The which said unto him return in to thy body and take good heed wisely from henceforth whiles thou livest that thou come not hither. After this voice he returned in to his body/ & little and little came in to convalescence. And afterward put him in so moche fastings/ wakinges oraysons/ & good operations the marvel it was/ for the torments that he had seen that the sinners sustain. etc. ¶ This example should move cursed rich men to restore the things evil gotten. etc. E. ¶ Example how two men were lepers for that they despised lepres. lxxxiiii. THe disciple reciteth in the book of sermons that there was a pressed the which had in so great horror the lepers that he heard their confession through a brickwall & himself was leper. ¶ Also it is written of a servant the which had in so great horror the lepers that he would not bear them ne to give the alms/ and he himself become leper. ¶ Simonia. A. ¶ Examples of people the which have been symonyakes. And first example of Simon magus. lxxxv IT is written in the deed of the apostles that the falls and dysloyal simon magus offered great sum of money unto the apostles weening by that to get the grace of the holy ghost that he saw in them. And understood that if he might have the grace that he should cell it unto other & should receive great fynaunces. But in figure of all those the which selleth or buyeth things spyrytualles he & his money were accursed of god by the mouth of saint Peter. Vn̄ actuum vii Pecunia tua tecum sit in perditione. That is to say. Thy money be with the in perdition. And for that he was the first in the new testament that would buy spiritual things this espece of theft is named in all holy church simony for because of the cursed simon figure of all the dampened symonyakes. B. ¶ Another example of the punition of Gyezy that was symonyake. lxxxv. IT is written four regum u ca how the prophet Helyseus gave health of the sickness of lepry to a rich man named Naaman the which offered great gifts unto the said prophet after that he was hole. But for none earthly thing he would nothing take. Also he knew that it was simony to cell the grace of the holy ghost. And the disciple of the said prophet named Giezy was covetous & ran after Naaman of whom he demanded money & clothing. And for to be short he took two talentes of silver/ & two vestementes for the grace that his master had done to him. The which thing displeased unto god & his master. And when the eventide came the said prophet demanded of Giezy fro whence he came. He answered. Thy servant hath been nowhere. And the prophet said. My heart was that thou were go after Naaman & that thou hast taken silver & clotheses for to buy oxen & sheep/ and for to have servants & maidens. etc. For as much as thou hast done this thing the lepry of Naanam shall draw to the & to thy seed in perdurability. Lepra naaman tibi adhereat et semini tuo in sempiternum. And so was it done. For he was incontinent mesel/ & so he was punished for his simony. ¶ This example should withdraw each person to buy or cell spiritual things/ for it is a great sin that tarrieth not unpunished. C. ¶ Another example of the symonyake Hieroboam the which sold bysshopryches. lxxxv IT is written iii regum xiii ca how king Hieroboam took money for to constitute the persons to be sovereign bishops. Also it was idolatry and for that/ that he was a symonyary & a great sinner for these causes he deyed myschevyously and he and all his was put down/ degraded/ and effaced Vn̄. iii regum xiii Quicunque enim volebat implebat manum hieroboan/ & fiebat sacerdos excellorum et ꝓpter hanc causam peccavit domus hieroboan: et eversa est et deleta de superficie terre. etc. If the vendition of the priesthood of idols was in such wise venged of god that the said Hieroboam was so punished & put down as it is said/ it followeth well that they the which selleth the true priesthood shall be cruelly punished/ for such people been thieves. Vn̄. iohan. x. Qui non intrat per hostium in ovile ovium/ sed ascendit aliunde ille fur e●t et latro. Also they been sacryleges. For the theft that they done is by vendition of holy things. Sacrilegium dicitur quasi sacrunledens vel sacrum violans. It should be a deaf thing to say that he is sacrilege that steleth a chalice & that he is none that steleth the hole church. Also he that selleth a church is a thief/ symonyake & sacrilege/ whereby he committeth great sin. Unto whom it behoveth satisfaction unto him that is culpable/ & that desireth to be saved. D. ¶ Another example how king Anthiochus was symonyake and proud over puissance human. lxxxv. IT is written in the four chapter of the second book of Maccabees/ how the king Anthiochus sold unto jalon the dignity to be sovereign bishop/ & also ill came unto him. He was also proud and life up over puissance human/ as it is written in the xvi cha. of the said Maccabees. And he was punished as he yode he and his army in great pride & furor to slay them of Iherusalem/ god unto him sent a cruel & right stinking sickness in the guts so that he was born in a litter/ and from that fell in to puddle of mire dying on the earth. Also he was so stinking that his servants and his host were sore grieved/ & himself ne might endure his own stink. Also he was so seek that maugre in his heed he meked him and than deyed in despair. E. ¶ Another example of a man damp●●d that had many benyfyces. lxxxv. SOme masters writeth this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that one of the great masters of Paris named in science was visited of the bishop of paris and admonested at the hour of his death that he should leave & resign many benyfyces that he had unleefully/ & that he should hold alonely one. And he abode in his opinion full of error & said. I shall assay if any may be saved with many benefices. After his death he appeared unto that bishop at the hour of tierce as he was in orison to pray unto god. And when the said bishop knew that it was the said deed body he asked him how it was with him. He answered. I am dampened eternally without any remission. And he demanded the cause wherefore. He answered for elation. And the bishop axed him of the said opinion. He answered that the plurality of his benefices helped him not/ but noyed him. And the said dampened him asked if there were more persons living in the world. The bishop answered/ Why demandest thou that/ the which art so great a clerk that thou weenest that the world is so soon finished. He answered. Certainly sith that I deyed there is dyscended in to hell so great multitude of souls dampened that I would scantly believe that there had been so many living in the world. etc. Unto this purpose the prophet isaiah saith/ that at the day of judgement few of the people shall be saved in regard of all sorts of the ill that shall be dampened. And giveth this similitude of raysyns in the time of their ripenesss and of olives in the time that they been gathered. When the grapes and the olives have been assembled & gathered there y● abideth same little thing in the wines and olives forgotten & left. And this little the which there abideth is to compare by similitude unto the saved/ and the great multitude of the raysyns gathered unto the dampened. Understand well this the which is here written. isaiah xxiiii Erunt in medio terre in medio pplorum quo modo si pause olive q remanserunt excutiantur ex olera et racemm cum fuerit finita vindemia/ huscm pauci boni saluati lenabunt vocem svam atque laudabunt cum glorificatus fuerit dns. etc. ¶ This man dampened that had so many benefices denoteth that the covetise of gods & honour of the world deceiveth & dampneth that people of the church. Or cupiditas et radix omni malorum i add thy vi ca F. ¶ Another example that none aught to be constitute in benefice by prayers carnalles. lxxxv. MEn find by wring of anabbot when he was in his death bed he made all his monks to come before him. Unto whom he required that when he should be deed that they should choose his nephew for to be abbot after him. The which was done. And as the new abbot walked in his garden by a well side he heard a voice that complained ruthefully. And the said young abbot conjured the said voice in the name of god that he should tell him what he was. He answered. I am the soul of thine uncle that am here brent & broiled mestemably in this fountain/ for that that I have procured carnally that thou were abbot after me. To whom the nephew said How may this be that thou brennest in a well so cold. Than the voice said. Go in to the church & fetch the candelstyckes of copre & cast them in to this well and thou shalt see how I am brent. Than he died it/ and incontinent the said candelstyckes were melted as wax within the fire. And when the said young abbot saw that he called all the monks & renounced unto the dignity & croyse./ & afterward the said voice was no more herd. ¶ By this example a man should understand that those that which entereth so in benefices entereth not not by the door/ that is Ihesu christ as before is declared. unde johan ten Qui non intrat per hostium in ovile ovium sed ascender all unde ille fur est et latro. G. ¶ Another example how a man secular should not do the office of the pressed in the church. lxxxv. IT is written in the xxv chapter of the second book of paralipomenon how the king Ozyas life up in pride when he was in puissance regal/ and dyspraysed his god. moreover he presumed to be worthy & to do the office of priests. And he entered in to the temple of god and took the ensencer for to do the office of a pressed after as the custom was to do honour unto god. And the master of the priests named Azarias entered in to the temple after with great multitude of priests strong. The which resisted against the said king/ unto whom they said that it was not his office to do such thing. Vn̄. ii pa. xxvi. Non est tui officu ut adoleas incensum dno/ sed est sacerdotum qui consecrati sunt ad huiusmodi misterium/ egredere de sctunario ne contempseris/ qr non reputabitur tibi ingliam hoc a dno deo. And for as much as the priests reprehended the king thereof/ he threatened them in great ire. And incontinent before the priests in the temple he was smitten with a lepry/ & was so all his life/ & dwelled in an house separated from all other/ where he deyed a rotten leper. And for the said cause he was put out of the temple. etc. ¶ By this example & after scripture the secular people should not presume to do the office of a pressed/ nor meddle to govern the goos●ly things ne the church. For such things dyspleaseth god. H. ¶ Another example in Alchinus/ how lords should not constytute people of ill life to be benefyced. lxxxv. IT is written in the vii cha. of the first book of Maccabees how king Demetrius consiytuted in sovereign pressed/ that is bishop a ill man warrior named Alchinus the which died many evils/ & also he died mischievously/ and he reigned not long in his bishopric/ after that he had of eccysyons he began to destroy the operations of prophets. And incontinent he was stricken of divine punition & cursed sickness/ lost his speech & deyed foully/ as it is written in the foresaid book. Vn̄. i macha. ix. Precepit Alchinus destrui domus sancte iterioris et destrua opera prophetarum & capit destruere Intempore illo ꝑcussus est alchinus & impedita sunt opera illius et obclusun est os eius et dissolutus est paralisi: nec ultra potuit loqui verbum et motuus est cum tormento magna. etc. Alchinus is interpreted/ luctus/ weeping/ For they the which semblably entrens in to benefices should weep their sin by repentance. For they enter not by the door that is jesus christ. Non intrent per hostium in ovile ovium sed ascendut aliunde/ et ideo non saluabuntur. etc. I ¶ Another example of a man the which was bishop unjustly/ and he deyed of a sudden death. lxxxv SOme masters writeth this the which followeth how the disciple reciteth in the book of his promptuary & sayeth that there was an archedeaken that coveted the bishopric/ & laid in wait upon his bishop a good man how he might slay him. And the bishop had of custom to go often times to matynes/ & went before the other for to great our lady/ & he entered by a gate. The cursed archedeaken put a great stone upon that said gate. And when the bishop came as he had of custom and that he opened the gate the stone fallen on his heed & brained him. And the archedeaken with great labour obtained the bishopric. When that he was confirmed & that he made his dynera prince served before him at the table kneeling. And suddenly the said prince was ravished before the chair of the sovereign judge And he saw our blessed lady with great multitude of saints & of angels bringing the said deed bishop/ & brought his brain in their hands. And the blessed virgin said My right dear son I show to thee/ the blood broken & the brain of this bishop my friend that the prodytour hath shed willingly to obtain the bishopric. Our lord answered. Who shall I send to city the said prodytour/ & who shall go. Than the blessed virgin said. Here is his servant. Unto whom our lord commanded on pain of death that he should city his lord personally to come to answer of so horrible crime. He returned straight weeping/ & trembling/ & keste the carving knife down that he held/ & wept sore. He was prayed of the bishop & other for to tell the cause/ & so he died. And cited the bishop as he was charged. And after that he had brought forth the words/ the bishop was smitten incontinent of sudden death & deyed mischievously before them al. By this example a man may understand that he that sleeth his neighbour injustly is homycide of his own soul. For he it dampneth & bindeth unto punition eternal. If the said archedeaken had not slain the said bishop he had not deyed in such wise/ & he had not be born in such wise in to perdition. He weaned to climb high/ but he fell anon. He that clymbeth higher than he should/ he shall descend more sooner than he would. etc. K. ¶ Another example how a canon was accused of the patron of the church. lxxxv. MEn find in writing this the which followeth how the disciple reciteth in his promptuary and saith that in a night it seemed to a canon that god had set him in judgement & that all the world was called before him for to receive every man after his merits. He saw also that every of them led with him some saint unto whom they had most served to be advocate toward the high judge. And this canon thought that he would pray that saint of whom he had be canon/ & that he had served in singing & reading/ & that he should go in judgement with him before Ihesu christ to th'end that he prayed for him in showing him of his service. That saint answered/ I shall go with the with good will. And he took another with him as for witness They came unto judgement togiders. And when they were before god the saint said. Lord I require judgement of this vile lecher that by xxx years & more hath eaten and drunken his prebend of my church/ & hath disposed his time lecherously & foully/ and one only day hath not ended his hours as he aught to do. He here is witness of this thing. Ihesu christ answered. Take and bind him hand & foot and cast him in to hell. The canon awoke as if he had be in a great sleep/ and wend for to have been than in hell. And he said unto that saint. My lord take your prebend/ for of it I will eat no more. For this vision he converted him/ entered in to religion/ and saved his soul. etc. ¶ By this example people benefyced may understand that if they use ill the goods of the church they shall answer before god. And better it is to be abject in this world and to live poorly than after the death to lose paradise & to be dampened. L. ¶ Another example how a convers that would have been bishop by the induction of the devil/ and he stole an horse & was hanged. lxxxv. CAsarius dicit. It is written how a monk convers had learned so strongly the lettres that he could read the text. And by the occasion of this thing was wood & made to write secretly little books deceptyves/ & began to delight him in the vice of propriety. And as that study was defended to the said convers for the love of learning he ran in apostasy/ and prouffyted little for the age. afterward he was moved unto penance & came again in to the monastery. And the devil took him matter for to deceive him. For now he went unto the school to th'end that he were a scholar/ now he returned to the monastery/ & appeared to him in likeness of an angel/ & said to him. Learn fast/ for it is dyffyned of god that thou be bishop of such a place. And the unhappy fool evaded not his fraud/ hoped in him to renew the ancient miracles. What more. On a day he appeared unto the convers in clear voice & joyous face & said unto him/ such a bishop is deed this day/ haste the go in to the city in the which thou art predestinate of god to be pastor/ his counceyle he ne might change. incontinent the unhappy yode our secretly of the monastery & was lodged in the house of an honest pressed. And to th'end that he were put in his siege gloriously he rose up before the day and stolen a right good horse from his host/ leapt upon him & yode his way. In the morning the household knew the damage & followed the appostate. They took him & put him in judgement & was drawn with his theft/ and by sentence condampned. Not to be in the chair as a bishop/ but he mounted unto the gallows/ and there was hanged as a thief Take heed unto what end the promise of the devil tendeth. etc. ¶ By this example a man may understand that one aught to keep him to be deceived of temptations/ deceptions/ & losings of the devil. For that that the said conuers kept him not & wend to be bishop he was hanged/ & that worse is in way of damnation. ¶ Vsura. A. ¶ Examples of people usurers. And first example of the punition & damnation of an avaricious usurer/ out of whose belly proceeded a tree. lxxxvi. MEn find by writing this that which followeth how the disciple reciteth in the book of his promptuary and sayeth that a rich avaricious usurer gate moche good unjustly/ & for that he was dampened/ as it was showed unto a man that was ravished. Quasi in extasi. that saw many torments in hell/ & there was that said usurer prosterned & stretched allow/ & from his belly proceeded an high tree full of branches/ whereon hang an horrible sort of men and women. And it was told to the said ra●ysshed man that the said usurer fro whom proceeded the tree was an avaricious/ & they the which hanged were of his household/ and of his kin the which followed him in sin/ example/ council▪ & admonition And the which posseded after him that things ill gotten without being in will to yield them ne to leave them. etc. ¶ This example denoteth that it is great peril to give gods or herytages unjustly. For the geters & posseders go unto damnation if they die Impenytentes without being in will to restore them. B. ¶ Another example how an usurer that would not restore cried at his death that he brent & broiled. lxxxvi. IT it is written in the some of penance how an usurer was warned at his death to make restitution. And he answered that he would not/ and that his wife and his children had need/ & therefore he would not restore. The pressed would not give him that body of our lord and bore it again. Than by the admonition of his friends for to take away the shame died so moche that he promised with mouth for to deceive the pressed/ not of will to come to the operation. And when he had received our lord/ he cried that he brent/ & the fire of hell was within his body. And in great clamour said I bren I broil in body & membres/ and so he deyed mischievously. ¶ By this examples a man may understand that if the said usurer deceived the pressed by word/ he deceived himself much worse by deed. And if he brenin body in this world. It is to presuppose that he brenneth cruelly in hell as unto the soul. etc. C. ¶ Another example of the mischievous death of an usurer the which in his sickness said that he chawed pennies. lxxxvi. IT is written in the promptuary of the disciple that in the diocese of Coleyne a knight deyed that was renowned to be an usurer & avaricious. When he was seek and that the matter mounted in to the brain he was frantyke. And as he moved every day his mouth and the teeth his servants said unto him. My lord what eat you he answered. jete pennies. It seemed unto him that the devils put pennies in his mouth. And he said. I may not bear ne suffer these devils bring me unto the church/ for peradventure I shall be delivered by the prayers of good men. When he was there he cried/ bear me again/ for I see mother devils here than in mine house. The unhappy man was had home/ & as the devils tormented him he deyed mischievously. etc. D. ¶ Another example of the horrible death of an usurer. lxxxvi. ALso the disciple reciteth that there was an usurer in the parties of brabant right cursed/ for he dysheryted many noble & puissant men/ & dyspoyled the poor of their goods. This said usurer go often unto the religious & prayed them as in manner of weeping that they would pray for him. But he correcked not himself in no manner. And it befallen that he was seek suddenly/ & when he approached unto his death two terrible dogs of darkness came to his bed. And he drew out of his mouth his own tongue/ the which was stretched out as a foot/ and right horrybly he deyed. ¶ This example denoteth that people the which liveth in sins of cursed life dieth horrybly of cursed death. Also the scripture speaketh it. Vn̄ psal. Mors peccatorum pessima. etc. E. ¶ Another example of a woman usurer the which made too bury with her/ her purse and her gold and silver. lxxxvi. MEn find by writing this that which followeth how the disciple reciteth in the book of his promptuary and sayeth that two sisters departed their gods and herytages after that their mother was deed. And one of them took her portion and departed it unto usury/ and there assembled moche gold & silver/ & had no compassion of her sister the which was needy and poor. It befallen that the sister usurer was seek till unto the death. The which called her other sister for to administer unto her her necessytees. She served her in hope to have some thing. When the sister usurer saw that she might not escape the death sent her sister aside & took two purses full of gold and of silver/ and girded them to her bore belly under her clotheses. And when her said sister was comen again she said unto her. I pray the my sister that when I am deed that thou suffer not that I be dyspoyled of no person/ but that thou bury me with the clotheses wherewith I am clad: What more. She deyed and was buried as she required. And it was told unto the lord to whom the town appertained that such an usurer was deed/ & that her gold & silver appertained to him. He sent incontinent a messenger to seek the said treasure gotten by usury. When the messenger had taken the keys opened the cofres/ & that he had nothing found he began to torment the sister of the said usurer and to inquire for the said gold & silver. The which had suspection that it should be buried with her sister And for the words that she had spoken/ & for that her body was so heavy. When that said messenger understood this thing he required the pressed that the body were unburied for to see the said thing. The pressed suffered it and the sepulchre was opened. Marvel it was/ for when the body was all naked the pressed and the messenger saw a right great & right marvelous and fearful serpent the which life up often her heed/ & kest in the mouth of the woman fire & sulphur. When they saw that they had so great fere & horror that they fled & cried to make men to cast again the earth hastily/ and that it was the devil the which punished the body and mocked it. The messenger returned hastily the which recounted what he had seen. etc. ¶ What prouffyted it unto the said usuryesse to get the said gold and silver when her soul is tormented and damned. It is written mathei. xuj. ca Quid prodest homini si universum mundū●ucretur: anime vero sue detrimentum patiatur. She got/ posseded/ and bore away the thing whereby she is prived from paradise/ and is in hell tormented. In likewise as it is to presuppose for to consider her life & her death/ and that was found after that she was buried. etc. F. ¶ Another example of an usurer the which demanded help of his gold/ of his silver/ and treasure when as he lay at the point of death/ with the which he was tormented. lxxxvi. IT is written in the book of examples of an usurer that as he laboured in the later days of his death was prayed of his trendes that ●e would confess him and to restore the usuries & brought unto him the pressed by two or three times. But at every time he said/ abide till to morrow/ and after that I shall do it. And at the last after that he had be strongly warned to be confessed/ & that he had said tarry till to morrow/ when the pressed was go he made to bring before him all his gold and silver/ and said to it My gold and my silver I never ceased to labour to take pain for the till unto now And therefore succour me now at this need. And one time there was herd a voice the which said. Go in to the place where thou shouldest go and we shall go after the. And incontinent he deyed/ and great thunder & tempest came thither/ & the said gold and silver vanished that it was not known where it become. And afterward by the sufferance of god the soul of the said usurer appeared unto a holy man as he was in orison the which said unto him that he was dampened/ and that every day he was perforced to drink of the said gold and silver the which was in the said fire melted brenning & decouraunt/ whereby men may say unto this purpose that the which is written. Sapienc. xi. Per q peccat hon/ per hec et torquetur. In likewise as the said usurer had offended in getting & keeping the said good also of it he was tormented. ¶ By this example a man may know that these avaricious been well abused to ween that their gold and silver shall succour them sooner than god at death or in sickness/ or that it shall put them in paradise & deliver fro hell by that they have loved/ served/ and trusted in the gold and the silver more than in god they shall be judged and condemned & by their gold in hell punished and tormented. etc. G. ¶ Another example of an usurer the which commanded his soul unto the devil for that it would not abide no more with his goods. lxxxvi. THe disciple reciteth in his sermons how Hubert saith in the treatise of the triple dread that as an usurer laboured in his last days he made to be brought before him his vessel of gold and of silver as cups. etc. And spoke unto his soul & them unto it promised & many other goods as fields/ houses/ herytages. etc. & that it should abide yet in the world with his body. And as he said these words the dolour of the sickness griped him/ & than he said. For as much as thou wilt abide no more with me I command the unto the devil And in saying these words he deyed/ & ended his days evil as right was. For he required not the help of god/ but it was of his gods the which failed him at his greatest need. A. ¶ Another example of an usurer the which would not restore/ and he was born upon an ass unto the gallows & there was buried. lxxxvii. MEn find in writing this the which followeth how the disciple reciteth in his promptuary and saith that a man an usurer would not restore: howbeit that he was warned often. And when he was in his death bed he demanded the sacraments of the church of his priest/ the which would not give him them if he would not restore/ but he would not. And when he was at the point of death the said pressed was called for to recommaunde the soul unto the angels of god/ & yet again he ne would restore. Than the pressed said. I recommend him unto all the devils of hell/ & went fro him. When he was deed his friends required the said pressed to bury him in some corner of the chyrchyarde for to save their honour. The which thing he ne would consent/ for that in his life he would not consent to restore. And the said pressed had an ass that served for nothing but to bear to & fro the church the books & other things for the laid pressed/ & therefore he ne knew none other way. Than the friends of the said usurer prayed the pressed that the body might be laid upon the ass and to let him go where he would/ & where the said ass rested the body to be there buried. And they weaned that the said ass would have born him to the church or unto the house of the pressed/ for that he was acustomed to go to none other place. This thing was acorded of the pressed & of all/ & the said carrion was laid upon the ass/ the which bore him all right without declining on any side under the gallows. And there he shaked him so sore that he made him to fall before all the people/ & there he was buried cum patribus suis. It was no reason that he were in holy earth with good Christians/ for he had not lived an holy life in obeying unto god. And by that the scripture approved saith that usurers manyfestes aught to be prived from sepulture ecclesiastical if they die correction & amendment and without restitution made to other. Vt habetur extra de usuris. capitulo. Quia in omnibus. etcetera. B. ¶ Another example how the enemy the devil set him upon the coffer where the money was of an usurer. lxxxvii. THe disciple reciteth in his promptuary how an usurer gave in keeping his money in an abbey and a religious saw the devil the which set him on the coffer unto whom he demanded what he died there upon the said cofre. And he answered. I keep my money. Than when the abbot heard him speak it he sent again the said money and the devil yode his way fro that place. etc. C. ¶ Another example how a man should not pray for an usurer deed. lxxxvii. MEn find by writing this that which followeth how the disciple reciteth in the book of his promptuary and sayeth that a pressed prayed for his father the which had been an usurer/ and in singing his hands trembled. And saint bernard prayed god that he would show what the signified. And an angel appeared to him and said. It is great folly to pray for an usurer the which is dampened. And the blessed saint bernard defended unto the pressed that he should sing no more for his father/ And after that he had ceased to pray for his said father his hands ceased and trembled no more. D. ¶ Another example what become of a church the which was made of usuries & extortions. lxxxvii THe disciple reciteth in his promptuary that after that a man had do make a church of usuries & extortions he made the bishop to come for to dedicate it. And as the bishop accompanied with his clerks died dedicate it he saw behind the altar the devil in habit of a bishop being in a chair the which said unto the bishop Wherefore consecratest thou my church. Cease the. This church appertaineth unto me of good right/ for is is edyfyed of usuries & rapynes. Than as the bishop & the clerks fled the devil destroyed the said church with great dancing. An almsdeed or any thing that a man giveth unto god or unto his church/ or unto any of his saints of paradise should be of good acquisition of good bearing without being made of theft extortion or usury. etc. or it shall not be agreeable unto god. He will not that a man take away the goods fro any for to bring them unto him. As the scripture saith in many places. Vn̄ eccl. xxxiii. Dona iniquorun non a probat altissimus/ nec recipit oblationem ini quorum. Et michee. ca i Intulistis de rapinis claudum et languidum munus/ non quid suscipiam dno debile qr rex magnus ego sum dicit dns. etc. E. ¶ Another example of an usurer that would not restore. lxxxvii. IT is written in the book of the gift of dread how a pressed gave warning of three things unto an usurer that deyed. The first was that he should repent him. The second that he should confess him. The third that he should make full restitution after his puissance. And the said usurer said. I am content to do the two first things/ but the third how should I do it/ for there should nothing be left unto me/ ne unto my children. And the pressed said. Without these iii things thou mayst not be saved/ as saith the sages & the scriptures. And he answered I will prove if it be true/ for I will nothing restore. And so he deyed cursedly/ & dread more the poverty temporal than damnation eternal. F. ¶ Another example of an usurer the confessed him/ & made restitution in the end of his days lxxxvii MEn find in writing this the which followeth how the disciple reciteth in his promptuary and saith that an usurer fallen in great sickness the which was warned by his friends to confess him and to receive all the sacraments. And he said. What shall it serve me that have so much deferred to confess and amend. And the friends said. A man should evermore confess him/ for peradventure god shall give you his grace. And the confessor was called/ unto whom the usurer said. My father espyrytuall I will confess me with good will. But I have committed so many sins/ and therein am so bewrapped that I can not tell how I may escape. Unto whom the confessor said. despair you not/ but confess you/ for confession well made hath such virtue that all sins there been pardoned. Than he confessed him/ & god gave unto him such grace that he repented him & wept so strongly his sins that with pain might he speak by force of weeping. He made an entire confession/ restored the said usuries and things ill gotten after the council of the confessor/ and ended well his life and his days. ¶ Restitucio. A. ¶ Examples of restitution. And first example of a man named Fryderyke tormented in purgatory for that he had not restored ill gotten gods. lxxxviii. MEn find by writing this that which followeth how the disciple reciteth in the book of his promptuary and sayeth that after that a knight was deed he appeared unto a citezyn his neighbour in such manner that smoke & flame issued fro his nosethrylles/ & he was covered with sheep skins/ & bore a plot of earth upon his sholdres. Unto whom the cytezyn said. Are you Fryderyke. And he said/ you. Fro whence come you/ & what betokeneth the things that I see. He answered. I am in great pains for that I have taken away sheep skins from a widow the which I feel now brenning. Also I have drawn unto me injustly the party of a field that weigheth sore/ & bruiseth my shoulders. But if my children restore my pains shall be light/ so he departed. And when the sons of the said knight heard these words of their father they loved better that he should abide in pain than restore the said things. ¶ This example denoteth that the said Fryderycke had contrition & confession/ but he died no satisfaction. And therefore he was in purgatory. And by that/ that the said children would not restore it is to note that one aught not to tarry for his parents too do good after his death/ but do it himself. B. ¶ Another example of a child that was in the pains of purgatory/ for that he restored not money borrowed. lxxxviii. MEn find by writing this that which followeth how the disciple reciteth in his promptuary & saith that a duchesses son of ix year old was seek & shrone him & deyed. And after his death he appeared to his mother/ & said that he was in great pain in purgatory for that that he had not paid the debts borrowed of the servants of his said mother for to go play. And that at his death he remembered not to pay them or make to be paid. And the said child required his mother that she would pay the said debts/ & that his pain should have end so that they be paid. The which said that with good will she would pay them. And she made inquisition of the said servants. And made them all to be paid the which had send to her said son. And incontinent that they were all paid the child appeared to his mother again in great clerete Unto whom he said that he was delivered from pain & put in great felicity. etc. ¶ By this example a man should understand that him behoveth to be pure & clean for to go in to paradise. When the said child was withholden and carried from glory alonely for silver borrowed/ how shall these thieves and pyllers enter the which will not restore/ when the said child had taken nothing malycyously was carried. It is written i ad corin. vi. Neque fures neque avari regnum dei possidebunt. etc. C. ¶ Another example of a man tormented in the pains of purgatory for the default of vi penyes that he aught to a woman. lxxxviii. IT is written in the promptuary of the disciple that a man aught vi pennies to a widow/ the which demanded many times her payment. And the said man died without paying it/ howbeit that he denied not the debt. After his death he apered to a devout person and prayed him that he would pay the said vi pennies/ and that he was much tormented in purgatory/ & endured as many strokes as she had made steps for to axe him the said money/ & yet should sustain till that she were paid. ¶ By this example it is to be noted that by the default to pay that that a man oweth he is letted to go in to paradise/ & is bound to punition. D. ¶ Another example of a religious that was in the pains of purgatory for an halfpenny that he owed unto a ferryman or passager. lxxxviii. IT is written in dyaloguo cesaru that a religious convers of the order of Cysterciencis was sent of his abbot for a business/ & he yode. And when he came to pass over that water he promised to pay an halfpenny unto the passager for his meed/ the which he should have sent unto him/ & he was negligent to send it. When he came unto his death he confessed him of the negligence of the halfpenny not paid/ for he cared not for so little a thing. After his death he had the said halfpenny before his eyen the which halfpenny become so great that it seemed him that it was greater than all the world. And when he came unto the judgement of god there was found none other thing that letted the said religious to go to heaven. And at the request of some saint he was sent to his body & confessed it & restored & was saved. E. ¶ Another example how the devil letteth to restore lxxxviii SOme masters writeth this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that three devils came upon a time to a good holy hermit. Of whom he axed the names. The first said/ close heart For when any heareth a sermon I close his heart that he seethe not ne repenteth his sins The second saith. I am called closing the mouth. For if any would confess him & avoid our gins I close his mouthein letting him that he ne may confess him. The iii said. I am called close purse. For I let to restore the ill gotten goods/ & letteth to give unto poor of their goods/ & so I close the purse. We been assembled togyders to help each other. etc. ¶ By this example it appeareth that the devils letteth a man to repent him/ to confess/ & to make restitution. And it behoveth to do the contrary to have salvation. etc. F. ¶ Another example of an abbot that sent again money given unto the monastery/ for that it was come of usury & cursed acquisition. lxxxviii THe disciple reciteth in his book that an usurer left by testament a great sum of money about a. M. &. vi. C.li unto a monastery/ whereof many great possessions were bought. After the death of the abbot was choose another of good conscience that was displeasant of the said money received. What died he. He sold his bestyall his moevables & immovables & sent the money again to the executourse to th'end that they should restore to all those the which had been despoiled & grieved. And for that/ that the said executoures would not take it but sent it again to the monastery the good abbot was sorry & made the said money to be born to the market before all the cytezyns the which were present/ and to them said who so will take this money let him take it/ that it is ours I renounce & refuse it. For I doubt not but that it be unjustly gotten. When that cytezyns saw this thing they were much edyfyed of the deed took council among them & chose people right faithful the which yielded the said money pertyculerly to all those that had been grieved/ & of whom the said money was comen. And in short time god restored unto to the said monastery in double more of money than they had restored. And where they had but few goods afterward in great abundance all was replenished. A doctor named William witnesseth this to be veritable. And that he saw in the said monastery many of the religious saints doing miracles & replete with spirit of prophecy. ¶ Excommunicatio. A. ¶ Examples of excommunication against the thieves & sinners. And first example how a white loaf become black & moisty after that it was excommunyed and accursed. lxxxix SOme masters writeth this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that there was an earl of Tholouse that sustained & received heretics/ and every such person is accursed by sentence of right/ ipso fcton/ with the heretics. And an holy abbot was sent to the said earl to withdraw him fro the said deed the which ne might be converted by word ne deed to dread excommunication. Than the abbot said to the earl. To th'end that you & yours know by deeds how the soul is undone that is bound of excommunication I will that one bring me a white loaf. And than he said. O breed albeit that thou ne haste deserved cursing to th'end that the verity of our faith be showed in thee/ & the cursedness of the soul that dreadeth not excommunication. Excommunico te. I curse ye. And as soon as he had spoken the word the said breed that was white become black/ he made it to be cut in two parties/ and it appeared also black within moisty & corrupt. afterward he said to th'end that you know also the virtue of the absolution/ he took the said loaf & absoyled it/ the which become in his first whiteness and beauty. ¶ By this example a man may understand that the souls of people excommuned or accursed been in horrible & foul estate that hath deserved to have such malediction/ when the white breed become so undone & moisty/ If a person excommuned knew the great evil and malediction that is in it/ & the pains the which been to him prepared in hell if he die in such estate/ he should love better to loose all the world if it were his/ and that his body were as small as flesh to pastees than to abide in it. B. ¶ Another example how that storks left their nests the which were upon a man's house incontinent that he was accursed. lxxxix. MEn find by writing this that which followeth how the disciple reciteth in his promptuary & saith that the pope Gregory the saint excommunied a new earl. And for that he contemned the said excommunication by miracle the storks the which had made their nests upon his house go to another place/ whereof the said man marveled/ and made him to be assoiled. And incontinent the said storks came again to make their nest upon the house of the said earl. C. ¶ Another example how the sparrows the which made noise in the church yode out incontinent that they were accursed. lxxxix. THe disciple reciteth in his sermons how in the church of saint Vyncent the martyr sparrows & cried and let the dyuyn● service. And for that none might put them out the bishop of the place cursed them & threatened them of death if they entered after that. And more over if a man took such a bird & bore it with force in the said church forthwith it deyed. D. ¶ Another example how the flowers of an appletree fallen & dried as soon as the excommunication was drawn for a portos that was in it. lxxxix. MEn find by writing how a thief stolen the porthos from a priest And for that the said thief was suspended he put the book in the creves of a young apple tree full of sweet flowers. The sentence of the bishop was born. etc. And the day that it was cast in going to mass the people saw the said tree flowered/ & when they came again from the said mass they found the said flowers undone. The tidings came unto the said bishop of this thing/ the said book was found/ & as soon as the bishop had assoiled the tree the flowers came again unto the said apple tree. ¶ By this example these excomunyed or cursed may understand that they loose all the goods spyrytualles the which been in them/ & also god paradise/ & all good deeds. And also all the consenters and part takers should dread/ sith that the said apple tree the which had not done the ill lost her flowers. And here a man may understand that the good deeds lost cometh again by the virtue of the absolution sith that the apple tree recovered the flowers. E. ¶ Another example how a raven become hideous & his feders fallen from him incontinent that the bishop had cursed for his ring that the said raven had taken. lxxxix. MEn find by writing that a bishop drew one time a ring from his finger/ & a raven privily took it & bore it upon the house between two tiles And afterward the said bishop sought his ring and was wroth & accursed him that had taken it. And in short time the feders of the said raven fallen from him & become so hideous that it was marvel. And afterward within a little time the tiler found the said ring/ & the truth was known. The said bishop assoiled & reapelled the said sentence/ & incontinent the feders came again unto the raven as before/ & was made fair. etc. F. ¶ Another example how excommunication cast justly or unjustly is too be dread as it appeared in two monks the which made them to be gelded. lxxxix. IT is written in vitas patrum how two seculers made them monks the which had envy of the voice evangelist/ but not after science They gelded themself also as for to have the realm of heaven. And when the archbishop heard of it he cursed them And they wend to have done well/ & they wrothed them against him saying. We been gelded for the realm of paradise/ & he hath accursed us/ go we in to Iherusalem to the bishop for to have help against the said archbishop. And when they were comen thither and that they unto him had declared the case he said unto them. And I accurse you of this thing. They were yet wroth & yode unto th'archbishop of Anthyoche unto whom they declared by order all the case. And he them cursed as the foresaid died. And they said among themselves Go we unto rome unto the pope/ & he shall venge us on the said bishops. And thither they yode & said unto the pope. We been comen unto the as chief unto the church & of us all/ and they unto him recompted all unto whom he said. And I you excommunycate/ for you been separed. Than the monks defayled of all excusations & reasons. & said unto themself. These bishops holdeth together for that they resemble to sennes. But go we unto such an holy man that ne taketh heed unto the persons. Eamus ad illum virum dei sctm epyphanun episcopum de cipro qr propheta est et personam hominis non accipit. When they approached unto the city of the said prophet it was revealed unto him of their case. And he sent before them and told them that they ne should enter in to the city. And than they knew their fault and said that they were culpable in verity they repent & would do penance/ in saying they have justly excommunicate us This man here is a prophet/ god hath revealed unto him of us. And they reproved themself right greatly of the guilt that they had done. And when god saw their heart repentauntes and knowing their fault revealed it unto the said bishop. etc. The which made them to enter in to the city/ comforted them and received unto communion. And written again unto the bishop of alexandria that he should receive them and that in verity they had done penance and so was it done. ¶ By this example a man should understand that sentence is to be dread. How be it that they weaned to do well and not to be excommunicate and yet they were. And incontinent they had reknowleged their fault god would that they were absoyled & received. G. ¶ Another example how lightening consumed one that was excommunyed and accursed. lxxxix. THe disciple reciteth in his promptuary that one exommunycate & obstinate entered in to the church of the virgin Mary. And in continent lightening entered therein the which slew him/ and the other had no harm. ¶ A man should here understand that one excommuned or accursed that goeth unto the church and to speak and to talk with the good against the defence the which is made/ and for to put the other in sin hurteth himself/ and better it were unto him to humble himself and to be solitary. etc. ¶ Another example that one excommunyed repent him & afterward deyed before that he was assoiled his body appeared as black as pitch. And after the absolution he appeared white as snow. H. ¶ Another example how a garden excommunied bore no fruit that it was absoyled. lxxxix. MEn find by writing this that which followeth how the disciple reciteth in the book of his promptuary and sayeth that the mother of the duke of burgoyne bought of a pressed a right fair garden planted with fair trees. And for as much as the said garden bore no fruit the lady demanded the cause. And it was said unto her/ when the pressed song mass on the sunday in the fruit time the young men left the mass & the church & yode to gather the fruits and broke the hedges. After that they had been reproved & warned too resist them & that they ne would obey he cursed the garden that it bore no more fruit. Thatch duchess made to absolve the said garden by the pressed. The which commanded with that that it should bear fruit as it was accustomed/ & in likewise it was done. Unto purpose of this example it is written marci xi. qd dns maledixit ficulnee/ & statim aruit Our lord Jesus' hath given his puissance unto priests to bind & unbind. unde math. xuj. Quodcunque ligaveris super terram erit ligatum etin celis. etc. Of good right the garden bore no fruit/ for it was a cursed. And after that it was assoiled the ire of god was taken away/ & it fructyfyed. sith that the said garden that had not offended was prived from fruit & from all goodness by more great reason a person excommunyed is prived. etc. ¶ Malediccio. I ¶ Examples of malediction. And first example of four monks the which slay a bear. lxxxix IT is written in the dialogue of saint Gregory how a good religious named Florentius required god that he would send him some consolation for to keep his beasts. And when he yode forth of his oratory he found a bear. The which when he bowed his wist that he was sort of god/ & committed his beasts to the said bear to keep as pastor & said. Keep my beasts that come again always at. vi. of the clock. The bear was obedient and died so/ & came sometime at six or at noon after the commandment of his master in the time of his young age. And it befallen that four monks had envy on the said Florentius for that their master died not like miracle & slew the said bear as he kept the beasts. When the beer came not again to the house at the hour accustomed Florentius was sorry in awaiting for him And yode in the eventide to the fields and found him deed by the sheep. When he was informed of the case/ & that he knew how the monks had slain him he bewailed the beer/ & the malice of his brethren. And in his wrath cursed the homycydes of the beer/ & said. I hope in god that those the which hath slain my beer that died none ill shall have vengeance in this life. And forthwith that said monks were smitten with cruel sickness/ scꝪ morbo elephantico. & their membres stinking so deyed. Whereof Florentius was fearful & wroth/ for he reputed himself homicide/ for that his his orison was exalted of god. He wept their death all the time of his life/ to th'end that a simple man ne should presume to curse here after. etc. ¶ This example denoteth two things. The first that punition and malediction came upon the four monks for that they slew the said bear by envy. The second that a man should more sooner require salvation & benediction for his enemies than malediction in as the said Florentius was wroth to have required malediction on the monks. etc. ¶ Septimum preceptum: ¶ Luxuria. A. ¶ Examples of people that committed lechery. And first of a woman dampened that knew lecherously one of her kynnesmen & died many other sins/ of whom issued two toads and beasts in confessing her. lxxxix. MEn find by writing this the which followeth how the disciple reciteth in the book of his promptuary and sayeth the two freres yode to preach in the country about. Of the which the one was ancient & penytencer of the pope. The other was young/ innocent/ & debonair & came unto the castle of a noble woman sinner. She confessed her unto the penytencer/ & at every sin that she told the young frere saw a toad or a be'st issue of her mouth that leapt & ran out of the church. And at the last as she would confess a great sin a dragon put out his heed/ albeit he drew it in again/ for she had shame for to confess it/ and all the said toads & beestes came again in to her mouth. And after that the said freres were go the young frere recounted it unto the penytencer. Than the said penytencer was wroth & came again for to warn her to confess her entirely/ and found her deed. They put them in fastings & oraysons. And on the third day the said woman appeared unto them in a terrible vision. For she bestrode a right terrible dragon/ & had two cruel serpents that embraced/ girded/ stinged/ and boat with their teeth her breasts And had on her eyes two foul toads/ & from her mouth issued fire & sulphur right stinking. Her hands were devoured of two dogs that boat them Her ears were replete with arrows of fire Her heed was full of venomous lysardes that boat her sore. And when the freres saw this woman for dread they fallen unto the earth. Unto whom she said. Friends of god dread you not. I am the right cursed woman sinner that you confessed before yesterday. I made a confession faint & not entire/ for I hid one sin that I had committed with my cousin. And the penitencer conjured her in the name of god almighty that she should tell the causes of the pains that she had. And she answered. The lysardes the which punish me in the heed is for the aournementes that I bore. The toads the which punish me in the eyes is for the lokynges unleeful. The arrows of mine eeres is for the hearing of foolish words. The fiery sulphur punyssheth my mouth for the blasphemes/ detractions/ songs/ vain words & kyssynges that I made. For the enbracynges & atouchynges unleeful that I made the serpents tourmenteth my breasts. The dogs biteth my hands for that I have given to hem that that I should have given unto the poor Also for that I have aourned them with rings & jewels. And I ride this dragon for the pride that I had in riding & lifting me up in clothings & garments above other/ & for the lecherous thynkynges I am brent intolerably in the membres femynyne with the thighs knees/ and legs. And soodaynly the foresaid dragon terribly tormented her & bore her in to hell/ & never after she appeared. ¶ By this example is denoted many things/ principally how the said women the which beareth on their hedes undue aournementes/ & that maketh enbracementes shameful & unleeful/ upon their breasts as it is said in the example shall have straight punition. Also by that that she made not entire confession for shame the toads & beestes the which were issued returned again in to her body. That is to say her sins confessed were not pardoned & returned in her. For saint bernard saith. qd summa dei pietas vinian non dimidiabit/ aut nichil/ aut totum te penitent dabit. And unto purpose that she had toads & beasts that tormented her/ & the fire that broiled her. It is written isaiah vltimo. & marci. ix. Vermis eorum non moritur & ignis non extinguitur. Et legitur Judith xvi Dabit enim eyes deus ignem & vermes in carnes ut urantur & sentiant usque in sempiternum. This word vermes/ signifieth two things. The first ben the worms toads & beasts of the earth as saith catholycon. The second is the remorse of the conscience/ for the dampened shall evermore have remembrance & remorse of their sins that they been tormented. ¶ Another example of a curyall the which knew lecherously a daughter that he had held upon the ●onte. lxxxx. IT is written in the four book of the dialogue of saint Gregory that there was a curyall in the province of valere that made him self drunken the saturday of Eester after the fast/ & had held upon the font a daughter the which he demanded to dwell with him And he knew her & lost her that night the which is a thing horrible to tell. When the morning came that he should arise he thought that he was much culpable/ & that needs he must go to wash & bathe him in likewise as he wish him in the bain he washed the soylenes of the guilt of his sin. Than he yode to wash him & dread too enter in to the church/ but he dread the shame of the world/ & the language if at such solemnity he yode not in to the church. And if he thither yode he dread the judgement of god. Than he dread the shame of the world/ but in dreading held him in th'end suspect in regarding unto every of his movings at what hour he should be given unto the devil for to torment him before all the people. And albeit that he dread hugely/ he ne had none ill on the said day And go forth joyous of the church. And the monday he entered in to the church surely without any grief or harm. And it was so that by six days/ he had never none evil. And he yode in too the church joyful & assured in weening the god ne had seen his sin/ or if he had seen it that he had pardoned him mercifully. And the seventh day he deyed in the church of sudden death horribly. And when he was buried flame of fire issued out of his sepulchre/ & was so long space in the sight of all people. And there was in such manner that he brenned his body & bones/ his sepulchre & all the earth that had been thrown & put out. etc. ¶ By this man that was punished is to understand that so shall be the lechours' impenytentes. Also by that that he confessed him not/ & that he died no penance/ his case ne should be good to bear. For it is written luce. xiii Nisi penitentiam habueritis oens simul peribitis. Also he ne might be puryfyed & made clean of his sin but only by true confession as saith saint Ambrose Nullus pcton justificari poterit/ nisi prius confessus fuerit. And therefore he was abused to ween to take the culpe of sin away as in bayning him or wasshinge. Also for that/ the god punished him not forthwith that he had done the sin/ is to understand that god the which is merciful punyssheth not incontinent that we fail for to tarry us/ that we should do penance. etc. C. ¶ Another example of a woman damned for atyring and aourning of her heed/ & for to show her breasts/ and for dancing/ leaping/ & shameful enbracementes. lxxxx. THe disciple reciteth in his sermons this the which followeth the which is also written in other books and saith that there was a pressed that put himself oft-times in afflictions & oraysons/ & song mass for his mother deed. And one time as he song mass for her & desired too know somewhat of her estate he saw her fast by the altar in a basket of fire held with two devils & bound. Her heed was replete with serpent's small as hairs/ & had a toad on her breast that colled her about the neck with her forefete & vometed flames of fire in to her face. And had her hands & feet bound with chains of fire. The said pressed marveled/ and asked her of her estate. And she said that unprofitably he prayed for her and that she was dampened. She said more over that the pains that she had in her heed of serpents of fire was for the aournementes & hairs that she had born upon her heed. And that she sustained the toad on her breast for that that she had showed her neck bore & her said breast. And that that the said toad vomyted the brenning flames of tire in her face was for that she had coloured & painted her said face. And for that that she had offended our lord by enbracementes shameful of her hands & of her feet to leap and to dance she had them bound w chains of fire. Than she departed & went to hell. ¶ By this example is denoted that aournementes and atyring full of pride the which appertaineth not unto the estate of the persons been to i'll. And also the dances unshameful/ for in hell they shall be kept from leaping/ the feet & the hands shall be bound of the justice of god. Vn̄ mathei xxii Ligatis manibus et pedibus proucite eum in tenebras exteriores. Also by that that the said woman had punition of the road the which was on her breasts is example for all good women the which will evade punition/ and have salvation that they should hide their said breasts and fair flesh. For it is a bait and the line whereby the devil deceiveth and taketh the persons. Also by the beholding and regard of such things the persons appetyteth to do & fulfil the sin of lechery that leadeth to damnation. unde gregorius. Non licet intueri non licet concupisci. And sapience sayeth. ecclesi. ix. ca Propter speciem mulieres multi perierunt/ & ex hoc concupiscentia quasi ignis exardescit. Et hieronimus dicit. quam gladius igneus est species mulieris quasi ex omni part sui sagittas mittunt/ scꝪ ad animas decipiendas. D. ¶ Another example how xxiii thousand men were brent with the fire celestial for the sin of lechery. And Balaam gave the council. lxxxx THe history of Balaam is written in the bible in the xxii & xxiii chapter of the book of numbers. In the beginning of his life he was good & prophesied the coming of our redemption. For he said that a star should go out of jacob. Orietur stella ex Jacob/ the which denoteth the blessed virgin Mary. etc. Also he had such gift of god that those that he blessed were blyst/ and those that he cursed were cursed. And for that the Balaac made war with the children of ysrael/ and that he might not surmount them he sent to seche the prophet Balaam for to curse the said people of ysraell. And for the great honours and richesses that the king Balaac made to offer him/ he was perverted & overcome so strongly that he demanded of god by two times that he might go to curse the said people. And god not so accorded. For his request was unjust & ill in two manners. Primo. For that he would curse the people the good had blessed. Secundo. for to to have gold/ silver/ and honours worldly. unde marci. xxii. dicit dns. No● ire cum eye/ neque maledicas populo qr bnndictus est And after that Balaam had excused him to the messengers of the king/ he was yet so greatly desired & overcome for worldly honours that he leapt upon his ass for to go & speak with the king. But the ass yode backward & would not go his way/ & go overthwart the fields & drew him among breres & thorns. He bet him/ but for nothing he would go forward. And by the virtue of god the ass spoke & him demanded. Wherefore smytest thou me. He answered. Thou hast deserved it/ & thou mockest with me. And Balaam advised the angel the held a sword all naked. Than Balaam worshipped him upon the earth hastily. And the angel him demanded wherefore he had beaten Thirdly his ass. I am come for to persecute the. And if thine ass had not go back against thy will I had slain thee/ & he had lived. And Balaam said. I have sinned. I knew not that thou was against me. And if it displease the that I thither go I shall return. And the angel said unto him. Go with these messengers/ and keep the that thou speak nothing but that that I shall commandeth. Than Balaam yode. And when he was in the city the king sent unto him gifts & princes/ & was received in great honour. For to be short Balaam made to edify by three times auters/ & in three places for to do sacrifice to god of lambs & bulls to know if god should consent more sooner in one place than in another for to curse the people of Israel. But god that is not variable consented no more in one place than in another afterward for to obey to the king Balaam counceyled him how he should make to commit fornication in the men of arms of ysraell: whereby god should be wroth with them: & right cruelly punish them. And the manner of the council was that they prepayre all the fair maidens of the city assyeged of the ysraelytes/ & that those fair women should hold them at their doors/ & their idols by them. And that when the city were take the men of arms would go to the fair women. And so god wrothed against them. The ill council of the said Balaam was done & the sin accomplished. And god the creator wrothed him against the said children of ysrael in such manner that fire celestial descended upon them the which brenned xxiii M. In likewise as expoundeth Haymo upon the words of saint Poule the which ben written i ad corin. x. Neque fornicemur sicut quidam eorum fornicati sunt et ceciderunt uno die viginti tria milia. And yet of the above said children there was yet a thousand of the princes the which were hanged by the commandment of god & of Moses as it is written numeri xxv And the Ire of god was appeased by that the one of the children of Ysraell named Fynees rose up and slew in the zeal of god & of justice a man and a woman in committing fornycicaon. etc. All this said punition and this sin was by the council of the cursed prophet Balaam the which required of god that he might die as the just men. unde numeri xxiii Moriatur anima mea morte justorum/ et fiant novissima mea horum similia. He would die well/ but he would not live well. And therefore his request was not just for to have well without deserving it .. ¶ Stuprum. A. ¶ Examples of deflouringe of virgins And first. Example how a virgin was corrupt of a young man/ & by malice imposed the sin upon saint Machaire that was patient. lxxxxi. IT is written in the life of faders how the devil tempted a virgin the which was deflowered. And when she was great her friends asked her of whom she had con●eyued. And she answered. This solitary hath slept with me. And her friends & men of the street took Machayre/ & hanged pots & kettilles about his neck/ & led him beating through the streets. And so much they Iniuryed him/ bet & oppressed that he was in likewise as half deed/ & he bore all patiently. And a secular man that had ministered unto him his necessytees was also rebuked in saying unto him. Thou said that he was an holy man/ & he hath deflowered our daughter. For to be short they would not leave to beat the said Machayre till that the said man had pledged that he should nourish the daughter. And after that he was pledged Machayre said unto himself. I find a woman it behoveth me to nourish her. And he put himself to work night and day & made baskets. And the price that they were sold for he made to be born unto the said woman/ & he bore all patiently. And when the said woman should child she was sore seek/ & so longly to travail that it was marvel. And she was demanded the cause wherefore she chylded not She answered. It is for that/ that I falsely hath imposed the sin unto the solitary the which is innocent/ such a young man hath committed the deed. When the man pledge of Machayre heard the case he bore tidings that the woman might not child for the false crime that she had imposed & that all the people came unto him to cry him mercy & to do penance. When Machayre heard these tidings here to i'll vain glory he abode not till the people came unto him for to glorify him/ he fled in to another place solitary. etc. ¶ By the said daughter the which was punished for that that she had imposed the said sin by dying upon saint Machayre is for to understand that liars and ill sayers shall be punished of god. And that their lesynges shall be discovered and showed before all. Vn̄ in evangelio. Nichil occultum est quod non manifestetur: nec absconditum quod non congnoscatur & in palam veniat. And by that that Machayre had patience when he was beaten & iniuryed denoteth that in adversity a man should be patient. And that/ that Machayre dread vainglory denoteth that we should i'll it & not abide to be honoured and praised of the people. etc. B. ¶ Another example of a knight dampened & tormented in hell that took the maidenhead of a virgin. lxxxxi. MEn find by writing this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that a knight dyspoyled & took the maydenhede of a virgin. And after that he was deed she prayed for the soul of him. The said knight deed appeared unto her vysibly in voice right rough & horrybly. The which as she demanded the cause of his hoarseness/ he answered that it was for that/ that he glorified himself in the sweetness of his voice in singing the songs lecherouses & seculers. And she him demanded wherefore he had in such wise the thighs and the legs right black/ scaled/ scabby & full of wounds. He answered/ for that that I glorified me in the beauty of my thighs & stretched them out & hath enorned them proudly by the custom of a knight. Now I walked among the thorns & am tormented & pricked & fulfilled with wounds. And she asked him of thestate of his body/ for he had an huge toad sticking on his breast in such manner that with his two fore feet strained his neck & his mouth joined to his/ & his womb stretching upon his womb/ & with his hinder feet held & strained his genytoryes & wrong him terrybly. He said I suffer the kissing of this toad for the lecherous kyssynges that I made upon the & on the other women. And for the embracementes this toad embraceth me. And for the operations of lechery I am tormented in my genytoryes without ceasing. And she him demanded if he should be delivered fro the said pains. And he answered pray you not for me/ for it shall profit me nothing/ for I am dampened eternally/ & for that that I have despised the medicine of penance. And when he had spoken these words he departed. And after this said vision the woman chose to be enclosed & there wept her sins. C. ¶ Another example how Ammon the son of david was slain of Absalon for that/ that he had deflowered his sister named Thamar. lxxxxi. WE find written in the xii chapiter of the second book of kings that Ammon loved dysordonately his sister Thamar. And for the committing of the said sin a man named jonadab his friend cou●ceyled him that he should fain him to be seek in his bed/ & that he should demand that his sister Thamar should visit him/ & apply him to eat/ & so it was done. When Thamar had applied him to eat he put all the other out of the chambre/ & there he prayed her of dishonour. She answered. My brother do not this thing/ it shall be a cursed renown in Israel/ do not this folly. I ne may bear this rebuke & thou shalt be as one of the fools of Israel. Ammon would not believe her/ & was stronger than she and took her by force and defiled her. And he hated her more than he had loved her before & chased her and put her out rygorously. Than she said. The evil that thou dost me now is more greater than that/ that thou didst to me before. And she despoiled her of her clotheses of ugynyte/ & took other & so yode away weeping & crying. And her brother Absalon unto whom she told all ●he deed comforted her/ & had Ammon in hate/ & said nothing to him. And two years after Absalon made a great dyner/ unto the which he bad Ammon and at the said dinner made him to be slain. And for because that he had deflowered his said sister Thamar. etc. ¶ And therefore many evils cometh by harlottryses. The said Ammon committed incest to know his sister/ and defloration to break her virginity. These been two sins reserved to the bishop. And the third came after the was much great that absolon made to slay his own brother. And the said Absalon was slain & deyed mischievously as it is written before in the fourth commandment. And it is to be noted that that the said lechery was committed by the cursed council of jonadab the which seemed too be the fraud of Ammon. etc. D: ¶ Another example how Sychem the which deflowered dine the daughter of jacob was slain & his father Emor/ & those of the city. lxxxxii IT is written in the xxxiiii chapter of genesis how dine the daughter of jacob yode forth of her father's house to th'end that she would see the women of the region. And when she was in the town Sychem the son of Emor prince of that land beheld her/ and coveted and took her by force & slept with her. And after he loved the virgin so moche that he said unto his father. Demand this maiden that she may be my wife. Than he go to demand her of jacob as his sons came from the fields/ the which were angry of the defloration of their sister. And the answer under treason was made unto Emor that they ne might give their daughter unto a man incyrcuncysed/ but if the males would be circumcised that they should give together their children in marriage/ & they should be one people. This thing pleased well unto Emor & unto Sychem & to all the people. And they made all the males to be circumcised. And on the third day after as their wounds were sore grievous the two sons of jacob simeon & Levy entered the city & drew their glaives & slew Sychen & Emor & all the males of the city that had been circumcised. After they took their sister dine in the house of Emor. And the other sons of jacob yode afterward in to the said & dyspoyled it in the vengeance of the said sin/ & wasted the sheep/ the asses/ and the bestial that were in the houses & fields/ & led the women & children in captivity. When this was done jacob said to his sons. you have troubled me & put me in hate with the chananyens & enhabytauntes of this land/ we been few/ they shall assemble them & beat me & my house shall be broken. They answered. Shall we leave our sister a brothel & abused. Than god spoke to jacob & said. Arise thou up & go in to bethel & abide there. jacob was obedient & yode in to bethel & sacrifyed there to god. And the terror of god beset about so strongly his enemies that they dared not follow him. ¶ By this example is seen that for to commit the sin of lechery great ill cometh. For a little to have the company of the said daughter only great murdres & debates proceeded without the danger of the loss of souls. E. ¶ Another example of him that kissed and embraced the ketles of the kitchen weening to embrace virgins. lxxxxii. IT is written in the some of virtues & vices how the provost of the town of Rome made on a time to take the virgins for that they believed in the christian faith And the said provost made them to kept in the kitchen to th'end that he might enough embrace them. And as by night he entered with them in the said kitchen he was assotted in his mind in such wise that he thought to embrace them/ & he embraced the ketylles and the pots of the kitchen & kissed them And so much he embraced & kissed them that he was filled of lechery & was as black as coals. afterward he yode to his servants the which tarried him without not knowing that he was soiled and affoled. And when they saw him so black they wend that he had be changed to a devil. So they bet him & after they fled & left him. And as he marveled by himself what it was/ he yode unto themperor to th'end that he should make queremony. And they fled all as from the face of the devil & bet him. And when he had understand of other what it was he went home & washed him. And after made to bring the said virgins before him & commanded to despoil them that he might enough behold their beauty but by god's power their clotheses held so fast to their bodies that by no force none might despoil them. And so god kept them from defame & fro the filth of lechery/ & the said provost was shamed. And therefore they that will live chastely should require the help of god as the virgins died that god kept. ¶ Consilium malum. F. ¶ Example how an old bawd counceyled ill & deceived a young woman. lxxxxi THe disciple reciteth in the book of his promptuary of a man that had to go to Rome. When he departed he left the governing of his house unto his wife the which was young fair & chaste. And as she governed her wisely a young man beheld her beauty/ & coveted to have her by foolish love/ & her desired by him and by other But he was despised/ & she set naught by all his gifts. And on a time an old bawd him demanded the cause why he languysshed & wept. He to her declared the cause of the said love/ & she him promised that she should make him to have her. And for too do that she made a little bitch that she had to ere mustard confycte with breed for to make it weep. And she yode unto the house of that said young woman/ the which received her benygnety in weening that she was a good woman. And the young woman demanded of the old the cause wherefore the whelp that she had brought wept so. And she took her to weep saying. This little bitch whelp was my daughter right chaste & right fair that god hath changed in to a little bitch/ & it deputed for to weep so for that she had let a young man die that languysshed of her love. And the young woman declared unto the old that such a young man had required her in likewise as it is said. And the old said/ behold how god hath done in you great mercy/ you may know it by the wound that he hath made unto my daughter. And take heed that there ne come unto you semblable thing. And by the causes of that said old woman the young wife consented her unto the love of the young man & committed the sin with him. etc. The said old bawd lecherous in thought but dyspised by her foulness was worse than that devil/ so been these other bawds/ for where the devil might do nothing by his temptations the said old bawds there worketh as died the beforesaid. And for that that they have the manners & conditions of the devil the which ne counceyleth but evil they shall go with h●● in to damnation and perdition eternally. etc. ¶ Adulterium. A. ¶ Examples of adulterers. And first example of a woman dampened the which used her life in lecheries & glotonyes and her husband was unto the contrary the which lived sobrely. lxxxxii. IT is written in the life of faders that there was a man that busily laboured his land/ he was attemperate/ soft/ of good manners/ weak/ and sekely of his body held in his bed by languor & lived great time/ he kept tacyturnyte & silence in such manner that they the which knew him not had wend that he had be dumb. And his wife was unto the contrary/ for her words moved unto all persons and unto all purpose that a man had spoken as her body had be a tongue. Noises sourded up often times among many for her. And she abode in drunkenness with lecherous men/ & so moche was she given unto sin that few men of the street might escape her lechery. In her body she had never dolour ne sickness. It befallen on a time that her husband died/ & forthwith the air was moved by three days so much that it rained on his bed and thonders & winds were so strong that he abode unburied those three days. And the said woman was unto the contrary/ for after that she had lived long time she deyed & it was fair weather/ clear/ & peaceable. And they had a fair daughter that considered the life of her father & that of her mother for to choose which she might take/ and to believe that that she had seen with her own eyen/ or to believe that that she had herd tell of clerks. Than she slept & there came before her as a great man of body & of look terrible the which said unto her. Come to see thy father & thy mother & afterward choose to live of whither thou wilt. And led her in to a great field full of many flowers in paradise & of divers fruits/ and of divers trees & of beautees inenarrables the which a man ne may recount. And she saw her father in joy and spoke unto him and desired to devil in that place there with him. Than he that led her took her by the hand and said that she should come to see her mother/ and led her in to hell the which is a place much low/ dymbe & dark full of brenning fire stinking as sulphur/ and there knew she her mother in the said low place/ & plonged in the fire up to the neck the which cried & wept/ strained and grynded her teach of rage and of anguish/ & had worms about her neck the which boat her. And as she life her eyen upward she knew her said daughter and said unto her in crying. Alas my daughter for mine own operations I bear these torments. It seemed me that the life of soberness & chastity was but mockery. I believed not that the life of lechery & ribaldry gave such torments. Lo for the little delectation of lechery & of gluttony/ & for the delights & worldly joy that I had I suffer so great cruelty of fire & torment. And as she required her daughter for help he that led her took her & set her there as he had taken her/ & said to her. Choose now which life thou wilt/ either of thy father or of thy mother. Than she took religion & was saved. ¶ By this example it appeareth that this woman that lived after her body was dampened. For the little delectation that she took she brenneth and shall burn eternally & shall be in so great pains that there is no writer that it can write ne clerk/ ne tongue tell it. And her husband the which lived sobrely is in joy eternal. etc. Tu reddes unicuique juxta opera sua: dicit david in psal. B. ¶ Another example of the damnation of a burgeys adulterer & of another woman married. lxxxxii. MEn find in writing this the which followeth how the disciple reciteth in his promptuary and sayeth that an holy man prayed for his wife departed & deed. She appeared unto him & led him in to a place obscure. In the which he saw devils horrybles/ the which keste in a ton of fire full of metal boiling a burgeys deed being of her town and the wife of another man/ and they were brent & bayned in the said metal and they swymmed within it as peasen in the pot boiling & they cried both twain/ malediction/ malediction. And the said holy man was admeruayled. The said woman said with those here I had been bayned if the mercy of god had not called me unto penance/ & afterward said. These two here hath left their proper marriages & hath drawn them unto sin long time togyders. And I have been their example & mean and unto them I have taught the way to ask pardon of the said sin of adultery/ but they been deed without penance salutary. For the confession that they made was without charity & for the dread of death. And my confession was salutary & agreeable unto god/ I made in it charity of the love of him. ¶ This example denoteth that punyssyon & damnation followeth to commit lechery. And for that that the confession of the burgeys/ & of the woman was not good it is to understand that in confession a man should have true contrition & repentance to have offended god by sin & to be against his commandments For those the which repent them for ●rede to be dampened/ & alonely they love but themself they been out of the love and charity of god. For they been not wroth ne sorry to have of offended god by sin as the said woman the which made confession in charity & she was saved. Not good deed done is meritorious when charity there faileth. As it is written i ad. cor. xiii. ca ¶ Another example of an adulterer that the devils posseded at the entry of the church. lxxxxii. THe disciple reciteth in his sermons of a man that after that he had committed adultery entered in to the church/ & forthwith the devils posseded him & tormented/ & so mischievously deyed he impenytent before the people. D. ¶ Another example of a woman adulteress dampened that two dragons tormented. lxxxxii. IT is written in the book of gifts that an honest man with his wife gave to god's service any child if it unto them were given of god or scent. And they had a son the which was good & religious. Than the father and the mother died great almesdedes/ but the mother was deceived & chylded ii children of other than her husband that she slew secretly: & so she deyed without confession. And as her son prayed for her in his mass she appeared to him in great torment & had two foul dragons that boat her paps. She was required to tell of her estate. And she said/ I am dampened. Than as her son was heavy she said. I trusted me in the almesdedes that I died & am deed without confession & charyt These two dragons that biteth me is for the two children that I had in adultery which I should have given suck & nourished & I slew them. ¶ By this example is denoted that damnation cometh for commyttinge of adultery & bawdry. And for that the said woman trusted in almesdedes that she had done a man should understand that mortal sin bringeth to naught & maketh to forget the good operations done unto salvation & reward eternal & so dampneth the persons the which so deyeth without correction penance & amendment. Howbeit that those the which hath done in their life of good operations hath not so many pains in hell as if they had done no good deed And therefore none should withdraw to do good deeds. etc. E. ¶ Another example of the pain of a man the which knew the wife of his neighbour. lxxxxii. SOme masters writeth this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that a young man sinned with the wife of his neighbour/ unto whom god sent a plaghe & he deyed of sudden death without confession & without receiving the sacraments. The which by the sufferance of god unto the terror of other adulterers he appeared unto his rybawde after his death in great torment and pain. And the said woman asked him of his estate. He answered I am dampened for the advoutryes' that I committed with the. And he said after. Wilt thou see how I burn without and within/ & keste of his urine the was as metal melted in brenninge fire. Of this vision the woman had so great fere that she went to confess/ correct/ & amended her life. F. ¶ Another example how a man saw a woman punished for the adultery that she had committed. lxxxxii. THe disciple reciteth in his sermons that he hath red that a man was ravished before the gates of hell the which saw a woman right grievously tormented/ and a flame of fire environed her & beset about in all parts. And the man demanded wherefore that woman was tormented so grievously. The answer was given that she suffered such torments for the rybaudryes that she committed with strange men. G. ¶ Another example of a young man that sinned with a wedded woman. lxxxxii. ALso the disciple reciteth in the book of his promptuary and saith that a young man sinned with a woman married and periued himself. The which was seek/ the body of Ihesu christ was brought unto him/ but he would never receive it till he had made confession veritable of the deed/ after he amended him and correcked his evil life. H. ¶ Another example how two advouteresses bet each other in the departing of a piece of linen cloth that was given to them. lxxxxii ESope saith in his book that two harlots married habandoned them with a man of authority that governed him not wisely ne holily. After that he had sinned with the said women/ & with the one more than with the other he gave unto them a pyce of linen cloth to depart between them for their hire. And when they were in the street there was noise between them to depart the said cloth. And the one of them said that she should have more than the other/ for she had been there longer. They reviled each other & called harlots as they were. And their husbands the which knew nothing of the cause of them came to defend each of them their wife & bet each other strongly. And as they were in such debate there came one Quidam that departed them/ and said. Sirs it is no matter here but to depart from hens. It appertaineth well that wise men here them speak/ & so they deparded. And the said linen cloth was put in hand sequestered till the said matter be dyscussed in judgement. etc. ¶ By this example a man should understand that the matter of them that committeth lechery shall be dyscussed and judged before god if it be not effaced by penance. And in likewise as the said women were defamed before the world & openly showed their sin/ all the sins of all sinners openly shall be showed in judgement before all. And that that the said harlot said that she should have more than the other for that she had been there longer denoteth that so much more as a person hath done of sins & hath longest abiden in them shall have in hell the mother torments/ & unto him shall be given more punition than he that hath done but one sin anon past. Vn̄ apoc. xviii. Quantum glorificavit se pctonr in pcton suo et in delicus: tantum date illi tormentum & luctum. I ¶ Another example how a queen road upon Arystotle that was wise and a great clerk. lxxxxii THe disciple reciteth in his promptuary that james de vitre saith that Arystotle taught king Alexander that he should refuse to accede often times unto his wife the which was right fair that his courage ne were letted to purvey unto the charge of the common that he had. And Alexander unto him obeyed. When the queen knew it she was full of sorrow & began to draw Arystotle unto her love/ for she passed by him often times all alone barefoted & her hairs untressed hanging down to th'end that she might draw him to her love. In th'end Arystotle was tempted & began to desire her carnally/ the which said. I ne will do it in no manner what so ever it be if I see not in the some tokens of love that thou tempt me not. Than come in to my chambre ramping with feet and with hands as an horse in bearing me & I shall know if thou mockest with me And when he consented unto the condition she denounced this thing unto Alexander/ the which hid him & took Arystotle as he bore the queen. And as he would have slain him Arystotle said in excusing him. If it be so happened unto a wise ancient that is to me that hath be so deceived of a woman thou mayst well see and know that I have well taught thee/ how may it come unto the that art young. When the king heard these words he spared & made an end of that/ that he had begun after his doctrine. etc. ¶ By this example here a man should understand that the most wisest been as soon deceived by lechery as the simple people. Also it is to be noted that the said Arystotle had offended before god and was culpable as and if he had accomplished the said lechery/ for he had broken the commandment of god. Non concupisces uxorem proximi tui. etc. K. ¶ Another example of a woman adulteress that bore an hot iron. lxxxxii. IT is written in the some of penance that a woman married adulteress was susspeccioned of her husband/ the which yode unto confession to weep her sins/ & after her confession bore an iron all reed before her husband for too show that she was clean & pure. And after that she had done the said miracle she enpryded her & assured returned unto her sysie as before. And once her said husband apperceived her with the said sin/ & heat secretly the said iron & put it in the place where it was. And afterward said unto his wife. give me such an iron/ where is it. Than she ran to take it with her hands & she brenned them. etc. ¶ By this example is denoted that by the virtue of confession her sins were effaced & pardoned & died miracle/ & for to return unto sin she lost all and was worse than before Peccatum in matrimonio. quere exempla xxxvi e. f. g. h. i A. ¶ Examples that in the solempnytees a man should abstain from operation of marriage. lxxxxiii. THe disciple reciteth in his sermons of a man that a man knew his wife the vigil of Easter. The which when the pressed put the body of god in his mouth on Easter day it leapt out. And as the said man saw that he was confessed/ he repent him/ confessed/ & was houseled. B. ¶ Another example how the children of a man & of his wife ne might have baptism for the sin that they committed n marriage. lxxxxiii ALso men find by writing that a man & a wife contemned not honestly in the operation of marriage. And they had three children the which could not have baptism. And for to find remedy & council they yode unto an holy bishop to confess them. Unto whom they said that their children might never have baptism. And he axed them one after another/ each of them by themselves if they made any dissolution or dishonest in the operation of marriage. And they answered the one after the other/ you/ thus & thus. Than the said bishop said unto them that it was the cause wherefore their children had not baptism for doing that sin. ¶ And therefore a man should contemn honestly in marriage/ & to accede the one with the other/ or to make lineage/ or for too yield the debt of marriage on her party/ or for to i'll & avoid sin. C. ¶ Another example how a woman chylded ix children at a burden. lxxxxiii. SOme masters writeth this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that there was a clerk a good child approved of good manners the which converted all unto the praise of our lady. By the which he was bishop of coleyne/ & the said bishop arose on a night for to give lauds to god & our lady. And after that he had walked through his hall he beheld out at a window women that bore in a pannier viii children born in that night of a noble matron of the city. The which for shame retained one & gave great sum of money unto the women for to go drown. viii. The said bishop took the said children/ baptized them & made them to be nourished secretly/ & made them to be instruct in letter & in song ten or xii years. The bishop made his occupations with a burgoys that took the children & they followed him. In th'end the said bishop revealed the deed unto the burgoys and unto the mother of the children. And by the grace of god a cloister was edyfyed/ in the which the bishop & the children yielded them unto god. etc. ¶ Sacrilegium. D. ¶ Examples of men of the church lecherous. And first example how a pressed fornicator deyed suddenly. lxxxxiii IT is written in the life of saint Loye bishop how a pressed of his bishopric was infamed of fornication for a concubine that he held with him. And after that the said pressed was often times warned to abstain him from that sin/ & that be would not the said bishop excommunicate him & defended him to sing mass. The pressed despised the sentence & prepared him to sing mass. And when he was at the altar he fallen toward it & was strangled of the devil & deyed suddenly before all the people. ¶ This example denoteth many things. The first first is that these lechours that will not correct them & amend when they been warned shall be punished of god. The second is that people of the church ne other should attend to receive their creator in sin/ & without to have will disposed to abstain them fro ill. For ill came to the pressed. The third is that excommunication is moche to dread & for as much as the said pressed dread not ill died come unto him both unto body and unto soul. etc. E. ¶ Another example how two religious were appostates/ lecherous/ & after did penance. lxxxxiii. IT is written in the life of faders that two religious were tempted of fornication/ they yode in to the world & took two wives. afterward they said togyders. What have we won where as we have left the order angelycke for to come to this immundycyte & uncleanness/ & after these things we shall come unto the fire of torments Than return we unto our hermitage/ & do we penance of things that we have presumed. And they went in to the hermitage & prayed the faders that they would receive them confessing & penytentes of things that they had committed. They were than received & enclosed an hole year. And by penance men gave unto them breed & water by measure. In beholding them they were semblables of one replexym. When the time of their penance was accomplished they issued. And the one was pale/ leanly/ & sorrowful/ & the other fair & ruddy. And each had marvel for they had equally breed & water And they axed him that was lean & heavy what he died with the thoughts when he was enclosed. He said I thought that I should go in to pains for the evils that I have committed & my bones harded them to my flesh for great fere that I had. They demanded the other what he thought when he was enclosed. He answered I yielded thanks to god that had withdrawn from me the soylenes of the world & the pains of hell/ & called to the conversation angelic. And I rejoice when I think on my god. And the auncyents said that the penance of both twain was equal toward god. ¶ By this example those the which hath committed sin should return unto god & do penance as died the said religious. What shall it profit unto a person to do sin at his pleasure/ & after to be dampened. etc. F. ¶ Another example of the punition & damnation of a nun that committed lechery. lxxxxiii. MEn find by writing this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that a nun slew her child in her womb/ & so deyed without confession afterward she appeared unto her cousin that prayed for her & held a child of fire in her arms/ unto whom she said. I am dampened/ & this child of fire that I bear I have conceived & slain it. And I must bear it eternally by punition. G. ¶ Another example how a pilgrim saw a prelate cast within the deepness of hell. lxxxxiii. ARnoldus & the disciple reciteth in their books that there was a pilgrim that sold his rob to drink strong wine. And he drank so moche that he was drunken & lost his wit/ and that men esteemed that he was deed And that hour his soul was born in too hell in the place of torments/ & specially in to a pit brenning & covered with a lid of iron embraced in fire. And there was the prince of darkness/ & the pilgrim saw aprelate that was presented unto the said devil the which greted him/ & him presented to drink of a cup embraced full of soulphre in fire melted. And when the prelate had drunken the lid of the pit was taken away: & the prelate was cast within the pit of fire. And when the said pilgrim saw that he had great fere. And the devil cried on high. Bring me hither that pilgrim that hath sold his vestment and made himself drunken. And when the said pilgrim heard those words he beheld his good angel that had brought him thither/ required his aid/ & promised unto god & him that he would nevermore be drunken so that he would deliver him at that hour. And forth with his said soul was put in to his body. And the said pilgrim noted the hour & the day that it so befell & went in to his country and found that the said prelate deyed at the day & at the hour that he was born in to hell. For he was of his country whereby he wist that it was very table. And therefore the excess of meet and drink is to i'll. etc. H. ¶ Another example of a religious woman dampened the which in her life gave great alms/ but she conceived a child & slew it. lxxxxiii. MEn find by writing this that which followeth how the disciple reciteth in his promptuary & saith that the daughter of a king was so much devout/ so good an almeswoman & chaste that it was marvel. She nourished all the days of her life a number of poor folk/ of widows & of orphelyns. And it befell that by foolish look that she made upon one of her servants she coveted to lie with him/ and conceived a child. And by the council of an old woman she destroyed and slew it. After that she had no more joy & required to be put in religion. Her father put her/ and there she was solitary without laughing or playing the which was the example unto other in all bounty & religion afterward she deyed without confessing her of that sin/ & within xxx days she appeared unto her abbess to whom she said that she was dampened. And the abbess said. Alas tell me the cause wherefore/ for thou was so good that thou was our light & our example in all goodness. Than she told that for the said sin committed she was dampened. Moreover she said that if she had be confessed of it that she should have had pardon & if she had committed it a. M. times. ¶ By this example a man should understand that the good operations saveth not the persons if they die in mortal sin without confession and correction. It is that/ that the prophet isaiah saith. justicia justi non liberabit eum in qua cumque die peccaverit. etc. Also note well that no person ne should draw back to do good deeds: & also he should do as many as he may & albeit he should dampened for he shall have the less of torments in hell. etc. as it is declared before. Quere. xlii. b. Also a man should understand by this example that by true confession all sins been pardoned. etc. ¶ Castitas et bonitas. A. ¶ Example how a virgin saw a pressed chaste/ pure/ clear and fair in synginge mass. lxxxxiiii IT is written in the promptuary of the disciple that there was a virgin religious named Oda in the town of Bendance that saw that as a pressed of the village sang mass his body & his holy vestments were decored honourably. And when he life the hosty & put it on the corporas the angels took the sleeves that they ne touched the said hosty. And lifted their hands inclining their hedes with great reverence & worshipped the body of god. When time came to receive the sacrament the virgin was also ravished out of her thought/ & saw the body of the pressed so pure & clear that she saw the body of god as by a fyole of crystal. When the mass was ended & that the pressed had put of his clotheses the virgin came again unto herself and saw the body of the pressed little & little thycken & return in the first form. And the said maiden had such grace that she saw those the which received their creature worthily. And she saw on an Easter day that all only ten persons received their creator worthily in a church. etc. ¶ This example should move the priests to accede in the holy sacrifice of the mass worthily & holily in estate of grace for to have the grace that the said pressed had. Also the virgins should keep holily their chastity & maydenheed/ & to live devoutly in doing good works as died the the said virgin for to get grace toward god. etc. B. ¶ Another example how two relygyouses were from crystmas till unto the feast of saint johan to speak of god/ & they weaned not to have been but the space of two hours. lxxxxiiii. IT is written in the book of the disciple and in many other places approved that two young virgins relygyouses felawshypped togyders the night of crystmas after the mass of midnight entered in to an hall desert near unto the cloister & bore with them three pylowes otherwise called cuysshyns. And one of them demanded of the other wherefore she bore two cuysshyns. I shall sit on the one & the other shall be between us that the child Jesus' also may sit. For he hath said when two or three been assembled in my name I am in the middle of them Vn̄ math. xviii. Vbi sunt duo vel tres congregati in nomine meo: ibi sum medio illorum. The two virgins sat and spoke of the nativity of Jesus' & of good words/ & were in the said place without enoyenge them till unto the day of saint johan baptist fro the night of crystmas. And their abbess demanded them & made to seek them over all. And it befallen that a vagabond the which walked by the cloister the vigil of saint johan entered in to the said hall & saw the two virgins speak/ laugh/ and enjoy them & in the middle of them there was a right fair child. The said man bore the tidings unto the abbess of the relygyouses that she demanded. And she came in to the said hall & saw the fair child & her relygyouses the which enjoyed them. Than she demanded them what they died there. They answered that they tarried till mass were rungen of the day. And they weaned to have been there but a little while as two hours. The child departed & the abbess led them with her. They were demanded where the said little child become. And they answered that they had not seen him. And the abbess said. Sisters have no dread/ in your company hath be the child Jesus' that you have not seen I have seen him. He hath held you in such joy fro crystmas till the vygyll of saint johan baptist that is this day without hunger or thirst. These relygyouses had great joy thereof/ & of their sisters that they demanded. etc. C. ¶ Another example how a bishop chaste & pure saw on Easter day some men confessed the which were black & other white. lxxxxiiii IT is written in the promptuary of the disciple & in the book of gifts that an holy bishop prayed god the day of Eester to know the merits & the estate of them that received their creator. And god exalted his oraysons/ & in beholding the people there came some black as pitch/ some embraced as iron all reed as blood/ & the other white & shining as the son. And the angel of god appeared unto him & told him that the black were lecherous and proud. And they the which were embraced were avaryous/ & the bloody were dice players & blasphemers. And said unto him that all they were unworthy/ & that unworthily they had received their creator/ & that all be it that they had had contrition & made confession/ yet had they no purpose to abstain them fro sin in time to come. And said afterward that all the other the which where white & clear been those the which had acceded worthily with firm purpose to abstain them fro sin & to amend their life. etc. ¶ Another example. It is written in the life of faders that two men were sklaundred to be adulterers & dyshonestes. And for as much as they were of the number of good people the bishop prayed god that he might know if the slander were true. And as the people acceded to receive their creator after the consecration the said bishop knew the deeds of one & of every of them/ & the souls in beholding their faces. And he saw the faces of the sinners as black as coals & their eyen replenished with blood He saw the other the which had the visages clear & clothed in white. And when they had received the body of god he saw light in some visages/ & in some flame. And to th'end that he knew of those of whom he heard the slander he gave unto them their creator. And he saw that the one of them had the face clear & honourable/ & was clothed with white clotheses. And the other had the face black & horrible. And after that they had received the light and the beauty of the one shone clear/ and the other brent as flame. And the bishop prayed god that he were ensygned of these two here. And the angel came unto him the which told him that the slander that he heard of the men was true but the one was yet in sin & in will for to sin and therefore thou hast seen him black/ and embraced with flame: The other was as thou hast heard/ but for that/ that thou hast seen his face shine is for that he hath recorded his sins that he hath done & hath renounced unto those operations with waylynges and tears in requiring the mercy of god/ and in promising that he should not return unto his sins if they unto him were pardoned And therefore his sins been effaced & put out/ & is comen unto such grace as thou hast seen. And as the said bishop marveled him of the grace of god for that/ that he had been so much foul & the man of torments/ and with that he had cored & beseen him with so great honour. The angel answered him. Well mayst thou marvel for thou art a man/ and our lord is natural god & mercy full. They the which cease of sins & been penytentes & truly confessed god then shall pardon & leave/ not alonely the torments but he them maketh dign of honour. God hath moche loved the world that he hath sent his son to suffer death for the redemption of sinners that will repent. etc. ¶ This example denoteth that all they the which hath been confessed at Eester received not their creator in estate of grace/ for they have not the conditions that been requisite unto true confession. That is contrition of heart/ confession entire & true/ & satisfaction of work by doing penance/ and abstinence from sin. etc. ¶ Peccatum sodomiticum. A. ¶ Examples of the sin of sodomy. And first example of the lechery & punition of those of Sodomme and of Gommore. lxxxxv. IT is written in the xix chapter of Genesis that in an evening as Loth sat in the market of the city of sodom he saw two young men coming/ the which were two angels. He arose & go before them/ he worshipped them & prayed them for to go lodge in his house/ & said to them. You shall wash your feet & in the morning you shall go your way. And for that they ne would go & wo●de abide Loath them coged & they yode he washed their feet & appareled them well to sup. And before that they went to bed the men of sodom came to demand of Loath the two men the which entered into his house that they might know them lecherously & dyshonestly. The good man Loth would not deliver them/ and was angry because they would commit so great sin/ & said unto them. I pray you my brethren that you do not this sin here. I had liefer take you my two daughters virgins than you should commit this evil sin with these two men the which been entered under the shadow of mine assurance. And the said sodomytes would not leave/ but said to him Shalt thou be our judge/ we shall torment the more sooner than the men. Than they made great force unto Loth and almost had broken his gates. And they ●ut bet so strongly that they ne might find the door. And the two angels said to Loth. Hast thou here none of thy sons in law/ ne sons/ ne daughters/ take with the all thy friends from this city. For we shall destroy it for that that their clamour is before god that which hath sent us for to loose them. And Loth showed this thing unto his friends the which nothing believed it. When the morning cam●●he angel said unto Loth that he should depart jest that he perished not with the sinners. And for that that he deferred they took him by the hand/ & his wife & his two daughters & led them out of the city for that the god had spared them. And the angels said unto him. Save thyself & look not behind the. The wife of Loth had mind upon her goods/ & looked behind her/ & forthwith she was changed in to a salt stone. When Loth was go forth god made to rain fire & sulphur from heaven upon Sodom/ go more/ segor/ bom/ & oleale. These been the v cities that he lost/ & destroyed/ & the inhabitants the which were within them. etc ¶ For that Loth was merciful god suffered not that he perished with the ill. And for that the Loth loved better to give his daughters than the two men is for the greatness & horror of the sin/ for it is a sin that crieth vengeance unto god. Underwit gen. nineteeen. Clamour sodomorum clamat ad me. And by that that god them punished by fire & sulphur that is stinking is to understand the vylete of the sin wherein they lived. The rain that descended upon them was not water of grace & of nuriture/ but it was of fire & sulphur Whereof saith the psalmist. Pluet pctonres laqueos ignis sulphur. Their lechery was anon past/ but the torment is eternal. Momentaneun est quoth delectat: sed eternum quoth cruceat. Iterum psal. Subito defecerunt & perie●ūt ꝓpter iniqitatem svam. They be all perished for their sin. etc. B. ¶ Another example of the slaughter that was made upon the sodomytes Beniamyn for the lechery that they committed in the wy●e of Levite pilgrim. lxxxxv IT is written in the xix chapter of the book of judges that an ancient man of the city of Gabaa life up his eyen in an eventide/ & saw a pilgrym with his wife & his asses in the place of the city. He axed him & knew that he came from Bedleem & that he ne had found any that would lodge him. Than the ancient desired him to lodge in his house & said unto him Pax tecum sit ego pleo oina q necessaria sunt/ tm queso me in platea maneas. That is to say. Peas be with the I shall take the all thy necessytees. I pray that alone lie that thou abide not in the street. He brought in the pilgrim/ washed his feet/ applied unto his supper/ & all that that to him was necessary. And as they took their refection the sons of the city children of the devil came crying to the ancient that he should deliver the man that was entered in to his house for to know him lecherously. And the ancient yode unto them & said. My brethren do not this ill here/ for I have lodged him/ cease you of this folly I have a daughter virgin & he hath a wife I shall bring them unto you to th'end that you accomplisshe your lechery. I pray you do not this sin against nature in man. But for that they ne would obey unto the ancient in no manner. The pilgrim betook them his wife the which abused & committed so strongly their lechery all the night in the said woman that in the morning she came to die at the door where her husband was. When he found her deed he charged her upon his ass & bore her in to his house/ and afterward broke her body in xii pyeces & bore them in to all the ends & parties of Israel & told unto them the case & said that they should make judgement & sentence. Than xl M. men on foot of the children of Israel assembled them & made recenser to understand of Levite husband of the deed woman as the deed was done And after that he had again recounted all the people of Israel of one accord & will said that they should never enter in to their houses till the sinners were punished: They constytued people for to bring them vytayles And sent messengers in to the city of Gabaa to ask them wherefore they had committed so great sin/ & that they should betake them those the which had committed the sin for to take away the ill from Israel. Those of the city would not/ & made their alliance for to defend them. But to be short great war was made for that sin. And they moved them in such manner that great murder was made on both parties. But in conclusion all the harlots & all those the which sustained in their quarrel were slain & degraded. In the first battle there was xxii thousand men. In the second xxv M. & an hundred men. At the third when the town of the said harlots sodomytes was taken there was xviii M. slain & u M. of them the which fled. After that as they proceeded ferther they slew two thousand/ and brenned all the towns/ streets/ & houses of the said sodomytes. Also they slew beasts & people the which were in them/ & by the will of god/ as it is written in the xix & twenty chapter of the said book of judges. ¶ By this example men may see that great occysyons came for the horrible & abominable sin that was committed in the said woman. And not all only were punished those the which had committed the said sin but with that all the consenters and alyes. and all that the which unto them appertained was wasted. And so it appeareth that great multitude of bodies/ of goods/ & of souls yode unto perdition for sin committed in a woman. etc. C. ¶ Another example of a man the used his wife sodomytly. lxxxxv THe disciple reciteth in his promptuary that a man knew his wife sodomytly. And much it displeased unto his wife. An● on a time against her will he committed in her the said sin. And incontinent after he arose from his bed for to go in to the chambers in the which his guts fallen from him & descended by the fundament with great torment. Than he took him to cry. The people came/ & of dolour that he felt showed his sin/ & that god venged him/ and he stank & mischievously deyed etc. as reason was to commit so horrible sin in his own wife/ & to soil the holy sacrament of marriage. D. ¶ Another example how a sodomytike died impenytent & dyspeyred him/ the which said that he saw hell/ the torments & the devils. lxxxxv. ALso the disciple reciteth in his promptuary that a Sodomytyke was stricken of god/ & when he came to the death he was warned to repent him/ to confess & receive the sacraments of the church. And in despair he answered. Wherefore shall I call on me the aid divine I see now late the torments in hell & the devils presents appareled to ravish me. And as the people present bade him make the sign of the cross the mischievous deyed in likewise as he had given no force/ and he turned his face/ closed his eyen/ and with a great and horrible clamor he yielded his ghost and died. etc. E. ¶ Another example how a woman Sodomytyke was unburied and drawn horrybly. lxxxxv. SOme masters writeth this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that a woman culpable of the sin of sodomy deyed & was buried. And the night following a sow right black with seven black hogs were seen openly wrote & digging the earth from her pit & brake member after member of the said woman/ and drew the guts along & broke them. When this was done the said sow & her pigs departed them and kest great stink. F. ¶ Another example how the devils have horror of that sin. lxxxxv. ALso it is written in the book of honey bees that a woman sodomytike laid her in her bed/ and when she sinned in herself she heard the devil between her & the wall the which cried fie/ fie/ fie. And when she heard the devil in such wise cry she had fere/ yode unto confession/ died penance more than she had charge. ¶ By these examples it appeareth that the sin of lechery is a sin that moche dyspleaseth unto god the which maketh to have great punition & damnation eternal. And therefore every person should withdraw to do the said thing & obey to god for to get paradise & escape punition eternal. ¶ octawm preceptum. ¶ Testimonium. A. ¶ Examples of false witnesses. And first example of a christian man that forswore him cautelously on the altar of saint Nycholas. lxxxxvi. IT is written in the legend of saint Nycolas that a jew lent money unto a crysten man. When the term came that he should yield the money the christian man said that he had yield it unto him. And for that the jew ne might prove it he gave it him upon his oath if he would swear upon the altar of saint Nycolas. Than the christian man put the said money within his staff cloven & pierced craftily. And when he was ready to swear he took his said staff unto the jew whiles that he should swear. And so swore surely that he had taken him the said money. His malice shall be discovered. For as he yode in to his house he slept in the way/ & a cart passed over him & slew him and broke the said staff whereby the money and the malice was known. The deed man was raised by the merit of saint Nycholas/ & the jew converted him the which had his money. etc. A man should understand here that the christian man was perjured & that his cautel excused not his sin. For god that knoweth all took the thing after the truth & not after the malice & cautel. Legitur math. ten Nichil occultum est quod non sciatur/ neque absconditum quod non manifestetur. There is nothing so hid but that it shall be known/ ne nothing hid but that it shall be showed. The sins hideth them in time/ & also appear in tyme. unde catho. Temporibꝰ pctā latent et tꝑe parent B. ¶ Another example how those the which kept the tomb of Ihesu christ took money for to witness falls that the disciples had stole his body by night. lxxxxvi IT is written mathei vltimo. that when Ihesu christ arose the gardyens of the tomb had such fere that they were as deed. Pre tinore aunteiꝰ exterriti sunt custodes & fctin sunt. etc. And the maryes the which yode unto the tomb there found an angel that had the face as lightning & his clotheses white as snow the which said unto them. dread you not I know that you seek Jesus' crucified/ he is not here/ he is risen/ go you and tell it unto the disciples. When the maryes were parted some of the gardyens of the tomb yode in to the city of Iherusalem & denounced unto the princes of the priests the things that which had been done/ & how Jesus' was risen. And they assembled with the ancients and took council to give great some of money unto the knights the which kept the tomb for to say & witness that the disciples of Jesus' came by night as they slept & stolen from them his body. And if the president here speak of it we shall persuade him of this thing/ & we shall do so much that you shall be sure without harm. And the knights took the money & witnessed falsely as they had been taught. And this thing was dywlgued & is yet among the jews/ whereby they been without faith & believe not in Jesus'. And by the said witnesses the people is without believe & descend in to hell in perdition. etc. And shall descend till unto the time of antichrist that they shall know that they have been deceived/ & than they shall repent them & be saved/ in likewise as the scripture saith. In diebus illis saluabitur iuda/ & israel habitabit confidenter. etc. A man may than know clearly that by false wytnessing beforesaid innumerable people is go & gooth to perdition & damnation. Also it happeneth sometime that by false witnessing of some a good man loseth his heritage & his good cause/ whereby damnation. etc followeth/ not all only to the falls witnesses but also to those the which shall possede the said heritage unjustly that is not theirs and know it well & it withhold without restoring. C. ¶ Another example of falls witnessing that two auncyents made against Susanne & ill came to them. lxxxxvi. IT is written in the xiii chapter of the book of Danyell that two ancient priests in the time coveted to commit lechery with the fair Susanne & watched her & took her on a time all alone in her garden under the foot of an apple tree/ unto whom they said. Loath doors of the garden been shit no person ne may see us/ wherefore consent thou unto us that we may have thy company/ & if thou wilt not we shall make false witness against the that a young man hath had thy company. Than Susanne wailed & was sorry & said Anguysshes been to me on all parts. If I do this that you say death is unto my soul. Si enim hoc egero mors michi est. And if I obey not unto you I shall not escape your hands that is your falls witnessing & the death corporal. For in that time the women the which commyted lechery were stoned and slain. And Susanne said. Better it is to me without operation to fall in your hands than to sin before god. Than she took her to cry for help. And also the said anncyentes cried against her. And the servants ran unto the cry. After the every of them had told their case/ for to be short the said Susanne was put in justice/ the which wept looking to heaven & had her heart and her trust in god/ the which leaveth not his servants. Than the auncyents put their hands on her heed & before all the people showed that they saw the said Susanne commit the said sin of lechery with a young man that was stronger than they & fled. The people believed that the said auncyentes said true for they were judges. So they condampned the said Susanne unto death. Than she cried unto god by a great voice & said. God eternal the knowest the things hid & all things before that they ben made/ thou knowest that they have born falls witness against me ● I die. And so it is that I have nothing done of the things that those here hath composed malycyously against me. And god exalted her orison. For as men led her unto the death the holy ghost spoke by the mouth of a little child named Danyell & said with an high voice. I am clean of this blood. And the people him demanded who it was the which spoke. He answered & said to them. The fools of Israel the which hath judged & codampned Susanne unto the death hath not known verity. Return lightly unto judgement/ for they have spoken falls witnessing against her. Than they returned hastily/ & the said false wytnessers were separate and convaynquisshed to have made falls wytnessyngr. For the one of them said that he had seen them commit the said sin under an holyn tree. And the other said under a plome tree. The people blessed god the which saveth those that trust in him/ & they took the two falls ancient priests the which were judged unto death & slain as reason was. For saint Ysydore saith. judicium quoth aliis imponis spe portabis. Et paviꝰ ad romanos ii In quo enim iudicas alterum condennas: eadem enim agis q iudicas. The said judges had judged Susanne unto death for the sin of lechery. And for that it was round that they were culpables of the said ●yn̄e they also condemned themself to bear & to have such pain. And therefore of good right they were slain. Also our lord saith in the gospels of saint mathewe vii & juice. vi. Nolite judicare scꝪ injust & non iudicamini in quo enim judicio iudicaveritis iudi bimini. Iterun in eodem loco. Nolite condemnare scꝪ injust: & non comdennabimini. That is to understand. Ne judge you injustly and you shall not be judged. Certainly you shall be judged in the judgement that you have judged And will you not to condemn other & you shall not be condemned. For you shall be condampned of that condemnation that you condemn other as y judges were. ¶ This example denoteth that the two auncyents were harlots/ falls wytnessers/ falls judges/ & homycydes. And the blessed Susanne was chaste/ clean/ & good/ the which loved better to be defamed & slain than to commit lechery & to disobey unto god. In likewise should honest women do/ & they shall have praise & reward eternal in paradise. Susanne was never so much shamed as she is loved/ praised/ and rewarded of the said deed. etc. ¶ Periurium. A. ¶ Examples of people perjured. And first example of three persons the which perjured them for to impose false crimes against a patriarch lxxxxvii. IT is written in thy story ecclesiastical that in Iherusalem there was a patriarch right Just and good. And some of his subgectes hated him for that he held good justice. And three persons imposed on him falls crime that they affirmed with oath. And the first said. If it be not so I perish by fire For they were not believed for the excellence of the patryarkes life. And the second said I be hurt & seek of a sickness/ scꝪ morbo regio. The third said. I loose the eyes. And all happened as they had required for their perjuring & dying. The first falls witness was brent with all his house/ progeny/ & meinie/ and his goods. The second was consumed of the said sickness from heed to feet. The third when he heard what was become unto his fellows dread & showed all. & wept so moche that he lost his eyen. etc. ¶ By this example is denoted that the three men beforesaid were detractors & ill spekers to take away the good renown of the patriarch. Also they were perjured/ liars/ & falls witnesses/ and therefore of good right god sent unto them such pain as they had required/ but the punition infernal is yet more to dread for it is eternal. etc. B. ¶ Another example of a man the which perjured him/ & he might not draw back his hand. lxxxxvii. MEn find by writing this that which followeth how the disciple reciteth in the book of his promptuary and sayeth that a man perjured him on the sepulchre of saint Pancras/ & forthwith he ne might draw his hand back. And so appeared his malice & dying before all/ & so was confused. And as it is said/ he that lifteth his hand or that toucheth the gospel or the holy things & periureth him the said hand appertaineth unto the devil till that he be repent. C. ¶ Another example of a man that would for were him for borrowed money. lxxxxvii IT is written in the promptuary of the disciple that a cytezyn lend unto his neighbour a quantity of money. And when the term came to pay the borrower denied the debt. And for hat he was cited again in judgement he denied it & would swear. And as he bowed the knee he lost speech & might nothing say. After he was redressed & the speech came to him. Secondly he would swear in denying it/ & as he kneeled again he lost the speech/ & so it was known to all that he would pariure him. & before god he was pariured as it is written in the decrete. Paratus jurare falsum iam pariurus est xxii q. v. D. ¶ Another example of two men the which pariured them/ & the one was leper and the other seek of the fire of saint Anthony. lxxxxvii. THe disciple reciteth in his sermons this the which followeth the which is also written in other books & saith that an usurer repent in his death & prayed his friends to restore the money that he had taken of them. And the first promised & said Else be I stricken with the fire of saint Anthony. The second promised & prayed/ else be I a lepre. They were negligent to restore after his death/ & would win some thing or they restored & forthwith they were seek as they had prayed. ¶ This example denoteth that a man should hold promise & restore to other/ or punition shall follow. And it is to note that semblably as the prayers of the good been exalted to their honour & praise of god: so when ill men defayle of their promise on pain of punition god exalteth their requests to their confusion. E. ¶ Another example of a king & many of his people that perjured them & deyed suddenly. lxxxxvii. SOme masters writeth this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that a king of France named Troatarius was accursed for a sin/ & he yode to the pope with many lords and excused him with oath that he was not culpable. And the pope assoiled them all and them admynystred by condition that if they had sworn false & unworthily accede unto the eucaristie that they should die within the year. And unto them there came of vengeance divine. For the said king & the nobles & the part takers in returning from the court of the pope deyed of sudden death wretchedly. F. ¶ Another example of Mariners the which forswore them for dread to give alms to a poor man. lxxxxvii. THe disciple reciteth in his promptuary that a poor man demanded alms of mariners. And that master of them made an oath that they had not in their ship but stones/ & that he should cease to demand of them. Than the poor man said. And sith that you swear all eating things be stones. And even forthwith all that was to be eaten in the said ship was changed in colour & form of stones/ these things abiding as they were before. The said mariner was a liar/ perjured/ & evil speaking wout mercy/ & therefore the prayer of the poor man was herd so that that the which was to be eaten become stones. etc. G. ¶ Another example of him that constrained a man to swear & knew well that he should forswear him. lxxxxvii. IT is written in the sermons of the disciple that a man made to city in judgement another for money lend the which he denied. And the lender him constrained & made him to swear/ howbeit that he was certay-y t he should forswear him. And in the night following the said lender was ravished by vision in the judgement of god/ & there saw Ihesu cryst that sat in his siege of majesty that which him demanded the reason of the soul of him that he had made to forswear of his proper soul. The which were both twain to condemn to perdition. And the judge him demanded wherefore he had received the oath sith that he knew well that he should be forsworn. And he said/ for he denied me my thing. And the judge said Had it not been better unto the to have lost that thing than thy soul & his. Than the judge made to beat him. And he awoke & recounted & showed his wounds & brusynges in his body the which ne might heel till that he was repentant of the deed with confession & penance. ¶ This example denoteth that a man should love the salvation of his neighbour as of himself. Diliges ꝓximun tuum sicut . And that a man should sooner let to lose any thing temporal than to constrain any to swear/ when he is certain that he should forswear him & shall be dampened. etc. H. ¶ Another example of a churl the which gave unto the devil that that he had to eat as two clerks him demanded the alms. lxxxxvii. MEn find in writing this that which followeth how the disciple reciteth in his promptuary and sayeth that an hermit dwelled at the foot of a mountain. And before his window in a corner the devils held their siege & chapter & devised of their works/ & of the ruins of persons. And the master devil asked of a devil if he had brought any thing to ere. And he answered/ you/ that is of wheet/ of breed/ of butter/ & of meele/ & that a churl had given him. And that he it brought unto witness against his corswering. For as two poor clerks demanded him asmesse/ he swore by the holy charity of god that he had nothing to eat that he might give. And as they again demanded he said. I give all to the devil that I have to eat. And I have brought that he hath given me in the reproof of his perjuring. When the devils were go the hermit made to cast the said meet in a dyche that no person should taste it. ¶ This example denoteth that the said churl was without mercy/ he was perjured & a liar/ & that the devil forgetteth not the things ill done & spoken. Also it is danger to give any thing to the devil/ the gift is soon preferred/ but it is not soon forgotten & effaced. ¶ Mendacium. A. ¶ Examples of dying. It is to be noted that all falls witnesses & pariurers be liars ¶ How saint Iherome made a lie before god the which commanded that he were beaten/ & after the said Iherome died penance. lxxxxviii. IT is written in the legend of saint Iherome that the beginning whereby the said Iherome studied holy scriptures & took straight & perfit life was that in his young age he was seek of a fever & came to the death/ his soul was ravished in judgement before the chair of the judge. And in that place there he had so moche light & clerete of them the which were present that he was cast unto the earth & dared not look upward in height. And he was asked of what condition he was. He answered I am crystyen. And he the which preceded said to him. Thou liest/ thou arte cyceronyen & not cristyen. He held his peace. And the said judge commanded that he were beaten. And as they bet him he cried. Miserere mei dne miserere mei. That is to say. Lord have mercy on me. And those that which sat with the said judge yode on knees before him & prayed him that he would pardon his youth/ & that he would give him place of penance unto his herrour. In that time he studied the book of Tulye & of Platon/ the books seculers & fables him pleased. And he would not study the books of prophets And he began to swear & to say to our lord Sir if ever I read secular books I shall renye the. And was left in his word by his oath & he revived suddenly. And he found the traces of his betinges that he had between his sholdres tyght horrybly. And after he red and estudied the books divine/ he died penance/ wept right bitterly/ & made so many books that he is one of the four doctors of the church. ¶ This example denoteth that all dying or losings been to flee. for god it seethe & knoweth. Also it denoteth that the clerks should study science divine and not worldly science deceptyble and those of fables. etc. For such science is folly anent god this saith scripture. unde sapientia huius mundi stulticia est apud deum. Also the amity of this world is the enemy of god and those the which it studieth. Vn̄ Jacob four ca Amicitia huius mundi mimica est deo. Et quicumque volverit amicus esse huius seculuminicus dei constituitur. And for that saint Iherome was culpable he was reproved of dying and beaten. ¶ Detractio. B. ¶ Examples of detraction. And tyrue example of some religious the which made detraction of their brother the which deyed. lxxxxviii. SOme masters writeth this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that one of the religious of the monastery of saint Gregory deyed by the sickness of brenning ague/ & as he was in the last pang to yield up his spirit some monks the which were there presents left to say the psalmody for to speak & make detraction of him. After he revived & said to the monks. brethren god pardon you of that that you have made of me detraction. You have engendered me letting/ not a little but moche great. For I have been accused as well of you as of the devil all in one time that I newyst unto what slander first to answer If you see any in time to come that deyeth make no detraction of him/ but have you him in compassion/ for he gooth in judgement where he shall have moche to answer of his accusatours. etc. C. ¶ Another example of a detractor damned for his detractions. lxxxxviii. MEn find by writing this that which followeth how the disciple reciteth in the book of his promptuary and sayeth that there was two clerks fellows/ whereof the one was detractor & a liar so ill that he ne spoke well of no person. As he came unto the death he was warned of his said fellow to confess him & amend. The which died not & contemned his said admonition. And when he approached the death he promised his fellow if that it pleased god to appear to him within twenty days/ & so he departed & died. And soon after on a day by the sufferance of god to give example to other he appeared to his fellow black all embraced with fire within & without. And when his fellow saw him he defayled for fear that he had/ unto whom he said. I am the cursed thy fellow for whom thou prayest vainly/ for I am dampened perpetually. And he axed how it was with him at the death. He answered. As I was in the last pang I was brought before the judge/ & as I held my peace for dread I saw many soul's clearer than the son the which stretched their hands out against me unto the judge & cried Lord venge our blood on this liar detractor the which hath us defamed by lesynges before the men. At this voice the judge beheld me with visage wroth/ & in beholding him I was all fearful & confused of the ills that men spoke against me in saying that I was culpable I forgot myself & dyspayred me of the mercy of god & was judged and am dampened eternally. ¶ By this example a man should understand that detraction is a great sin/ for the good persons detracted demanded vengeance and punition & it was done. With great pain is that sin pardoned/ for it behoveth to restore the good renown as after shall be declared. Et ideo hieronimus. Non facilis venia prava dixisse deiectis hommibus To moche speech noyeth. For there ensueth punition & damnation. D. ¶ Another example of a detractoure that had his tongue among toads. lxxxxviii. MEn find by writing this that which followeth how the disciple reciteth in his promptuary & saith that there was a man a right great detractor of religious/ clerks/ & of other good men he departed and deyed. And after in great time as a man digged in his sepulchre men found all his body in earth & dust/ but his venomous tongue was hole among toads the which remoeved it & would gnaw it but they ne might/ in showing that the tongue was not worthy to return in to earth for that that it had hurt many a man/ and that the cursed man that owed the said tongue was tormented in soul and after the judgement shall be in body & in soul eternally without to be consumed. Vn̄ apoc̄. ix. Desiderabunt mori et mors fugiet ab eyes. E. ¶ Another example of a detractor that boat & wasted his tongue. lxxxxviii. THe disciple reciteth in his promptuary that a pressed was so abandoned in vice of the tongue that almost he made detraction of all and infamed grievously other men. When it came before his death he was furious/ & in his furor boat himself/ broke & wasted his cursed tongue venomous in showing before all that his tongue had spoken cursed words dign of punition & pain. F. ¶ Another example of a father that slept as he heard detraction. lxxxxviii. IT is written in the life of faders of a good ancient father named machetem the which was much solitary/ unto whom god gave such grace that as often times as he was in convent with the other brethren for to here the service & collation espyrytuall he never slept & if he had been there the long day & the night. But as soon as any spoke word of detraction/ or idle word he was forthwith asleep. ¶ Unto th'example of this good father a man should keep him from sleeping in the service & predications/ and from hearing of evil words. G. ¶ Another example that as a knight made detraction of a deed man he appeared unto him. lxxxxviii. IT is written in the legend of the deed be dies that as a knight was laid in his bed by his wife he made detraction of another knight deed. The which appeared to him suddenly & said. Friend pardon me & cease too make detraction for I am in great pains in purgatory. And he him demanded/ may a man help ye. He answered/ you. And he demanded him/ wilt thou that such a pressed or such pray for the. Than he shaken the heed in token that it pleased him not/ for that that he was in mortal sin. afterward he demanded if he would that such an hermit prayed for him. He answered I would well/ if he prayed for me lightly I should be delivered. ¶ These examples denoteth that a man should cease him of detraction/ for it is a vice that dyspleaseth unto god & unto the saints of paradise. And in that that the deed body desired the prayer of the her mite & not of the other is to understand that the prayer of good folk is exalted & not they of sinners. But the holy sacrament of the mass enpayreth not for an ill pressed. ¶ Loqui. A. ¶ Examples of some the which hath uttered cursed words. And first example of a man letygyous full of strife & discord the which said at his death that all those that he had troubled them opposed against him & enforced to slay him. lxxxxix. THe disciple reciteth in his book that Guilliam saith that there was a man so letygyous full of strife & furious that from his young age he ne might live in rest with his own kynnesmen but discorded with all them in his house & without the which was grievously seek & in the death bed he took the sacraments of the church unworthily. And hastily among the people the which were present he cried horrybly. Arise you all & take armours & keep me for all them the which I have troubled oppose them against me & enforce them to slay me. And without tarrying his eyen turned terrybly/ & in crying mischievously he deyed. ¶ This example denoteth that the just men and saints of paradise arise in judgement against the sinners the which them hath troubled & that hath brought forth cursed words against god & taken away their goods. Whereof it is written sapienty u Stabunt justi cum magna constancia adversus eos qui se angustiaverunt/ et qui abs●uler̄t labores eorum. And by this a man should keep him from speaking ill of another & to do him ill. For none ill shall bide without punishment. B. ¶ Of a woman full of wrath that myssayed her maiden. lxxxxix. IT is written in the promptuary of the disciple & in other books that there was a lady that often times heard the predications/ but she was so impatient that when she came fro the church she strived with her maiden that was good & devout. This said lady wrothed her for nothing & without cause/ and myssayed her said maiden. The which maiden on a time required her lady that she might go to here the predication that a religious well renowned should make. And she answered by courage wroth and hearty. Abide at home and keep the house. ●he was obedient and tarried. And as she ●as in the kitchen with great affection to her● the word of god she made a request unto our lord in saying. My lord Ihesu christ teach me to do thy will. And forthwith Ihesu christ appeared unto her in saying. What coveytest thou. And she answered to here the word of god. And Jesus' began to preach unto her and said. Keep three things that I shall tell the and thou shalt be saved. Hold thy peace in maledictions/ be thou patient in tribulations and adversities/ ne yield thou evil for evil/ but do good unto those that shall do the evil. She answered I shall do it with a good will/ and incontinent Jesus' departed. And when her mistress came again from the church she missayed her. And the said maiden held her peace and gave her no word to answer. And the mistress was moved with Ire and bet her. And the maiden said to herself/ in tribulations thou shouldest be patient. The lady said. What is that/ that thou speakest. She answered. I have kept better the sermon that the man made me this day than you ne do many where you have been this year/ for you be not amended. Than the said maiden showed unto her mistress how Ihesu christ had preached unto her and that she would keep his word all his life. When the lady had herd the said words she thought unto herself of the case & was afterward patient. etc. ¶ By this example is moche to be noted in regard to do three things the which god told unto the maiden. And it behoveth to understand that she was so good that she unto him sufficed to do the said things/ for god seethe and knoweth all. Also it is a great thing of patience/ and to here the word of god/ And to see good example by the good life of the maiden the mistress correcked herself and become humble and patient toward eachone. ¶ Another example the disciple reciteth in his sermons that there was a virgin so much chaste devout/ a giver of alms/ and chartable that marvelous it was to wete/ but impacyente she was in things that came unto her. And the angel appeared unto her and said. Thou labourest much lawfully and dost of good works and operations for to possede the joys eternelles/ but thou ne mayst be saved for thine impatience and thou labourest for naught. And she required the said angel that he would pray for her that god would give unto her patience/ and he prayed for her afterward she corrected herself/ and was so patient that all men meruaylled and weal she fyned her days. etc. C. ¶ Another example of him the which said unto his servant pull of my hose devil/ and forthwith the devil unhosed him in his house. lxxxxix IT is written in the dialogue of saint Gregory that a man named steven weary of walking came in to his house/ & in his we called his servant and said unto him come devil and unhose me. And forthwithin haste at that voice the points began to unknit and undo to th'end that appertly he appeared as the devil the which was called was ready to draw of his hoses & that he obeyed him. And in continent that the said Steven saw that he had hugely fere and took him to cry & to say. Depart thou accursed fro me. It is not unto that that I spoke it is unto my servant. And forthwith at the said voice he ceased. And therefore a man should not call the devil in Ire/ for he is not far of he is by the for to tempt thee/ for to deceive thee/ for to counsel the ill ●●●d for to draw the back to do or goo● d●d●s. Also if thou call him by Ire ● sin and cursedness/ he is ready and appar●yll●d for to serve the as he unhosed the said Steven and incontinent that he seethe that a man repenteth him he draweth him back as he died when Steven had fere & said unto him that it was not he to whom he spoke and that it was unto his servant. After the examples & writings that men find it is great danger to speak often of the devil/ or to call him/ or to put in him his faith/ his hope and his love/ or to give himself unto him/ or to make alliance and covenant with him & to byleue in his effects. For in so doing men renounce unto god & unto baptism that man h●the received in saying. Abrenuntio sathane et omnibus pompis eius. Also a man is private from paradise/ from the company of god & from his saints/ and from all things celestyelles and spyrytuelles/ and draweth to the man with the devil and with the dampened of malediction & perdition. And man bindeth himself unto pain and punition eternal. etc. D. ¶ Another example of a man the which said unto his wife go thou in the devils name. lxxxxix IT is written in the dialogue cesar● that a man full of wrath say● v●to his wife in his Ire/ go● thou in the devils name. And forthwith the ●●u●l entered in to her and tormented her greuou●ly/ of the which thing the man was much wroth/ and promised that he sh●●●e never curse/ ne his wife ne person/ nor other creature what so ever they were. etc E. ¶ Another example of the woman the which put division in a good marriage THe disciple reciteth in his sermons that a man & his wife lived togyders xxx years in peace without that that the devil might put between them hate ne discord one only tyme. And when the devil saw that he might nothing do he came unto an old woman unto whom he promised a pair of new shoes so that she could find the mean to put discord between the said man and his wife. And she promised to do it. Than she came unto the man unto whom she said that his wife loved more another man than him And that she should slay him if he provided not wisely in his case. And the said man ne would believe it. The old woman yode unto his wife unto whom she said. Thy husband loveth another woman better than the. And when souper time came they beheld other with indignation Than both twain put faith unto the words of the old woman. And the other day the said old woman gave counsel unto the said wife that she should take the great knife of her husband and that she should were it in holy water and after put it under her husbands bedheed and that he should love her as he died before/ so that he slept upon it. And afterward the said old woman yode unto the husband/ unto whom she said that he should wake by night and that he should take heed unto his case or else his wife should kill him By this token that he should find his knife under his beds heed. And he believed the said old woman/ found his knife under his beddeshede/ and struck it in his own wife. Than the devil put a pair of shoes at the end of a staff/ & took them unto the said old woman as he had promised her Unto whom he said. I dare not approach unto the of dread that thou ne deceive me as thou hast done the man & the wife. Such people been worse than the devil & unto them appertaineth more great punition. For where the devil ne had power to put division and to trouble the said marriage. The old woman it wrought & more strong was the homicide of the said woman. And therefore a man should here note that the said old woman & her semblables the which in such wise put division where there is good love demand penance a man ne should deny it them but a man should give unto them plain punition & penance without any mercy. For it is a sin the which is again the sin of the holy ghost. Inuidentia fraterne dilectionis the which hath not of remission as unto the pain ne in this world ne in the other. Also if such people will go in to paradise before that they there enter it behoveth that they have true contrition/ confession/ & full punition for by satisfaction by penance in this world/ or in purgatory/ & if they die without correction & amendment they shall have in hell punition and damnation eternal without any mercy. F. ¶ Another example of the woman the which had the party upward brent in the church after her death for her cursed tongue. lxxxxix IT is written in the four book of the dialogue of saint Gregory/ how that a nun was chaste in the law parties/ but she had cursed language/ when she was deed she was buried in the cathedral church And in that night the gardyens of the church saw by vision that she was taken up & born before the great altar & cut by the middle & that the one party was brent and the other was not. When the morning came he told the said thing unto his brethrens/ the which yode before the said altar in the church/ and found the appearance of the brenning in the stones as if the said woman there had be brent corporelly. G. ¶ Another example of an advocate that which lost his tongue in his death for he had abounded in ill languages. lxxxxix. MEn find by writing in the book cesarii this that which followeth how the disciple reciteth in his promptuary. And sayeth that when an advocate was deed/ men ne found of tongue in his mouth. And of good right he lost his tongue in his dying. For in his life he sold it many times in defending causes unjust & in calling them in wyttyngly by favours and by gifts that he took unjustly/ in like wise as recompteth cesarius. By this example it is to be noted that a should withdraw him from ill speaking. For when a person haboundeth willingly in his life in cursed languages/ in his death he loseth his speech/ and he ne may confess him to cry god mercy and to dispose of such things as he should do. Also in the member wherein a person hath most offended/ in the same member shall he suffer the most of torment. That is to understand if an advocate be dampened for his cursed tongue/ he shall feel the more of torments in his said tongue than in other membres Vn̄ by'r. In quo aunt membro magis creator offenditur: in eo gravius pctonr torquetur. The cursed dives abounded in cursed languages in dying. And therefore signantly the gospel sayeth that he plaineth him that his tongue was brent more sooner than another member. And also saint 〈◊〉 maketh mention in the appocalypse o●● dampened tormented for cursed word's/ Et dicit illud apo. xuj Commanducaverunt linguas suas pre dolore: et blasphamarunt deum pre doloribus suis. etc. H. ¶ Another example how the angels been present when a man speaketh of good words/ and when ill words been spoken the devils been ready. lxxxxix. THe disciple reciteth in the book of his sermons that a rich man bad one time many of his parents & neighbours unto dynere with him. The which he put at one table/ and in a second table he set and put many poors. and one of those poors the which was a holy man saw that they said benedicite/ and as they eat the first two loves/ the angels were among them the which enuyronned and beset about at the said dyner/ they spoke of god and of all good words. And afterward they began to speak of worldly things and vicious & of detractions. And incontinent the said holy man saw that the devils were present by them/ and the angels fled far of & gave place unto the devils the which leapt and enjoyed them & beset them about. Than the said holy man began to weep bitterly. And after in th'end of the dinner they took them to speak of god and of good manners salutaryes & the said angels came again right joyous & the devils fled. And when the said man devout saw this thing he began to laugh greatly. And after that graces were said th● said man devout was asked the question wherefore he had wept & afterward laughed. Than he told them the cause in admonesting them that in eating & drinking they should speak of god/ for god & his angels there been present. And unto the contrary the devils been present in detractions & cursed words. Unto this purpose it is written math. xviii. Vbicumque fuerint duo vel tres congregati in nomine meo/ ibi ego sum in medio eorum. etc. That is to say when two or three men been assembled in the name of god in speaking of him/ god is in the medyll of them. etc. ¶ Audire. I ¶ Example for those the which here cursed words. And how the sister of saint damyen was tormented for that that she had taken pleasure to here the song of dances. lxxxxix THe disciple reciteth in his book & sayeth/ that the sister of saint damyen appeared unto him after her death. Unto the which damyen she said that she was in great pains in purgatory. And the said Damyen demanded her the cause. She answered that it was for that/ that she being once in her chambre heard the song of those the which danced. And she therein took pleasure & delectation of the which delectation she ne did penance in this world/ & for that cause she should be punished xu days in purgatory. By this example a man should understand that it is great danger unto the soul as to here vaynwordes or ill sith that the said woman had such punition. Vn̄ sapiens. ec. ix. Cum saltatrice ne assiduus sis nec audias illam: ne morte pereas & efficatia eius. etc. K. ¶ Another example how two merchants said unto their curate that they could nothing cell without oaths & lesynges. IT is written in the dialogue cesarii how two merchants of coloyne confessed them unto their curate that almost they ne might cell nothing without dying/ swearing & pariurye/ and the priest said unto them. Use you of my counsel & you shall do the better. Keep you from swearing & leyenge in selling this year/ & you shall see how it shall be with you. They promised him and died so/ And the devil letted so the byars that in all the year they sold as nothing. And afterward said to their curate when they came again unto him that the obedience had been unto them right dommageous/ for that that they had nothing sold. And the said priest them confirmed in the faith/ and said unto them Persever you in such manner that for none adversity ne poverty ne swear you/ nor lie and god shall bliss you. And so they promised to do it. And incontinent god appesed their temptation & sold more than all the other/ & in short time they were much rich. etc. This example denoteth that the devils been wroth when any withdraw them fro sin as to swear. It is here to be understand that by that that the devil letteth the merchants to cell/ if any be farm in the faith for to resist we'll/ the devil is vaynquysshed & he departeth as he died when the said merchants believed their curate/ and swear not: ne lie more for poverty the which unto them may come. In like wise should these merchants withdraw them from swearing and we'll shall come unto them/ both temporelly and spyrytuelly. L. ¶ Another example how a bishop was tormented in purgatory for that that he had herd detractions of his clerk. THe disciple reciteth in his sermons that a bishop was born in to purgatory to do penance/ & he was greatly tormented of the stench of his clerk being in hell the which mounted till unto him for that that he heard sometime his detractions/ & had not him enough egrely corrected/ how be it that of other things the said bishop had be good. This example denoteth that punition followeth unto them the which heareth with good will detractions and ill words. Quia agentes & consentientes pari pena punientur. etc M. ¶ Another example that ill came unto king Roboam the which gave answer proud unto the children of Israhel/ and believed the foolish counsel of young men. IT is written in the xii chapter of the third book of kings that after the death of king solomon the people of israhel came unto Roboam the son of the said Solomon for to constitute him king. And the said people made unto him a request in saying. Thy father us hath greatly kept under & given us great charges/ now diminish us a little of the said charges and we shall serve the. Than the said Roboam said unto them that on the third day he should give them answer/ And first he counsaylled with the a●●cyentes & wise counsayllers of solomon/ that which said unto him. If thou obey at this day unto the people/ & that thou accord unto their petition/ & that thou speak sweet words unto them they shall serve the in all times. afterward the said Roboam counseled him with young men the which had be nourished with him/ the which counsaylled him that he should say unto the people. My little finger is more great than the back of my father/ my father hath bet them with staves/ & I shall put to above that & shall flail you with scorpions. Than when the third day came he left the counsel of the auncyentes & wise/ and gave unto the people a proud answer of young men foolish counsayllers. And for this proud answer the people of the two lygnees of israhel was moved in ire/ & made another king named Hierobam. And of the said people of israhel ne abode with Roboam but the people of the lineage of iuda and of benjamin & war was between the said Roboam and Hierobam in all their lives. Also it appeareth as for to believe the false counsel of young men the which were proud/ the said Roboam was not lord of his people and had war all his life. etc. N. ¶ Another example of an earl replenished with many sins that the devil bore away. lxxxxix. THe disciple reciteth in his promptuary that in a solemnity as the abbot of Clugny & many other were in the palace of an earl/ a man not known on horseback entered suddenly in to the palace before them all/ the which commanded the said earl that he should rise up & follow him for he had to speak with him. The earl ne would resist rose him up & yode unto the door of the palace/ where at he found an horse ready for to leap on/ then the earl leapt upon his back/ & he that was come took the rain of the bridle & lift him up in to the air before them all and bore him away. And the said earl cried miserably. Succurrite cives succurrite. He believed in the cytezyns of the town that they should succour him/ but they ne might for anon he was run out of their sight/ & born away of devils in body and soul/ & was no more afterward seen ne found. If the devils lift him in to the air it was for to make him fall allow and for to punish him in hell for his sins. O. ¶ Another example of a woman impatient that the devil bore away. lxxxxix. IT is written in the dialogue cesarii of a woman impatient in her ire/ as she was troubled put her feet in a bacy & afterward leapt out backward/ & said I leap in such wise from the puissance of god in to the puissance of the devil/ & incontinent the devil took her & bore her away thorough the air in the sight of many the which were present & never after was she seen. etc. P. ¶ Another example of a man the which condampned himself unto the devil for his impatience. lxxxxix. THe disciple reciteth in his sermons that an archdeacon & his dispenser ●●●oue as they yode unto rome for the dispense of the goods of fortune. And the said dispenser was impatient and commanded himself unto the devil/ and in that journey as he passed the water. the devil drowned him. And within a little time after his death he appeared unto a chanoyne his friend unto whom he told all the case before said/ & that he was in great pains and torments for his impatience/ & also for that that he was commanded unto the devil. Q. ¶ Another example of a clerk impatient that wrathed him again god. lxxxxix. THe disciple reciteth in his sermons that a clerk was four year seek. and in his sickness was impacyente/ and said unto god. Thou hast taken my body & I shall take the soul & shall give it unto the devil. And in his impatience said devil take my soul. And it was done forthwith by the divine judgement of god Nonumpceptum: et decimun. cogitatio mala A. ¶ Examples of ill thoughts/ & first how a woman a great giver of alms was dampened for the delyberation of will to commit lechery. C. IT is written in the some of penance that a woman devout & a giver of alms confessed her often unto the bishop of the city/ & therefore he loved her moche because of her holiness. It happened one day she beheld a young man by concupisbence carnal & by reason disposed & fixed had the will to have his company without other thing/ but by many times that she confessed her/ & also in the death she had it in remembrance/ she had shame to tell it & excused her unto herself saying. Sigh that I have not done the deed that it was nothing/ and that she would not speak it. And so she deyed without confession and contrition. After her death the said bishop made her honourably to be buried in his chapel where of custom he made his prayers/ for as much as she was of great people. And that he loved her for the holiness of her. And in the night after that she was buried before matin's the said bishop wend to make his oraysons in the said chapel. And as he approached it seemed unto him that it was full of fire/ in likewise as a brenning oven. Albeit he put his trust in god & approached & saw upon the tomb of that woman a gyrdyron of fire & a body stretched above it & all full of fire & the devils with instruments of iron the which embraced the fire in torning her from one side to another. And when the said bishop saw that it was the said woman conjured her and her demanded wherefore she was dampened. And she answered & said that it was for the thought of lechery that she had not confessed her of. etc By this example a man should understand that god dampneth & punyssheth the persons for the ill thoughts. And by more great reason for the ill operations. B. ¶ Another example how a woman desired a clerk to use of her embracements THe disciple reciteth in his promptuary & sayeth that a woman cast her eyen on a clerk unto whom she said if thou wilt consent to use of mine em●racementes all my goods shall be thine. by many times he refused her/ & she yode to accuse him before the judges of oppression done unto her. Than the judge made him to be put in prison/ and the said woman was so pricked with lechery that she mounted upon a wall with a ladder & let herself fall where the said youngman was & desired him to commit lechery/ the which ne died it. And the judges heard tell that the said woman was in the said prison made the clerk to go out & wend that he had be an enchanter & full of malices/ they made to alight a great fire/ wherein he was cast. And as he brende & that the sides were than discovered & that men might see his lights he cried ave maria so high that all heard him. Than one of the cosynes of the woman fastened a staff in his mouth & said unto him. I shall take fro the thy oraysons/ & him strangled in such wise & stopped his breath. And the bones were buried in the field/ the which did many miracles. And over his tomb a fair church was made. And by this example a man may understand that the said young man was chaste & good the which loved better to be in prison/ defamed brent & to die a martyr than to break the commandment of god by committing lechery./ Also it is to be noted that the said harlot sinned mortally/ & broke the commandment of god. Also she was homicide of his death dign of punition and damnation And the youngman gate praise/ paradise & joy eternal/ ● so should we do/ & the woman deserved shame & punition. etc. C. ¶ Another example how a noble woman broke this commandment when she desired & required her porter to commit lechery ● albeit that she died nothing/ for he would not consent. C. THe disciple reciteth in his promptuary that a noble woman as she was a●one upon a day in the castle where she dwelled was suddenly enflambed with lechery that she ne might bear the fire of love. And she dyscended down unto the porter of the castle and prayed him by great instance that he would meddle with her/ unto whom he answered. Madame what is that that thou speakest/ where is thy wit/ behold god & take heed unto thin honour/ but of all these things she forced her nothing. And when she saw herself in such wise repulsed of the said porter/ by inspiration of god she issued forth of the castle & ran unto the water froson under the castle/ & therein kept her so long that all the flame & embracement of lechery was quenched/ and afterward came unto the said porter & yielded him thanks and praysynges that he had in such wise repulsed her and said unto him If thou wouldest give me a thousand mark of gold I ne should suffer now that thing whereof I prayed the not long ago. & she returned in to her place. The said porter is to be loved before god & the world/ For by his resistance the lady corrected her & resisted and loved him after more than if he had committed the sin. This here is example for to gainsay those the which pray to do ill. Also for to hold him in coldness for to resist again the embracing of lechery as died the said lady within the said water. etc. D. ¶ Another example of a frere the which delighted him in the thought of fornication without resisting unto it. And therefore his angel was sorry/ & the orison of the holy father was not exalted. C. IT is written in the life of faders that as a frere was tempted of the spirit of fornication he yode unto a great ancient father unto whom he said. father show me thy charity & pray for me For I am tempted & solycyted of fornication. And the said ancient father prayed for him. And secondly again that frere came unto the said ancient & repeated the said words. And the ancient ne dyspraysed him but prayed god for him and said My lord god reveal me of this thing of fornication the which is in this frere/ for I have prayed unto thee/ & he ne hath of rest ne of aid again the spirit of fornication. And god revealed that thing the which was again that brother. And the ancient saw the brother the which was set & the said spirit by him that played with him/ & the angel the which was sent unto his aid was there/ the which had indignation against the said frere/ for he ne inclined him toward god/ but more sooner delighted him in his thoughts/ & inclined all his thought. And by that the ancient knew that the cause proceeded of the said frere that his orison was not exalted. And he showed it unto him saying/ thou consentest the in thy thought. etc. Also he taught him to resist against those thoughts/ & was delivered through the doctrine of the said ancient. E. ¶ Another example of a man the which ne resisted again his sins & for that an of an hermit was not herd. C. IT is written in the life of faders that a man the which left the world for to serve god in hermitage was devout and proved a good hermit. And when one secular his companion herd the renown of him yode to visit him. And bore unto him breed in a sack. And required him that he would pray for him to abstain him from his sins. The which hermit him promised/ but he prayed him that after xu days he would return unto him. And when he was come again at the said term/ the hermit demanded him if his sin pleased unto him yet as before. He answered that he was worse than before tyme. And the said hermit prayed him that he would yet return at the end of xu days/ & within the term the said hermit put him in great oraysons and afflictions more than before for the said man. And when he returned and that he told him that he was yet worse the said hermit understood that for his negligence & for that that his sin pleased unto him without resisting unto the contrary that his orison was not exalted. Than the said hermit took the said sack wherein he had brought the breed/ & filled it with gravel & afterward prayed him that he would put the sack upon his shoulders/ & that he would bear it. And as he wend to do it the hermit drew unto the contrary. And he apperceived that the hermit drew unto the contrary unto him. Than he said unto him I may not lift up the burden for that that thou drawest it again me/ And the hermit said unto him/ rise up now & I shall aid the. And when they lift both twain of one accord they lift it up right easily. Than the hermit said. In like manner I ne may aid the to take the away from sin. For thou resystest again me. Thou hast thy desire agreeable & thou resystest not again it. But put thy aid to resist again thy sin/ & god & I shall help thee/ For if thou help not thyself we can not aid the nor save the. etc. This example denoteth that the sinners the which will be saved should do that that is in them for to take them from sin & for to resist again it. For for nothing setteth him the good man in the arse of his cart all myree if his beestes ne draw him That is to say thou shalt not be saved by another/ if thou put not pain of thyself A. ¶ Another example of a monk unto whom god sent every day of good breed and fair/ & after that he had of thoughts foul and lecherous/ and of elation he lost the said breed. C. i IT is written in the life of the faders that there was a monk aourned with so moche of continence/ good operations and of virtues that god would send unto him some remuneration in this world. And when he was in oraysons & hymns/ god made to be born unto him of breed upon his table fulfilled with marvelous sweetness/ & whytenes/ of the which he took his refection. And after yielded graces unto god of his bounty/ and returned in oraysons & in hymns. This monk had many revelations of god/ and many admonitions of things to come. And as he was in such things he began to glorify himself of his merits. And in continent negligence and sloth entered in to his heart so that he was slothful for to go in orison as he was acustomed And his soul was weary in such wise as of to great labour/ and would rest him/ his thoughts ravished him by divers things. And one foul and vile thought entered in to his heart albeit after the oraysons he yode as he had be of custom and found of breed & took his refection/ but he ne cared not to amend his ill thoughts/ & apperceived not the dommages of his mutation. And in that day he was pricked greatly and embraced by thoughts lecherous and of foul concupisbence that he ravysed him to return in to the world. And he kept him that day to return. And as he had be of custom made his oraysons/ & afterward yode to take his refection & found of breed but more soylled & foul than he had had of custom/ than he meruaylled him and was sorry. And he understood that the likeness of the monster that he had thought beheld him Albeit he took his refection. afterward the third day foul thoughts pricked him/ and was in his thought in such wise as with a woman present & dying together. And him thought that he embraced her/ and that he was couched for to commit the operation unclean. Albeit he proceeded the day following/ and he yode in orison/ but he had the eyes wand'ring/ and the thought chetyve. When the eventide came he yode to take his refection/ found of breed but soylled and dry. and in like wise as gnawn with rats and dogs. Than when he saw it he took him to wayll and to weep/ not as he should do with heart for to quench the flame of such lechetye/ albeit he eat of the breed/ but not so much as he would/ ne so moche as he had acustomed. And afterward as the thoughts pricked him they drew the che●●●e unto the world departed by night And after that he was much weary of walking/ would rest him/ and found there dwelling some freres. The which when they saw him/ ran before him & received him in like wise as an angel/ washed his feet/ linuiterent/ exorted them to go unto orison set the table and accomplished the offices of charity. After that he had his refection and that he was a little rested the freres demanded him some word of edification so as of a great wise father & instruct and asked him how any might escape the bands and temptations of the devil/ or if there came unto them the thought of foul temptations/ how they should call them again. Than he was compulsed to teach them of the said temptations and thoughts he them instruct & taught sufficiently. And understood in himself the said temptations/ and reknowleged his default & said. how I teach the other and am deceived myself/ or how shall I correcke the other and a mend not myself/ accursed first do thou that that thou techest unto other. When he had reknowleged in his heart his fault said adieu unto the freres and ran hastily in to his den from whence he was departed and said. If god ne had aided me I had be descended in to hell. By the aid of god and of the freres the which hath made me to reknowledge I am comen again. And he abode in his place all his life in weepings and in wayllynges to do penance and lost the breed celestial/ & laboured the time of his life for to have his sustentation. This example denoteth many things. The first that god giveth unto his servants reward/ grace/ & glory in asmuch as he sent of breed unto the monk. The second is that by sin a man loseth the said reward and the grace of god & all goods. For he lost the breed. The third is to instruct other a man saveth himself as deed the said monk the which reknowleged his fault & corrected him by that that he taught the said freres & by penance he saved himself. etc. B. ¶ Another example how a frere the which was tempted in his thought of the esperyte of fornication & god suffered that he saw it in a foul woman. C.i. IT is written in the life of the faders that a holy man had nourished a man child in a forest. The which when he was grown he was tormented with the spirit of fornication. And would go in to the world for cause of lechery. & when the holy father saw that he was wroth & by two years retained him by fair words in comforting him. In th'end he said that he was pricked that he ne might no more bear it. And the holy man said unto him. Go than in to the world and marry the thou mayst be saved. Than the young man waxed joyous/ but the holy man said unto him I demand the one thing of grace the which is that thou go first unto a fountain in such a forest/ & that thou fast there forty days in requiring the aid of god that thou mayst cheese a good woman For it is a great cure whereof speaketh the wise. eccle. xxviii. Multeris bone beatus vir. Moore over the said holy man bade him take of breed as much as he would/ than he was obedient. And when he had fasted twenty days as he was in orison he felt great stench. The which as it creased by two hours with great pain might he bear it. And there came unto him a right foul woman/ black/ vile/ loathsome/ stinking blered/ full of scabs/ from whom the said stench proceeded/ & she came unto the said young man/ unto whom she said. Where art thou my friend/ by great time I have sought the. I love the moche. I appetite the above all men. And the said youngman demanded her. What wilt thou right foul stinking intolerable/ & she said I would have the to lie with me Than the said youngman spit in her face & said be it never so that I have such a love so loathsome foul & stinking. And the said youngman demanded her/ what art thou/ from whence comest thou/ and how do men call thee/ and she answered. I am the sin of lechery. And it is now two years that I ne cessed to seche thee/ & it was when thou feltyst first the temptations of the flesh. And the said youngman said. If I had wist that the sin of lechery had be so stinking & so much abominable I should not have willed to return in to the world. And from now forth I shall keep unto god virginity. And he returned unto the holy man/ unto whom he recompted the said vision. And he said unto him/ if thou hadst abiden unto forty days/ more great things had be revealed unto the. And the said youngman served unto god in virginity & dwelled in religion. etc. ¶ If sorts of people lecherous should consider weal this example/ & how lechery is stinking/ vile/ & abominable before god & the ill the which thereof proceedeth in th'end of the days/ they should correct them as died the said young man. etc. C. ¶ Another example of a young man the devil walked with because of his thoughts that were ill. C.i. MEn find by writing here how that he disciple reciteth in his sermons and saith that one time a man had of ill thoughts in walking/ and forthwith the devil assocyate himself with him in semblance of a man and yode with him. And as they yode togyders the said man dread/ entered in to a church that they found he repent him and yode to confession/ for it was lente. And when he yode forth of the church he found the devil at the gate/ the which beheld those that came forth of whom he demanded his companion. And he said loo I am here the which came hither with thee/ go we our way. And the devil answered him thou art not my fellow that came with me The devil knew him not for that/ that he had confessed him and that god had pardoned him. And by that confession effaceth the sins and separeth from the devil. Also ill thoughts been to dread/ for the devil is not far of. etc. D. ¶ Another example how it behoveth to yield account at the day of judgement of ill thoughts. Ci. IT is written in the epystyll of a bishop named Cirulius how saint Iherome areysed a deed man/ the which told that when his soul was separate from the body it was born before god in judgement. Also soon as a man may shit the eye/ and that all the sins that he had done/ spoken/ and thought in all his life appeared clearly unto the judge and before all/ as if they had be present so that there abode not the most little thought/ but that it appeared clearly in like wise as it had be thought. etc. ¶ Cogitatio bona. A. ¶ Examples of thoughts/ and first example that a frere won seven crowns a night in resisting again ill thoughts and temptations the which came unto him. Cii IT is written in the life of the faders that an ancient father had a disciple proved. And this said father had of custom in the eventide to teach his said disciple/ and after to give unto him his benediction/ and than suffered him to sleep and it befell one day that some religious came unto the said ancient/ and after that he had recom●orted them and instruct they departed. After he came in the eventide to teach his said disciple as he had accustomed to do. And for as much as he was weary he slept. And the said disciple sustained & would not sleep ne leave his said master till that he had had his benediction and leave of him & that he was waked. And the devil tempted him in his thought by seven times that he should depart and that he should go to sleep/ but he resisted virtuously unto the said thoughts/ and never removed. And at midnight the ancient awoke and found his said disciple by him/ unto whom he said son haste not thou departed till unto this hour. And he answered no/ for thou hast not given me leave. And the ancient said/ wherefore haste thou not waked me He answered. I had dread to disturb the The said ancient rose him up/ said matynes and instruct his disciple/ & afterward gave unto him leave for to sleep/ & as the said ancient sat him alone he was as in a trance. And he saw an angel the which showed unto him a glorious place and a siege in that place/ & upon the said siege seven crowns. And the said ancient asked him the which showed unto him that thing in demanding unto whom the said siege was and the crowns. He answered unto thy disciple/ he hath deserved to have the place and the siege for the good conversation of him/ and he hath deserved to have the seven crowns in this night. And the said ancient had marvel/ called his disciple and demanded him what he had done the said night. He answered that he had nothing done. And the ancient wend that by humility he ne would confess unto him/ & said unto him. I shall not be content with the if thou tell me not what thou hast done or thought this night. And the said disciple doubted and thought that he should answer/ and for that that the ancient had commanded him to tell. He answered I have done none other thing but that I have thought seven times & was much impugned in my thought that I should go my way and that I should sleep before that thou had give me leave/ but for that that thou hadst not give me leave I yode not but sustained & resisted till that thou were waked and that thou hadst given me thy benediction. When the said ancient herd these words he understood that at all the times that he resisted in his thought as many times he deserved to have crown of god. And therefore a man should resist unto all ill thoughts for to have victory again the devil/ and for to have reward in paradise. etc. B. ¶ Another example how that a religious apostate the which repented him it appeareth that the will of a body is reputed for the deed. Cii IT is written in libro cesarii that seynt bernard had a monk the which left the habit of his order by the admonition of the devil and took to govern a parish. And engendered a son and a daughter on a concubine. Than it befell that after that he had dwelled there many years his abbot passed by the parish wherein the said monk enhabyted/ & came to lodge in his house without that that he knew any thing and without knowing him Albeit the monk knew him weal & received him also properly as his own father/ and unto him he admynystred & unto his compaygnons & unto their mares all haboundauntly in their necessytes. Erly in the morning when saint bernard had said matins he was prepared to go his way. And had not spoken unto the monk for that that he was go right erly unto the church. He said unto the preestes son. Go and bear such message unto thy master/ & that child was dumb from his nativity the which was obeyssaunte at his commandment & apperceived in the virtue of the commander ran unto his father and brought absolutely the words of saint bernard and said. The father abbot commandeth the such things and such. When the father heard the first voice of joy took him to weep and secondly and thirdly made him to repeat the words. And inquired diligently that that the abbot had done/ unto whom he said/ he hath done none other thing to me but that he said unto me. Go and tell unto thy father these words. Than the priest was contrite of so great and evident miracle/ & came hastily unto the holy man and fell prostrate at his feet in weeping and said unto him. My lord father I was your religious in such wise am I named and I departed at such a tyme. Than I pray your good faderheed that I may go again with you unto the monastery for god hath visit mine heart in your coming unto whom saint bernard answered & said. Abide me here. And when I have done my besynesses I shall come anon this way/ & I shall lead the with me. And the said monk dread the death/ the which he had not dread before/ and said. My lord I dread to die in the space of this tyme. And he him answered./ Know thou for certain that if thou die in such condition & purpose thou shalt be found to be monk before god. And so he departed. When that abbot came he found him deed & newly buried. Than he commanded that men should open his sepulchre. And those the which present were demanded what he would do. He answered I will see if he lie in the sepulchre as monk/ or as clerk. They answered we have buried him as a clerk in habit secular. Than the earth was taken away and the monument open wherein he had be buried. And he appeared before all in tonsure of monk. And god was magnified of them all the which reputed and took the will for the deed. etc. C. ¶ Another example how a thief came unto an hermit in good will to amend him/ the which hermit dysdeyned him wherefore evil came unto him. C.ii THe disciple reciteth in his sermons that a thief was much sorrowful of his sins & had good will to amend him the which prayed an hermit that he would receive him in to his fellowship/ for he purposed never to commit though synes and to serve god evermore. And the hermit ne would receive him/ & dyspraysed him in his heart and let him go without consolation. And as the thief would have made him an hermitage a tree that he hewed fell upon him and slew him. And in such wise he deyed in great contrition of heart. Than the said hermit saw that angels came and bore the thief in to heaven/ & was sorry and said. Wherefore make I my dwelling here in this hermitage. This man hath be a cursed thief/ and for his good will he is now mounted in to heaven. And I have be here so long & I ne may enter. And in that commotion said. I go in to the world & I shall be a thief/ and in th'end I shall be saved/ and as he excercysed him to commit thefts he was pursued of the people of the cite. and in fleeing he fallen and slew himself and the devils came the which took the soul and bore it in to hell. etc. ¶ This example denoteth that by the contrition and good will that the said thief had he was saved. Also it is written ezechielis. xviii./ Inquacunque die ingemuerit peccator omni iniquitatum eius non recordabor. And the said hermit was dampened by that that he changed his life from good in to ill unde ezechielis. xxxiii. justitia justi non liberabit eum in quacumque die peccaverit. etc ¶ Eucharistia. D. ¶ Examples of the eucharist. And first example of an abbot the which said that the hosty consecrated was not the very body of our blessed lord Ihesu christ/ but that it was his figure. Cii. IT is written in the life of faders that an abbot was great in life active/ the which persevered in great labours/ but he was simple in the faith. For he erred and said that it was not naturelly the body of our lord Ihesu christ the hosty consecrated in the mass that we receive/ but said that it was his figure. And when two auncyentes heard tell that he spoke such words considering his life & conversation how simply and ygnorantly he spoke the said word/ they came unto him & said. Abbot we have herd tell that an infidel hath said that the breed consecrated in the mass that we receive is not naturelly the body of Ihesu christ/ but that it is his figure. And he said it is I the said it And the said auncyentes gave unto him ensygnementes & techynges that he said not weal. And he said unto them that if he ne might know manifestly the said thing that he would nothing believe/ & the said auncyentes said. Pray we unto god this week and we believe that he will reveal it unto us. The said abbot was content/ & all three yode in to their houses/ & put them in orison. And when the said week was accomplished/ these abovesaid came in to the church on the sunday the which put them in a place appearing as in the pulpit from the which they see all the secrets of the priest. And the eyes of their understands were open. And when the loves consecrates were put upon the altar they saw in like wise as three children dying on the altar. And when the priest put forth his hand for to break the said breed consecrated the angel of our lord and redemptor dyscended from heaven upon the said altar the which had in his hand a knife & cut that child and the blood ran in to the chalice. And when the priest broke the breed consecrated in little parties. In like wise the angel cut the membres of the child in little parties And the said abbot approached for to receive the holy communion. It was given unto him sole in form of flesh soylled with blood. And when he saw it he dread & took him for to say & to cry. I believe my lord that the breed the which is consecrated on the altar that it is thy body. And the wine the which is consecrated in clalyce/ that it is thy blood. And forthwith the flesh that was in his hand was changed into the likeness of breed after the mystere/ and after the said abbot received his creature/ & yielded unto him graces & was confirmed in the law. ¶ By this example a man should understand that after that the words sacramentalles been pronounced that the hosty is no more breed/ & that it is the precious body of Ihesu christ he the which is born of the virgin mary/ and the which hath suffered death on the cross for to redeem us. Before the consecration the hosty is breed. And after the consecration the said breed is transmuted unto the precious body of Ihesu christ. And note weal here that thou ne shouldest worship the hosty ne join the hands for to do it honour till that the words sacramentales been pronounced/ that is till that the priest lift up the hosty. For that should be idolatry to worship the breed the which is one of the creatures of god/ & to give unto it the divine honour the which appertaineth alonely unto god. incontinent that the priest hath consecrated he lifteth up the hosty/ & than thou it shouldest worship & believe steadfastly that it is the precious body of Ihesu christ naturally not a lonely his figure as believed the abbot. It is written ioh. vi. Ego sum panis vivis qui de celo descendi. Si quis manducaverit ex hoc pane vivet in eternum. That is to say. I am the breed of life the which am dyscended from heaven/ who so eateth of this breed/ that is to understand in the estate of grace & that he persever in such wise till unto the death he shall live in perdurability. And that chapter johannis vi is written. Caro mea vere est cibus et sanguis meus vere est potus. That is to say certainly my flesh is the viand and nourishing of the soul. And my blood is the drink by the which she is replete▪ Also we read. ioh two. capit. that god changed the water in to wine at a wedding. He hath also puissance to change the breed in to his body/ and the wine in to his blood after that it is his will. When the priest pronounceth the words that he hath institute the which ben written in the evangelists. Hoc est enim corpus meum. Hic est enim calix saguins mei. etc A man should not abash him if the hostie change his nature & that it be transmuted unto the precious body of Ihesu christ We read more strongly. Moses' the which was man mortal changed many times his rod in to a serpent before pharaon. And when he would the serpent become a rod. Also we read that moyses made great abundance of water to issue out of a roche for to give unto the people of israhel the which murmured. also the waters of the children of israhel were so bitter that beestes ne people ne might drink it. And at the commandment of moyse the which put his rod with in the waters they become sweet & changed their natures Also we read that an axe the which was without haft & fallen in to deep see came again unto the haft & swam again nature at the voice & at the commandment of the prophet helyseus the which held the said haft of wood. The iron of his nature is heavy. And albeit at the commandment of a mortal man it swam upward on the water. Sigh that it is so that mortal men the which ben the creatures of god hath done the said things it followeth weal that god the which is the creator of all things may change the breed in to his precious body. It is more great thing to created than to change. Also notwithstanding that there ne is but one god/ so is he entyer●y in all the hostyes with out diminution. verbi gratia. When any man speaketh his voice is hard & entereth in every of the auditors. Also when the priest bringeth forth the words of god it entereth & extendeth in to all the hostyes & been consecrated/ & god is entirely in every of them without any diminution. Also if all the men of the world held every of them a glass in their hand when the son shineth every man should see the son in his glass/ & it ne is but one son. Also it ne is but one god the which is verytably in all the hostyes consecrated. sith that the hosty is the very body of Ihesu cryst the son of god celestial & born of the virgin mary a man should receive him honourably & holily/ & him behoveth to purge his conscience of sin. unde paulus. Expurgate vetus fermentum ut sitis nova conspersio. That is to say. Take away the old levayne/ that is sin to th'end that you be newly sprinkled. Et legitur ad romanos xiiii Abiiciamus opera tenebrarum & induamur arma lucis. Put we out the operations of derkenesses though been of sins And put we out the arms of light though been of virtues and charity. etc. Men put not of wine in a foul vessel to th'end that it be not lost/ ne of roses/ ne of fair flowers in the trough before the hogs to the end that they ne be soylled ne wasted. also a man ne should put the precious body of Ihesu christ in a body fulfilled with sins. etc. unde mathei vii Neque mittatis margaritas ante porcos ne forte conculcent eas pedibus suis. Iten in codem capitulo. Not light setm dare canibus. When a lord temporal cometh to lodge in thy house/ thou makest it clean/ prepayrest it and takest away all immundicites & things filthy & unclean. In like wise shouldest thou do when thou wilt receive thy creature./ For if thou receive him in mortal sin unworthily that is unto thy damnation Thou receivest him the which shall judge the & condemn the. unde paviꝰ. i co xi. ca Qui enim manducat & bibit indign iuditium sibi manducat et bibit. sequitur. Reus erit corporis & sanguinis dni. And therefore prove weal thy conscience to know if it be weal made clean by confession before that thou receive thy creature. Vn̄. i ad co. u Probat aunt seipsum homo: & sic de pane illo edat: et de chalice bibat. The good and the ill receive him/ but dyfferently. For the good receiveth him unto their salvation And the ill unto their damnation. Sumunt boni sumunt mali sort tamen inequali vite vel interitꝰ. ¶ Example that iudas the which received his creator in mortal sin And incontinent that he had received him the devil entered in to his body. And he had more great puissance in him than before. Vn̄. johannis. xiii. Cum jesus intinxisset panem dedit iude & post bucellan tunc introivit in illum sathanas. etc. And incontinent judas rose him up & yode unto the jews for to take & deliver our lord the which was great malediction for him. Vn̄ Luke. xxii. Te homini illi ꝑ quem filius hominis tradetur Our lord said unto his disciples. I have ch●se you twelve & one of you is a devil unde ioh. vi. Ego vos duodecim elegi: et unus ex vobis diabolus est. That was judas that our lord called the devil/ he was his disciple. And for his covetise to have. thirty pennies he was perverted he was traitor thief/ fayntyf & betook and delivered his own master in the hands of his enemies the which was innocent & just for to put him unto death. And therefore in the end and conclusion all malediction/ damnation/ & perdition/ came upon the said judas. unde mathei. xxvi. Melius esset illisi natus non fuisset homo ille. Quia dixit. Quid vultis michi dare et ego eum vobis tradan. Et legitur mathei. xvii. Peccavi tradens sanguinem justum. Sequitur. Proiectis argenteis in templo recessit & abieno laque se suspendit. It had be better unto him that he had never be born/ for he hanged himself/ his entraylles fell out of his belly/ and is dampened. legitur actuum. i De iuda qui suspensus crepuit medius & diffusa sunt oina viscera eius. By his sin he slew himself as it is said/ & was deposed of his prelature of his office & sent into hell in to the place that he had deserved to have. And another had his said prelature. And in likewise shall it be done of the ill the which follow his life/ his manners & conditions Legitur in actibus apostolorum. Fiat habitatio eius desserta & episcopatum eius accipiet alter. Et david in psal. Fiant dies eius pauci et episcopatum eius accipiat alter. etc. F. ¶ Another example of a woman the which took her to laugh as saint Gregory admynystred unto her on Ester day. Cii IT is written in the legend of saint Gregory/ that on an ester day as the said saint Gregory admynystred the people/ when he came unto a woman & that he said/ corpus dni nostri Jesus christi. etc. she began to laugh. When saint gregory saw the said thing he withdrew his hand and put the hosty on the altar. And after that the other were admynystred he called the said woman & demanded her wherefore she had laughed. She answered I laugh for that that thou hast said that this little portion of breed that thou wouldest give me that it is the body of Ihesu christ/ Than the holy man made a sermon unto the people/ & warned them to go in orison and to pray that it would please unto god to show the truth of this thing and for to take away the error from the said woman. And when the orison was accomplished saint gregory yode unto the altar & the said hosty appeared vysybly before all to be corporell in flesh. and the party of the little finger was bloody/ Than saint gregory said unto the woman. From now forth believe thou truly the words of god. Panis quem ego dabo raro mea est pro mundi vita. That is for to say. The breed that I shall give unto the it is my flesh for the life and redemption of the world. After that at the prayer of the said saint and people the hostie came again in similitude of breed/ and the said woman was confirmed/ and believed in the sacrament. etc. God will that the hosty appear unto us in likeness of breed for two causes. The first is to have retribution to believe that that we see not. The second because it should be unto us cruelty to eat uncouth meet/ as raw flesh. & therefore we should believe without doubt in the consecrated hostye. etc. G. ¶ Another example of a cursed priest that received the hosty wrongfully. Cii. THe disciple reciteth in his promptuary and sayeth that as a secular priest sang one time mass/ another standing by saw in the patent in the time to receive not the likeness of breed/ but of a child/ the which when the priest would have received him he turned his face and resisted with his feet & his hands that he should not enter in to the mouth of the said priest. And this devout man saw this thing not alonely one time but many. Unto whom the cursed priest one time amongs other said. All times when I take the body of Ihesu christ I take it with so great difficulty that I marvel thereof. And the devout man said unto him I counsel the that thou correct thee/ and I have seen that of the. Than the priest corrected him. And as he song afterward the said devout man saw the child the which joined the hands/ assembled the feet and entered in to the mouth of the priest hastily and easily etc. By this example a man may understand that god dwelleth not ne yet will devil by grace with the sinners in the sin/ but will devil and inhabit with the good the which been in the estate of grace. And therefore every man should correct himself & amend. etc. H. ¶ Another example of a child of ix years the which was admynystred at his death. Cii. THe disciple reciteth in his book & sayeth that as a young child seek replenished with the holy ghost required that the body of Ihesu christ should be brought unto him. And as his friends refrained it he cried strongly. give me the body of our lord/ give me the body of our lord. When this thing was spoken unto the priest he answered. That it was no sure thing to give the body of Ihesu christ unto such a child the which knew not what it was. And the priest took an hosty unsacred & bore it unto him & said. Here is the body of our lord. And god inspired the child for to destroy the falseness and infidelity of many the which use them ill. And answered. Wherefore wilt thou deceive me this is not the body of our lord that you offer me. Than the priest was meruaylled of this thing & imagined that this child was enspyred divinely/ yode to fetch unto him the holy communion/ & that child received it enough devoutly. I ¶ Another example how that a horse/ an ox/ & an ass knew Ihesu cryst with in the sacrament & died him honour. Cii IT is written in the promptuary of the disciple that a devout bishop & an heretic strove togyders of the verity of the body of Ihesu christ. And for to prove this thing they put of oats in a vessel & put the eucharisty upon the oats by cautel. And afterward led thither a horse an ox & an ass the which ne touched unto the provend/ but bowed the knees and worshipped our lord. In likewise as if they had used of reason. When the said heretic had seen that he converted him & after was faithful/ unto purpose of this example it is written isaiah i Cognovit bos possessorem suum: & asinus pnsepe dni sui: israhell aunt me non cognovit et populus meus non intellexit. That is to say. The ox hath kowen his possessor. And the ass the crache of his master. Certainly israhel hath not known me/ & my people hath not understand me. That is to understand that the beestes irreasonables known their master. And the men reasonables ne know their god lord & master. etc. K. ¶ Another example of the horse of a jew the which knew Ihesucryst in the sacrament of the eucarystye. Cii. THe disciple reciteth in his promptuary that as a good priest bore the body of Ihesu christ for to administer unto a seek body he met a jew upon a fair horse/ & the said horse bowed the knees before the body of Ihesu christ. And the jew ne might make him to pass for the striking with the sporres till that the body of Ihesucryst was passed. And a voice from heaven was hard. Know thy creature that thou deniest to be born of the virgin mary. And when the jew saw that he repented him believed in Ihesu christ and received baptism. Also thou infydele when thou seest these examples here thou shouldest believe steadfastly in the holy sacrament to worship it and to convert the unto god as died the jewe. etc. L. ¶ Another example of a woman the which put the body of Ihesu christ before the hogs. Cii. THe disciple reciteth in his book and sayeth that in the time that alberte reigned in his bishopric a woman came unto him to confess that the devil ne would suffer that she should believe in the sacrament of the altar that it was the body of Ihesu christ: & put it before hogs For all the hogs bowed the knees & worshipped the sacrament. And the cursed woman would see the experience & put the body of Ihesu christ upon the broche & roast it afterward with fire as roast. And afterward the drops of blood began to drop/ This thing done she was not yet content She took the body of Ihesu christ & buried it in the earth/ & moche of blood issued above the pit/ in like wise as in boiling out of the earth. At this thing the said woman repented her & believed the very body of Ihesu christ to be in the sacrament of the altar & confessed this thing unto the said bishop & her sin/ and received perpetual penance of him. This example should withdraw all unfaithful from error/ & should worship their creator/ or they shall be worse than hogs the which yode on knees. Be you not so incredule and without believe as was the said woman the which would nothing believe till that she had seen the experience of the deed. etc. T. ¶ Another example of a maiden the which shed the body of Ihesu christ upon the cabysshe and coal wortes. Cii. THe disciple reciteth in his promptuary & says that it happened in the isle of saint james that a maiden secular was posseded of the devil. And a priest demanded of the devil the which was in her wherefore he tormented her so cruelly and so longly the said woman. He answered by the mouth of the maiden/ she had well deserved it. And the priest demanded him wherefore. He answered for that that she hath laid the right high god on the cabysshe herbs. And because that he understood not this thing & that the devil ne would expound it to him. He demanded of the woman if she had understand that that the devil had spoken that she would expound it to him/ & incontinent she confessed her sin and said. When I was young. I entered in to a little garden to gather cabysshe herbs that the little worms eat. And I lodged a woman tormented on night unto whom I expounded the damage of my garden that these little worms eat my cabysshe herbs. She answered that she should teach me a good medicine. Take the body of Ihesu christ and afterward break it in little parties & shed them upon the cabysshe herbs/ & incontinent they shall cease them. And I mischievous hath had more curiosity of my little court & garden than of the sacrament & believed the woman. And when ester came I drew the body of Jesus' from my mouth/ & died as I had be taught. And the said thing that I died made me to be put in torment in like wise as witnesseth the devil. etc. A man may here under stand that the said old woman gave cursed counsel the which a man should i'll And the young woman was infidel and right ill to do the said counsel. And therefore she had deserved to have punition & torment/ & so done all unfaithful people And therefore they should dread punition and damnation eternal. etc. N. ¶ Another example that the oxen knew Ihesu cryst in the sacrament in the field. THe disciple reciteth in his sermons how thieves broke a church and took the shrine the which is called custody & the body of Ihesu christ & yode their way And when they ne found but relics with in it & the body of Ihesu christ they gave no force/ and left it in their neighbours field. When the morning came the labourer with his oxen came to labour his land. And when the oxen came near unto the said chest or pyx/ as all abashed hoved still in such manner that for pricking ne for striking ne would they go no ferther so moche that the labourer wrathed him again them & said the devil was in his oxen. He ne saw clear for it was right erly. & advised the box or pyx before the feet of his oxen. Than he understood the cause of his rebellion/ left all in the field/ yode unto his town to tell the case unto the priest & unto other. They came unto the said field with the cross/ encenser/ & tapers & brought again the body of Ihesu christ. etc. Thou infidel if thou ne do honour unto thy saviour the which is in the sacrament thou art worse than the oxen/ & beestes dumb the which ne would go no ferther for beating ne otherwise again their creature. O. ¶ Another example how the honey bees made unto Ihesu christ a chapel and an altar in doing him honour. Cii THe disciple reciteth in his promptuary & saith that as a woman nourished many bees that deyed & prouffyted nothing/ she sought of remedy/ & it was told her that if she put by them the body of Ihesu christ that they should profit without death. Than she yode unto the church & feigned that she would be admynystred/ took the body of Ihesu christ bore it and put it in a hive of bees. understand the great marvel & puissance of god. The bees knew their creature/ the which made him a right fair chapel about him of the sweetness of wax & honey that they gathered. And in that chapel made an altar of the self matter and ●ut above it the holy body of Ihesu christ. God blessed their operations. And at the time when the said woman opened the hive/ & that she had seen so fair enoratorye she had shame/ ran unto the priest and confessed unto him all that that she had done & seen. Than the priest took the parysshing with him came unto the vessel/ the bees flew away and in lauding their creator keste a cry. They found a fair little chapel made of the matter made with the bees the which was of great artyfyce and craft. For it had of fair little walls and covering/ window/ door/ alter They meruaylled them and bore it with the body of Ihesu christ unto their church with great loving and praising. etc. if the said bees died honour unto their creator/ so shouldest thou do or thou shouldest be more insensible than they. etc. P. ¶ Another example of the son of a jew the which was preserved from brenning/ for that that he had received the body of god. Cii. MEn find by writing that in the town of cerram there was two Jews the which dwelled amongs the Christians in a street. And the day of ester the son of one of the jews was moved in great devotion unto the sacrament/ The curate saying his steadfast purpose/ gave unto him his saviour. And when the father of the said child heard tell what his son had done he was wroth & bet him And at that hour the jew baked of breed. And the oven was all embraced with great fire/ took his child and kest him with in the oven. The mother of the child the which saw the said thing ran unto the said oven/ and many other looked with in it and saw the child the which played without having ill within the said fire. The miracle was incontinent showed over all the town. The people ran thither the child was drawn out without having ill. And in no manner of the world the jew would not convert him. And for his infidelity they took him and was cast within the oven/ and he was forthwith brent. Q. ¶ Another example of a man the which ne would leave his sin/ who came to receive his creature again the defence of the priest. Cii. THe disciple reciteth in his promptuary that a priest knew in confes●yon how a sinner was not contrite/ for he had no will to abstain him from his sin. And therefore he defended him to receive his creature. And upon this thing trembling he thereto acceded. And the priest said unto him. God be judge between the and me/ and gave unto him the body of god. And incontinent that he had it in his mouth his throat broke & the body of Jesus christ yode forth & suddenly he deyed. R. ¶ Another example of the punition of one of the religious of saint bernard the which received his creature in mortal sin. Cii. MEn find by writing how saint bernard knew that one of his religious was in mortal sin/ whom he admonested greatly in confession to put him in the estate of grace etc. but the sinner ne would confess him. And at ester he presented him at the table of our lord as the other died. When it came to receive him in his order the said saint bernard said generally that none ne should receive his creator in mortal sin. And the sinner said appertly give me that the which is mine. Than saint bernard understood that he was obstinate and steadfast in his sin made the cross before him & said. God be judge between the and me./ And when he had received the body of Ihesu christ in the mouth fallen deed before all suddenly. This example here should move the sinners to purge their consciences of sin before that they receive their creature. etc. S. ¶ Another example of a holy father the which drew back the sinners to receive their creator in sin. Cii. IT is written in the life of the faders that god gave so great grace unto a holy father named Eulogium that he apperceived the merits and the sins of those the which came to receive their creature. And he withheld some monks the which would accede unto the table of our lord to whom he said. How are you so hardy to come unto god's board. first he said unto one. Thou hast had thought of fornication this night/ & said in thy heart there is no difference between the just & the sinner to accede unto the sacrament. And said to another thou hast made a doubt in thy heart how a man may sanctefye the communion. And the said holy man put a part those the which were in sin/ & said that they should repent them and do penance or that they were acceded. etc. T. ¶ Another example of the punition of some the which returned unto their glotonyes & sins after ester. Cii. THe disciple reciteth that it is written in the book of the sovereign bishops the some men after the feest of ester that they had received their creature returned unto drunkenness/ plays/ follies/ & sins/ but they ne abode unpunished. For from their mouths there ran stinking blood the which entered with in their bodies and choked and drowned them. Also suddenly water & rain descended from heaven the which them moisted and marred/ & destroyed all the corns and fruits of their possessions/ and with that water proceeded dragons so venomous that the people ne might go ne come/ but that they were in danger of death. For to take away the said punition an holy man prayed for them devoutly. Unto whom the angel of god appeared & said. I pray the tell me what should a man do with those the which enclose the son of the emperor in a right dark prison & stinking for to waste him. The man of god answered that a man should undo those the which do such thing. And the angel said unto him What should a man do with him the which putteth the body of god in the stinking mire. And the man of god said unto him the men should burn him. And the angel said unto him. Those for whom thou prayest have not they done such a thing on the holy day of ester. They received the holy communion & afterward yode to dances & dronkenesses again the holy sacrament that they had received/ & therefore god is wroth again them. When they heard this thing many repent them and appesed the ire of god. Unto the purpose of this example a man may take the words of the gospel the which ben written mathei. twelve. Cum immundꝰ spiritus exierit ab homine: scꝪ per confessionem ambulat ꝑloca arida querens requiem & non invenit: tunc dicit. Revertar in domum meam vn̄ exivi vadit & assumit septem alios spiritus secum nequio res se et intrantes habitant: ibi: & fiunt novissima hominis illius peiora prioribus. That is to understand when the ill spirit is issued from the man by confession he walketh on the one side & on the other for to deceive him And if the said man return unto sin or if he delight him/ or if any sin be not weal confessed/ the ill spirit sayeth. I shall return in to my house from whence I came. Therder he goeth and taketh seven other spirits worse than he/ & they enter & devil there & the last things of the said man been made worse than the first. So took it unto the said people the which returned unto sin after ester. etc. V ¶ Another example how the eucharist prouffyteth unto those that been deed/ & first example of a man the which was delivered from purgatory by the saying of three masses. Cii. IT is written in dialogo cesarii that a young man was received in the religion of cleruaulx/ which kept sheep/ and as he was in the field with his sheep, one of his parents lately deed appeared unto him. And the said youngman him demanded from whence he came. He answered I am deed and tormented in great pains. And the conuers him demanded if a man might help him. He answered if I might have three masses in your order I should be delivered. And the said convers yode to tell the prior of the house that that he had seen and heard. When the prior had herd this thing with good will he said a mass and also commanded to two of his brethren. And incontinent after the deed body appeared unto the said young man yielded him thanks and said that by the benefice of three masses he was delivered from purgatory. X. ¶ Another example of a frere the which should be xu years in purgatory and he was delivered by one mass. Cii. IT is written in the life of faders of the order of preachers this the which followeth how the disciple reciteth in his sermons and sayeth that there was a father prior provyncyall in the holy land/ humble/ gracious/ & devout. And as he was one time in orison in the church of the freres after matins he lift up his eyes again the wall with heart/ and he saw in like wise as the shadow of a frere in being and had habit black & soylled. And as he demanded what he was he answered I am such a frere the which of late deyed. And when I lived I loved the moche. And he demanded of the said frere how it was with him. He answered ill and hardly. For I should be in hard pain till unto xu years. And he him demanded wherefore he should so hardly and longly be punished the which had lived so relygyously and devoutly. He answered/ ne demand that/ for after the just judgement of god the creator I have weal deserved such pain/ but I pray the aid me. And he him promised that so he should do unto his power. When it was day the provyncyall began to sing mass for the deed body And after the ostye was consecrated and lift up in holding it in his hands began to pray god so as in this wise saying these words. My lord Ihesu christ if the sultan the which is king of paynims held a prisoner in bonds & that his chamberere the which had served him twenty years demanded him the said prisoner for his service the said sultan ne should hide him lightly My lord be no more hard than the sultan of the sarazyns. I am thy chamberier and have served the by many years. thou holdest this frere my friend in captivity and bonds I pray the that thou give him me of thy great debonairty for my service. And in great tears and lamentations in repeting the said words many times ended his mass/ & the night following after matynes he saw the deed frere before him being in habit white & right clear. And he him demanded what he was he answered I am the frere the which appeared yesterday unto the. And he him demanded how it was with him. He answered weal by the grace of god. Thou haste demanded me of god and he hath given me unto the. And I am delivered from purgatory. I yield the graces & lovings and I go with the fellowship of saints/ & forthwith he departed. etc. ¶ Another example is written in dialogo cesarii of a man the which should be in purgatory two thousand years & was delivered in two years by the suffrages/ masses/ and good operations of a bishop/ & of other good men. ¶ Perditio bonorum. Y. ¶ Example that in like wise as water departeth from the pot pierced or broken. In like wise doth the virtues of a man by mortal sin. Cii. IT is written in the life of faders that that a good father named arreneus would see the operations of the world/ & as he was in his oratory he heard a voice the which said unto him. Arreneus go by the country to the end that thou behold the operations of the world. And when he was go forth of his oratory he see a man the which drew water of a well and put it in a vessel pierced & holed from the which it ran incontinent. And therein ne abode nothing. And the said arreneus passed furthermore & saw a man the which made and assembled a burden of wood/ and when he had made it he assayed to lift it & to lie it on his sholdres/ but for that that he ne might life it and that he found it much heavy he yode yet to assemble of wood/ & put it yet within that burden or faggot/ and made it in such wise two or three times/ and the less might lift it on his sholdres. afterward the said arreneus yode furthermore and saw two young men upon two horses before the gate of the city the which bore before them along log overthwart/ and wend to enter in to the city by the said gate/ but they ne might for the said log/ for they ne obeyed the one unto the other for to enter within. And after that the angel came unto the said arreneus'/ unto whom he demanded what he had seen. And he answered as it said is of the man the which drew of water. And the angel expounded unto him the said things/ and said unto him. By the man the which drew of water is to understand that the man the which doth almesdedes & good operations in mortal sin/ anon it departeth from him for the sin as doth the water from the vessel pierced. And the second man the which thou haste seen the which assembled of wood/ that is to say that the man the which assembleth and committeth sin upon sin ne may mount in height for the weight of the sins. and by those the which ne might enter in to the city that bore the wood overthwart been understand proud people & hateful the which ne will humble them & to concord togyders ne shall enter in to the city of paradise. This example denoteth three things. The first that mortal sin chaseth away the good operations from the persons. The second is that sin is of itself so heavy that it letteth to mount in to paradise & maketh to fall in to the pit of hell as died sathan the which fallen from paradise. Vn̄ Luke. x. Videban sathanan sicut fulgur de celo cadentem. And that that a man putteth yet more wood in his burden & yet the more heavy he findeth it and more ill to lift upon his sholdres denoteth that when a man committeth sin upon sin. And more shyftly a man falls in base/ and the less a man mounteth in paradise. The third is that hatred & discord the which is between neighbours letteth to enter in to the city of paradise. ¶ Finis iniquorum est peccatum. z. ¶ Examples that mortal sin is a line by the which the devil holdeth the sinners. And first how the devils held a man bound with a chain and led him with great joy. Cii A Doctor named Vyrydarias sayeth in a sermon this the which followeth how the disciple reciteth in his book/ and sayeth that god gave unto an hermit this gift to know the hearts of men the which came one time unto the church where the priest confessed. And the said hermit saw that the men entered in to the said church black & horrible/ the which were accompanied with devils the which were joyous. And the angels the which them kept were sorry & separate ferof. And as they returned from confession than the devils were sorry and departed from them/ and the angels were joyous the which approached. And among the other the said hermit saw a man the which was bound by the neck with a chain that the devils led with great joy. And his angel followed far of And this said man yode unto confession as the other/ but he came again more blacker than before. And the devils bound him more strongly than he was And when the said hermit saw that approached unto the said man/ & told unto him that that he had seen. And the said sinner had great dread and said. I have offended god in many manners. And also I have hid a great sin. He returned unto confession & came again clear/ & the devils were sorry & the angels joyous. So by true confession & repentance he was unbound of his sins & of the devils/ & was associate with the good. etc. & ¶ Another example that a man being in mortal sin is so bound that he may not do no good operation the which unto him is meritorious. Cii THe disciple reciteth in his promptuary and saith that as master thomas theologycyen should die he being in his bed he saw the devil fast by him/ unto whom he said/ What dost thou here bloody be'st. Tell me what thing it is the which noyeth you most. And as he held his peace he adioygned & said. I conjure the by the god living the which shall come to judge the quick & the deed that thou tell me the truth. And the devil answered and said. There is nothing the which taketh away so much our force as contrition & confession oftentimes made. For when a man is in mortal sin all his membres been so bound that he ne may move him for to do good operation the which unto him is meritorious/ & when he confesseth his sins he is afterward franc movable & unbound for to do all good operations. This example denoteth two things. The first is that by mortal sin a man is terrybly bound with the hands of the devil. The second is that by confession a man is unbound as it is said. etc. r. Another example how the devil lieth out his snares for to deceive us. Cii IT is written in the life of faders that as saint Anthony was in orison upon a high mountain he saw all the world replenished with halters of the enemy of hell. And he took him to weep & said/ what shall that man be that may pass and escape the snares here. And a voice from heaven came unto him the which said/ anthony sole humility passeth and escapeth these laces. Here when a man hath humility the snares ne may touch him for his humility. ¶ This example denoteth two things that the snares of the devil been cast out for to deceive us. And therefore him behoveth to keep him from falling in to sin that a man ne be taken The second is that a man escapeth over all in having humility. etc. ¶ Mors bonorum. A. ¶ Examples that those which hath acomplysshed the will & the commaendementes of god & been departed of good death/ hath had consolation of god & of the saints of paradise. And first example how a holy father saw in his death the prophets and Ihesu christ. Ciii. IT is written in the life of faders of a holy father the which at the hour of his death his disciples present began to enjoy him & appeared fair & white & spoke joyous words. Than his disciples him demanded unto whom he spoke. he answered. Ne see you not the holy patryarkes & again as he spoke joyously was asked unto whom it was. He answered. Ne see you not the holy prophets. thirdly he said. The holy apostles come. Fourthly he said the angels come. And lastly he said. Rise you up for Jesus' is come/ and in saying these words he deyed. The death of this good man was right glorious and blessed. And also such is it of all those the which die in the estate of grace. Vn̄ apo. xiiii. Beati mortui qui in dno moriuntur. Also his death was much precious before god/ and so is that of the just persons. Vn̄ psal. Preciosa est in conspectu ●n̄i. The just persons the which hath lived weal in this world/ & also persevered till unto the death hath three joys at their departing. The first is that they see all the good deeds that they died ever in the state of grace/ that is to understand all the almesdedes/ oraysons/ & works of mercy And all the tribulations that the body hath born patiently in doing fastings/ abstinences/ to wake late/ to rise erly/ to lie hard/ to be poorly clothed & such other things. etc. Vn̄ ezechi. xviii. justitia justi erit super eum: & impietas impii super eum erit et isaiah xxix Erit nobis visio omni quasi verba libri signati. Examples of some the which hath seen the good & the ill that they have done. Quere post. c. xxii. d. The second joy is that they see the devils confused degetted & also to depart as wroth In like wise the just love & praise god/ Vn̄ psal. Benedictus deus qui non dedit nos in captionem dentibus eorum. Example. Quere. lvi. f. The third joy that the just shall have at their death is that they shall see Ihesu christ that they have received worthily in the sacrament. And the angels assystentes to comfort them & aid them & for to present them before god the which unto them is great joy. Also oft times they have of the saints of paradise after the will of god/ as had the good man beforesaid. Innocent sayeth in his third book of the vilety of human condition that the good & the ill se Ihesu christ as he was put on the cross before that the soul parted from the body/ the good unto their consolation/ & the ill unto their confusion to the end they have shame that they be not redeemed & part takers unto the merit of his passion. Vn̄ legitur apo. i Viderunt in quem pupugerunt. And a man ne should understand that if a just man die suddenly tha● the sudden death taketh away his merits & his bounty/ & that he ne may be saved. unde poeta. Mors justi subita quam precessit bona vita. Non tollit merita: si moriatur. B. ¶ Another example how the saints of paradise & the angels & god came unto the departing of a holy father. Ciiii IT is written in the life of the faders that when the time came that the abbot Sysois should die many auncyentes came to visit him/ the which saw him shine in the face/ & he said unto them brethrens comfort you here is the abbot anthony the which is come unto us here and a little while after said. Here is the company of prophets. And again his face shone more clear than the day/ & he said. The blessed apostles been present/ & the auncyentes the which present were beheld and understood that he spoke unto some body. The which said unto him that he should declare with whom he spoke. And he said the angels be come to fetch my soul/ and I them supply that they tarry a while for to do penance. And the faders said unto him. Abbot thou ne haste of indigence to do penance. And he answered them. I say you in verity that I ne remember me yet to have take the beginning of penance. They apperceived by his speaking that he was perfit in the love of god. Than his fa●e shone as the son & said unto them. Behold behold for our lord is come. In this word he died And all the place was replenished with good odour. By this example a man should understand that the death of the good is much precious before god/ after the saying of the psalmist. Preciosa est inconspectu dni mors sctōrum eius. And also that they been comforted & received sweetly of angels & saints of paradise/ & set in joy eternal. etc. C. Another example how a woman saw Ihesu christ in her death. Ciiii Saint gregory recompteth that when a woman named tarcille came to ye●aite day of her death she looked upward & saw Ihesu cryst come. And with a great courage she began to cry to them the were by her/ depart you depart for Jesus' is come. And as she understood in him that she see/ her holy soul part from her body. And so great sweetness of odour marvelous there followed that that odour showed unto all that Ihesu christ was come thither. etc. D. ¶ Another example how a frere showed Ihesu cryst with the finger at his death in singing. Ciiii IT is written in the life of faders that there was a frere of the order of preachers grievously seek & for that that he approached unto the death/ & that he had a joyous face a frere him required that if he had/ had any consolation spiritual in heart that he would tell it him. He answered. For the great joy that I have I ne may hide it/ this day I have taken it for my lord Jesus christ hath promised me to be in presence at my death. And the frere him required in the name of Ihesu christ that when he should see him that he would show him by some tokens or with the finger. He answered that so should he do if it pleased god. The three days after the sickness groged him men stroke on the table for to assemble the freres as it was of a custom/ And the freres ran in to the fermery/ & as they were in orison in abiding his death the seek man stretched forth his finger in a certain place. And as his eyes were confused at the death he took him to sing & to say in singing joyous. In galilean jesum videbitis sicut dixivobis. that is to say that you shall see Jesus' in galilee/ that is in paradise as he hath told you/ when he had fyned these words he deyed in good consummation/ for he had lived in this world of a holy life. And by that reason it was that he dyffyned weal his days/ unto this purpose saint austin sayeth. Morte mala mori non potest qui bonam ante duxerit vitam. Et iheronimus dixit. Non memini me mala morte vidisse hominem qui bonam ante duxerit vitam. E. ¶ Another example how a good religious woman was comforted of saints of paradise the which were at her death IT is written in the fourth book of the dialogue of saint gregory that a good religious woman named rachetee had two relygyeuses of her habit with her her disciples of the which the one had to name romula. These three religiouses woman dwelled togyders the which lived of a holy life replenished with good manners & with virtues/ but a poor life corporell they led. And the said romula was replenished with great patience/ of sovereign obedience/ kept silence of her mouth & took heed much unto the usage of orison the which was seek in bedd● by many years/ & in a night the said romula called her said mistress rachetee and said unto her. Mater veni. Mater veni The which came with the other sister/ & at the hour of the very midnight as they were in one bed/ light celestial descended in to their house the which it replenished all. And the said light was so great that the presents had great dread And as they were in that dread & light they heard noise as many men entering in the house. But for the great fere & light they ne might see those the which entered in to the said house with the said light. And there entered so sweet odour that it was marvel And the said Romula began to comfort her said mistress and her sister the which were in fere & said. Noli timere matter non morior modo. And after that she had said that she should not die at that hour the said light dymysshed little and little but the great odour abode. And so it passed the second & the third day that the said odour abode. And the four night the said romula called her said mistress/ & when she was come she demanded the body of god & received it. And before that they parted from bed there arrived before the door of the house two companies/ the one of men/ that the other of women the which song melodyously. The men song the psalmody. And the woman answered in doing the service celestial of exeq●yes of the said romula she deyed. And her soul yode with the angels & saints the which came to fetch it. And of asmuch more as they mounted in to the sky/ so much the less herd they of the song of the psalmody. And the said odour also departed. etc. F ¶ Another example how a holy bishop was comforted at his death of the saints of paradise. Ciii. IT is written in the dialogue of saint gregory of a good holy bishop named probus. When it came unto his death his father assembled many physicians for to hele him. The which said after that they had visit him that he should die. And than the good bishop said unto all those that they should go with his father to take their refection after their labour. The which thither yode/ & there ne abode with him but one young child/ & after that the said child saw some come enter clothed with white & their faces clear & shining as the son. The which child after that he was stricken with the great light the which proceeded of them he took him to cry & demanded of them what they were. At the which voice the said bishop was moved/ beheld them the which entered/ he knew them & began to comfort the child the which trembled for fere & said unto him. My son dread the not for saint Juvenal & saint Eleuthere martyrs been come unto me. And the said child fearful of that vision ran out and told to the physicians & to the father the said vision. The which ran and found the bishop deed. For his soul yode with those that the said child had seen▪ etc. G ¶ Another example how a maiden named gelyne was comforted at her death of saint peter. Ciii. IT is written in the dialogue of saint gregory of a good noble maiden named Gelyne/ the which was married/ and was one year with her husband the which deyed. And when she was widow she put her unto the service of god in the church and monastery of saint Peter. And there lived holily in all simplesse in making oraysons and great almesdedes. When it came to th'end of her days that she was weary of sickness in a night as she had two candles light by her bed saint peter appeared unto her between the two foresaid candles. And she enjoyed her & said unto him. Who is there my lord been my sins pardoned. Unto whom he said benyngly in bowing down the heed. They ben pardoned thee/ come thy way. And for as much as in the said monastery there was a holy religious that she loved before the other she required unto holy peter in saying. I pray the that my sister named benet come with me. and he answered the shall not be so/ but such one in this wise named shall come with the And she that thou requyrest shall come after thee/ the thirty day. Than the said apostle departed. And her mother abbess was called: unto her she recompted the said vision. And she deyed the xxx day with her that the apostle had said. And the xxx day after she that she had required followed her and also deyed. etc. A. ¶ Another example how a priest fled the company of a woman that was comforted at his death of saints of paradise. ciiii. IT is written in the dialogue of saint gregory of a good priest the which i● the dread of god governed a church fl●dde the familiarity of a woman/ and would not that the woman of his house should administer any thing unto him/ And abstained him from all thing unleeful/ & also lived of a holy life. When it came that he laboured at the death/ & that he ne might almost speak he apperceived that the said woman of his house put her hand unto his nose for to know if he were deed/ & his spirit fervently came again & began to say. Recede a me mulier: ad huc igniculus vivit. Depart thou fro me woman yet a little fire liveth take away the straw. Than the woman departed./ And the virtue of his body all grew/ and with great gladness and joy he took him to cry/ you been welcome my lords. Wherefore have you willed to come unto one so little your servant. I come. I come/ I yield you thanks. And for that the he repeated the said words his friends were by him demanded him unto whom he spoke: Unto whom he said as in marveling And see you not the apostles saint peter and saint poule the which been here come/ And he turned towards them & began to say. I go. I go. And as he spoke these words he yield up his spirit. B. ¶ Another example how a frere fled in to heaven as soon as an arrow. Ciiii THe disciple reciteth in his promptuary that a frere of the order of preachers appeared with great joy after his death unto another monk the which was his friend familiar. And as he was asked of his estate among other things he said/ that never arrow shot out of a great bow fled so soon in to a place as my soul fled before god when to departed from the body. For I had lived thirty years in the order to serve Ihesu cryst● in good conversation. etc. C. ¶ Another example of the death of a pilgrim the which was comforted of the angels of paradise. Cii i IT is written in the life of faders of a holy man religious so much loved of god that that the which he required in orison unto him was granted. And he prayed god that he might see the soul of a sinner & of a just man how they been drawn from their bodies at their death And as he was in his oratory there entered a wolf the which took his vestiment with his mouth & drew it. Than the said frere rose him up & yode after the said wolf/ the which led him fast by a city & left him there by a monastery. In the which was a man that had a great name and was reputed solytayre & good of the worldy people but he was an hypocrite/ the which was at dying. And the father the which was thither come beheld that men made unto him great lights of tapres & lamps for his burying. And at the hour of the said death he saw the devil the which held a brased hook & put it in his mouth & tormented him long & said/ In like wise as this soul hath not suffered me to rest one hour. In like wise ne shall I have of mercy of it till that I have seized it horrybly. And he seaced it & bore it away. afterward the said father yode in to the city & found a pilgrim seek/ and laid on the earth of whom no man took heed/ & there was one day to behold him. And when the hour of death came he saw saint Myghell & saint gabryel the which dyscended by the said soul the one on the right hand & the other on the left hand & prayed the said soul that she would come forth of the body & she came not forth so as she ne would leave her body. And gabriel said unto Myghell. Take this soul that we may be go. And myghel answered. God us hath commanded that it go forth without dolour. And therefore we ne may take it forth by force. And mighel cried with a great voice unto our lord & said unto him. What wilt thou that we do with this soul/ for she ne will come forth to go with us. And a voice came thither the which said. I send unto you david with his harp/ & all those the which sing the salmodye of Iherusalem to th'end that at the sweet song she come forth of the body. And incontinent they dyscended by the said soul/ & at the sweet song she came forth in to the hand of saint mighell/ & they yode their way with great joy D. ¶ Another example how a knight saw the death of an ill man. And more over the death of a good man that the angels bore in to heaven. C.iiii IT is written in the book of the disciple that a noble knight would enter in to religion. The which sent his servant to tell unto the abbot that he would be religious in his abbey. And gave him in charge that he should say that he was dumb/ but ready to obey unto all things And thought that if he held not peace his tongue should lose him all the good deeds that he should do. And that knight there was received. And men wend that he had be dumb. And one time he yode with the abbot unto a knight the which laboured unto the death. And he saw that the devils drew the soul out of the body of him the which deyed horrybly/ & he had pity and wept. And as they came again from thence another knight came unto the abbot the which him promised that he would renounce the world and that he should be a monk. And as he yode before the said abbot on an ill bridge for to prove the way he fallen before the said abbot and was drowned. And the said knight saw his soul in habit of monk that the angels came to fetch & to bear in to heaven he was all replenished with joy. And when the abbot was in the cloister he said unto the knight that he commanded him in the virtue of obedience that he should tell him if he might speak/ wherefore at the death of the two said men he had in such wise contemned/ unto whom the said knight said. Thou hast done ill. For again my purpose thou hast made me speak/ but I shall tell it the. And he unto him recompted all by order how he had seen the soul of the one that the devils had taken horrybly from the body & bore it away and that the angels had born the other. Than the abbot fallen at his feet on knees. etc. And the said knight refused his promesses & good deeds that he unto him would do/ but he would be enclosed in some place to th'end that he might keep his purpose that he had to keep taciturnyte & silence. E. ¶ Another example of a holy father the which deyed in the dread of god. Ciiii IT is written in the life of faders that a holy father was seek the which as he was seen to dread the death/ the freres him demanded wherefore he dread. and he answered in this manner. brethrens I have kept the commandments of god after my puissance/ but I am a man & I know not if my operations hath pleased unto god or nay. And therefore I ne am sure till unto that that I come unto him. etc. F. ¶ Another example of a prior religious that said that he died lawfully faithfully/ amyably and joyously. IT is written in the life of faders that the prior of a covent was in a grievous sickness replenished with marvelous patience. And he said oftentimes one thing the which is written in the cantycles with great dolour of devotion. Dilectus meus michi & ego illi donec aspiret di es & inclinentur umbre. Also he said unto his brethrens xu days before his death that he should die of that sickness in the solemnity of the feest of the virgin mary the which thing was done. For at the first even song of the nativity of the virgin Marry he deyed/ & was buried that day He had song the last mass of the virgin mary. And also of her he had made his last predication. When he should die anon he made to assemble before him his brethrens unto whom he said. Know you my brethrens that I die lawfully/ amyably faithfully & joyously. And expounded it in this wise. I die lawfully. For I die in the faith of Ihesu christ & of the sacraments of the church. Amyably/ for I have persevered in the dilection of god unto mine advise sith that I entered in to the order. And I have studied how I might best please him. Faithfully for I know weal that I go unto god. joyously for I go from one land replenished with misery unto a good country. I pass from weepings unto joy sempyternell. etc. G. Another example of a monk the which was choose to be bishop & he refused it and deyed weal. Ciiii IT is written in the promptuary of the disciple that Arnoldus sayeth that a monk of cleruaulx was choose to be bishop/ the which refused it against the will of his abbot/ & of the bishop/ & soon after he deyed. And he appeared after his death unto his familiar/ the which demanded him if the dysobeyssaunce beforesaid had noyed him. He answered that nay and afterward said. If I had taken the bishopric I had be dampened. And said more over an horrible word. The estate of the church is come unto that that she is not dign to be governed but of ill bishops. etc. H. ¶ Another example of the death of many holy persons of the which the Bible maketh mention. Ciiii THe holy scriptures maketh mention of the death of many holy faders that it should be long thing & confuse for to write. And for to be short who so will see in the bible let him study in the chapters the which followeth here./ first it is written of the death of abel genesis four cap. Of the death of abraham. ge. twenty-five. of the death of Ysaac genesis xxxv of the death of Jacob gone xlix. of the death of joseph gone l. Of the death of Aaron numeri twenty Of moyses the which deyed in the land of Moab that our lord buried/ & never man ne knew his sepulchre. In like wise as it is written deuterono. xxxiiii. Of the death of david it is written primo paralipo. xxix. of the death of zachary it is written secundo. paralipo. xxiiii. of the death of Thobye it is written thobie xiiii of the death of his son it is written thobie ultimo/ of the death of job/ it is written job. xlii. of the death of mathathias i machabiorun two. of the death of saint johan baptist mathei xiiii. Of the death of the poor lazar beggar that the angels bore in to Abraham's bosom it is written luce. xuj. of the good thief the which deyed when our lord deyed it is written luce. xxiiii. of the death of saint Steven the which was stoned/ it is written actuum vii etc. ¶ Mors malorum. A. ¶ Examples of those the which hath not willed to do the will of god ne to accomplish his commandments been deed of an ill death in pains & dolours/ & first example/ how the devil drew the soul of a cursed rich man with a crochet and a woman widow was comforted of the virgin mary and of the virgins. Cu. VYcent sayeth in the viii book of the mirror historical that there was a rich curate vicious in a parish the which had under his cure a noble rich man & a poor woman widow/ the which deyed in one tyme. When the said rich man was seek he sent to seche the curate to visit him & to administer the sacraments the which curate thither yode quykly and was moche more curious to have the said rich man couched on feders in a fair bed covered with purple with precious vestymentes/ and aourned with gold & with precious stones. And also he found many seductoures the which gave unto him consolations of flateryes/ & his wife/ his children/ & household the which lied. And in this thing hanging there came a messenger unto the said curate from the said widow strongly seek for to confess her and to visit. And the said priest the which put all his intent for to sowke the rich sinner ne answered nothing And a deacon the which was present had pity of the poor widow & dread that she should die without receiving the sacraments/ spoke unto the curate the which answered by great furor. O that thou art of little counsel the which wilt that we leave this noble man our patron for to go unto the old widow. And the deacon answered. Ne trouble you not/ if you command me I shall visit her. And the deacon yode thither by his commandment And bore the body of Ihesu christ. The widow was greatly poor of worldly gods/ but full of good operations. ¶ She was prostrate upon the earth/ and a little of straw under her. ¶ When the deacon was at the door he was meruaylled & rested him. For he saw there the virgin mary/ and great company of virgins standing by the widow/ and mary chered her/ visited and with a cloth wiped the seating from her visage. And when the queen of heaven and the virgins saw the body of our lord Ihesus they yode on their knees and worshyppeth the sacrament/ When they were redressed they assured affably the deacon that he should enter. and the virgin mary said that he should not dread. And that he should confess and administer the said widow & so he died/ And afterward he said of the psalms to command the soul with great joy to depart. After came in to the house of the said rich man. When he was at the door he saw of black cats by the bed of the said rich man the which cried take away these cats comen to this wretch. And in th'end a devil black as an ethyopien horrible of face & of voice menassable held in his hand a hook the which he put in the throat bowl of the sinner for to draw out his soul. The which ne found in all his visitation of refreshing in his conscience. Than the death occupied him he had fere and trembled/ and the devil iuryous drew hugely the soul out of the throat bowl with his crochet. And the caitiff kest an horrible sigh & so deyed/ & the other devils stroke upon the soul/ & bore it unto the place of derkeres & of death eternal. And as the deacon beheld & saw this thing by the sufferance of god he had so great fere that he fallen unto the earth & was as half deed. And incontinent the virgin mary appeared unto him the which laid unto him. Right dear friend dread the not/ for the cursedness byabolyque ne shall noye the/ beatitude celestial is apparaylled unto thee/ & he him redressed in yielding graces unto the virgin mary & afterward prouffited moche for the said revelations. By this example a man should understand that the death is much cruel & ill unto sinners in like wise as sayeth the scriptures. Vn̄ psal. Mors pctonrum pessima. O mors quam amaraen memoria tua homini iniusto. O death how bitter is the remembrance of the unto the man v●ius●e/ These sinners inobedyentes shall have principally four dolours at their death the which also may be taken upon the words of david that sayeth in psal. Circū●ederunt me dolores mortis et torrentes iniquitatis conturbaverunt me: dolores inferni circumdedernt me: poccupavernt me laquet mortis. That is to say the dolours of the death hath me enuyronned & beset about and the rivers of iniquity me hath troubled the doloures of hell hath me compassed about/ the pangs of death hath me usurped. The first dolour that these sinners inobedyentes shall have at their death is sickness corporell that shall be so cruel that it shall perturb all his membres/ & shall separate the soul from the body the which shall be so great dolour & bitterness that the heart of man ne may think it. There was never man in this world endured so horrible dolour as is the death/ & the soul shall draw all his strengths not thinking of his nourryture bodily but on his doloures as it is said. Circundedernt me dolores mortis. Also great dolour shall be at the departing of the body & of the soul. For they were greatly delected and enjoyed togiders Also it shall be great dolour to leave the wife/ the children/ the gold the silver/ the herytages/ manors/ houses/ rents/ lands and possessions. Also to leave the wine/ the ale/ the flesh/ and the other livings for to go dwell in a place where no good is sown gathered ne found/ not so much as one drop of water. Example of the cursed rich man the which was denied of one drop of water. For to be short it shall be dolour to leave the pleasaunces and delectations of the body & of the world. Catho● sayeth. Non eodem cursuco respondent ultima primis. The last things ne answereth unto the first in one self course/ Also the evangelist sayeth that the last things of a man been made worse than the first unde mathei. twelve. luce. xi. Fiunt novissima hominis illius peiora prioribus. The se●●nde dolour that the sinners shall have in their death is to understand by that that david sayeth. Torentes iniquitatis conturbaverunt me. That is to say that they shall see and know in them and upon them all the sins that they have commit & done for the which they shall be punished judged and condampned/ the which shall be unto them dread & dolour. It is written luce. viii. Nichil est occultum quod non manifestetur: nec absconditum quod non cognoscatur et in palam veniat. There is nothing so secret but that it shall be manifest/ ne hid but that it shall be known and that it shall come openly and appear before all. Also in the end of the man all shall be discovered so that a man shall see appertly all his operations good and ill unde eccle. xi. In fine hominis denudatio operum ulius. In beholding a multitude of people a man knoweth that such one is clothed with grey/ with black/ and with white. etc. Also at the judgement and when the soul shall be separate from the body a man shall know that such one was lecherous/ thief/ or murderer. etc. as if the sins were painted upon the person./ unde ezechielis xviii justitia justi erit super eum & impietas impii super eum erit The justice of the just shall be upon him and the sin of wicked shall be upon him Also the sinners shall bear their confusion and their sins that they have done. vn̄ ez●. xliiii Peccatores portabunt confusionem suam et scelera sua que fecerunt. Et isaiah xxix Erit nobis visio omnium quasi verba libri signati. And when the sinners shall see that they have not done of penance/ and that they shall have no more no time nor place to do it/ their sins shall trouble them and give great bitterness/ The third dolour is to understand by dolores inferni circumdederunt me. For the injust sinners shall see the pains the which unto them been prepared for to punish them and torment. And for to sustain pain corespondent unto every sin commit. Example of a mad man the which in his death saw hell open/ & the fire and the torments the which unto him were prepared for to punish him and said that his judgement was then made. Quere. lxvii. ca Another example of a sodomytycque the which said at his death that he saw hell open appertely & the torments and the devils present for to ravish him. Que. lxxxxv. d. The four dolour is to understand by preoccupaverunt me laquei mortis. That is that these sinners shall see at their death the devils/ in their foul figure the which shall be to them an horrible torment. Example of a son the which saw them at his death. Quere. lxii. b. Also the sinners shall have another great dolour at their death/ in like wise as saith some doctors. For they shall see Ihesu cryst in like wise as he was crucefyed unto their confusion to th'end that they have shame that they ne be redeemed and partakers unto the merits of his passion for their sins commit. Vn̄ apo. i ca Viderunt in quem pupugerunt. And the blessed Ihesu shall demand them reason of their operations. And by that they shall have great dolour at their death when they shall see and know their damnation and perdition eternal. etc. B. ¶ Another example how a rich soon died impenytent the which said that his judgement was made/ and that he saw the devils. Cu. THe disciple reciteth in his sermons that there was a young man the which life him up against god & against his own health the which committed many evils in saying/ in playing/ in committing lechery/ & in living after the voluptuosytees of his body. afterward he fell in to a grievous sickness/ & as he lay and that men apperceived in him no contrition his cousin that sat by him said to him. Thou art sore seek prepare the unto god by true contrition/ confession/ & in receiving the sacraments/ & call him the which hath suffered for the on the cross that he will pardon the thy sins. And he answered in despairing him. What tellest thou me of confession & to receive the sacraments. I never in my life received god verytably/ but I have all way lived against god/ and also I have called god in ire. Than am I now left of him so that I never may find grace/ for I am setenced eternally unto the fire perdurable/ & unto the death eternal. And I am now in the puissance of all the devils/ & afterward said. Seest thou this great garner of wheet/ I tell the that there are more devils assembled about me that there been corns in the said garner. Than he deyed & yielded his soul to the devils the which carried him. C. ¶ Another example of a monk hypocrite that eat in secret & feigned to fast/ & the infernal dragon choked him. Cv IT is written in the dialogue of saint Gregory that a monk was by estimation a good religious For men weaned that he was replete with virtues and good manners but in th'end he showed that he was none such. When his brethren wend that he had fasted he eat secretly & also showed withoutforth other than he was within. When it came unto his death his brethren of his religion came thither weening that he had said good words & salutaryes/ but he took him to tremble & to be in great confusion and to say. When I was with you & that you wend that I fasted I eat secretly/ & I am now given unto a dragon for to devour me the which bindeth my knees & feet with his tail/ & putteth his heed in my mouth & draweth my spirit out. And after that he had spoken these words he deyed/ & the dragon gave him neither time ne space to do penance. God suffered that this thing was manifestly showed to th'end that all ypocrytes fayntyves know that they shall be dampened if they correct them not in time & in place. ¶ judicia dei: A. ¶ Example how a monk required of god that he might see his judgements/ the which saw them & knew them that they were Just & hard to know. Cvi IT is written in the life of the faders that a monk solitary of the parties of egypt required of god too show him his judgements. And for as much as he continued to beseech god to see this thing/ god sent unto him an angel in semblance of an ancient father the which said to him. Come go we see the holy faders & require we them the holy word & their benediction. And after that they had sore laboured & walked they came to knock at the door of an holy father the which received them benygnely and after orison washed their feet/ them refectioned & gave of that that he had charytably. And in the morning in great joy gave them licence. And when they departed the angel took & hid a platter wherein they had eaten & bore it away. And the monk began to murmur against the angel wherefore he had taken the platter of so good a man the which had done to them so much goodness. And as they walked the son of the good man came after them to demand the said platter. And the angel slew him When the said monk saw that he was sorry & said. malediction is with me that such a thing is done unto so good a man. It sufficed not to take from him his platter/ but more his son hath be slain. And after that they had walked yet three days they came to the door of an ancient the which had two disciples & struck at the door. And the ancient sent one of his disciples demanding them what they would & what they were. They answered/ we been of labour & would have thy benediction/ & to here thy word. And the said ancient sent them word that he might not intend & that they should go their ways. And they him prayed that he would lodge them to pass that night for they were weri. And he sent unto them that they should go their way/ & asked why they held them not in their place & that they should go as vacabondes. And they prayed him again that he would lodge them for the night alonely. And said it is night and that they dread to be devoured of evil beestes. And he commanded his disciple that he should put them in the stable. And in the even tide they ne might have no light ne other thing of the said master. But one of the disciples bore unto them a little breed and water/ and prayed them that they should say nothing unto his master. And they abode so all the night. And when the morning came the angel of god said unto the said disciples. Pray you unto your master that he give us orison/ and that we have a gift to give him. And when that he heard that he should have a gift he descended. And the said angel gave unto him the platter that he had taken of the good man And when he had taken it he returned in to his chambre & shit the door unto him. And when the said monk saw that he was indign toward him that yode with him & knew not that he was an angel/ unto whom he said. Depart thou fro me/ for I shall go no more with the. Thou hast taken the platter of a good man the which hath done unto us so moche of goodness & hast given it unto so ill a man. And moreover thou hast slain the son of the good man that died to us so much charity. And the angel answered. Thou hast prayed god that he would show the his judgements/ and he hath sent me to show them the. The platter that I have taken from the good man was not comen of good inquisition/ and it was not convenable that so good an holy man had in his house any evil thing. But that the which is comen of evil is comen to him that is unto his ruin. And I have slain the son of the good man/ for if I had not slain him he ha● slain his father this night And when the monk heard those words he yode on knees before the said angel/ & knew that it was the angel of god/ the which departed incontinent from him. And he knew that the judgements of god been just. etc. B. ¶ Another example that an hermit murmured against god for his divers judgements. Cvii MEn find by writing this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that an hermit murmured in his heart of the divers judgements of god for that/ that those the which lived ill had gods And unto the contrary those the which lived well had of tribulations/ and sometime those the which had led a good life had in th'end death abject the ill the fair end. And the good lost often the temporal gods/ & ill had prosperity. And as the said hermit thought moche on the said things he prayed god that he would show him his judgements. Than an angel came unto him & said that he was sent from god for to show them unto him/ & that he should come after him. The said angel was in form of an hermit pilgrim. When they had walked they came first to the house of an hermit the which they found broken & wasted with wolves. Of this thing the said hermit was much admeruayled & said. This here was an holy man the which lived here solytaryly thirty years to serve god. And god hath suffered that he hath be broken with beestes. And the angel of god said unto him. Thou seest here one of the judgements of god. Secondly they came unto another that had his house set on an high roche above these/ unto whom the angel preached of patience against adversities & tribulations against impatience. And in weeping & great contrition he confessed that as he had been there by the space of xl years with great affliction of penance at the last he was vaynquysshed so strongly in his mind that he would leave his good life and return in to the world. And when the said angel saw him very contrite he took him & kest him in to the see & drowned him And when the hermit saw this he was in great fere & fled/ but the angel called him again & said to him. dread thou not god had showed the here his second judgement. thirdly they came in to the house of the third hermit that received them gladly & gave them drink in a cup of silver that he had. And the angel took the said cup secretly & put it in his bosom & bore it away afterward they came by night to the house of a knight robber & with great pain they were received to lodge & evil entreated & tormented of reproaches & rebukes/ & notwithstanding men gave them somewhat & a bed ill appareled. In the morning the angel would not depart till he had spoken with his host. And he drew out the said cup & gave it him. When thermyte saw that he was admeruayled & murmured in his heart of that he had seen. After in another night they came to the house of another knight that received them right we'll/ albeit he treated them right meanly. And in the morning when they should part he was prayed of the angel that his only son engendered shall conduit them on the way. And as the child led them he took & slew him and kest him in to a dyche. When the hermit saw that he fled & said. Thou art none angel thou art a devil. And the angel said to him. These things that thou hast seen been the judgements of god occult & hid that thou required too know. Understand thou the causes. The first hermit that we found devoured know thou that it was comen unto him in crown of martyrdom that he hath deserved to have by long time & required of god by great prayers. The second hermit that I kest in to the see after that he was converted unto god & that he had contrition & good repentance/ so he is well deed & is go to god without having other pain but only the death that I have given him. And if he had not be slain when the temptation was to men again he had accomplished that/ that he had conceived & had been lost. The third hermit is a contemplative and of good prayers. But the devil by his cautel had procured him letting in his oraysons & hath ordained that a rich man gave unto him the cup of silver for to pray for him. And I have taken it from him/ for when he would pray there came unto him of thought what he might do with the said cup that the thieves ne should steel it from him/ so the thought of the said cup letted his heart to pray god. And by that he shall return in to oraysons accustomed without having any letting. The first knight where we yode is an ill man that is not worthy to have remuneration celestial/ & for a little goodness that he died unto us we gave unto him remuneration temporal in giving him the said cup. The second knight was a good hospytaller that died great almesses/ & for that he had none heir he prayed the religious men that they would pray unto god for him that he might have lineage. And god hath given unto him this son that thou hast seen that I have slain/ he is returned to do the works of mercy that he had left to do unto the poors/ & also he hath left to do many ills that he died for to assemble temporal goods unto his said son. Also we have ꝓcured their health that they should convert them unto god & shall do good deeds after the death of their said son. ¶ By these things before said a man may know that the judgements of god been Just & hard to know as unto us. And therefore it needeth us not to inquire further ne to know than our intendment ne may comprehend. Non oportet sapere plusquam sapere oportet. etc. C. ¶ Another example how a holy bishop was punished by the judgement occult and hid of god for that/ that he received a vestiment of an usurer. Cvi. IT is written in the legend of saints that after that saint Fortyn bishop was deed he saw two angels that came unto him to bear his soul/ & the third angel came with a white bokeler and with a sword shining that yode before. And afterward he saw the devils the which cried/ & heard that they said. Go we before & make we battle before him. And when they were before they keste brenning darts/ but the angel that yode before received them on his bokeler. Than the devils put them against the angels & said. This man spoke often of idle words/ & he ne should without having pain a blessed life. And the angel said unto them. If you ne bring forth the pryncypal vices against him he ne shall perish for the small. And the devil said. If god be ryghfull this man shall not be saved/ for it is written. If you be not converted & do in likewise as one of my little you shall not enter in to the kingdom of heaven. Vn̄ math. xviii Nisi conversi et efficiamini sicut pervuli non intrabitis in regnum celorum. And the angel in excusing him said. He had indulgence in his heart but the customaunce of men continueth. And the devil said. In likewise as he took ill by custom so shall he receive vengeance by the sovereign judge. And the angel said that he was judged before god And than the angel began to fight & the adversaries were confused. And the devil said. The servant the which knoweth the will of his master and lord and doth it not shall be by many wounds & plagues/ as it is wryted. Luce. twelve. servus sciens volume tatem domini sui et non faciens plagis vapulabitur multis. And the angel said. What thing hath not this man accomplished of the will of his lord. And the devil said. He hath received gifts of an evil man. And the angel said. He believed that each one had done penance. And the enemy said/ he should have proved the perseverance of penance before that he had taken the gift The angel said/ go we before god/ but the devil was vaynquysshed. And the devil again came to fight & said. Ween you that the judge be very god the which promised that all sin that is not punished in this world shall be punished in perdurability. This man had a rob of an usurer & he was never punished/ where is than the rightwiseness of god. And the angel said Hold thy peas/ for thou knowest not the secret judgements of god/ evermore when the soul will do penance the mercy of god is with him. And the devil answered/ there ne is here no place of penance. Unto whom the angel said. Thou knowest not the profundyte of the judgements of god. And than the devil smote the said bishop so hard that after that he was restablysshed to life the trace of the stroke abode still. And the devils took one of the dampened that they tormented in the fire of hell & kest him against the said bishop in such manner that he had the cheek & the shoulder brent. Than the said bishop knew that it was that man the which had given unto him the said vestment. And the angel said unto him. If thou hadst not take the gift of this man the which is deed in sin this pain had not brent in thee/ & thou hast this pain of brenning to suffer for that that thou received the gift of the vestment of the said usurer And the devil said. Yet he rests to pass by the straight gate/ whereby we may him surmount/ & the devil said unto the angel. God commandeth to love his neighbour as himself. And the angel answered. This man hath done many good works unto his neighbours. And the adversary said. It sufficeth not if he hath loved them as himself. Unto whom the angel said. The fruit of love is also well to be done/ for god shall yield unto everich after his operations. And the enemy said. But he shall be dampened for that/ that he hath not accomplished the tokens of love. Than the company of the devils the which fought with the angels were vaynquysshed. etc. In th'end the said bishop was brought again in to his own body/ & his neighbours wept the which wend that he had been deed. After that he overlived by sometime and fyned his days in good rest/ peas/ and manners. D. ¶ Another example of the judgement & horrible punition the which was done of an archbishop that was named Vdo. Cvi. MEn find by writing this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that it is all known & manifest in the country where is happened/ how in the country of Saxony there was an archbishop Metropolytayne named Maydenburc founded of saint maurice. In that city studied a scholar named Vdo the which had hard engyn and wit/ and might nothing learn/ and therefore was he beaten & much tormented of his masters of the school. And on a time that he had be moche beaten he went out of the school and entered in to the church of saint maurice in the which he fallen prostrate & put him in great devotion to require the debonairty of the queen of heaven & the aid of saint maurice for to enlumyne his intendment. And as he was there in prayers he slept somewhat/ unto whom appeared the mother of mercy and said unto him. I have heard thine orison I give unto the not alonely the gift of science / but with that thou shalt be archbishop of my prince Mauryce after that the archbishop that is shall die. And if thou govern well the church thou shalt have great reward. And if thou do unto the contrary thou shalt die in body and in soul. When these things were spoken the virgin Mary departed. And the young man arose up & yode to study the lesson that he had accustomed. And when he came to speak and to dispute he surmounted the other & appeared right sage & expert in all science/ and they all marveled that heard him & said. How this man here is enspyred in all sciences/ is not this Vdo the which was beaten yesterday as a be'st/ & this day he is approved to be even as a phylozophre. Two years afterward the archbishop deyed/ and Vdo was elect of all to be metropolitayne. After that he was confirmed & put in honour he lived well some little tyme. And for as much as honours change the manners he was negligent to perceiver & to live after the council of the virgin Mary/ and forgot his health. moreover he habandoned his body unto voluptees/ and wasted the goods of his church/ & vyoled not alonely the women seculers but those of religion. And moreover the which is worse he suffered those of his dycc to commit all vices without any dread/ so that his life was in hate and unto all detestable. And many years after that the said archbishop had broken the air by his sins/ in a night as he had in his bed with him an abbess religious of the order of Cystercienses issued of the castle rial/ he heard a voice that uttered terrybly the words the which followeth. Fac finem ludo/ qr lusisti satis voo. That is to say. Vdo make an end of thy play/ for thou hast played enough. These thing heard Vdo had suspicion that they were mockynges fayntyfes. And in the morning in persevering he returned unto delyces/ so that he was hard and durate as a stone without correction/ without having compunction ne dread for the voices threatening that he had herd. The night following he heard a semblable voice. And the fool was persevering in his malice as before. The third night he lay with the said abbess/ and as he excercysed the foul & stinking work of lechery the words beforesaid were brought forth in great terror Facfinem ludo/ qr lusisti satis udo. When he had heard this third voice he was abashed & wailed a little/ but he refused not. Certainly the accursed was near his damnation & he hasted him not to go unto penance. I will tell a thing marvelous/ & but words veritable. And if all the people of saxony where this thing was done held their peas/ all the elements would cry that these things here after been manifested. Three months after one of the chanones of the said church metropolytayne named Frederycus much venerable & of great holiness/ in a night as he was in the quere of the church of saint Mauryce fervently in orayson & besought god the creator for the holy church universal/ & principally for his own metropolytayne that the conductor of all & the just judge either that soon he would make to die their chief archbishop Vdo/ or that he would change him to better. His prayer and his word had effect/ for a vision terrible followed. He saw that a great wind came in to the church that blewe out all the lamps of the same. So he took a place/ his hairs stood up/ the voice was enclosed in the faucettes of his throat. afterward came two young men the which bore two tapres the which set them on the corners of the great altar. And all the place was replenished of their light. After them entered two other/ & one of them bore tapytes the which they spread honestly before the altar. And the other set thereon two chairs of gold. After them came one alone the held in his hand a sword all naked And he standing in the mids of the church cried strongly in saying. All the saints of whom the relics been here arise you up and come unto the judgement of god. These things spoken there appeared right great multitude of the one sex & of the other right clear. Some ordained in habits as knights. Other in pontifical vesture of chasubles/ & they all entered in to the quere and set them there on the one side & on the other by order after their merits. afterward there appeared xii men & in the mids of them there went one clearer than the son/ the which had the crown of a king & sceptre rial. When the saints saw him they worshipped him hastily & made him to sit in the chair. And the queen of heaven arrived more clearer than the moan and the stars after whom followed a clear turbe of virgins. All the saints worshipped the mother of god. And Ihesu christ came before her/ took her by the hand/ & set her honourably by him. Finally saint Mauryce glorious duke appeared with his legion vi M vi. C. lx. &. vi. the which of one courage prostrate them & worshipped our lord saying O rightwise judge & conduter of the heavens give judgement. These things spoken they stood up & him required reverently. Unto whom our lord Ihesu cryst said. I know well what you require give unto us the archbishop Vdo. And incontinent some of the presents departed & drew the cursed Vdo from the bed of the said abbess a led him miserably. When saint maurice see him he said. My lord rightwise judge/ judge justly/ hear is Vdo he is no bishop but a wolf/ no pastor but a ravyssher/ a sleer/ & devourer of thy flock. This here is also he unto whom thy lady mother hath given science to whom she hath recommended this church made in th'honour of thy name & of me and of my fellows: & him before warned & said. If thou govern the well thou shalt have life perdurable. And if thou govern the ill thou shalt die in body & in soul. moreover he hath be warned three times & he would not correcke him/ & he hath profaned & brought unto naught not all only this church but himself & the souls the which were unto him committed/ & with that hath vyoled folyly & foully thine espouses. Than thou rightwise judge/ judge justly. These things spoken our lord that preceded in judgement in beholding the saints said What think you of this to be done. The champion that held the sword all naked cried with an high voice saying. He is culpable of death. And the judge & all the saints the which were present concorded in sentence & treated togyders what manner of death he should suffer. Than the judge said/ he hath deserved to loose his heed. That is to have it smitten of. When these words were spoken the champion bad Vdo hastily to stretch out his neck. When Vdo had stretched it & that the champion had life up the sword to give the stroke one cried & said. Hold thine hand till the relykes been taken from him Than one Quidam came unto Vdo holding a chalice. And the champion smote many strokes with his fist upon the neck of Vdo/ & at each stroke an hosty soiled issued out by the mouth of Vdo & fallen in to the chalice. The which hostyes our lord took reverently & washed them for to take away the filth afterward he put them within the chalice upon the altar/ & inclined him besemyngly with his company & yode his way & departed. And after that the said champion took the mischievous Vdo and beheaded him. And than all that company departed. Certainly the beforesaid chanone a Just man the which saw this thing/ not in dream but with eyen open abashed trembling found fire in the place of the relykary and lighted again the lamps of the church. And as he was yet abashed of the deed & admeruayled him/ little and little he took hardiness/ approached all in peace unto the place of judgement/ & saw upon the altar the chalice with the hostyes & the heed cast far from the body & the pavement wet of the blood Than he began to cry and to say. O traitor behold. O great miracle. O that the judgement of god is to dread. O that it is a thing horrible as to fall in to the hands of the living god. For of those the which endureth longly to th'end that they convert them when they will not convert them they damn themself more hardly. After all the things beforesaid the said chanone shit the gates with the keys. And suffered not in any wise that none entered till unto the time of the rising of the son that he called all the clerks and lay men. Than he opened the gates and shewid unto all the marvelous & cruel vengeance how god the creator had judged & punished the archbishop Vdo And recounted by order all the deed in likewise as it is before written/ how it was done. And the same day one of the chapelayns of the said archbishop named Brunet when he had made parfayte and accomplished his ligation commised by the province sent his servants before/ & he was oppressed grievously to sleep. He advised a tree well shadowed & dark descended from his horse & teyed fast the rain of his bridle unto his arm & slept. When he was in rest he saw in vision a gathering of horrible black spirits with business/ trumpets/ tympanes/ spears/ glayves'/ & axe's/ the which hasted them to come unto the place. When they were altogether there was one of them prince & most horrible of stature. And they made a chair & set him in it. And without long tarienge an other multitude of spirits as great as the other appeared crying/ mocking/ and dancing/ whereof one came hastily crying. give place/ give place here is our prince Vdo that approacheth. After this saying the satalytes of Satan led unto their prince the soul of the cursed Vdo in semblance corporal having a chain of fire straight about his neck/ against whom Satan arose & salved him by words peasybles in ill and treason. Thou art right welcome O prince aydour & delatatour of our realm/ here we been ready to yield unto the the reward equivalent for thy deservings/ & also unto all our faithful friends. And as Vdo held his peace Satan said to the presents. Our friend is right weary in his coming hither/ & therefore it pleaseth unto us that he be cheered/ give unto than to eat/ he refused it & turned his heed. And his ministers constrained him violently to eat of toads & serpents/ & after they made him to drink of the liquor of sulphur/ yet he spoke not. And Satan commanded him saying. Such a prince be led to be bayned & incontinent brought again. And there was a well not far of that had a covering on the mouth. When it was uncovered flame devouring leapt up unto the heaven The which wasted not all only the trees & mountains & stones/ but the water being near unto it dried & consumed. The devils kest the soul of the said Vdo within the laid well/ & afterward drew him out the which was all on fire as iron embraced & reed/ & bore him unto their prince/ the which laughed & said. Hast thou not had a soft bain as a prince. Than Vdo saw himself dampened. And begun to blaspheme & say. Satan cursed be thou/ thy fellows/ & thy subgection & thy ream. Cursed be god that hath created me. Cursed be the earth the which bore me: Cursed be my parents that begat me and cursed be all creatures in heaven and in earth. Than all the devils with their prince clapped their hands & said. Truly this man here is worthy too devil with us/ for he can well our canticle & our office. Than be he put to our principal school of the dampened to th'end that he see/ here/ learn/ feel/ & frothensforthe never to issue. Scantly had he ended his words that the devils took that cursed soul & kest it and plonged in to hell with so great shouts and noise as if the heaven and the earth & all the mountains of the world were moved to smite together When the chapelayne beforesaid had seen & heard the said things he dread hugely Than the prince of darkness showed him with the finger & said. Take heed that the clerk the which beholdeth us i'll not the which hath been evermore defensor/ messenger & courier of his evils. Than in likewise as he hath been increaser of his sin so let him be partner of the vengeance/ & therefore be he plonged in the well with his lord. When he had spoken that as the devils would ravish him he enforced him to i'll and awok suddenly/ & his horse was so afeard that he leapt hither and thither & ran drawing the meschaunt man till that he was unbound of the rain that was about his arm. And with great difficulty he leapt upon his horse & came to the city metropolytayne And when he knew that his lord was deed he approved the vision to be true/ & recounted all the things the which unto him were comen in the way/ & all that/ that he had seen & heard. So they knew the thing to be veritable. When the cytezyns had seen & heard this terrible thing they drew the carrion of the body far fro the cite in a place full of filth. And for the in the said place beasts infernalles were by wise council the cursed body was brent & the ashes casten in to a water. A thing marvelous men tell that all the fishes left the place & yode in to the see and were there till god was appeased by fastings & letanyes. Ten years after scantly came they again. The demonstr●ūce of the said horrible thing appeareth on the white pavement where the said Vdo was beheaded. For the cruour of the effusion of the blood enharded so strongly in the stones of the pavement that it seemeth that the said blood be of thessence of the stones the which been there yet. And over that place where the decollation been always tapytes spread. And when they sing (Te deum laudamus) upon a bishop choose he is born unto the said place & there they prosterne them in orison to the end that the bishop that is choose behold the said thing/ & also to keep him that he perish not as died the other. ¶ This thing was done of our lord to the terror of bishops & ill prelate's to th'end that they tremble to here the terrible judgement & the cruel vengeance of god. ¶ This example denoteth many things. first that the said Vdo used ill the science & the council that he had of the virgin Mary. Also those the which use ill the science that they have of god been to punish and sin greatly. Vn̄ Jacob. iiii Scienti bonum facere & non facienti pctm est illi. Also he used ill of the prelature & of the goods of the church that god had given unto him. He should be the light of virtues & of bounty/ & he was the slander of the people/ and the example of derkenesses and of sin. Also he used his life in lecheries and was corrupter of virginity & chastity/ & therefore he was worthy of punition. Also he would not correke him and yet he was warned from god. And for that he was so obstinate & harded in sin & replete of carnal pleasaunces that he would not correcke him of good right he was judged & punished in body & in soul as it is said. This here is the example of all prelate's/ curates/ & people of the church/ they should understand here if they use ill of the dignity & charge that they have that god shall punish them cruelly more than these simple persons the which ne knoweth/ a/ ne/ b. And therefore who so loveth him keep him from doing ill. ¶ Another example in many books how the disciple reciteth in his promptuary & saith that in the dyoc & archebysshopryche of Maydenburgh/ there was an archbishop named Loye/ the which was in a dance the which was in a town of his said dioc & of his sygnoury of women virgins & of other of masculyn sex. And by the sufferance of god as men said the fire took in the base court of the house where the dance was/ & the said fire brent it & no person ne deyed among so great number of men & women the which were there/ but the archbishop and a maiden that he had led in the dance And albeit some persons fell by the windows & ne ran in point of death. ¶ Peni inferni. A. ¶ Examples how mortal sin maketh the sinners inobedyentes to have many pains & doloures within the fire of hell. And first example of a father of an household the which saw two ponds & the torments of hell. Cvii. MEn find by writing this the which followeth how the disciple reciteth in the book of his promptuary & saith that the father of a household yielded his soul to god/ & all his household watched him & kept his body by night/ by the divine mercy he revived & yode unto the church to yield thanks unto god. And all that he had he gave to the church & to the poors. afterward he yode unto an hermitage/ & by a water made his dwelling/ & entered within the said water & let his clotheses to be icy & frozen near unto his flesh. And after that he entered in to a bain right hot/ & sustained such pain till unto the death. And when he was reproved to endure such pain he said. If you had seen that that I have seen you should do with me that I do/ or more greater thing. And he recounted terrible things of the pains of hell in saying that when his soul departed fro his body an angel led him in to a valley of infinite greatness. In the which there were two ponds/ the one was full of worms & of flames of fire eygrely brenning & hot. And the other pond was frozen/ & there was terrible coldness of snow & of hail. And these two ponds were full of souls terrybly tormented/ the which when they might no more sustain the great cruelty of the fire they passed in to the cold. And they that might not sustain the coldness passed in to the hot. etc. afterward the angel led him by darkness right thick & there saw little flames & little hepes & assemblementes of fire the which proceeded from ●he furnace of hell & mounted as high as sperkles of fire & men of fire thorough them proceeded/ & there felt stink intolerable/ & there heard weepings/ waylynges/ & howlynges incomperables & saw the devils right terrybles that held hokes of fire/ the which coveted to catch the father of the household to cast him in the furnace/ but the angel defended that they should not touch him. For the judge had commanded that he should return in to his body for to do penance. And there he died such penance that it passed man's reason. After he deyed joyously. etc. To the purpose of this example that speaketh of the fiery pond saint Iohn saith apo. Qui non est inventꝰ in libro vite scriptus missus est in stagnum ignis arden's & sulphuris. He the which is not found written in the book of life when he is deed is sent in to a pond of fire brenning and of sulphur. This pond here whereof speaketh saint johan is not of cold water or boiling wherein the sinners been plonged/ drowned/ or boiled/ as false money makers/ but it is by similitude as a pond or a cauldron of fire and of sulpre molten brenning & boiling wherein the dampened been sent there to be plonged/ smored/ brent & broiled the which is the second death that cometh after the death corporel/ whereof speaketh saint Gregory in his moralles. Fit miseris mors sine morte/ finis sine fine/ defectus sine defectu. etc. ¶ Example of a father & his son the which were seen in hell in torment of fire brenning boiling as doth the peason in a pot on the fire. Quere lxxiii Also saint johan sayeth in the appocalyps that the homycydes fornycatours/ enuenymours/ ydolatres/ & all liars shall be sent in to a pond brenning of fire & sulphur the which is the second death. Vn̄ appoca. xxi. Pars illorum erit in stagno ardenti igne et sulphur qd est mors secunda. Unto the purpose of the second pond the which was frozen & that the dampened passed from the pond of fire in to that of the cold. It is written job. xxiiii. Ad calorem nimium transiet ab aquis nivium. And from the great cruelty of cold & of torments that the dampened have god sayeth in the gospels that they shall weep & grind their teeth of great pain that they shall endure. unde math. viii. xxiiii. Et luc. xiii Ibi erit fletus et stridor dentium. B. ¶ Another example how a rich man was put in a chyare of fire. Cvii THe disciple reciteth how a devout man saw by vision a rich man led in to hell that had been much honoured in this world & exceded in worldly glory/ in gluttony/ lechery/ in songs/ and in divers solaces. And the prince of the devils rose up from his chair/ came before him/ and made him to sit in a chair all of fy●●/ & said unto him. Sit thou here for the honour that thou hast had in the world. And was constrained to drink of liquor right bitter/ stinking/ & foul. And they said to high that it was for that he had drunken in the world the drinks full of swetenesses/ & two devils were there with trumpets the which blewe in his eeres that the flames of fire yode out by the eyes/ nosethrylles/ mouth/ & ears. And it was said unto him that it was for the bain/ & songs that he had herd in the world. And they put serpents about his neck and unto his arms/ and said unto him that it was for the embracements of women that he had had in living lecherously. etc. C. ¶ Another example of a woman that saw the pains of her husband & of other dampened. Cvii THe disciple reciteth in his sermons this the which followeth the which is also written in other books & saith that a knight right puissant was abandoned in tourneyments the which lived miserably/ and mischievously deyed. His wife the which abode widow was right devout and holy. The which recompted unto her brother Albert master of the order of the prechours that after the death of her said husband she was ravished in spirit and saw by the soul of her said husband great multitude of devils assembled. And the one of them the which appeared to be master commanded unto his companions & fellows that they should put a pair of hosen on his feet of the which the pricks otherwise called darts pierced him from the plant of the feet till unto the brain. afterward he made him to be clothed in a haubergyon whereof the pryckinges pierced all his body on all parts before & behind afterward he made to put on his heed an helm of the which the pricks in descending pierced him till unto the plant of the foot. afterward he made to put upon his shoulder a shield otherwise called a mark or token the which was so heavy that all his membres were frusshed. After that the prince of the devils had made all these things to be done to the said cursed soul he said again unto the said devils. The custom of this man was that after his tourneyments that he used baynes/ and after his baynes that he was laid in his bed & by him a tender maiden the which he embraced and with her meddled/ conjure you him semblable things. And without tarrying the said soul was much tormented bayned in a bain of fire/ and afterward laid in a bed of fire brenning & fast by him a toad of the greatness of the bed the which was so horrible & had so terrible eyen that of the embracing & of the atouching & of the kissing that the said toad made and of the horrible looks he was more brent and tormented than he ne had be before of the said armours/ of the bayne/ & of the bed. Alas what pains have those the which in such wise been tormented. That blessed woman that saw by the dispensation of god the things before said unte the soul of her said husband was so much tormented that marvel it was all the days of her life of the recordation of the vision before rehearsed of her husband. D. ¶ Another example how a servant saw his master the which was led in to pains. Cvii. MEn find by writing this the which followeth how the disciple reciteth in his promptuary & saith that there was a noble man oppressor & persecutor of poor people & loved the world. The which as he rested him in his bed his servant the which lay before his chamber was ravished by vision before that throne of god. And there saw his said master that was accused of all the things that he had done/ and for them sentence of damnation was given and was led of devils before lucifer with great dancing. Unto whom lucifer said. Approach unto me mine own faithful servant that I may kiss him And when he was before him lucifer said Peas be not with the in eternity. Again lucifer said. He had of custom too bathe him/ lead him unto the bain. Than was he bayned of a bain infernal & moche tormented with the nails of the devils/ and some cast fire upon him. After he was laid in a bed infernal. And Lucyfer commanded that after the bain men should give him to drink in the chalice of the ire of god. And he was constrained to drink of fire & sulphur molten togyders. And as he cried it sufficed Lucyfer said. He had of custom to here symphonyes. So there arose up two symphonyatours the which were two devils with instruments full of fire the which blewe against him in such manner that from his eyen & his mouth & fro his nose the flames of fire yode out. After lucifer made him to be brought and said to him. Thou hast song of songs sing me one. And he said. What shall I sing/ but that cursed be the day that I was born. And Lucyfer said unto him. Sing a better song. And he answered. What shall I sing / but cursed be the father that begat me And lucyfer said unto him/ sing yet a better. And the accursed said/ but that cursed be that god the which hath suffered that I was born upon the earth/ unto this purpose sayeth the psalmist. Non mortui laudabunt te dne: neque oens qui descendunt in infernun. And lucyfer said/ here is the song that I would have/ lead him unto the place that he hath deserved. And he was cast in to a pit of fire. Than the devils made so great dancing that it seemed that all should fall. And at the said dancing the servant of the said man awoke. The which ran unto the chambre of his said master & found him deed. Than he told the said vision. etc. A. ¶ Another example of a scholar of Paris the which appeared unto his master after his death in great torments. Cviii IT is written in the legend of the deed that one of the masters of Paris named scilo prayed right greatly his scholar that if he deyed that he would appear unto him after his death for to denounce unto him of his estate if it pleased unto god. And one time after he appeared/ the which was clothed with a cloak of parchment all written withouteforth of sophyms/ & within enflambed with fire/ & the said master demanded him what he was He answered I am he the which hath promised to come again unto the & he was axed of his estate he said. This cloak weigheth more on me than a great tour/ the which is given me to bear for the vainglory that I took in the arguments/ of sophistry/ that is to say fallacyous. And the flame of fire the which brenneth me is given for the furs delicyeuses that I wore. And as the said master said that such pain was light to bear. The deed body said unto him that he should stretch out his hand & that he should feel the lightness of his pain. And when he had stretched out his hand the said deed body let fall a drop of his sweet the which pierced the said hand more sooner then should do an arrow/ & said unto him. I am all such. And the said master felt so horrible torment that he was so feared that he left the world & entered in to religion. In like wise as telleth the chanter of paris. etc. B ¶. Another example of the soul dampened that wept the time that he had lost. IT is written in the book of dread that as a holy man was in orison he heard by the will of god a voice horrible weeping. He demanded who it was that in such wise wept. Answer was made the which said. I am a soul dampened. And he demanded wherefore wepest thou so bitterly. He answered & said that one of the things wherefore he & all the dampened sorrow most fore is that that they have lost & consumed the time of grace unprofitably in sinning/ where in an hour by repentance they might have gotten grace and escaped the torments wherein they be and shall be eternally. By this example these sinners should understand that it is the most great good deed that may be in them as to be in the state of grace weal confessed/ & repentaunte of their sins. Also by that that this soul wept in hell is unto the purpose of that that the evangylles say that the dampened weep in hell unde mathei viii Et Luke xiiii Ibi erit flet●s et stridor dentium. Unto this purpose tongdalus the which saw the torments of hell & afterward was brought again told that he saw in hell a torment of an yzy pond where the souls the which therein were tormented cried so horrybly that they were herd unto heaven. And after where the said tongdalus spoke of the pit of hell he heard great cries and howlinges of souls & thunder so horrible that no man ne might think ne tongue declare the horrible cry and the noise the which was in the said torment. etc. C. ¶ Another example of two men the which were in pains when saint taurayn areysed them. Cviii IT is written in the legend of saint taurayn the tidings were brought unto a right honourable man that his son and his squyere were deed. And for to abridge the matter saint taurayne areysed the said son. The which yode incontinent on knees before saint taurayne & required him to be baptized. And after that he was baptized said unto his father Halas father thou knowest what miserable life we lead & what pains those sustain the which been semblables unto us And what glory is unto those the which love and serve unto that god the which is to be honoured of man. Certainly I have seen him to be in the company of angels and to pray unto god for us. And when the said son arey●ed had spoken these words & many other unto his father he yode on knees before saint tauryn & caused him to baptize him. And also his wife mother of the said raised. And for to be short in that day so many of great lords as of little people a thousand & two hundred persons were baptyzed. And afterward at the request of the said son areysed saint tauryn areysed also afterward the squire the which witnessed that he was in great pains when a messengere came to tell him of the sovereign master that he were brought again & taken unto saint tauryn. And this said squire areysed said unto the said soon. He the which hath brought me again heder commandeth the that thou dispose the to return unto him. And incontinent a fever took him/ & after the commandment deyed. D. ¶ Another example of iii deed men areysed the which recompted of the pains of purgatory and of hell/ & how they were in judgement before god. Cviii IT is written in the epystyll of the holy bishop named sirillus that by the merits of saint Iherome the which appeared unto saint eusebe three deed bodies were areysed for to take away a great error the which reigned in the time among the greeks that it came in the latyns of the heretics that said that the ill persons ne should have of torments in hell till unto the day of judgement that the body & the soul should be remit togyders. The three deed bodies that were areysed lived twenty days/ the which were demanded why they wept so sore. And the one of them said unto him that asked it. If thou knew the pains the which before yesterday I endured thou shouldest have evermore cause to weep. & he was required to tell what pains he had endured and suffered within hell./ He said that the dampened & those in purgatory have so great pains that if a person should endure in this world all the pains/ torments/ & afflictions that a man may think/ that ne should be but consolation to endure all that/ in regard of the least pain of purgatory/ or of hell. Also he said/ if any living had felt the experience of the dolour the which is in hell or in purgatory/ that he should love better to endure till unto th'end of the world without any remedy togyders all the pains and torments that all the men & women hath endured one after another sith Adam unto now/ than to be tormented one day in the least pain that is in hell or in purgatory. And therefore if you axe me what the cause is wherefore I weep. It is for that that I knowledge me to have sinned against god/ and that justly he punyssheth the sinners. Wherefore I weep to have deserved such punition. afterward he was axed wherein dyffereth the pains/ and torments of purgatory/ and those of hell. He answered that they ne dyffere as unto the quality & quantity of pains they been of one self greatness/ but they differ in asmuch as the pains of hell have none end. And also the dampened shall have augmentation of torments in judgement when they shall there be tormented in body and in soul. And the pains of purgatory shall have an end. For when the penance is accomplished/ those of purgatory been delivered. Also he was asked if those the which been in purgatory and in hell have egalle torments or divers. He answered that the one have more great torments and divers than the other after the quantity and greatness of sins that they have committed. And also the dampened albeit that they been in a place of pains/ yet feel they more great torments the one than the other/ after the quantity/ and qualytees of sins that they have committed. For in the person where there is more of matter of sin/ and more strongly the fire him taketh & burneth more cruelly. Also he was demanded how he bore the deed when the soul● issued out from the body. He answered/ When mine hour of death came in place where I was he found so many of devils that a man ne might number them for the great multitude the which were so horrybles to behold that a man ne can think more great pain than it is. any man had liefer cast himself more sooner in a fire flambing and brenning than to behold them with the eye/ the which devils came unto me & brought again unto my mind all the cursed operations that I had done again god esmoving that I ne had more of esperance of the divine mercy the which I have greatly offended. And certes know you that if the mercy of god ne had aided me I ne might have resisted unto them. For when my spirit was destitute of all force little and little I me consented unto their words/ & saint Iherome arrived more clear than the son with great multitude of angels the which came unto mine aid. And the said saint Iherome blamed them/ & they departed with great howlynges and clamours. etc. For to abridge this matter the said areysed said that his soul was born before god in judgement in like wise as a man may shyrte the eye/ but how ne of whom he ne knew. Moore over he said all the sins that he had done/ spoken/ & thought in all his life appeared clearly unto the judge & before all in like wise as they had been present/ so that there ne abode the most little thought but that it appeared/ so it had be thought. Also he said that he was replenished with so great fere that marvel it was. And that great multitude of devils were there present the which witness the ills that we have done in declaring the place/ the manner and the time & the ills that men spoken against us/ we ne may again say them in no manner. For the judge knoweth and seethe all Also the jousts and presents it seen and know. Alas what shall I say/ we ne abide more than the sentence to be brought forth again us. For all the presents cry unto the judge that we been dign of torments. And almost no good deed appeared wherein we had esperance to have the mercy of god. And when he ne resisted more as to bryngforth the sentence the which is justly given again the sinners the blessed saint Iherome was present. Also were present saint johan baptist saint peter/ and great multitude of angels the which required of the judge that our sentence were yet dyfferred a little of time for the reverence and devotion that we had made unto the said saint Iherome/ And for to destroy the error the which reigned in the world. And he was accorded unto the said saint Iherome that that he required. The which led us with him And showed us the glory of the blessed souls and the pains of hell and of purgatory/ to th'end that we might witness certain that thing that we have seen. The which things be not here written for because of shortness. And would that we were put within the pains of purgatory to th'end that we should prove the experience of the pains the which there been in the which we were put. For to abridge the said saint Iherome us commanded that we should come again in to our bodies And that we should witness that that we had seen/ and us promised that on the .xx day if we died dign penance of the sins that we had committed that we should die again with saint Eusebe the which should die on the said day & we should have glory. And so our souls were in continent within their bodies. etc. E. ¶ Another example how a devil said that the soul of the earl Guyllaume was in horrible pain. Cviii IT is written in dialogo cesarii this the which followeth how the disciple reciteth in his book & sayeth that as a knight was at the death in his bed all alone the devil appeared unto him vysybly in form and semblance of a she ape the which had the horns of a goat. And when he see him there in such wise he had fere and him demanded what art thou & what seekest thou. He answered I am a devil the which am come for to fetch thy soul. Unto whom the said knight said depart thou fro me cursed there/ I have commanded it unto Ihesu christ that I have received in the sacrament. And the devil said. Varlet if thou wilt do me homage I shall yield unto the health and I shall enrich the above all thy parents And the knight him demanded where been thy tresours. He answered treasures infinite been hid near unto thy court/ And the said knight asked him/ tell me where is the soul of the earl guyllaume the which is lately deed. He answered. It is in hell in so great fire that if the most great mountain were there it should be consumed in less of time than to close the eye. And that pain there is but a bain of milk in the regard of the day of judgement where he shall receive the pain And he asked him of another man. And he answered he hath be xxxi years in pains/ but a monk and a mynchen hath delivered him by good deeds. And again he demanded the devil. From whence camest thou when thou came to me. He answered. I & my fellows were at the death of an abbess awaiting her soul. And the knight him demanded. How many been you. He answered that the most great forest of the world hath not so many of leaves as we were. And the knight demanded him. What have you done. He answered Alas nothing/ she was a good religious/ & saint Myghell came thither the which beat us & departed in like wise as departeth the powder before the wind/ & he was axed if he were at the death of such an abbot. He answered that there is not so much of gravel in the see as there was of devils/ but we ne died nothing/ for the vyllaynes' monks the which there were & groaned as hogs ne would let us to approach. And the said knight said. how dare you go unto the death of so holy a man And the devil said I was at the death of the son of god/ & set me on the arm of the cross/ wherefore dare I not than go unto the death of such a man. etc. F. ¶ Another example how a religious would more sooner enter in to a fire than to behold the devil. Cviii THe disciple reciteth in his promptuary & sayeth that one time a religious came unto the death the which cried horrybly/ cursed be the hour that ever I was religious/ and after held his peace And within a little while afterward he began to laugh with a joyous face & said Nay. But blessed be the time that I entered in to the order. And blessed be the glorious mother of Ihesu christ that I love and again held his peace. The freres the which were by him and heard these words wept and prayed for him. Two hours after he said unto a frere the which was by him/ call my brethren. For god hath exalted their prayers. And he said unto them when they were entered. My brethren you were troubled of the first word I said unto you/ but the cause of the word was for that that the devils horrible appeared unto me/ the which would ravish my soul. And for the dread I was ravished out of myself & cursed the hour that I entered in to religion I tell you that if a great fire were here melled with brimstone/ and that I had to choose to put me within it or else to behold again the devils in the form that I have seen them I should choose more sooner to put me in the fire than to behold them afterward the queen of heaven and of mercy came the which chased away the devils. And when I see her I conceived esperance/ & for the great joy that I had I have laughed and blessed the hour that I entered in to religion and the virgin marry When he had spoken these words he deyed debonayrly. etc. A. ¶ Another example how the vision of the devil is horrible. Cix. IT is written in some books this the which followeth that the disciple reciteth in his promptuary and sayeth that the abbot of saint agathe came unto coleyne with one of his monks & a convers with a woman demonyacle. And when the abbot asked the devil of some things he ne would answer. The abbot said afterward. I conjure the by him that I have trayted in the mass that thou answer me. And incontinent the devil answered unto the things that men demanded him After the abbot conjured him that he should go forth of the woman. The devil answered. And wheder shall I go. The abbot said I have opened my mouth to the end that thou there enter. The devil said I ne may there enter/ for this day the right haut god there entered. Than the abbot said. Lepe upon my two fingers/ my thumb & that next it. The devil answered I will not for thou hast this day trayeted the right haut with them. And he said unto him that he should go forth. The devil said the right halt ne will it not/ I shall be yet two years in her/ & than she shall be delivered. And so was it done./ Than the monk & the conuers prayed the abbot that he would show himself unto them in form naturel. And he first refused it afterward he would it & said unto the devil. I command the in the virtue of Ihesu christ that thou appyere unto us in thy natural kind. And the devil said And will you not depart if you see me not/ and the abbot said nay. Than the devil showed himself so horrible within the body of the woman that it was marvel to see/ his eyes sparcled as a furnayse embraced in fire smoking. When the said monk & convers saw that they fallen unto the earth as deed for fere/ thou abbot had also fallen if he had not commanded the devil to take his first form. The which things he died & the devil said. Thou never commanded me so foolish a thing/ know thou for certain that if thou hadst not received this day the divine things/ none of you ne had reported v●to any man that the I have showed/ weenest thou that a man may seem & live/ nay. In th'end the monk & the convers were revived by cold water. etc. B. ¶ Another example how a man considered if after a hundreth thousand years the dampened should be delivered from hell. Cix. THe disciple reciteth in his promptuary and sayeth that as a man much secular & delycatyf thought one time unto himself if after a hundred thousand years the souls of the dampened should be delivered from pains. And his thought answered him that nay And after a hundred thousand years nay. And if after as many of years as there are of drops of water in the see nay. And in thinking such things he was much troubled. And as he was fearful he began to understand & to apperceive that the lovers of the world accursed & in darkness the which run in pains eternelles for a little of time that they live in this world in joys transytoryes in the will of the flesh. A man should here understand that when the sinners die impenitents/ obstinate/ & abide in their sins & them bear with them with taking away the guilt of the said sins by contrition & penance ne without asking any grace ne mercy of as much as when they live in this world & that they have the time & the place that to do. And for as much as the soul is eternal and immortal the which shall be sent in to the fire of hell there for to abide/ and that she shall have with her evermore sin the which is the matter of the fire that it shall burn. In like wise the soul shall evermore suffer pain and evermore shall burn with the said fire the which never shall have mercy nor grace. etc. C. ¶ Another example that it enjoyed unto a person to be in a good bed without departing. Cix IT is written in the promptuary of the disciple that the bishop of marseylle said unto himself. When I was a lover of the world/ & had given me unto worldly vanytes I began to think one time of the eternity of the pains of hell. And I said in my heart. If thou were establed to lie the evermore in a bed soft & delycatyf in such manner that thou shouldest not depart for any occasion so ever it should be/ with great pain shouldest thou sustain that. How mayst thou than lie & burn in such pain eternal/ intolerable in hell if it fall that thou be thither scent. By this occasion I left all and made me monk. etc. D. ¶ Another example how a youngman made him religious for to think if his fair membres should be the pasture and the matter of the fire of hell. Cix IT is written in some books this the which followeth how the disciple reciteth in his promptuary and sayeth that one time as master iordayn persewaded a young man noble fair of membres that he should enter in to the order of preachers/ he found him that he was not prompt that to do. And he said unto him in the end of the words. I pray the that thou do it incontinent for the love of god or behold thy hands and the other fair membres/ what damage shall that be if so fair membres shall be the pasture of the fire eternal. And he died it. For for this thing he entered in to the order and so contemned himself for the love of god. ¶ Rapina. E. ¶ Another example of the punition of a knight the which took away the cow of a woman widow. Cix. SOme masters hath written this the which followeth how the disciple reciteth in his book of sermons and saith that one time a knight took away the cow of a woman widow/ & as she wept and prayed him to restore it for to nourish her children. The knight answered. If I took her not another after me should come the which should take her After her death by the sufferance of god the said knight was seen that first many great devils hedeous and black him tormented right cruelly and horrybly/ & specially one amongst all the other ceased not to beat him & to torment him with out being weary/ or without leaving him Than the said knight him demanded Wherefore tormentest thou me more than all the other devils the which been here He answered/ if I tormented the not another should the torment as thou saidest to the good woman of her cow that thou tookest away/ if thou tookest her not another should take her. etc. By this example it is to understand that the said knight was right dign of pain and punition For he died unto the good woman that that he ●e would a man should do him again the commandment of god the which is love thy neighbour as thyself/ ne do unto another no more than thou wouldst a man should do the. unde leuitici xix & ma. xxii. Diliges proximum tuum sicut teipsum Et thobie four Quod ad alio tibiodis fieri. vide ne tu aliqn alteri facias. Et ysido. Quod non vis pati non facias quod non vis tibi fieri alteri numquam inferas. Non inferas alii mala ne patiaris similia. The said knight had no will that a man should take away his cow as he died unto the said widow. And for that was he punished etc. F. ¶ Another example of a ravisher in pain the which took the goat of a woman widow/ and died of great oppressyons unto his subgectes. Cix. THe disciple reciteth in his promptuary and sayeth that a religious of the order of cysternencis laboured unto the death/ he saw saint benet the which came unto the separation of his soul/ the which showed unto him many houses of the saved and of the torments of the damned. And amongs the other he saw a great prince born brenning and resident in a chair of fire. And before him there was of fair women the which put their faces of fire in his mouth/ & he brenned till unto the nombryll/ & he was bet horrybly. This said man had be a puissant princes lecherous. After the said lecherous he saw another that the devils died i'll/ And afterward they cast & sprinkled of salt upon him. And upon a gyrdyron of fire brent him & roasted. This said man had be a lord cruel the which made of great oppressyons unto his subgectes/ & made of demands injust unto the poors afterward the said religious saw another the which road a horse of fire & had a token of fire the which otherwise men call a bokelet/ & bore a goat of fire. And after the tail of the goat he bore an habit of a monk. This said man was a ravisher the which took the goat of a woman widow. And when he was seek he received the habit of a monk/ not by charity ne by will to abide in the order if he might be hole. But by theadmonycyon of his friends/ and for that he drew the habit of a monk after him. afterward the said religious saw many other people the which sustained many other pains after the similitude of the manners that they had sinned in this world. It is that whereof the sage speak. Sapien xi Per q peccat homo: ꝑ hec et torquetur. By the thing that a man sinneth by that shall he be tormented to th'end that he have evermore remorse in his conscience that ill that he endureth its given unto him for his proper sins. unde isaiah ultimo: et marci. ix. Vernus eorum. s. morsus conscientie non moritur & ignis non extinguitur. A. ¶ Another example how a miller was born to see the torments of hell and after was brought again in to his body. MEn find by writing this the which followeth how the disciple reciteth in his promptuary & saith that as a man preached of the cross a carl usurer bought again a vow for money that he had made unto the sepulchre of iherusalem And yode unto the dyspensatour fraudelently/ & gave unto him for his said vow an hundred shelynges as he might weal give xlviii. li. without dysheryting his children. And as this said carl sat at the taverns he said unto the other the which had made of vows. You fools shall pass the see in peril of your lives & shall dispend your substance I have bought my vow for five pound/ saved my life & devil sure in my house. And also I shall have semblable reward as you. And in a night as he was in his bed with his wife he heard in his mylle moving tempest In like wise as the wheels grinding/ And he said unto his son go see who is in the mylle He yode & returned anon with great fere. Of whom the master demanded. What hast thou seen. He answered I had so great fere at the door of the mylle/ that I must nedely come again. And he said if the devil were there yet should I go to see what it is. Than he cast his vestiment upon his sholdres & yode unto the mill/ he was all naked but of the said vestiment. He opened th● door and looked within/ & saw two horses right black/ & a black man by them & said unto the carl hast the leap upon this horse the which is brought unto the. That carl had fere/ and the black man said unto him/ what taryest thou/ caste away thy vestiment and come/ there was on the vestiment a cross. He was dyspeyred at the voice and calling of the devil kest away his vestiment & leapt upon the horse. And the black man leapt upon the other horse/ & they were led incontinent in divers places of pains. In the which the accursed saw his father & his mother. And many other that he had known. And he saw a knight named Helye of the castle Horst the which was mounted upon a cow his back towards the horns. The which cow ran on the one side and on the other & tormented horrybly the said knight in striking him with her horns on the back. A●d the carl him demanded wherefore he sustained such pain/ & he answered. I have ravished this cow & taken away from a woman widow without mercy. And therefore she me tormenteth without mercy. afterward there was showed unto the said carl a siege of fire and it was said unto him. Thou shalt return even now in to thy house. And after three days thou shalt come again in to this place here/ and thou shalt take thy reward in this siege. After these words here the devil brought him again in to his mylle And he found his wife and his household as half deed/ unto whom he told that/ that he had seen. And how it happened. The priest was called for to cheer him and to counsel him to confess him/ & to have contrition. And he answere● what profit me these words here I ne may repent me. For I see that in vain I should confess me. And I know that of necessity it is to accomplish in me that the which is disposed. And the accursed deyed so without receiving the sacraments of the church. etc. B. ¶ Another example that a knight deyed/ and after was brought again in to his body/ the which recompted of a bridge right straight upon a water by the which him behoveth to pass. Cx. IT is written in the dialogue of saint gregory that a knight deyed and within a little after came again in to his body the which told that he had seen a bridge under the which bridge ran a water stinking & dark. And on the other side of the bridge there was meadows smelling sweet & aourned with all flowers And in those meadows were assembled of people clothed in white the which were fulfilled of sweetness & odour of the said flowers. And at the said bridge there was such probation that when any of the unjust there passed he fallen in to the black water stinking/ & the just passed till unto the place delectable. And the said knight saw there without the bridge a man named peter bound with great weight of iron/ And he demanded wherefore he suffered such pain. Answer was given that when men gave him any for to do vengeance he desired it more to do by cruelty than by obedience. Also the said knight said that he saw a pilgrim the which passed upon the bridge all over of also great authority as he had lived in the world clenely. & he saw another named steuen the which as he passed the said bridge his foot slode in such wise that he than fallen of the said bridge in like as half. And thenne some men right black lift them up from the said water the which drew him downward by the thighs. And some men right fair clothed in white took him by the arms & they drew him upward/ & as this strife was the said knight was put again in to his body. And he ne knew which of them should vanquish/ but saint Gregory saith that it is to understand that the ills that he had done strove again the almesdedes. And by the other the whithe drew him downward appeared that he had not parfytely resisted unto the sins of the flesh. This example aught to draw all persons to live clenely/ purely/ & holily to th'end that they may pass the said bridge unto the place delectable without falling in to the torment beforsaid. And the sinners should also correct them of ill and to do penance/ or they shall fall of the said bridge in to the said water/ wherein they shall be punished. A. ¶ Another example of the vision of Tongdalus the which suffered many pains in purgatory & saw of the torments of hell & after was brought again in to his body. Cxi. IN the years of our lord a thousand xlix There was a man named Tongdalus in a city of the land of Ireland. This said tongdalus was noble of lineage/ a fair man young of age/ curteys' of all goodness & of great honour. He was great and right appert of the art of chivalry. Also he was weal speaking/ and good in dysporting/ & of asmuch more as he trusted in his beauty & his force of asmuch the less was it unto him of the health of his soul And if any man said any thing to him for the health of his soul he was grieved with him/ he dyspyted the holy church/ he ne daygned to behold the poors in their indigence. Moore over he gave that that was his in plays for to have the praise of the world & many he had of friends and of compaygnyons. And it came one day that he sat at table with one of his compaygnyons for to eat. And incontinent that he had taken of the meet he deyed of death sudden and the body fell unto the earth/ In like wise as it never had had soul. The servants ran unto him/ the meet was taken away/ weepings/ and lamentations were made/ men range the bells The people was much ameruaylled of the death the which had taken this noble man so suddenly. He died the wednesday about the hour of none. And from that hour till unto the Sabbath at none he abode so the body without burying for that that in the left party he had a little of heat. And on the saturday at none the soul came again unto the body. And so by the space of an hour he beheld those the which were by him/ unto whom he made a token that he would have the body of god. And after that he had received it he began to praise god & to yield unto him graces and said. Sir all puissant more great is thy mercy than all my sins. And afterward said this word the which is written in the psalter That is to say. How many tribulations and ills hast thou showed unto me/ and I being converted thou hast quyckened me. And hast brought me again from the deepness of the earth. And incontinent that he had spoken though words he departed/ and gave unto the poors that that he had and promised above all things to leave the life that he had before led/ and all that he had seen and suffered he recompted it unto us and said. When my soul issued out of my body she knew & saw the sins that she had done. And so began she to doubt. But she knew not what it was that she should do. And she would rentre within my body/ but she might not/ But she ne durst go out/ for she dread her sins of all parts/ & she ne had trust in nothing but unto the great mercy of god. And so began to weep & to tremble/ and she knew not what she should do/ & anon after/ she saw come unto her so great number and multitude of devils that all the house streets & places of the city were full the which environed her on all parts/ the which devils said. Sing we unto this soul the song of death/ that we unto her should sing/ for she is the daughter of the death perdurable and the vyande of the fire extynguyble enemy of the light and friend of derkenesses. And afterward and again her they grynned and whetted their teeth & said unto her. Unhappy soul here is the people that thou haste choose with whom thou shalt enter in to hell in pardurabylyte/ Thou haste been a nurse of slander/ a lover of discord that we love. Wherefore art thou not proud/ wherefore ne knowest thou not thy lechery/ where is thy vanity and vain gladness/ where been thy laughynges right untempered/ where is thy force wherein thou trustedest so much. Wherefore ne shyttest thou not the eye/ wherefore ne tryppest thou with thy foot. Wherefore ne thinkest thou the great malice that thou were wont to do in vanytees and sins. And as these foresaid devils said these words I looked toward the heaven and saw a far of a light ●●scende in like wise as it had been a star right clear and shining In the which I had esperance that there was some aid that god sent unto me. And as it approached unto me I apperceived well that it was the angel of god the which had kept me in this world. And when he approached unto me he also greted me sweetly & said. God the salve Tongdalus. ¶ And when I saw so fair a youngman the which greted me so sweetly by my proper name/ by great joy I answered. Alas my lord the dolours of hell hath beset me about. And the pangs of death hath occupied me/ as it is written. Dolores inferni circumdederunt me: preoccupavernt me laquei mortis. And the angel answered. Thou callest me now lord and I have be evermore with thee/ but judge thou not that I were dign of such great honour. The soul answered. Sir I never see the before. And the angel said. From the hour that thou were born I have evermore be with the in all places where thou were And thou ne wouldest never believe my counsel. Than the angel lift up his hand amongs the devils & showed unto him one the which died unto him worse than the other & said unto him that is he the which counsaylled the which thou believed and died his will/ but be thou sure that thou shalt have the mercy of god/ & thou shalt suffer a little of torments that thou hast deserved. Come thou after me/ and that that I shall show the so keep thou it & put thou it in thy memory/ for thou shalt return again within thy body./ When the soul had herd this she was much fearful & she approached unto the angel. When the devils heard this word they were mad. For they saw that they ne had of puissance to do ill unto the soul an● blasphemed god in saying that he was not rightful/ for he yielded not unto every man after his desert. And of the great woodness whereof they were full they bet each other. And they departed from thence sorry and heavy as enraged. Than the angel said unto the said soul. Come after me. A sir thou goest before/ these devils shall take me behind & shall lead me in to hell. The angel answered/ Have thou no fere for we have more great aid than they ne have. Si deus ꝓ nobis quis contra nos. If god be for us there is none that may noye us. It is written by the prophet david Cadent a later tuo mill et decem millia a dextris tuis: ad te aunt non appropinquabit. veruntamen occulis tuis considerabis et retributionem pctonrum videbis./ That is to say a thousand shall fall on thy left side/ & ten thousand on thy right side. Certainly they shall not approach unto the. Albeit thou shalt consider by thine eyes & thou shalt see the retribution of thy sins. And when he had said these words they yode forth. B. ¶ Of the valley. When they were go longlye togyders by so great derkenesses that they had no light/ but that the which proceeded of the angel/ they came in to a valley moche horrible/ the which was right deep and full of brenning coals. And above that valley there was a covering of iron brenning of thickness six fathom the which was more hot than that which brent underneath. From thence issued so great strenche the which grieved more the soul than all that that he had before suffered Above the said covering dyscended many chetyves souls the which there were fried as a man fryeth bacon in the pan And afterward they were strained thorough the covering as wax/ & fallen and dyscended in to the well of the said valley/ upon the brenning coals where they were tormented of a new torment/ thus said the angel. This pain suffereth those the which have killed faders or moders/ or other people by delyberation or deed. and after this torment they shall be led in to more great: but thou ne shalt suffer this said torment albeit that thou hast weal deserved it. C. ¶ Of the be'st horrible. AFter they entered in to a way much horrible crooked & hard. And when they had go long in darkness/ the soul saw a far a be'st much horrible & fearful of the greatness incredible/ more great than all the mountains that he had before seen. She had the eyen as great fires brenning/ & had the mouth so great that it seemed unto him that there might well enter ten M. men of arms. There issued out of his mouth fire inextynguyble/ & stink incomparable. great multitude of souls entered by the mouth in to the womb of the said be'st the which souls cried horrybly of torments that they were in. And before the said be'st there was great multitude of devils the which bet and tormented the said souls & after put them within the said be'st And when the soul had long beholden the said be'st she was much fearful & said to the angel. Sir wherefore approach we unto this torment. The angel answered. We may not go by other way/ for none escapeth this torment but those that god hath choose to be in his company. This be'st that thou seest is called Acheron's the which tourmenteth all the avaricious. Of this be'st it is written. Absorbebit fluuium et non mirabitur/ & habet fuditiam qd influat iordanis in os eius. That is to say. He shall swallow a stream or water & it shall be no marvel/ & also have affiance that the water of jordan runneth yet through her mouth And when they had spoken this they came before the said be'st/ & the angel departed and left the soul among the devils. And incontinent the devils beset her about and there tormented her with great torments as wood dogs. And afterward they led her with them in to the womb of the said be'st. Therein she suffered many bytynges of dogs/ of beres/ of lions/ of serpent's/ & of other beestes that she had never seen ne known before/ & there had of great torments of devils/ brenning of fire/ sharpness of sulphur/ darkness wounds/ to plunge/ to cry/ and great abundance of disease and of tribulation. There was the said soul accused of her sins that she had committed. And for the great heaviness whereof she was full she struck herself on the cheeks tare them with the nails of her own hands/ & wend there to be dampened pardurably. And anon she found herself out of the said be'st/ but she wist not how she came out/ & she was laid far of moche feeble. afterward within a while of time she opened her eyen & saw her angel by her. Than had she great joy albeit that she was moche tormented/ & began to give praysynges unto our lord of his mercy And the angel touched her & comforted her. etc. D. ¶ Of the oven with the flame. ¶ afterward they yode another way/ & when they were go longely by darkness they saw an house much high the which was round as an oven. In the said house there was well a thousand windows/ from the which issued fire strong/ sharp & much hot. When the soul saw the said house she had great fear & said unto the angel. A sir we approach to the gates of death Alas caitiff who shall deliver me fro this torment. The angel answered. From the fire the which yssueth out by these windows thou shalt be delivered/ but in to the house it behoveth to enter. When they were approached they saw within the said house in the mids of the fire great multitude of devils the which held axes/ knives/ hachettes & other instruments of iron sharp for to torment the souls that were there of the which souls there was great multitude. Than said the soul unto the angel Sir I pray the if it please the that thou deliver me fro this torment/ & in all the other where thou shalt lead me I grant me to be there tormented. And the angel said This torment is greater than all those that thou hast seen/ but yet shalt thou see greater Now enter hear for the devils tarry for the as dogs enraged. Than the soul began to quake and to tremble of the great fear that she had & prayed the angel moche that he would make him to pass the said torment/ but it veiled him nothing. And when the devils heard that she was granted unto them for to torment they took her with their instruments & tormented her sharply. The master of this house had to name Phisternus. His house was full of fire brenning in the which souls strained their teeth and wailed for the great doloures that the suffered. And there were men & women/ not all only of people of the world/ but also of religion. There was this soul tormented the which said that she had well deserved that that she had suffered. But when it pleased god she found herself out of the said torment & she wist not in what manner. Th●n she advised her angel by her to whom she said A sir where is the word that the prophet david speaketh. Mia dni plena est terra. That is to say. The earth is full of the mercy of god. Than the angel answered and said. By those words many souls been deceived. God is rightwise though that he be full of mercy/ & many sins he vengeth and punissheth/ & also he pardoneth. If god pardoned all the sins wherefore should the man be just. And if a man ne dread the torments wherefore should he dread to do sin & his will. And what should it need that these sinners should repent them and confess them of their sins if they ne dread god. God by his great mercy spareth the sinners in their life and tarrieth them for that they should do penance. But if they been obstinate in their sins & will not revert he them punyssheth for their sins after their death. And god sometime taketh away the goods temporelles from the Just for to punish them temporally of some outrages that they have done/ and also to th'end that they enpryde them not. But he keepeth unto them the goods perdurables of his glory. E. ¶ Of the cruel be'st & of the icy pond. ¶ After the angel led the soul in to another place wherein they saw a be'st much marvelous the which had two feet & two wings & the neck right long. And his neb and his nails were as iron/ and from his said neb issued a flame a fire by right great sharpness & force. And the said be'st was upon a pond full of strong ice. The which be'st devoured the souls within his womb in such manner that they become as unto nothing by the torments that they suffered. afterward he put them out of his womb within the ice of the said pond. And there were they tormented of new torment. And all the souls the which into the pond descended were in throws in likewise as women with child. And not alonely the women/ but also the men as the women. And within their belies they felt the sharp bytynges that the serpents made/ of the which they were engryped. And there were the caitiffs souls tormented. And when the time came & approached that they should child they cried so horrybly that they filled hell of noise and of howlynges. Than they chylded serpents as well the men as the women. And the said serpents issued not only by the membres whereby the women child naturally. But also by the arms/ the feet/ and all the other membres issued out the horrible beestes the which had hedes of fire brenning moche sharp/ wherewith they tormented right cruelly the said souls from whence they issued. And the said beestes had horrible tails and needles about their tails made as they were crochettes and hokes made as if they were crochettes. And when they issued from the said caitiffs souls if they might not draw their tails after them for the hokes they returned they nebbes & smote the souls & gnawed them unto the sinews and bones/ and of the great pain and torment that they suffered they keste so great and horrible cries that they were herd unto the heaven. moreover the said souls were replenished of divers manners of beestes on their membres the which died them eat and gnaw unto the bones. And they had tongues the which fastened within the said souls till unto the lights. This pain sustain the false monks/ canons/ the false nuns & these other beneficed of holy church the which have not well kept their bodies from evil doing/ ne their mouths from evil saying & speaking. Also those the which hath used lechery sustain this pain & torment. And for that/ that thou art culpable it behoveth the to sustain this said torment. When the devils heard this word they took the said soul & gave it unto the said be'st to torment and to devour. And when she was in torment as the other souls and that she was engriped with serpents as the other/ and when the time came that she should child the angel came unto her & touched her/ and she was incontinent hole/ and said unto her/ come after me. F. ¶ Of the valley of smiths. ¶ afterward they yode in to another way moche horrible & dyseasefull full of so great darkness that they had no light but of the clearness of the angel. And it seemed that they descended from a right high mountain in to a great and deep valley. And the more that they yode the less had the soul of esperance for to return unto life. Than the soul said unto the angel. Sir whither go we. The angel answered. This way leadeth unto death. And the soul said. What is that than that the scripture saith. Lata est via que ducit ad mortem et multi sunt quuntrant per eam. That is to say that the way the which is large leadeth unto death: and many there been the which enter and go by that way. The angel said. Of this speaketh not the scripture/ but of the cursed way of the world whereby men comen 〈◊〉 to this way. And when they were descended in to the said valley much deep they saw there of forges. Than the angel said unto the soul. The master of this valley is called Vulcain the which by his engine and falseness hath casten many souls in to pains and torments. Than said the soul unto the angel. Sir shall I suffer this torment The angel answered/ you/ thou shalt suffer this torment. And when the devils heard that word they beset the soul about and took it with their Instruments of iron that they held/ and said unto the holy angel none harm/ and keste it in to a chimney full of fire brenning. And began too blow the fire of their furnace in likewise as men blow when the iron is in the furnace. And so they tormented the souls that which were there till that they came as to nothing. And when they were so brent & tormented they took the said souls with their Instruments of iron twenty an hundred or two hundred and laid them on an heap upon an anuelde of iron/ and the devils the which were in other forges said. Cast unto us these caitiffs souls we shall yet torment them again. Than the devils kest them unto them again the which were in the other forges. And after that they had been there strongly pained and tormented they kest them violently unto thosof the first forges. And before that they came to the ground they were taken again and so they keste them from one unto another and tormented till unto that/ that the skins/ the flesh/ and the bones came as unto nothing. Of this matter is written. Proverbiorum ix Parata sunt derisoribus supplicia/ et mallei percutientes stultorum corporibus. After that the caitiffs souls were so tormented as it is said they desired the death but they might not die. Unto this purpose it is written. apocalypsis ix In diebus illis querent homines mortem et non invenient eam/ et desiderabunt mori et mors fugiet ab eyes. And when the said soul had suffered longly these torments the angel came unto her and took her and had her out of the fire where she was/ and said unto her. How feelest thou thyself now Remember the that for as much as thou hast done thy will and the delight of thy body thou hast suffered so great torments. But the soul had not so much force that she might answer one word for the great torment that she had souffred. Than the angel said unto the soul. Illud psalmi. Dominus mortificat et vivificat deducit ad inferos et reducit. Comfort thee/ for our lord quyckeneth and mortifyeth/ leadeth in to hells and bringeth again. And all be it that the torments that thou haste seen been much great yet shalt thou see moche more greater from the which thou shalt be delivered by the mercy of god. And know thou that all those souls that thou hast seen here abideth the judgement of god. But those the which thou shalt see from henceforth been all ready judged. Go we now forward for thou are not yet comen unto the pains of hell. And the angel touched her and healed as he had been accustomed for to do. etc. G. ¶ Of the pit of hell. ¶ After that they entered in to a way/ and when they were a little go forward in speaking one unto the other there came to the soul sudden horror and cold intolerable & stink and darkness more thicket than those before/ tribulation and anguish so great that it seemed unto the soul that all the foundementes of the earth trembled under her feet and said unto the angel. Sir wherefore is it that I ne may hold me on my feet as I have acustomed to do. And when she had said this she ne might remove from the place for the great fear that she had/ and incontinent the angel departed in such manner that she might no morese him/ and forthwith she began to despair For she found that the which is written. Ecclesiastes ix Nec opus/ nec ratio/ nec sapientia/ nec scientia erunt apud inferos que tu ꝓperas. That is to say that in hell there ne is operation/ ne reason/ ne wisdom/ ne cunning whereby man may aid him. The caitiff soul was in likewise/ for she might not help herself/ the which heard terrible cries and howlynges of souls/ & thunder so horrible that no man may think it ne tongue declare the horrible cry and the noise that there was. Unto this purpose god speaketh in the gospel. Illud math. xxii & xxiii Ibi erit fletus et stridor dentium. Than the soul looked about her for to know if she might see the way whereby they were comen/ and she saw a great square dyche in likewise as a cistern. And from that dyche issued out a pillar of flame and of smoke togyders much horrible and stinking. And that pillar of fire was so high that it stretched unto the heavens. And in that flame there was great multitude of souls and of devils togyders the which mounted with the said flame in high in likewise as little flames. And of torments the which they suffered they came as unto nothing/ and after that they fallen again in to the ditch till unto the bottom. Unto the purpose of this sayeth the psalmist. Tu vero reduces me in puteun interitus. And when the soul had beholden this she would have drawn her aback/ but she ne might life her feet from the ground. And when she had assayed many times to remove her and that she might not she was much fearful/ and of the great woodness that she had she tare and rend her cheeks with her own hands and nails & cried. Alas caitiff wherefore may not I die. And the devils the which mounted with the said flame herd the said soul in such wise cry so they be set her about with their instruments of iron wherewith they tormented the souls and said in this wise. caitiff soul worthy of pain and torment from whence art thou comen hither/ thou ne haste yet nothing felt ne suffered/ thou shalt endure now that that thou art worthy by the sins that thou hast committed. From the which torment thou ne mayst never depart ne within it die/ but evermore thou shalt live and burn in torment without light/ comfort ne help. And from now forth thou ne mayst have mercy. For thou art comen unto the gates of death/ and thou shalt be born straight in to the tourments of hell. He that hath brought the hither hath deceived thee/ now let him deliver the from our hands if he can/ for thou shalt see him no more. And they said the one unto the other. Wherefore tarry we so long that we ne ne give this soul unto lucifer for to devour it/ and so they threatened it of death perdurable. And these devils above said were black as coals with horrible looks/ and their eyen were as the lamps brenning. And their teeth as white as the snow/ & they had tails like as scorpions/ and their claws of iron and great large wings. And when they had said these words the holy angel appeared unto the said soul and said unto her. Enjoy you daughter of light for thou shalt have mercy and not judgement. Thou shalt see of great torments and pains/ but thou shalt suffer none. Come than after me & I shall show unto the the right cursed enemy of human lineage. Those the which been there have no light and they shall not see thee/ but thou shalt see them well and their torments. H. ¶ Of the princes of darkness and of their cursed fellows the which been in pains. ¶ After these things spoken and seen the the soul approached unto him and saw the prince of darkness in the bottom of hell. and what and how great torments she saw there the intendment ne may comprehend it/ and a man ne may express it ne declare. That is to say if he had an hundred hedes/ and that every heed had an hundred tongues yet they might not recount the pains of hell. There was one the right worst devil the which was more greater than all the beestes th●t he had seen before. The which was black as a raven. He had the form of the body of a man from the feet unto the heed except that he had well a thousand hands. And he had a tail well an. C. cubytes long/ and ten of greatness. And he had nails of iron great and long as well on the feet as on the hands longer & greater than the spears of knights. His nebbe was much long and great. His tail was right long and sharp all full of pryckles sharp pointed for to grieve and torment the myserables souls. And that most horrible devil lay upon a gridiron of iron/ under the which there was great abundance of brenning soles. Also there was great multitude of devils the which blue and kindled the fire. About that enemy there were so many devils and of cursed & miserable souls that no man might believe that of all the world from the beginning might be issued and brought forth so many souls. And that devil was bound by every jointure of all his membres with great chains of iron and of copper brenning. And of the great torment and vehement woodness whereof he was full he turned him from the one side unto the other/ and stretched out his hands in the multitude of the said souls and took them and strained them in likewise as men may do a cluster of grapes in their hands for to make the wine come forth. And in such manner he strained them that he either broke their heeds/ or their feet/ or hands/ or some other membres. afterward he syghed and blue and dysperpeled the said souls in to many of the torments of the fire of hell. And incontinent that pit or well whereof we have before spoken kest stink & horrible flame. And when that cruel be'st drew again unto him his breathe all the said soulles that he had shed with flames and sulphur fallen and entered in to his mouth/ the which he devoured. And when some souls escaped him by adventure between his hands he smote them with his tail. And that devil the which in such wise tormented the souls horrybly was tormented above all other. Than the angel said unto the soul This devil that thou seest here is called lucifer the which is the first creature that god made the which was in the delyces of paradise before that he descended from heaven/ and if he were not bound he would do many evils and perturbations. And they the which thou seest the which been with him there are a party of the angels of darkness. And the other party been men & women the which been descended from Adam the which been all ready judged the which abide many the which have renyed Ihesu cryst/ or doth the operations of them the which renye him. Here been the ill prelate's and princes of whom it is written sapienty vi Potentes potenter tormenta patientur/ fortioribus autem fortior instat cruciatio That is to say that those that been mighty in dignity and in power shall suffer torments with great puissance. That is where as they have mischievously used the puissance that god hath given unto them. All the other torments that thou hast seen all be it that they been right great yet are they nothing to count in regard of this here And the soul said. Certes sir thou sayest true/ for I am more grieved and tormented to see alonely the torment and to feel the stink the which is there than all the torments that I have suffered hither to. Wherefore I pray the if it please the that thou take me from hens. Also I see many of my fellows that I loved moche and held their company much dear where as I have now great horror for to see them. And certainly I understand and know that if the great grace and mercy of god were not my succour that I have deserved for my sins to be punished and tormented eternally as they been. And the angel said unto him. O my blessed come and convert the in thy rest/ for god hath done well unto thee/ thou shalt not suffer these tourments here. And thou shalt see them no more if thou forget not the things that thou hast seen/ and if thou deserve them not again. The soul of the said Tongdalus saw many other torments/ and of the joys of the saved the which hath be left because of shortness for they been much long to recount and write. ¶ By the scriptures and examples before said it doth appear that the sinners inobedyentes unto god should correcke them and amend whiles that they live in this world if that they will escape and eschew the inestimable torments of hell and get the realm and the glory eternal. Unto the which glory we may go cum illo qui est benedictus in infinita secula seculorum. Amen. ¶ Jesus'. A. ¶ Examples that the name of Jesus' doth many goodnesses. And how it delivered a man fro many perils & torments. Cxii IT is written in many books that as saint patrick preached in ireland he prayed god devoutly that he would show him some token by the which the wicked ill men might have fear and also repent them. And suddenly a right great hole or pit appeared/ and it was revealed unto him that the place of purgatory was there. In the which place if any would descend he should have none other pain. Many the which heard this thing therein entered the which came never again. And a man named Nycolas the which had committed many sins there descended too th'end that he might repent him of his sins. And he found first an oratory and white monks the which said unto him. Be thou steadfast and constant. For it behoveth the to sustain many temptations. And he them demanded what remedy he might have against the said temptations. They answered when thou feelest thyself tormented with pains cry hastily. O Jesus christ adiwa me. That is to say. O Ihesu christ help me. And when that he was departed from them the devils ran suddenly upon him in likewise as wild beestes famysshed. And as they died in this wise unto him he recorded him of his council and said. O Jesus christ adiwa me. And incontinent he ne wist where the beestes become. He yode furthermore and found a right great fire/ in to the which the devils kest him. And incontinent that he had said. jesus christ adiwa me/ forthwith the fire was put out and quenched. He walked yet ferder & saw a well right deep from the which issued smoke and great clamour of souls the which were tormented. And when the devils had casten him within it he cried jesus christ adiwa me. That is too say. Ihesu christ help me/ & forthwith he was delivered. At the last he saw a bridge that was right narrow and straight. And there he had great terror/ the which bridge him behoved too pass/ but he might not. And he set one of his feet upon the bridge and said. jesus christ adiwa me. And so he said at every step till that he had passed the bridge on the other side. And when that he was past he came unto a fair meadow wherein grew many fair and delectable flowers/ of the which flowers and meadow proceeded good odours and smells. And afterward he came again unto life and xxx days passed he came unto paradise by the invocation of our blessed saviour and redemptor Ihesu christ. ¶ Unto the example of the abovesaid man the which was delivered from all torments & pains incontinent that he had called the help of Jesus'. In likewise thou man & woman call devoutly the name of the blessed lamb Jesus' in all adversities/ fortunes torments/ losses/ temptations/ sekenesses/ necessytees/ anguisshes/ perils/ infyrmytees/ and things doubtables and well shall come unto the. This name Jesus' is interpret saviour. jesus interpretatur sa●uator. For by the merit of his passion he saved all ●he world. He broke hell/ saved & delivered all the good persons the which were in the limb of the holy faders & opened paradise unto all good Christians. Also Jesus' is the king of kings/ the judge of judges/ and of all great and little. It is he that giveth joy and beatitude eternal unto the good/ and that punyssheth and damneth the evil. Jesus' is holy and debonair unto the good/ & also he is terrible and ●ruell unto the evil. And therefore saith the psalmist. Sanctum et terribile nomen eius initium sapienty timor domini. Also the name of Jesus' is in excellence above all other Vn̄ paul. ad phyl. Vocatum est nomen eius super oen nomen. Also the name of Jesus' is loved and dread above all names/ and in naming him all creatures reasonables should bow the knee/ be it in paradise/ in this world/ or in hell. Vn̄ paul. ad phi. In nomine Jesus omne genu flectatur celestrium/ terrestrium/ et infernorum. The men and women of this world call him in their besynesses and necessytees/ and the devils of hell dread him. For to be short the name of Jesus' aught to be loved/ honoured/ called/ dread/ and redoubted/ for it is replenished with bounty/ beauty/ and holiness infinite & inenarrable. That is the which passeth all entendementes. etc. B. ¶ Another example how the devil was chased from a woman in the name of Jesus'. Cxii. MEn find by writing this the which followeth how the dycyple reciteth in the book of his promptuary & saith that a woman demonyacle was on a time brought unto saint bernard unto th'end that he should hele her. And the devil before many the which were present said. O that I would go out with good will from my little lamb here. My lord will not that I go out. And saint bernard said. Which is that lord. He answered The creator of all. And saint bernard said. Sawest thou him ever. And the devil said. I have seen him in glory. And the saint said. thither thou wouldest return. And he said in mocking. The hour is to late for to go thither. Than saint bernard commanded him in the name of Ihesu christ that he should go out. And the devil said. O name terrible thou me constraynest to go forth/ and incontinent he went out and the woman was healed of her infyrmytee. etc. C. ¶ Another example how that the name of Jesus' vaynquyssheth the temptations of the devil. Cxii THe disciple reciteth in his sermons this the which followeth the which is also written in other books & saith that a man was meek and had of custom that every time that the devil gave unto him any temptations he yode unto prayer and called god in saying. jesu dulcis miserere mei. Sweet Jesus' have mercy on me and help me. And forthwith the devil departed from him. ¶ And on a time a holy father herd that the devil said that the devils were repelled by the virtue of this word Jesus'. D. ¶ Another example how the name of Jesus' giveth many virtues. Cxii. SOme masters writeth this the which followeth how the disciple reciteth in the book of his promptuary and sayeth that a young man much devout and Innocent made orison and prayer in demanding that he might have the love of god. And the angel of god gave unto him a little scroll written in this manner. jesus christ fili dei vivi propitius esto michi pctōri. And said unto him. Open thy mouth and eat this writing/ by the virtue whereof the devils shall be vaynquysshed/ the heavens been opened/ the sins been taken away/ the trinity is drawn to/ and the angels serveth him devoutly. When the young man had eaten the said writing he had in him all though things as he was informed. E. ¶ Another example how by the name of Jesus' a clerk was delivered and a thief converted him. Cxii. IT is written in the promptuary of the disciple that there was a clerk lecherous and vicious the which as he would go to commit his sin it befallen that as he passed by a forest wherein there was hid a thief the which spared no person but that he slew him or dyspoyled him. And when the said thief heard him pass he said. What art thou that passest hear by. The clerk answered. I am the poor servant of Ihesu christ for dread that he ne knew what to answer. Than the said thief said. I demand the what thou art. The clerk answered. I am the indygne servant of Ihesu christ. The thief demanded him thirdly/ what art thou. And the clerk said again. I am the unprofitable servant of Ihesu christ. And the thief thought unto himself/ of whom art thou servant/ and he said unto the clerk. For the love of Jesus' go thou in peace. And the thief in mummeling said unto himself. Jesus'. Jesus'. Jesus'. And by the virtue & power of the holy name Jesus' the thief was converted. And after that he never committed theft ne homicide. In the morning he yode to confession and said that for hearing the name Jesus' he was converted/ and the clerk in the naming of Jesus' was preserved. The which said blessed be the name of Jesus'/ for by the name of him I shall abstain me from sin. F. ¶ Another example how a religious was healed of the fevers by the virtue of the name Jesus'. Cxii MEn find by writing this that which followeth how the disciple reciteth in the book of his promptuary and sayeth that a frere mynour had herd many miracles of the name of Jesus'. And as this said religious was tormented of the evil of fevers he written this name Jesus' within the water & after drank it & incontinent the fever left him. This thing happened in ireland G. ¶ Another example how by the name of Jesus' a woman pardoned unto her enemies. Cxii IT is written in the book of gifts that a woman ne might be appeased. And her husband written in her forehead the name of Jesus'/ & in continent she forgave all. H. ¶ Another example the one would not pardon for the love of Jesus'. Cxii THe disciple reciteth in his promptuary that there was a man obstinate unto whom men said on a tyme. Pardon thy rancorous/ & enmytees for the love of jesus He answered. Neither for god ne for the devil I ne may pardon them though that I should enter in to hell perpetually. And a frere approached unto him with devotion and written in his forehead with his finger Jesus' nazarenus/ and incontinent the sinner began to weep & said. For the love of Jesus' I pardon all. I ¶ Another example how the temptation of the devil was taken away with the token of the cross/ & in ●amynge the blessed Jesus'. Cix. THe disciple reciteth in his sermons this the which followeth the which is also written in other books & saith that the devil tempted a man & his wife so terrybly that they would hang themselves to th'end that they should evade the miseries of this world. And as they were heavy of their temptations of the devil that they ne might sleep ne eat the one demanded of the other the causes of their heavinesses. And they said each to other that they would hang themselves. And after that they appointed their cords for to hang them the woman counceyled her husband that they should drink of good wine that they had before their death to th'end that they might die the easilyer. And so they agreed/ & as they would drink made the sign of the cross in the name of Jesus'. The devil fled & the temptations were taken away. After contrition they died penance/ and well they ended their days. K ¶ Another example that in naming the name of Jesus' the devil is repelled & his temptations & persuasions taken a way. Cxii. MEn find by writing that the devil tempted often times a man the which by the council of sages yode in orison & called the name of Jesus' as soon as had perceived the temptation and said. O sweet Ihesu have mercy on me & help me & forthwith the devil departed & the temptation left him. L. ¶ Another example of a noble man the which pardoned the homicide of his brother. And the crucifix inclined his heed in the church Cxii. THe disciple reciteth in his book that it is written that a man slew the brother of a noble man & afterward fled and left the country. And it befallen that as the noble man yode through the country with great company of people without thinking on the said deed met in a field the homicide the which had slain his brother. He drew his sword hastily for to slay him. And the said homicide fallen prostrate unto the earth and cried. Right noble man have mercy on me for the love of Jesus' the which is pyteable & hath redeemed the world by his death. Hastily the said noble man took him to weep and withdrew his hand & his sword without striking him. And as he was reproved of his tarrying and folly of the people again he stretched out his hand for to smite him the which was prostrate/ and the culpable demanded pardon and remission of his misdeed in the name of Jesus' And secondly he withdrew his hands. thirdly he was blamed of his people for that he had not slain him. And the unhappy dreading that death humbly required pardon again. And the noble man of war & nobler of heart said. I pardon the the death of my brode●. And without tarrying he heard ring to a mass that day & entered in to the church And the times he bowed his knees before the crucifix. And an holy man that was in the church saw that the crucifix inclined the heed humbly at every of the said times that the said noble man bowed the knees. Than he that had seen alonely the said thing called & drew aside the said noble man and demanded him what he was. I am born in the land/ and said a noble knight. And the holy man said. Dear friend hide thou nothing fro me. Wherein trustest thou most to have deserved unto the divine mercy. Than the knight said. I am a sinner and have given me to the world/ and nothing is advised in me but that such a case happened me this day. And he it unto him declared. Also the holy man told unto him that that he had seen/ & exhorted him to be piteous/ merciful/ and good. Her Guillermus dicit. M. ¶ Another example how Ihesu christ would not pardon one deed till that he had demanded pardon of his brother that he had offended. Cxii. IT is written in the life of faders that the provincial of the province of Rome of the order of preachers admonested the treers that they should keep them diligently fro troubling one another/ & unto them recounted this example the which was comen in this wise. A frere troubled me on a time injustly/ and afterward within a few days he deyed from this present world with out being at peace with me. And in a night in sleeping he appeared unto me for to be pardoned. And as he demanded me pardon I me advised that he was deed/ and I said unto him. Go brother and demand pardon of our saviour and ancestor Ihe●u christ in whose hand thou art. The which departed fro me. And as he demanded pardon of Ihesu christ in likewise as I said to him. Our lord Ihesu cryst answered unto him. I shall not grant the pardon but if thou demand pardon first of him that thou hast offended. And in that night the said body came again unto me and brought me again the words of Ihesu & again demanded me pardon and had it. afterward he said unto me. Brother Nycolas behold what ill it is as to offend his brother/ and that it is a grievous thing as not to be at peace and faithful accordaunce with him. etc.: ¶ Nativitas christi. ¶ Examples of the nativity of Ihesu christ And first example how that a nun that which habandoned herself unto sin had mercy in requiring the son of the blessed virgin Mary on the day of christmas. Cxiii. MEn find by writing this that which followeth how the disciple reciteth in the book of his promptuary and sayeth that a nun left her order & was an open harlot. And many years afterward she came again unto her monastery and gave herself unto penance. And as she thought on the judgement and on the justice of god and on the horrible pains of hell she despaired/ as who saith that she was not worthy to have pardon for the multitude and greten●s of her sins. And as she thought on the joys of heaven she defied herself that no soylenes ne corruption of sin there should enter. And as she thought on the passion of god she regarded how many of pains he had suffered for her in weeping she cried & said. Quid retribuam dno pro omnibus que retribuit michi. What thing shall I grant unto god for all the things that he hath given unto me. And in one of the solempnytees of the nativity of our saviour she wept and thought Quod puer natus est pro nobis. That is to say that the child is born for us. And that a child is appeased with a little thing when he is offended. Than she yode before the image of the virgin Mary the which held her child between her arms & thought on the childhod of our saviour/ & there was moved in great tears by bitter contrition of heart that god gave unto her. And with all her heart & might in weeping required pardon of our lord for his benign childhod that he came in to this world to save the sinners Than she heard a voice the which said unto her that for the benignity of his infancy that she alleged she should know that all her sins were pardoned. After these words here she amended her life ryally & fyned well her days. etc. ¶ Unto the example of this synneresse that demanded grace & obtained pardon in the name of the nativity & infancy of Ihesu christ/ so should these sinners do & they shall have grace if they have greatly offended/ for so died the nun. When a child is wroth he is lightly appeased/ & so is Ihesu christ. Vn̄ isaiah. lv. Derelinquat impius viam svam & vir iniquus cogitaciones suas & revertatur ad dominum & miserebitur eius Also when our lord Jesus' was born the angels gave glory unto god and song/ peas unto men of good will. unde luce. ii Gloria in excelsis deo: & in terra pax hominibus bone voluntatis. And thou sinner that haste commit lechery/ theft. etc. if thou wilt repent the & demand g●●ce as it is said thou shalt be partner unto the nativity of Ihesu christ & of the number of those for whom peace was song. And unto the contrary if thou be obstinate in sin peas shall not be song between god & the. And also thou shalt not be partner unto the redemption of the said nativity of Ihesu cryst the which nativity was right marvelous when the little child Jesus' that had be conceived of the holy ghost in the virgin without corruption/ sede/ ne atouchement of man as the scripture saith. Vn̄ cantatur. Bnndicta et venerabilis es virgo maria: q̄ sine tactu pudoris inventa es matter salvatoris & in vua. Ann. Nesciens matter virgo virum. etc. He was born of the virgin Mary without pain ne dolour/ and without fraction ne overture. Peperit sine dolore salvatorem sclorum ipsum regem angelorum sola virgo lactabat ubere de celo pleno. In likewise as the face of man is within the mirror or glass/ & the son passing through the glass window without any fraction/ semblably jesus the son of god entered within the virgin Mary when he was conceived of the holy ghost. And yode forth of her womb in the childing without fraction ne opening/ ne without having any pain ne dolour/ & was virgin before the childing/ in the childing/ & after the childing. And so she was mother & virgin together. For she chylded as it is said the saviour of the world/ the king of angels/ & gave him suck of her breasts the which were full of the milk of paradise. Vbera de celo pleno. etc. B. ¶ Another example how the childhood of Ihesu christ delivered a religious from temptation. Cxiii: THe disciple reciteth in his sermons this the which followeth the which is also written in other books & saith that a clerk found himself in necessity that which vowed unto the virgin mary that he should enter in to religion/ & he entered in to that of the freres preachers. Afterwards he was tempted horrybly of apostasy./ Than he worshipped the enfance of god on our ladies lap/ & required him that he would aid him/ or give him licence to go in to another religion. And in weeping and wailing he kissed devoutly the feet of the image. And hastily he apperceived such consolation that he persevered in the service of god in religion. C. ¶ Another example that Ihesu christ appeared unto a woman in the likeness of a right fair child. Cxiii THe disciple reciteth in his promptuary & sayeth that a devout woman had affection specially towards the enfance of our lord in the time of the nativity of Ihesu christ & prayed our lord that he would show unto her the face of his enfance/ and after some days a fair child assysted as she abode in the church in orison in like wise as she had accustomed/ of the which infant she demanded/ if he could his ave maria. The which answered. say it unto me before/ & when she said benedictus fructus ventris tui/ the child said I am he/ & he vanished out of her sight. Than the said woman cried in enjoying her/ come again child right dear/ right sweet/ and right well-beloved. And so ceased not to call by thirty. days/ & the xxx day Jesus' came the which said. I the which am called am comen unto thee/ now thou shalt come after me & shall regne with me/ that which in enjoying herself deyed debonayrly Another example. lxxxxiiii. b. quere ante. ¶ Passio christi. A. ¶ Examples of the passion of our saviour & redemptor Jesus'. And first example of a great sinner the which bore unto his death sickness for his sins in the remembrance of the passion of our lord Ihesu christ. Cxiiii THe disciple reciteth in his sermons & sayeth that a great sinner was constitute unto the death/ & he took his sickness in reparcussyon of his sins as he said. It is good reason that I endure ill in all my membres that which hath offended god by sin. And in such anguisshe he gave him to think on the passion of our lord Jesus'. That is to understand if he endured in his heed & here it was of good right/ for he had aourned his said here & offended god the which for to redeem him had endured the crown of thorns. And also his eyes the which had made the false looks were derked & suffered & that was of good right. For our lord endured for to redeem him that his eyen were bended with a kerchyef/ & his face stricken & buffeted. And if his body that which had commit the lecheries pleasaunces carnalles and sins suffered it was good reason. For our lord endured for to redeem him that his body was rent beaten & hewn. And also his mouth the which had spoken ill words & drunken to excess suffered pain it was of good right. For our lord endured for to redeem him to drink vinegar & gall. And so of the other membres as the hands that which had done of cursed operations. And the feet the which walked ill ways & he bore the said sickness willingly for his own sins in thinking that god had had the feet & the hands pierced & endured death for to redeem him. And it is not to doubt but that he had health with the good thief when his soul parted from this world. etc. This here is a great example to instruct all persons for to do penance as died the said man when they shall come unto the bed of death. For if they take patiently the said sickness & the death for their own sins in saying that they have weal deserved punition & their members that have offended god as it is said in the example. Such punition corporell by sickness shall serve for penance for the sins commit after confession/ & shall be agreeable unto god. saint gregory sayeth. Si passio christi ad memorien reducitur nihil est quod non equo animo telleretur. If the passion of Ihesu christ be brought unto mind/ that is to understand that he hath endured for to redeem the from hell with moche pains. There is none adversity so hard but that thou shalt endure it with good courage. If the king bear a great mast for the love of thee/ thou shouldest bear for the love of him a straw. The good thief that was hanged on the right hand of Ihesu christ bore the death agreeably and blamed the ill thief. unde luce. xxii Nos quidem just: nam digna factis recipimus mortem: hic vero: scilicet xpuns nichil mali gessit He said that he received the death justly/ & that he had weal deserved it for his proper deeds. In so saying he confessed that he was a sinner and that he took it willingly in gree by penance & punition for his own sins/ so he had confession & died penance. It is greater penance to endure the death for his sins/ than it is to fast & to say oraysons. Also when a man confesseth openly in judgement his sin as died the good thief/ it is more great thing than to confess it unto one only/ but the custom is to be absoyled of him the which hath authority. God absoylled the said thief & gave unto him pardon of his sins in considering the great contrition/ confession/ & faith that he had in saying unto the ill thief. Non times deum et memento mei dum veneris in regnum tuum. Also it was great penance as it is said that he took the death for the punition of his sins. And therefore of good right god said unto him. Thou shalt be with me this day in paradise. hody mecumeris in paradyso. Before that a man dieth him behoveth to demand grace and pardon. For it should be to late after the death. Vn̄ eccle. xviii. Ante langorem adhibe medicinam: et ante iuditium interroga te ipsum et in conspectu dei invenies ꝓpitiationem. That is to understand/ take medicine/ that is penance before that thou fall in to languor in hell & ask thy conscience before that the judgement be made of ye. And thou shalt find of debonairty & mercy before god and saint gregory saith. Qui tp̄s agendi penitentiam ꝑdit: frustra ante ianuam paradisi cumpcibus venit. He the which loseth the time to do penance/ cometh as void & for naught before the gate of paradise with prayers to demand life eternal. etc. B. ¶ Another example of the sweetness of the passion that a man had that said five times pater noster. Cxiiii. THe disciple reciteth in his book of sermons & saith that there was a man the which loved moche god for the reverence of the five wounds of Ihesu christ he said every day five pater nosters/ & one time our lord appeared to him and gave him five marvelous swetnesses/ so that he studied alonely for to serve god:/ And he prouffyted greatly in good operations & virtues/ & in th'end he fyned well his days/ & yode in to paradise. etc. C. ¶ Another example of a knight the which ne might die on the gibet for that that he said every day three pater nosters in the honour of the passion of Jesus'. Cxiiii IT is written in the dialogue cesarii that a knight was accused unto the emperor that he dyspoyled & wasted his land the which knight was taken & hanged by the commandment of the said emperor/ & on the third day the cousin of the said knight hanged passed thereby with his servant the which had compassion of him/ for he was a fair man & a noble approached unto the gibet for to unhange him & to bury him. And he spoke unto them on the gibet & said/ unhange me for I am yet alive. They wend that it had be a fantasy And he the which hang again said/ ne doubt you not/ certainly I live yet by the grace of Ihesu christ & by the aid of the virgin mary. The which was unhanged & led in to the city/ at whom the people meruaylled. And the said knight unhanged demanded the priest & the sacrament of the altar. And in great contrition of heart & of tears he confessed him & after received the creator. Moore over the priest demanded him before the people that he should tell the cause wherefore god had done unto him such grace to hang three days without dying/ he answered/ because that I died unto god a little service/ that was/ to say every day five times pater noster/ and five ave maria before that I died any other thing/ in the honour of the passion and of the five wounds of Ihesu christ. And one pater noster in the honour of the sacrament of the hostye the which is the very body of Ihesu christ that the people receiveth every day in requiring of god that in the end of my days I might receive him/ the which thing our lord Jesus' gave me by his mercy▪ and that I ne might die till that I had received him. After that this said knight had said thus & that he had true contrition of his sins made confession & received his creator as it is said he deyed & ended weal his days. Wherefore it is a good thing as to serve god & to have in remembrance his blessed passion. etc. D. ¶ Another example the it took weal unto a man the which made memory of the passion of our lord in his dying down and rising from his bed. Cxiiii THe disciple reciteth in his sermons that a man was accustomed as often times as he laid him down & rose from his bed he prayed god that when he should die he might have true confession & said this title. jesus nazarenus rex judeorum miserere mei/ & made the token of the cross with his thumb upon his heed/ his face & his breast in saying In nomine patris & filii & spunssancti amen. And god suffered that he deyed suddenly/ & as the devils would ravish him there came a man shining & clear the which chased them And as he led him thorough the derkenesses suddenly he departed/ & there proceeded great light from thence as he was wont to make the crosses. afterward there came devils that would take him/ but they durst not for because of the crosses on him Than the said man bright & shining suddenly appeared unto him & said. Albeit that thou hast weal won to be judged & condampmed after the exigence of thy sins nevertheless the sovereign judge spareth the & willeth that thou return in to thy body for the devotion that thou hadst towards his passion & that thou caldeste his name triumphal in the said title & for the impression of the cross. And the said judge willeth that thou confess thy sins & that thou amend thy life/ & so he died For after he lived and ended weal his days. By this example a man should understand that the cross maketh the devils to dread/ it chaseth them/ it taketh away their force/ & setteth them at nought. etc. E. ¶ Another example of a woman the which loved the passion of Ihesu christ the which deyed on the good friday and was saved. Cxiiii THe disciple reciteth in his sermons that it is written that a noble woman matron loved the passion of Ihesu christ/ and for the honour of him & of his passion she took affliction on her body on the friday/ desiring to go bore footed but because she was noble for to keep honour she yode not/ but put big gravel in her shoes in the honour & reverence of the passion. Also when her husband was out by any days she lay not on no feather bed. And amongs the prayers that she made to god/ she required him that he would give her grace that she might die on that day & in that hour that Ihesu christ was crucefyed/ to the end that in the honour of his passion her body had affliction on that day/ & so it happened. For at the same hour she chylded a son the which lived after/ but the said matron deyed of the great pain. And as a frere preacher the which had confessed her prepare him to sing the mass of requyem for her the saturday afterward the vigil of easter/ he was weary of the service & slept. And in sleeping she appeared unto him & said. Thou shalt not sing mass of requyem for me/ but thou shalt sing gloria in excelsis/ for I am in the glory of the saints of paradise/ When the said religious was waked he ne would put no faith unto his dream/ & the prior scent unto him forthwith a messenger that he should sing for her mass of the day. The said religious wend to have excused him & prayed that it were recommended unto another but the prior would not/ & said that in that day he should sing the mass of the day unto the covent And it was done after the word of the said matron the which had appeared in sleeping. etc. F. ¶ Another example that oraysons the which been made in the remembrance of the cross & of the passion of our lord ihesus pleaseth him moche. Cxiiii. THe disciple reciteth in his sermons that it is written that an hermit of a holy life prayed god perseverantly that it would please him to show unto him what service pleased him most amongst all services. And for as much as the orison of one just is much worth in like wise as sayeth the scripture. Multum valet deprecatio justi assidua. It befell one time that as the said hermit was in his little mansion & honoured god in praying he heard the voice of a poor man/ he yode to see what he was/ & when he saw him he meruaylled/ for he was as a poor man all naked the which trembled for cold/ & bore a great cross on his sholdres/ & the said hermit him demanded what he was/ & from whence he came/ he answered I am come from heaven/ & am Ihesu christ the son of marry/ Then the hermit said. O good Jesus' what dost thou here before me cursed sinner/ he answered thou hast made me to come heder by thy prayers/ thou haste prayed unto me longly that I should show unto the what service I had agreeable among all services/ and I am come to show it unto ye.. Seest thou this great cross that I bear upon my shoulders it is the service the which unto me is most agreeable that thou and every man ne may do/ that thou bear my cross upon the in remembrance every day of my passion. For it is the service most agreeable unto me. etc. This example aught to draw unto us to remember the blessed saviour Jesus' that endured to redeem us. five. M. CCCC.lxxv. wounds & the death. unde versus. Septuaginta quī●quatur centum millia quinque: tot fertur pro nobis vulnera passus. etc. G. ¶ Another example of a frere that honoured the passion of Ihesu christ & weal came unto him. Cxiiii IT is written in the life of faders that a frere had of custom from his enfance to have the passion of Ihesu christ & his wounds in great reverence & love/ And every day he said at every of the five wounds Adoramus te christ & been dicimus tibi quia ꝑ crucem tuam redemistri mundum. Also he demanded five times pardon in saying as many pater nosters & in praying Jesus' that he would give unto him his love & his dread. After Ihesu christ appeared unto him vysybly in like wise as himself telleth afterward & gave unto him a marvelous sweetness of every of the wounds. And when he had tasted the sweetness the consolation of the world unto him was converted unto bitterness. etc A. ¶ Another example that the passion of Jesus' moveth to have the virtues and to resist again the devil. Cxv THe disciple reciteth in his promptuary & saith that a person the which thinketh on the passion of Ihesucrist ne may be surmounted of the devil/ but that it be with great pain. Example of a good man that put him in a place secret/ & also remembered with all hi● puissance how Ihesu christ was born & conversed in the world/ suffered many rebukes/ injuries/ beatings & the death for to redeem us. And he said that it had more prouffyted unto him in goodness than all that that he had done other times. Vn̄ bonaventura. Si vis homo ut de utute in virtuten: de gratia in gratiam de bono in melius profitias quotidie nullo fatigatus impedimento quamta potes devotione ꝑcurras & mediteris domini passionem. B. ¶ Another example that the token of the cross was found in the heart of a martyr. Cxv THe disciple reciteth in his promptuary that as men led a holy man to be martyred/ he was asked of the tyrant wherefore these christian men & women desired to receive martyrdom with joy/ He answered for the token of the cross i● printed in their hearts. And therefore it is no marvel though they follow Ihesu cryst crucified with joy. The tyrant answered. I shall prove that which thou sayest of mouth. And when the saint was slain he found the print of the cross in his heart And when the tyrant saw that miracle he made him to be crystened. C. ¶ Another example that a convers had the life & passion of Ihesu christ for a lesson in the table when he dined or eat. cxv THe disciple reciteth in his promptuary & sayeth that a convers was required of the prior one day that he should tell what he thought so at the table because he took no heed unto the lesson that was red at the table. He answered and said. I have red a right good lesson at the table. When I begin to eat I think how the son of god was anounced of the angel for me & conceived of the holy ghost in the womb of the virgin mary in entreating that in my thought I found the first little lief. afterward I thought how he was born/ how he was wrapped in little clotheses & clouts & laid upon a little of hay in the crache. And how the angels enjoyed them & sang melodyously when th●y appeared unto the shyppardes when I have red this in my thought that is the second leaf. In this manner I run unto the circumcision & coming of the kings/ unto the oblation made in the temple/ unto the baptism/ unto the fasting/ unto the passion/ resurrection assention/ unto the sending of the holy ghost/ & in th'end on the judgement. this is my daily lesson & th'end of my dinner. Unto the purpose of this religious the which thought the mysteries of god. david in psal. Beati qui scrutantur testimonia eius in toto cord exquirunt eum. Et sapiens dicit eccle. xiiii. Beati qui in sapientia morabitur & qui in justitia meditabitur: & in sensu cogitabit circumspectionem dei. Et psal. dicit Beaus vir eviꝰ est nomen dni spes eius: & non respexit in vanitates & in sanias falsas. Et mathei. u Beati mundo cord qm ipsi deum videbunt. D. ¶ Another example of a religious that which learned three lettres that which he recorded often. Cxv THe disciple reciteth in his promptuary & sayeth that there were two germayns in one monastery of the which the one was a clerk & the other lay/ The clerk applied his time to read and to write the which asked one time his brother lay how he wasted his tyme. The which answered I have learned three lettres on the which I think every day/ & return them. The first is black. The second is red. And the third is white/ Then he axed him their names/ & he said The first is of the recordation of my sins the which is so heavy & grievous that I am greatly tormented. The second letter is the recordation of the precious blood of Ihesu christ that he hath shed haboundauntly & mercifully by his wounds/ & the death that he hath endured on the cross for to redeem me. The third is the desire of the joys celestial and of those the which follow the lamb in aubes that is of the saints that follow Ihesu christ. When the frere the which was clerk heard these things he had shame/ wailed & reputed all his science as nought. And afterward employed his days in devotion. E. ¶ Another example of an abbess the which when she should die she caused the passion of our lord Ihesu christ to be red unto her. Cxu. IT is written in the book cesarii that there was an abbess loved the rule of justice & of all discipline reguliere the which when she should die she made the passion of Ihesu christ to be red unto her. And when that a man came in to the place she said. In manus tuas dne commendo spiritum meum. incontinent she yielded up her spirit & died. And after her death she appeared unto a good religious the which axed her of her estate/ & she answered incontinent that my soul departed from my body it flew in to heaven. Also the said abbess appeared unto another sister being in orison & she axed her of her estate. She said in singing these verse of david. Sicut audivimus sic vidimus in civitate dni virtutum. & she said nothing more but departed before the eyen of her said sister. F. ¶ Another example how Ihesu christ showed unto a youngman his hands and his side pierced. Cxu. THe disciple reciteth in his promptuary & saith that a young man lecherous in cursed intention entered in to a wood in the which were of harlots/ & the devil met him and demanded him whether he yode/ & he told him his intention/ unto whom the devil said go before me & I shall pay the weal in time And as he entered more forward he met Ihesu cryst in habit of a monk which demanded him in like wise. Wheder g● you my son. He answered & said unto him you be not my father. Unto whom the monk said. Certes thou art my son. He answered with indignation that he was not his son. And the monk opened his habit & showed unto him his hands & his side pierced/ & in bleeding as men paint the crucifix. Bylevest thou now that I am thy father/ the which cried & said/ thou art my lord & my god. Than Ihesu christ said unto him/ go thy ways & confess the. For he that thou hast met before me is the devil the which abideth the to th'end that he break thy neck. And as he yode forth of the wood with purpose to confess him the devil knew him not. And he axed the devil whom he tarried after. The devil answered/ certes it is not thou. He that I tarry fore was all ours. And puissance hath be given unto me upon him/ that I might slay him. Thou art another/ & the youngman understood the grace & mercy that god had done unto him entered in the cloister & confessed him/ & fyned his life in goodness. etc. G. ¶ Another example that Ihesu christ revoked a postate for to show him his wounds. Cxu. THe disciple reciteth in his promptuary that a young man delicious entered in to religion/ and for the hard life the breed seemed unto him black & hard & the wine sour. And he demanded of his prelate licence to return in to the world/ unto whom the pralate said. Brother you ne may return for you be profeste in this religion/ but have you affiance in god & require you him that you may bear the burden with the other/ & he died so/ but after he was tempted of the devil on new/ he changed his habit & yode in to the world And as he yode his way Jesus' appeared unto him in semblance of a youngman and followed him by that way he hasted him in such wise as dyspeyred/ & known not wheder he should go. And Jesus' the which followed him cried/ tarry me/ and he ran more strongly. And Jesus' called him by his name and said unto him Brother tarry me and I shall go with thee/ The youngman wrathed him the which was called brother & monk & had shame & meruaylled that he called him by his proper name. Than he tarried/ & Jesus' asked him wheder he yode. He answered that he had left his religion & that he should return in to the world. Than he lift up his vestiment and his arms. And he saw the blood the which issued out of his side pierced & said unto him. Return in to thy monastery/ & when thou shalt find the breed to hard & the other things grievous touch them with my side pierced & all shall be soft to the & good to bear. Than he returned and lived afterward holily. Vn̄ grego. Si passio christi ad memoriam reducitur: nichil est quod non equo animo tolleretur. H. ¶ Another example of a thief murde. rer that repent him made confession & had penance a pat noster to say before the cross. cxv THe disciple reciteth in his sermons that it is written of an hermit the which led a sharp life by long time And one time a thief came unto him the which had dyspoyled the men by long time & had gotten many thefts/ he repent him/ made confession/ but he ne would have but short penance. And the hermit charged him that all times that he found any cross in the way that he should say a pater noster kneeling on his knees The thief said that he would do that penance with good will. And after that he had taken his penance/ & that he was departed a little from the hermit he saw his enemies that sought him of whom he had slain the parent. Incontinent that he saw them he took him to i'll. And as he fled he saw a cross lift up in the way. And he bowed the knees & said his pater noster. And how be it that he had right little to i'll & escape the death. Nevertheless he had liefer to die than to leave to do his penance that was enjoined to him. So he gave his life unto god/ and unto him recommended his soul/ & prayed that he might have the said penance exceptable for all his sins. And as he was slain of his enemies in that place. Than the hermit saw that the angels took the soul of the said thief & with great joy they bore it in to heaven. etc. ¶ Signum crucis. A. ¶ Examples of the cross/ & first how it was showed to Constantyn/ & raised a deed man & healed a woman. Cxvi. IT is written in the hysto. eccle/ & in the invention of the cross that maxence assembled an host of the empire of Rome And the emperor Constantyn with his army came near unto the bridge of the water of Anubie for to fight with the said maxence. And as he fered/ he lift up his eyen toward heaven & saw the sign of the cross resplendysshe in semblance of fire/ & he saw after the angel that said to him. Constantyn thou shalt vanquish by this sign. And the night following our lord appeared unto him with the sign that he had seen in the sky & commanded him that he should do make the figure of the said sign & that he should have aid against his enemies. Then constantyn was joyous & assured to have victory/ made him to be marked in the forehead with the sign of the cross. And made to change all his banners of war in to the sign of the cross. And required god that he might have victory without effusion of blood. And so was it done. For maxence commanded them of his ships to go saw the posts of the said bridge. He forgot the thing that he had made to make & ran hastily against constantyn with few folk/ but he commanded that the other should follow him. Then he mounted on the said bridge/ fell in to the water & was drowned before his host without any might succour him. And the ill that he would have done unto constantyn came on himself. Then the said constantyn was received lord of all/ & had thus the victory. After constantyn sent his mother Helen in to Iherusalem for to seek the cross of our lord. When she was go thither she made to come all the wise jews of the region/ for to inquire of the place of calvary & of the cross of Ihesu christ. And because that they would tell nothing/ she commanded that they should be brent. For to a bridge they gave a man named iudas that in the end showed the place of calvary/ and made to dig in the earth/ in the which was found the crosses/ the which were born in to the place of the city. And because that he could not choose the cr●sse o● ihesus from them of the thieves/ judas put the first & the second upon a deed body & it removed not. And incontinent that he had touched the cross of Jesus' he rose him up all on live. ¶ Another example/ Men read in the history ecclesiastic that a woman the which was lady of the cite of Iherusalem was sick & as half deed And the bishop of Iherusalem took the first & the second cross and laid them upon the sick body & they prouffyted nothing. And incontinent that the cross of christ touched her she was hole. By these examples here a man may ●now that the cross of Jesus' is moche dign that which reyseth in such wise the deed and heleth the sick. And we should praise it/ love it/ & honour it. For by the cross the devils been vanquished/ & by the ●●ecyous blood of Jesus' the which was shed on the cross we have been redeemed. And therefore we should enjoy us to see the cross. un canitur in una. ann. Nos aunt gloriari oportet in cruce dni nostri thun christi. etc. Also the cross maketh the devils to fere/ chaseth them away/ it taketh away their force & setteth them at naught. And when any person is tempted of the devil or that he hath fere or dread/ or that he find himself in any danger. etc. He should make the token of the cross & call devoutly the aid of Jesus' & of the virgin mary & he shall have incontinent socours/ in likewise as men shall find here after by examples Also men should make the token of the cross when they lie down and rise or whan●y men would eat or drink/ or do any operation. For the token of the cross is profitable overall again all inconveniences the which may come unto the body or unto the soul. etc. B. ¶ Another example how saint justine resisted & had victory again the devil by the token of the cross. Cxvi IT is written in the legend of saint justyne that the devil tempted her by many times to love unleefully a man named Cypryen. By two times he tempted her invisibly of love unleeful. And in continent that she perceived the said temptation she commanded her unto god devoutly and made the token of the cross/ And the devil was so afeard that he fled Also the devil tempted her another time vysybly in semblance of a virgin/ And when she had made the token of the cross & blue against him he departed & had no more puissance. Also the devil transformed him in a youngman's likeness and entered in to her chambre/ leapt upon her dyshonestly as she lay in bed/ & would have had to do with her. And when she saw that she considered that they were ill spirits/ she marked her with the cross & the devil departed. &. C. ¶ Another example of a man of war penitent that resisted again the temptations of devil by making the cross. Cxvi MEn find by writing that after that a man of war had done many ills & sins/ he repent him confessed/ & had in penance to be one night in the church without drink/ & should say. My redemptor Jesus' have mercy on me/ & in that night the devils tempted him in guise of merchants/ but he overcame them with his prayer & in making the cross. afterward two devils came unto him in semblance of the woman and her child/ & tempted him strongly/ but he had the victory by the token of the cross & in saying the words beforesaid. thirdly the devils tempted him in guise of a bishop the which had confessed him. etc And he had victory as it is said before by the token of the cross & in saying. My redemptor Jesus' have mercy on me./ Lastly the devils in guise of beestes bet him & he was patient without removing And after he was a good man & a holy. D. ¶ Another example how the token of the cross served unto a jew again the devils that held their chapter. Cxvi. IT is written in the dialogue of saint Gregory that as a jew yode by the country in default of hospital yode for to lie in the temple of the idols/ & made the token of the cross. And by night the devils came to hold their chapter in the said temple. And there devised of the ills that they had done. And as the said jew was in a corner and heard them in trembling of dread the prince of devils commanded unto the other that they should go to see him that had presumed to lie there. They yode & afterward said unto him We ve vas vacuum sed signatum. maledictum It is a vessel that is a man void of virtues & of goods spiritual/ but he hath the token of the cross. Than all the devils departed without doing any ill unto the said jew/ because he made the sign of the cross. etc. E. ¶ Another example how a man showed at his death that he had received the cross and the devil fled. Cxvi. THe disciple reciteth in his promptuary that a knight a great sinner would have remission of his sins/ received the cross. And the devil appeared unto him in his sickness & said unto him thou art mine. Unto whom the knight said/ that am I not/ for I have confessed me & have received the cross/ the which he uncovered & showed him saying/ here is the token that I have received unto the defence of the faith. When the devil saw that he vanished away. ¶ Aqua benedicta. A. ¶ Examples of holy water/ & first example that the devils the were in the house of a sick man were chased away by holy water. Cxvii. THe disciple reciteth in his sermons & sayeth that as a man lay mad of new a convers was in a monastery in the article of death he saw all the house replenished with devils as persons with long nebbes. And when the said sick body had signified it unto his gardyens he understood that they were foul spirits he made to bring of holy water in a vessel & bespryncled all the place. And as he died that the sick man took him to cry that he should cast strongly/ & that the devils fled so hastily that they strove who should first go forth & that for haste one fell over another. Than the said gardyen more strongly cast the holy water. So the sykeman was delivered of the devils/ the which wend to deceive him for to damn him. Unto this purpose a man should understand that the holy water is moche dign & profitable. For it putteth away sins venyelles/ & chaseth away the devils & fantasies dyabolyques/ & therefore many hath of custom to have of holy water by their beds/ and also to cast holy-water at their dying down/ & arising/ & when they been sick to th'end that they been puryfyed/ made clean & kept from temptations & fantasies dyabolyques as it is said. unde david in psalmo. Asperges me dne ysopo & mundabor lavabis me & super niven dealbabor. That is to say. O thou lord thou shalt besprynkyl me with the holy-water styk● & I shall be made clean/ thou shalt wash me/ and I shall be more white than the snow/ yet again sayeth david. Thou hast in likewise troubled the heeds of the dragons though been of the deaylles in the waters. Iterun psal. Cotribuiasti capita drachonun in aquis. etc. Item it is good to sprynkyll with holy water a woman when she travaileth of child Also when a man receiveth the holy water devoutly it dysposeth the persons to devotion & to do weal. For to be short it is a great thing as to receive the holy water. And those that refuse it or i'll it/ they ne been good catholyques/ for they done in like wise as did the devils that fled from the house of the sick man for the holy water. etc. B. ¶ Another example how the devil ne might enter in to the mouth of a dronkenman for a drop of holy water that therein fallen. Cxviii. THe disciple reciteth in his promptuary & sayeth that a drunken man met in his way a demonyacle. And the said dronkenman said unto the devil enter in to me & leave this man. And the said devil answered. I may not/ wherefore said the dronkenman. For thou haste been this day in the church & one drop of holy-water is fallen in thy mouth. etc. C. ¶ Another example that as a knight bespryncled him with holy water the devil cried touch me not. Cxviii. ARnoldus recounteth in his book & sayeth that as a knight strong in arms would approach unto a place where a maiden demonyacle lay the devil began to cry. Here is my friend come. And as he was entered said. Go you back let my friend approach. Thou devil thou art a fool/ wherefore tormentest thou this maid innocent/ come with me unto the turneymentes. And the devil answered and said. I shall go with the with good will/ if thou suffer me that I enter in to thy body or that I be in the saddle or bridle/ or in any party of thy body. And the knight had compassion of the noble maid/ and said if thou wilt go forth of this maid I shall grant the one party of my mantle by such condition that thou hurt me not/ & that thou shalt depart incontinent that I shall tell the. And he promised him. Than he yode forth of the maid/ & yode in to the eyelet hole of the mantle. From that hour so moche of glory came unto the knight that those that he would he them surmounted and wasted & those that he would he took. And one day as the knight prayed longely the devil said unto him/ thou murmurest to moche. And as he sprycled him with holy water he said unto him/ take heed that thou touch me not. And one time when the knight yode unto a place where a man preached of the holy cross the devil said what dost thou here. The knight answered I will leave the & serve god And the devil said what thing hath displeased the in me I never hurt thee/ but I have enriched the & thou art become much glorious. And the knight said depart thou and come thou no more again to me I command the in the name of ihesus. Than the devil left him & the knight marked him with the cross/ and served Ihesu christ two years beyond the see/ & when he was comen again he made to edify an hospital/ in the which he admynystred unto sick bodies their necessytees & weal defined his days. etc. D. ¶ Another example that when a sinner obstinate had drunk of holy water/ he repent him & confessed & changed him from ill unto good. Cxviii THe disciple reciteth in his promptuary that a knight died many ills and in th'end fallen seek & his priest warned him to confess him/ & to receive the sacraments as a good catholic/ and he ne might incline him neither by prayers ne by menaces. And reputed his words vain/ & that he ne forced ne cared. And as he demanded of water for to drink the priest yode to bliss the water without that that the seek body knew any thing of it and gave it him to drink. When he had drunk incontinent by the aid of the holy ghost he cried unto the priest in requiring him that he were confessed. And he confessed him purely he was admynystred & ended his days weal. ¶ Maria. A. ¶ Examples of the virgin mary/ & first example how the virgin mary delivered an abbot & many other from peril of death for to say this response. Felix namque. Cxv●ii VIncent sayeth in the xviii book of the mirror historical in the lxxxix. chapiter. That an abbot with many other were in the midst of the see of britain in so great tempest of time oppressed that they all dyspeyred of life/ so the some called saint Nycholas unto their aid/ & the other saint Andrew. And every of them called the saint that most familiarly he called unto his necessity. And when the abbot saw that none of them called the blessed virgin mary mother of mercy that hath puissance above the heaven & the earth he said. brethrens what do you to call any saints & leave the mother of god that hath puissance above all though saints the you call. I say not that you do ill/ but call we all with one voice the mother of mercy. Than all togyders called & reclaimed the blessed virgin mary. And the said abbot the which had not eat in two days & in two nights but one apple/ & the which was at low that he ne might sigh/ he sang with his monks this response. Helix namque. And the verse Ora ꝓ populo And before that they had ended their song & devotion/ there arrived a great light in the height of the mast as a taper the which chased away all the derkenesses of the night & enlumyned the presence/ & all the tempest so ceased at the commandment of the queen of heaven & had great transquylyte. And right anon after the day clear & fair shone/ & the ship applied itself unto the land where as they entented. And so had they aid of the virgin mary. By this example & by many other a man should know that all persons the which serve the virgin mary & her require by devotion & with good heart/ they have aid and socours in all necessytees that they find themselves in/ be it in earth or in the see/ be it at the death or in the life. And by that that the abbot said unto his compaygnons' that they should call the aid of the virgin mary more sooner than all the saints of paradise/ he spoke it of good right. For she is more noble dign/ and holy of the creatures that god created ever. unde scryptura dicit. Sicut sol luci dior est quam luna: et luna quam syderibus: sic maria dignior est creaturis oimbus. She is more dign than the angels/ for she is mother of the king of angels. Vn̄. Turrian. Ipsun regem angelorum sola virgo lactabat. And she led a life aungelyke & more than aungelyke. unde hieronimus. In carne preter carnem vivere non terrena vita est: sed angelica Also she lived without any sin in her body corruptible. Vn̄ cant. iiii. Tota pulcra es amica mea & macule non est in te/ She is more ding than the prophets/ for they prophetysed of her. unde scriptura. Prophet pndicaverunt christum nasciturum de virgine maria. unde isaiah. seven. Ecce virgo concipiet & pariet filium. She is more dign than the apostles/ for she is mother of the king of the apostles/ ● she is their master the which taught them. Quomodo concepit de spum scton & peperit sine dolore. Also she was more farm in the faith at the passion than the apostles. Vn̄ scriptura. Beata q credidit qm ꝑficientur ea q dicca erant ei a dno. She is more dign than the martyrs. For she suffered in the soul at the passion more of dolour than all the martyrs. unde luce. ● Et tuam ipsius Eccliam ꝑtransibit gladius. Also she was more dign than the confessors for she was sanctified in the womb of her mother/ & put in to the temple to serve god in the age of three year that the confessors hath not done. Also she is more dign shan the women. unde luce. i ca Bnndicta tu in mulieribus. Et cant. two. Sicut lilium inter spinassic amica mea inter filias. B ¶ Another example how salve regina 'vaileth moche to die weal. Cxviii. THe disciple reciteth in his promptuary of the virgin mary that as a chanoyne regulyer laboured unto the death he dread that the which is written ecclesiastices none. Nescit homo utrum amore vel odio dignus sit. Albeit he dyspeyred him not. And the virgin mary appeared unto him in form visible/ & in sweet words said unto him. dread thou not thou shalt not be dampened. But in likewise as thou hast honoured me oft-times with this antem. Salue regina. In likewise shalt thou be crowned by me in the realm of my son. When he had recompted this thing joyously unto his brethren he deyed. etc. C. ¶ Another example how the virgin mary appesed the thunders & tempests of the time for to say salve regina. Cxviii. IT is written in the book cesarii that a priest had of custom to say at all his hours this anthem. Salue regina. And one time as he walked thorough the fields & that he yode to visit a recluse the which was by the church great thondres and horrible tempests sourded up that he lost his force to walk. And in th'end by great labour he entered in to the church & fallen prostrate before the altar & required the virgin mary to appease the said tempest And there appeared unto him a woman with visage of a virgin replenished with great beauty that said unto him. For asmuch as thou sayest & syngest oft-times this antem. Salue regina matter mine. the tempest shall hurt nor fere the no more. when she had spoken these words she vanished away/ & he understood that it was the virgin mary. Another example of salve regina written in the promptuary of the disciple. It happened one time that in two towns the freres of the order of preachers were by night so tormented with fantasies & yllusyons dyabolyques that it needed that one of them must watch and keep by night those that slept & rested. And they did put all their esperaunces in the aid of the virgin mary/ & made solemnel profession after compline in singing Salve regyna/ & incontinent all was appesed/ by these examples here it behoveth to understand that the said antem pleaseth unto our lady. Also marry is queen of heaven of the angels/ & saints of paradise of whom we sing regina celi letare. Also mary is the queen of all queens. Also mary is queen of mercy in like wise as notyfyeth this anthem Salue regina. Also this queen is dign/ noble/ holy/ blessed/ fair pure/ clean/ clear/ giving light/ shining that she surmounteth all creatures in bounty// dignity/ & clarte/ & therefore is she lift up & set by god her son. Vn̄. psal. Astitit regina a dextris tuis in vestitu deaurato circumdata varietate/ It is good to love serve & honour this virgin the which is so great a lady/ for that that she requireth is done/ & that that she refuseth is not done Love we than the virgin mary/ serve we & honour we her/ in keeping her feestes & weal shall come unto us. D. ¶ Another example how the virgin mary restored the hand of johan Damascene that made salve sctae parens. Cxvii THe disciple reciteth in his promptuary that at rome there was a valiant doctor named johan damascene The which had of enemies that accused him falsely that he had written with his proprehande of lettres again the empire and romayns. So it happened that he was led before the emperor/ the which made his hand to be cut of/ which thing he bore patiently. And afterward he considered that our lady had none introyte proper as some other saints/ & that it was not an honest thing that she that was queen of heaven had not also well a proper introite as the other. Then he made salve sctae parens. & then when he had made it he doubted jest he should forget it/ & incontinent called his clerk for to give him his ynkorne/ & remembered not that he had his hand cut so he wretched forth the stompt for to take the pen/ & incontinent he was healed through the virgin mary/ & had his hand again also fair & fresh as ever it had been. etc. A. ¶ Another example of the salutation angelic how a religious made the chaplet of the virgin mary. Cxix MEn find by writing that a religious demanded of his abbot how he might do thing that might please unto the virgin mary. And he gave him to answer. Make unto her every da●● a chaplet of roses He demanded how/ he answered. say every day thirty aves a pater noster at every tenth. Than he did it. And a great time after he was sent for a necessite unto another abbey/ & passed thorough a wood & was taken with thieves in saying his ave mary. And as the capitain of the said thieves beheld him he saw a white dove the which took of roses out of his mouth. And demanded him what it was that he said/ and from whence proceeded the said roses. The said religious showed how the said abbot had instruct him to serve the virgin mary as it is said. And the said thieves converted them/ restored the others goods and were religious in the abbey of the said monk & defined weal their days. etc. ¶ Another example semblable. It is written in the promptuary of the disciple that a religious had of custom to make the chaplet unto the virgin mary in saying a hundreth times ave maria. etc. And as he yode by the country when he came unto a wood a thief the which would slay him saw that a fair child took the roses in his mouth & made of them a chaplet. The said thief was ameruaylled to see that demanded of the said religious the cause & what it was that he said. He said that he salved the virgin mary in saying ave maria. For to be short the thief corrected him of his ●●rsed life. etc. ¶ By these examples here a man should understand that ave maria the which is the salutation angelic presseth moche unto the virgin mary/ & for as much as it is often said and commune it behoveth to declare it in right ample wise. B. ¶ first the angel said unto the virgin mary. Aue. That is for to say god the salueth. He giveth us example that we should salve the persons when we arrive upon them in saying. God the salve. god save you/ or bliss you. Maria. God the salve marry. This name mary is interpreted maris stella/ star of the see. Of this star spoke the prophet balaan that ●●aid Orietur stella ex Jacob. And also a star appeared to the kings on crystenmas day toward orient that conduyted them to Jesus'/ & to the virgin mary. And by this the angel salved the virgin marry in saying unto her ave maria. God salueth the star of the see/ fair/ clear/ & shynyng●/ For also as the mariners have a star in the firmament much clear and fair & veritable that conduyteth them by night & redresseth them when they are wrong & leadeth them unto good port. Semblably mary the which is interpreted star of the see/ is she that conduyteth all the errauntes & strayers/ & leadeth them unto the port of salute. And for this sayeth saint bernard. Si in●urgunt venti temptationun etc respice stellan voca marian. In periculis: in angustiis: in rebus diebus: marian invoca: non recedat ab ore: non recedat a cord: ut impetres eius auxilium: ipsam sequens non devias: ipsam rogans non desperas: ipsam cogitans non erras: ipsa tenente non corruis: ipsa ꝓtegente ●ō metuis: ipsa duce non fatigaris: ipsa ꝓpitia ꝑuen●es ad terranviventium. After the words of the said saint bernard/ in all ●ekenesses necessytees/ & adversities/ & in all temptations & dangers what so ever they be that a man findeth him in/ him behoveth to have his recourse of heart & of mouth unto this ster●e that is mary/ & a man shall have all that that he requireth ¶ Example of a man that as he fell in to the see he called the virgin mary the which brought him safe unto land. And because that mary socoureth in such wise the creatures in all necessytees call you mary serve you mary/ honour you mary/ keep you the feestes of mary & weal shall hap you. Gratia plena. The angel said unto the virgin mary. God the salve full of grace. Marry was replenished with grace for she was fulfilled with the holy ghost/ from the womb of her mother as sayeth the gospel. Spiritussanto replebitur adhuc ex utero matris sue/ & when she conceived. Vn̄ Luke. i Spiritussctuns' suꝑueniet in te & virtus altissimi obumbrabit tibi. Also she was replenished with the son of god when she bore him in her womb. Also she was replenished with all humility as it appeareth by the answer that she made unto the angel. Ecce ancilla dn̄i: fiat michi secundum verbu tuum. Also she was replenished with charity/ with beauty/ bounty/ holiness and beatitude/ & without committing any sin unde cant. iiii. Tota pulcra es maria & macula non est in te. And for asmuch as she is replenissh●● with so many of goodnesses/ love we mary/ serve we mary/ keep we the feestes of mary/ & weal shall come unto us. Dns tecum. The angel said unto the virgin mary. God is with ye. god is evermore with the virgin mary. He was with her in the conception. He was in her in her womb ix months. He was in her in childing & nourishing/ & bore him in to the temple/ in to egypt and was obeissant unto joseph & unto her as sayeth the evangelist. Erat subditis illis. Again the cursed children that will have dominion above faders & moders. etc./ Als● the virgin mary was with god in the time of his passion & ascension/ & sitteth by him. Vn̄ psal Astitit regina a dextris tuis in vestitu deaurato circumdata varietate/ They been of one amity/ of one prive counsel & sit together of one judgement & in paradise. And that that the virgin willeth & requireth for her servants it is done & accomplisshed. And therefore love we mary/ serve we mary/ call we mary/ keep we the feestes of mary & weal shall hap us. Bnndicta tu in mu●ieribus. The angel said unto the virgin mary/ thou art blessed amongs all women & above all women. Thou art more blessed than the virgins/ than the women married/ & than the wedowes. Vn̄ cant. two. Sicut li●ium inter spinas sic amica meainter filias. first thou art more blessed & fair than the virgins. For thou art the flower of virginity & of maidenhead/ of all purity/ beauty and holiness/ & the examplayre of all chastity & womanhead. And so thou vowed virginity & kept it in all estates/ wherefore thou art flower of virginity/ unto this virginity is appropryed these words. Elores mei fructus honoris & honestatis. that is to say. My flowers been fruits of honour & of honest as the flower delys the rose/ the violet/ & th● gelofre. The said flowers have in them four things that is in the virgin mary. Primo they have beauty to behold/ odour to smell/ they decore them that bear them/ & availeth unto the medecyning. etc. Semblably the virgin mary is the most fairest rose of all the women as said is. Sicut lilium. Also her son was the most fairest of all the men/ unde psal. Speciosus forma pfiliis hoīm She was fair without foulness/ she died never mortal sin/ nor venyell. Vn̄. cant ii.i. Tota pulcra es amica mea & macula non est in te. Et alibie. Pulcra fancy: sed pulchrior fide. Secundo she had the odour of good renomee. Vn̄. Beatan inedicent oens generationes: & illud. Nardus mea dedit odorem suavitatis. etc. Tertio she decoreth them that serve her/ & the place where is her remembrance. Quarto she is of valour apprecyable for to help in all necessytees. etc. The virgins the which keep vyrgynyte been of the household of the virgin mary/ & shall have retribution an hundreth double. And if they corrupt virginity they lose thee said treasure/ & shall not be of the number of virgins. Also the vy●gyn mary is more fair than the wives. For she was married unto joseph & conceived not of him/ but of the holy ghost luce. i Spiritus sanctus suꝑueniet in te & virtus altissimi obumbrabit tibi. Also she bore the son of god & gave him suck/ & abode virgin after childing/ in childing/ & before childing. Virgo ante ꝑtum: virgo in ꝑtum et virgo post ꝑtum: virgo inviolata ꝑmā●isti She was the very mother of Ihe●us for three things. Prima because that the body of our lord took humanity in the womb of the virgin mary most pure & clean Secunda he had place & rest in her precious womb. Tertia he had nourishing of her body/ & by that she is the mother of the son of god. Also she is mother of the king of angels & saints of paradise. She is mother of the king of kings the which governeth the heaven & the earth. Regem qui celum terranque regit. She is mother of the lord of lords/ of the ●uge of judges and master of all. She is mother of grace & of mercy. Vn̄. hymnus Maria matur gratie matur mine. etc. She is mother of grace/ for she increaseth them in goodness that are in the estate of grace/ & also unto sinners/ for she hath pite & compassion and prayeth for them. She ●ydeth again the enemy Tu nos ab host ꝓtege. And also she he●peth at the death. Et hora mortis suscipe. Also she is mother & nourisher of orphelyns/ beggars & wedowes/ & her son nouryssheth all the world/ & therefore a man may say that she is blessed amongs the women married/ & above all those the which hath weal kept marriage. Bnndictatu i● mulieribus. Love we than mary/ serve mary/ honour we her/ keep we her feltes & all good shall come unto us. Also the virgin mary is more blessed than the wedowes. She was widow xiiii year/ & she governed her chastely & purely so that never man ne sinned in her/ neither by sight nor otherwise/ yet was she the most fair woman of the world as said is She was so full of grace & of bounty that the grace of her enlumyned those that beheld her so that they had no will to sin nor do ill And therefore men may say. Bnndictatu in mulieribus i intur oes mulieres. Et b●nedictus fructus ventris tui. The fruit of the womb of the virgin mary is right blessed/ for all goodness of it is proceeded. By the son that she bore peace was made by the inobedience of Adam & of eve. Also by the fruit the which is issued out of the womb of the virgin mary paradise hath be opened to all good & loyal crystyens And the yates of hell hath be broken & the holy souls taken out & put in to paradise. Also by the great miracles & by the great things that the son of the virgin said & died saint marcel said unto our lord. illud luce. xi. Beatus venture qui te portavit: et ubera q suxisti. The womb and paps of the virgin mary were right blessed/ when they had born & given suck so precious fruit as the son of god/ Jesus' is enterpreted saviour & redemptor of all the world/ in like wise as it is said/ the which bring v● unto his bliss Amen. A. ¶ Another example of him that knew no good but ave maria. Cxx. MEn find by writing that a man of arms renounced unto all ill/ & made him religious of the order of chartreux the which in his life ne might learn no good thing but these two words ave maria/ but he said them right devoutly of heart & of mouth together/ & of time he repeated them/ & so used his life. After his departing there sprang from his grave a fair flourdelies white. And on the leaves of the flower was written in lettres of gold ave maria. The people marveled of this thing. For to be short it was found that the said flouredelies proceeded from his mouth/ & that it was for that that he had honoured the virgin mary with those words ave maria. B. ¶ Another example of him that which kneeled at the name of our lady. Cxx. IT is written that there was a religious that loved so much the virgin mary that when h● heard her name spoken of he kneeled down/ & written it wi●h gold azure or yellow. At the last he was seek/ & another religious that lay near unto his bed heard on a night how the virgin mary with great light & company of angels came to fetch him & said unto him for as much as thou hast written my name/ & had it in so great reverence I shall make thine to be written in the book of life & so he deyed. etc. C. ¶ Another example of the mother the which taught unto her child to salve the virgin mary. Cxx. MEn find by writing that a good mother taught weal her child/ & learned him to salve the virgin mary & to go every day on his knees to say ave maria before her image that was in her chambre. The said child was so accustomed & loved so much the virgin mary that when he was beaten he yode to complain him to the said image/ and also he bore often a party of his portion that he eat & put it before the child of the virgin mary. And it fortuned one day that he fallen in the water before his said mother/ & was drowned/ she ran to fetch people to draw him out all dyscomforted. and when she came again/ she found him where he yode out of the water & played him with two apples. He was demanded how he came out/ he answered that the virgin mary that he saluted/ had drawn him out & had given him the two apples. D. ¶ Another example how the virgin mary aided a woman to child in the see of the mount of saint mighell. Cxx. VIncent saith in the mirror historical in the first party of the eight book that a woman with child the time comen for to child put herself on the way to the mount of saint mighell in one of the solempnytees with divers persons. And when they were on the sands the signs appeared that the see came. The people had fere & took them for to cry inferinge the death/ & began for to run toward the mount of saint mighell. The woman with child might not flee/ but abode in great fere & travail/ & wist not what to do save for to call the aid of the virgin mary & saint mighell. And great multitude of people lamented her on the rivage of th● see crying toward heaven for the help of the virgin mary. for to abridge the virgin mary came to the aid of the said woman/ covered he● and was as in a sure place/ & kept her from the water in such manner that never drop of water touched her/ & also she was delivered of a son in the mids of the see/ without having fere/ for she was well kept. When that the see was withdrawn/ the virgin mary showed her the way/ And after the said woman came to the rivage with her child/ & found the people to whom she recounted the miracle. etc. E. ¶ Another example of a painter that the virgin mary defended/ and kept from having ill. Cxx THe disciple reciteth in his promptuary of the virgin mary that there was a painter that painted in a church the image of the devil the most horryblest that he might/ & also painted the image of our lady the most fairest and with the fairest colours that he might find And the devil him demanded why he made that/ and he answered because it was so as the painting showed. And then the devil by envy made the timber to fall that he stood on because he should fall down/ & as he began to fall the image of our lady painted took him by the hand so that he might not fall/ & kept him from the malice of the devil. And the sinners withdrew them from ill doing in beholding the said images/ the one horrible and the other fair. & ●. F. ¶ Another example of the good & honour that the virgin mary did unto a thief the which fasted the saturdays in her honour and abstained him from ill saying. Cxx. IT is written in dyalogo cesarii As men say that there was a thief in a forest renowned right ill for that that he pilled slew & died many ills with many compaignons. And he found a monk preacher in the way unto whom he said that he should slay him if he yode not after him And in walking the said monk demanded him what he was/ & what operation he died. He answered I am a thief so greatly renommed the which hath so to name And the said monk said unto him/ thou wakest much dredest thou not the peril of thy soul. He answered no/ no more than a be'st. And the said monk asked him what had been his life/ he answered when I was a child I strived with my fellows & after I was a thief/ & to be short I never died no good deed/ but ever died ill & now am I the master of thieves/ and the monk said unto him. Dredyst thou the pains of hell the which been made ready for the for thy cursed deeds/ he answered. Of the soul without doubt she is lost And the monk the which would convert him said unto him. If I show unto the how thou shalt be saved wilt thou do it He said you. And the monk counseled him that he should fast every saturday in the honour of our lady/ in doing none ill that day/ & that the virgin mary should be the mean that he should be saved. And the said thief thereto consented & vowed. He kept that vow & letted his fellows also to do ill And the people that his fellows took on that day he delivered them in the honour of the virgin mary. Also on the saturday he ne armed him ne bore staff of defence. And on a saterdaye his enemies found him and his fellows dysarmed for the saterdaye he was taken & never would defend him/ albeit he had be more strong Also he ne excused him. When he was led in to the city and that he was known he was judged to be hanged. How be it afterward the judges were moved with pite as men believe by the virgin mary and took their counsel togyders/ & would that he ne should die. But he said that he would nothing so/ & that he loved better that he should weep his sins here than in hell And the judges said to him wilt thou be byhedede. He answered & said I care not what the pain be so that I die. And they said unto him/ wilt thou have a priest He answered you been all christian men. I confess unto you my sins I ne did never no good deed. etc. but only that I have fasted the saturdays there needeth no priest Than he repented him right bitterly in confessing openly his sins. And bore and endured the pain & dolour of the death willingly for his sins the which was unto him hard penance. To be short he was byheded without the cite. And the night following the watch men watching in the city saw in the place where he was buried lights celestielles/ & five fair matrons the which unburied him the which set his heed upon his body the which there took again/ & laid it honourably in a coffin & bore it in to the city unto the church door/ of the which matrons there were four the which bore the said coffin & had candles in their hands/ & the u was more fairer than the other the which yode by with candles/ When the gardiens of the church saw that they dread and wend it had been a fantasy unto whom one of them said. Say unto your bishop that he bury honourably my servant in the church in such place the which hath be byheded without the city. And if he were negligent that to do she menaceth him. Moore over she named the virgin mary. When the bishop heard the said thing & saw the heed to be taken unto the body dread & called the clergy & buried him honourably/ not as a thief but as a martyr the which endured the death for his sins. After that the said deed was known all the men of the province fasted the saturday in the honour of the virgin mary. G. ¶ Another example how a thief beheaded ne might die without confession for that that he had fasted the saturdays in the honour of the glorious virgin mary. Cxx. IT is written in the promptuary of the miracles of our lady that a thief the which pilled a poor woman & he found that she fasted the saturday from her enfance/ & demanded her the cause/ She answered that those the which fast the saturdays in the honour of the blessed virgin mary ne should die without true penance. And the said thief took this thing agreeably & fasted them. In th'end he had the heed stricken of/ the which cried confession confession/ those the which present were meruaylled & got him a priest for to confess him. After that the heed had be put again unto the body & that he had made true confession he said. I had this gift of grace to confess me by the glorious virgin mary for the which I fasted the saturdays. The devils were about me but they ne might nothing do unto me for the presence of the virgin mary & been fled for the holy confession. When he had spoken these words he deyed. etc. H. ¶ Another example how the virgin mary aided unto a thief in his death because he had fasted on the Sabbath. cxx. IT is written in the promptuary o● the disciple that theridamas was a great thief that never had done good deed/ but only that he had fast a saturday and made to sing a mass to th'end that the virgin mary should convert him before his death And the said mass & fast were so much agreeable unto the virgin marry that she appeared unto the said thief unto whom she said. I have prayed my son Ihesu christ for the that thou shouldest convert the and also repent the of thy sins. He hath given unto the such grace that before thy death thou shalt speak five words that shall deliver thy sins. Afterwards this thief was taken & held in bands/ & on the third day was led to be hanged/ & in the way god gave unto him great contrition/ & in that true contrition he said the u words following. Deus ꝓpitius esto michi peccatori. that is to say. God be merciful unto me sinner. I ¶ Another example how a thief hanged might not die without receiving of his rights through our lady. Cxx. IT is written in the promptuary of the miracles of our lady/ that there was a thief that fasted only breed and water the vygylles of the feestes of our lady./ And when he yode in theft he saluted her & prayed her that he ne should die in mortal sin. And it befell that he was taken and hanged/ but he ne might die by three days. He called those that which passed by & prayed them that they would bring a priest unto him/ that which came with the judge & with the people/ he was unhanged/ unto whom he said that the virgin mary sustained him on the gibet/ & so was let go/ & lived after holily. etc. K. ¶ Another example how a thief was bruised & might not die without confession/ for he had fasted the vygyles of our lady. Cxx. IT is written in the promptuary of the miracles of our lady that three brethren were dysheryted of a knight castyllan. And after that they watched the ways in the next woods & died many ills. And that knight took two that he made to hang. The third dread & confessed him unto a religious the which warned him to cease of doing ill. He answered I ne may cease till that I have stricken the knight with sword or arrow that hath slain my brethren. Moore over he said he would fast breed & water the four evens of our lady/ to th'end he deyed not without confession. The religious said that it was well done to fast/ but it should not profit if he ceased not his sin. He yode forth and after was taken of the knight that broken all his membres. And as he was full of wounds he said he should not die till he were confessed & received his creator. Than when he had his rights he deyed. etc. A. ¶ Another example of a monk dispenser the which was drunk unto whom the enemy appeared for to slay him/ And the virgin mary kept him. Cxxi. IT is written in the promptuary in the miracles of our lady that in an abbey there was a dispenser the loved perfitly the virgin mary. So it happened one time that he was so drunk that he reled in the cloister & ne might find the way to the church. Than the devil came unto him in likeness of an horrible bowl which would have stricken him with his horns/ but a right fair damosel put her between them holding a rod in her hand/ & rebuked him & put him forth right strongly for that that he would do ill unto her servant/ & him commanded that he should go his way. Than he departed & the virgin. And the said monk put himself in the way again for to go unto the church. And the enemy appeared unto him in semblance of a dog enraged that would leap in his face. And the fair virgin came yet again & put her between them the which devil fled all confused/ and the monk entered in to the monastery: Than the enemy came in semblance of a lion enraged the which would devour him/ but the blessed virgin forgot not her friend came before that the enemy grieved him & struck him hard with her rod/ & commanded him to come no more again. And the enemy departed all confused/ & the virgin took the monk by the hand & led him in to the dortour & laid him in his bed/ & put his pillow under his heed/ & made the token of the cross upon him. And when the monk awoke he was weal. Our lady commanded him that he should confess him & accomplish his penance And that afterward he should keep him from falling again in to sin. And the monk her demanded what she was/ she answered I am the mother of Ihesu christ And when he heard that he fallen unto her feet & yielded unto her grace's/ & she mounted in to heaven. B. ¶ Another example how the virgin mary delivered from damnation a clerk lecherous. Cxxi. THe disciple reciteth in the miracles of our lady that there was a vicious clerk that had alonely this good deed that he said devoutly the matins of our lady And one day as he passed thorough a water for to accomplish his lechery/ he began to say his matins/ & when he had said ave maria gratia plena/ he fallen in to the water in saying dns tecum/ & was drowned/ the devils took his soul/ but the virgin mary came to defend it/ & because the devils had division with her for the said clerk they yode in judgement before god. And our lady said that the clerk had ended his days in her service and spoke so that Jesus' commanded that the soul should return unto the body. etc. Men find another example semblable of a monk secretayne that was drowned in serving the virgin marry as he yode to accomplish his lechery/ & the virgin mary delivered the soul in to the body to amend him. etc. C. ¶ Another example how the virgin mary & saint peter delivered a monk from damnation. Cxxi. IT is written in the promptuary of the miracles of our lady that there was a religious in the monastery of saint peter the which lived ill/ which took one time a plaster medeynail for the health of body with some freres. And after he deyed incontinent without confession & without the other sacraments. And as the devils led his soul in to hell saint peter had pity of his monk/ and yode to pray our lord Ihesu christ for his soul And our lord said unto him how may he be saved the which is deed in sin without doing justice. When saint Peter heard his words he yode unto the blessed virgin mary to th'end that she should pray for that soul. And when the virgin mary was before her son/ he said/ Mother what ask you. And when she had required for the soul of the said religious Ihesus answered. sith that it pleaseth you that he have pardon I grant for your prayers that the soul return unto his body for to do penance that he may be saved. Than saint peter chased away the devils/ & commanded two angels to bear the soul in to the body/ the which lived well after and recounted all the deed. D. ¶ Another example of monks that rose & broke their licence. Cxxi MEn find by writing that theridamas were of monks that rose before day & yode in sporting by a river side/ speaking fables & vain words. And forthwith they heard a great tempest of oars/ & the monks demanded what they were/ which answered we been enemies of hell that bear the soul of the provost to the king of france apostate/ for he was in religion & left it. Than the monks had great fere and said virgin mary pray for us unto your son Jesus'. And the enemies answered you have done as wise men to call the aid of the virgin mary. For that that you have broken your lycences & are out of your church at an hour not dew we had put you unto death & born you with this soul here in to hell if you had not called the aid of the virgin mary. And incontynen● the monks returned unto their monastery And the devils bore away the said soul. etc E. ¶ Another example how he the which broke the arm of the image of the virgin mary was strangled of the devil. cxxii IT is written in the promptuary of the miracles of our lady that a woman was pursewed of thieves/ & she hid her behind a pillar where the image was of the blessed virgin mary. And one of the thieves weening to stone the said woman stroke with a stone the image of the enfent of the virgin marry & broke it. And incontinent great abundance of blood yode ●ute. Of the which thing all those that saw this thing were a marveled in praising god. And he that struck that stroke was strangled of the devil before al. Another example written in the miracles of the virgin mary that a jew cast an image of the virgin mary within the draft And forthwith he was strangled. etc. A. ¶ Another example that a woman the which deyed in sin was born again in to her body for to do penance at the request of the virgin mary for that that the said woman had served her. Cxxii THe disciple reciteth in his promptuary & sayeth that a woman of honest conversation commit a sin in you the/ the which she ne durst never to confess/ yet was she axed many times/ but she had of custom to go as every day before the image of the virgin mary and there weep her sin unto herself. And in th'end she deyed so/ & before that she was buried her spirit came again unto her body/ by the merit of the blessed virgin mary/ and after that she had confessed her sin unto the priest she deyed & was saved. etc. B. ¶ Another example how a man should be dampened & sentencyed unto damnation he was delivered at the request of the virgin mary and born again in his body. Cxxii. THe disciple reciteth in his promptuary that as a man should be damned/ the virgin mary unto whom he had done of service prayed for him unto god her son that he should yet give him life for to confeffe him. And he accorded unto her/ but he sentencyed that he should be. xl years in purgatory for to make satisfaction of his sloth/ that is for his penance. C. ¶ Another example how the virgin mary aided unto a frere that which was enflambed in hate again the procurer of the covent. Cxxii. IT is written in the life of faders that there was at Rome a frere of the order of preachers the which right hardly treated the procuroure of the covent/ When the prior had understand this thing he enjoined unto the said hater to say every day seven pater nosters/ the which hater was more strongly troubled & inflamed again the said procuroure/ And one day he was seek & as deed/ and he unpurveyed of wit/ began to curse unto his said brother & unto his order. In th'end he said as the freres were in orison. Mother of god/ mother of god help me. It seemed unto him as he recompted that he was in brenning fire for his hate & his Ire/ & said that for the pains intollerables he had dyspeyred & blasphemed/ And at the prayers of the freres & in calling the aid of the virgin mary was restored unto the first life/ & in probation of truth he was all slain. D. ¶ Another example how the virgin mary aided in judgement a man that was merciful & voluptuous. Cxxii. THe disciple reciteth that it is written that theridamas was a man full of mercy he was ravished & the judgements were showed unto him. In the which he saw that many were presented unto the judge. And one presented the almesdedes that he had done for the love of god. And another the oraysons that he had done & said for the love of god. Another presented the clotheses wherewith he had clothed the ●oores. Another the works of mercy that he had done to the poors that he had lodged And the said man the which saw the said things thought unto himself. Thou haste done more of the works of mercy than those here. Now thou shalt have weal before this judge. So when it came unto his course the judge ne demanded him how many works of mercy hast thou done/ but he him demanded/ what delyces & what voluptuosytees hast thou withdrawn from the for the love of me. And he held his peace/ for he had evermore lived in delyces. And the judge said unto him/ hast thou not seen that I have said in the gospel math. seven. Arcta est via q ducit ad vitam/ that is to say straight is the way that leadeth unto life/ that is unto the realm of heaven. and incontinent the said man turned him unto the vyrgy mary●/ & unto the saints that he had served most special/ & required them that they would pray for him/ & that in time to come he should amend his life & purposed to weak his body in f●stynges & abstynences & to serve god in time coming. And it was so done. For at the prayer of the virgin mary & of saints he came to life again/ & weyked his body all the days of his life & lived in great abstynences/ & was more merciful unto the poor than he ne had be & fyned his days in good consummation. etc. E. ¶ Another example of a religious that which was in his death in judgement before god. & the virgin mary & the saints of paradise died aid him. Cxxii. THe disciple reciteth in his sermons that there was a young frere religious in the realm of england in the coue●● of berry right devout the which religious was seek to the death/ & in the presence of the subprior & of five of his brethren he shit his eyes with his hand & with full mouth began to laugh. Unto whom the said subprior said. Wherefore laugh you/ & he said. That our king saint Edmonde martyris come/ & here all the house is replenished with angels. And he laughed again more ententyfly & said/ Our lady is come salute we her. And after that that they had all said salve regina. etc. The seek man said. O how agreeably hath the virgin mary taken this salutation & in rejoicing made laughing After that the said seek frere addressed his eyen towards the door. And his colour changed & said unto them. Now is Ihesu christ comen to judge me. His membres were as deed/ & he trembled so that he sweat out of measure. And as he was constitute before the judge in all dread he said sometime you/ nay. And sometime he prayed the virgin mary that she ne would depart from him/ sometime he reproved all his accusers/ & amongs other he began to say./ O Jesus' gy●e me this little. Unto whom the suppryoure said. What is that dear brother/ these little sins been they counted amongs the great. And he said right grievously. Alas you. And the said subprior warned him that he should not despair for our lord is merciful. The said seek answered with a joyous face. It is a thing veritable that he is full of mercy/ and I yield thanks unto the blessed virgin mary ● unto the saints the which assist with her & the which hath made intercession faithfully for me unto Ihesu christ And after a little of time he deyed and rested in peace. etc. ¶ Innocenti●▪ A. ¶ Examples of people Innocentes & first example. Of a child innocent the which kept the order of the minors religious & ne would touch no money/ & deyed weal. Cxxiii IT is written in the book of honey bees that there was a child the which was born of honest parent's/ when he was five year old/ & that he had seen the order of the freres myneurs he required of his parent's that he might receive the habit/ & as they estymed that his words were childysshe/ they knew after verytably that the child took him to keep the customs of the freres myneurs/ for he yode barefoted & gird with a hard cord & kept himself in all manners to touch silver or gold. And in this thing there happened a marvelous case. For there came merchants to lodge in his father's house the which marveled them to see such a child in such habit/ & to know if he touched no money one of them cast a penny in to the cup wherein they drank secretly/ & with a little wine gave the cup unto the child to drink/ which as he had drunk & saw the penny he began to cry horrybly/ & cast away the cup/ & said with eyen elevate. God all puissant thou hast known that I not known hath violed mine order. afterward he trembled and was pale as tending to the death. When his father saw that he ran for the priest that absoyled him/ & shortly the dolour passed/ The said child on the holy days gathered children & taught them their paturnoster/ & ave maria. And if he saw in them that they were proud or vicious he reproved them/ in bidding them serve god. In the convocations of this child the auncyentes ran with the little child/ and also delighted them right moche in his prudence and in his answers & documents When he saw his father that sworn or was drunk he had compassion & in weeping said unto him. father our priest saith in the church that those the which do those things ne shall possede paradise. And in a solemnity he reproved his mother in weeping afore her pew fellows because she was pompously arrayed/ & said. My mother right dear i'll the precious clothings that thou deserve not the pains eternelles. And without tarrying by the words of the child his mother had horror of such clotheses/ & would no more use them/ The manners & the gests of that child showed the perfection of virtues/ & the grace of god being in him. The child had not yet seven years accomplished when he deyed. When death approached he confessed him & required of the priest the sacrament of the altar/ but the priest denied it him for his youth. And the child with great grace of orison stratched out his hands unto the heaven & said. My lord Ihesu christ thou hast known that my sovereign desire is to have ye. I have demanded thee/ & also I have done that that I should do. And I hope that I shall not be void of thy presence. These things spoken the child cherid his parent's weeping that present were & them provoked to live better. And amongs these words of exhortation/ of orison & of lauding he yielded his spirit unto god impolluted And incontinent the habit of the order of the freres myneurs that was cast upon him ne appeared more/ that is they were never more seen after. And after his death in his burying some of the freres minors weren the which ne might never say this psalm deprofundis/ albeit they forced them and began again many times/ the which gave to understand that that holy soul ne had indigence of orison. After the death of the child the father and the mother prouffited so moche in the example of their son that they left all delyces of the world And the father was religious in ye●rdre of preachers & the mother in the order of women. And so they entered in to religion & served debonayrly. etc. Unto the example of this innocent we should live weal to y end that we may die we'll/ he was innocent that is without sin/ & without ill will/ he taught to do the good & to flethe ill. And so should we do to th'end that we may escape damnation. For innocence & virtue keep a man from peril of damnation eternal. Also god sayeth in the gospel that if any man keep his commandment without committing sin that he ne shall be dampened. Vn̄ ioh viii Si quis sermonem meum seruaverit mortem non videbit in eternum. The said child kept the word of god. Than he ne ran in to damnation eternal. Also saint gregory saith. Nulla nocebit adversitas si nulla dominein iniquitas. That is to say none adversity shall noye the as unto the soul if no sin have dominion in thee/ no sin ne had dominion in the said innocent: ergo. etc Also the holy ysydore saith. Nec plaga: nec mors te trebitur si bene vixeris. That is to say/ that neither the plague/ ne death shall fere the. If thou have weal lived. The said child lived weal without sin than the death ne noyed him & by the consequent he is saved. And so shall be those the which lived in innocence without sin. etc. B. ¶ Another example of a scholar innocent the which chased the devil from ● maiden. Cxxiii. THe disciple reciteth in his promptuary that certain relation was made of those the which were present & the which had seen that a maiden right moche danced on a sunday with many young men. When she was weary she returned unto the house/ slept & was posseded of the devil. She cried the household arose & she was bound for her woodness. In the morning she was born into the oratory founded of the virgin mary where many miracles were done. as the little scholars apperceived her they ran after where she was tormented. Of the which children one of the age of xii years the which was more hardy and wise than the other began to expel the devil that h● should issue out of the maiden. It was showed that the devil was beside the naval. The said child made with his thumb the sign of the cross under/ & so by little & little through the sign of the cross he chased the ●euyll upward & made him to come in to her mouth/ in the which all saw it in the guise of a green orchyn pilled & foul. A marvelous thing/ the people cried that he forced to re-enter in again And the child opposed in making the sign of the cross/ & constrained him to issue with great violence. ¶ When he was out as said is in likeness of an orchyn/ he took it hardly in his right hand & keste it in ● dytche where the rain dyscended The which departed before all the people The hand of the child was black with touching of the maiden/ but by the washing of holy water it was made clean/ ¶ By this child innocent without sin that died this miracle is to understand that the estate of innocency is moche utile & agreeable to god/ but they must have simplesse & wisdom as the said child had. And by that that the maid was a daunceresse & the daughter of the devil for to take & deceive souls for her beauty and by her manners/ the said devil had puissance to enter in to her & torment her/ wherefore all daunceresses beware by her jest that the devil torment you in hell/ withouten end. etc. C. ¶ Another example that a little innocent impetred of Ihesu christ pardon for an apostate. Cxxiii THe disciple reciteth in his promptuary & saith that a little monk innocent spoke with Ihesu christ a little child in naming him his little brother/ and was before the image of the virgin mary that held her son in her arms. And Ihesu christ answered & spoke to him amyably as brother to brother. And an ancient monk that had be long in apostasy herd this thing/ supplied the little monk that he would pray his little brother that he would forgive him his sins/ and that he would receive him to mercy. And the little young Innocent obtained of his little brother that request/ & the ancient was much joyous. etc. D. ¶ Another example that the orison of children innocentes availeth moche for the quick & the deed. Cxxiii. THe disciple reciteth in his sermons that it is written in many passages that a devout bishop saw in his sleep a child fishing in a well with a hook of gold and with a line of silver/ and from the well drew a fair woman When he was waked he saw that child in the churchyard the which prayed on a tomb/ & he him demanded what he died there. He answered I say pater noster/ & myserere for the soul of my mother And the holy man understand that the soul of that woman was delivered from purgatory by the prayers of that child innocent/ & that pater noster was the hook of gold/ & miserere was the line of silver. E. ¶ Another example of a child innocent the touched a hot horse shoe. Cxxiiii THe disciple reciteth that it is written in the book of honey bees that there was a child in the monastery of the order of saint benet Innocent & right simple in his young age. And one time his abbot led him with him for recreation/ & for cause to show his horses/ the said abbot descended before the door of a smith/ the which abbot meruaylled him of the simplesse of the said child took a hot shoe in his naked hand & lift it up without brenning him. Then the abbot & they that were present were abashed & honoured the innocence of the said child/ & that thing they proved often. After that the abbot & his people were occupied in other things/ & the said child entered within the house. The wife of the smith set him on her knees in meruaylling her of the deed/ & in playing with him. And the wife intysed the child in expert of malice/ & demanded him if he would have such a wife as she was/ & he said you. The which led him hastily unto bed as not knowing & instruct him. He promised to do it/ After the dying the child was dyspoylled of innocence/ came to the forge & took the hot shoe as he was accustomed but he was grievously brent/ & ●●yed/ of which thing the abbot was much troubled & thought in his courage that the soul ●as hurt within sith that he was hurt without & that innocence that had kept him before was no more in him. Then the abbot led him again in to the abbey/ & inquired him diligently for to tell the truth. He confessed the said deed simply. And after by great tears trembled his damage & died repent him. etc. F. ¶ Another example that the devil unknewe the sins of ● synneres after true confession/ and said that she was a good woman. ●xxiii. MEn find by writing that god gave divers goods unto a man & his wife being in the city of ●ome/ that which might have no children/ and therefore they prayed god that they might have some/ & he gave them a son/ that which was so much beloved of the mother that she held him often between her arms & slept/ & the father of the said son had a viage to go to Iherusalem/ & said unto his wife when he should depart that she should do alms haboundauntly/ & that she should keep weal their son. And she laid him with her/ & by the admonition of the devil had his company & was with child. Then she was much angry & feared the sin and the dishonour of the world & of her husband/ & by the entysement of the devil that admonesteth to do ill: qr peccatum peccatum atrahit/ killed her child when he was born/ without that any body knew it save only god. Then the devil would that the sin were manifest for to lose the wife came unto rome in guise of a doctor divine astronomyer/ the which devil told many th●̄ges to the romayns that should happen. And among the other things said that there was in rome a wife that had conceived of her son her husband being out the which had slain her said child/ And that if the said sin were not avenged that god should make the city perish & all they. Then the romayns were much abashed & might not believe that the said woman had done the sin for her holly life that she led & her alms/ was made to come before the said divine or doctor/ the which accused her to have done the said sin before al. The said woman that had done the said day service to the virgin mary was suddenly provided of that that she should answer & said. Sir you accuse me of a great thing. And for to give answer I demand three days of term & I shall answer you. It was granted. And the mean while she yode to confess her to the pope/ the which gave her in penance to serve the virgin mary/ And when it came unto the term established the said woman was presented before the senators of Rome/ & before the said devil in guise of a doctor/ the which senators said unto the devil in guise of a great doctor. Thou haste accused this woman unto us to have conceived of her son & to have slain her child/ here she is what sayest thou. And the devil answered it is not this woman here. I never said ill of ●er/ this here is a good woman the which doth many good deeds. And also she hath in her company mary the mother of god the which maketh me to fere. And for her it behoveth me departed/ for I am a devil ready to deceive folks. ¶ Virtus. A. ¶ Examples of people virtuous/ and first example of virtues of u brethren. cxxiiii THe disciple reciteth in his promptuary & sayeth that a holy abbot demanded of five of his brethrens/ which been the virtues that pleaseth you before other & how have you lived sith that you were religious. The first said I have in such wise lived that I remember every day my sins with dolour of heart/ & I am confessed of all that which I have done to day The second said I have devised all my time in two parties the one to be employed in devotion & oraysons/ the other in labours & in services of the freres. And I have distribute faithfully where I have might unto little & great. The third said I am all given unto the works of mercy & unto compassion/ in such wise that I weep with those that weep/ & I am joyful with them that are joyous. The four said I have evermore go & adjoined where I was dyspreysed. And I have in such wise governed me to th'end that I may come to plain humility & patience. The u said I have lived in such manner that I never troubled no man & I was never troubled of any. The said abbot required of god that these things here were unto him revealed. And a voice came fro heaven that said unto him. I give me. I suffer that I be found. I cell me. I suffer that I be stolen I suffer that I be surmounted of man. And the abbot yet prayed god to know them more evidently. Than he heard a voice that said. I give me unto the repentant. I suffered me to be found in oraysons & labours I cell me unto him that hath compassion on his neighbours/ & that enjoyeth them of their good & weal. I suffer that I be stolen of the humble & dyspreysed. And I suffer that I be surmounted of man the which ne troubleth none and holdeth him in peace. Than the abbot required to know which was the best amongs them. Than a voice came fro heaven the said. It is he that troubleth no man/ & is not troubled. etc. For to know what virtue is understand the scriptures of saint Austyn that saith. qd virtus est quedam equalitas vite: undique consonans rationi. That is the virtue is an equality of life the which always soundeth & conformeth unto reason. Et crisos. dicit. qd virtus animi est recto de deo sentire et recte inter homines agere. That is to say/ the virtue of courage is feeling of god rightfully/ & do well right among the men Et hieronimus dicit qd sola apud deum libertas est non servire peccatis: summa apud deum nobilitas est clarere virtutibus. That is to say/ only liberty toward god is/ serve not unto sins/ & sovereign noblesse towards god is resplendysshe by virtues/ Et legitur in quarto ethicorun qd virtuosus bene utitur quibu●cumque. The virtuous use well in all things. Et in nono ethicorum dr̄ qd virtuosorun beatissimaen vita. The life is right blessed of the virtuous. Et legi. in ii ethicorun. Virtus certior est: et melior omni arte. Virtue is more certain & better than all art & craft. And one aught here to note that one should not be to just/ nor to unjust for to i'll the inconuenyentes that thereafter may follow/ but one aught to take the mean. For it is written in ii ethico. qd omnis virtus consistit in medio: in oimbus medium est laudabile. etc. B. ¶ Another example that four virtues were in four hermytes. cxxiiii. IT is written in the life of faders the four hermytes wer● in one house/ the which hermytes one time inquired each other of their virtues & for to show the most special. One said that he was so humble that it seemed him that none was worse than he in all the world. The other said that he was patient. The third said ● he heard gladly speak of god. The fourth said that he prayed gladly. And with one assent prayed god to give them knowledge which was most agreeable to him/ & they heard a voice that said to them. The first hath take me/ the second holdeth me/ the third bindeth me/ & the fourth beareth me where he will. etc. C. ¶ Another example of the excercyte of five sreres. Cxxiiii THe dys●yple reciteth in his promptuary & saith that an abbot had u freres/ which he commanded to tell their virtues. The first said I have made general confession every day this ten year The second said I have studied to have good intention in orison every day by xx. years. The third said I have been meserycordyous asmuch as I might xxx years. The fourth said I have troubled no person by xl years/ & have sustained all things patiently. The u said I have sought dyspreysing by l years and have found none semblable to me in humility. Then the abbot prayed god that he would show which o● them were the best. and a voice said to him. The first giveth him self to our lord. The second findeth our lord. The iii beareth our lord. The four buyeth our lord. The u vaynquyssheth our lord. etc. D. ¶ Another example how a man and his wife wer● in like in merit unto saint pafuncius. Cxxiiii IT is written in the life of faders that a holy father named pafuncius required of god that he would show unto him upon the earth unto whom he should be semblable. And a voice came unto him the which said. Know thou that thou art like unto the first man of such a street next. When pafuncius heard these words he yode to knock at the door of his house. And the man ran before him as he had of custom to receive his gests/ and washed his feet & set him to dinner. And between the metes pafuncius required his host what his deeds were/ what he studied & unto what operations he excersysed him in. He answered him of things humbles. For he loved better that his good deeds were hid than published. And the said pafuncius said unto him that it was revealed unto him of god that he was dign to be in the company of monks/ Than his thought was yet more humble & said that he ne was culpable of few good deeds/ but sith that the word of god hath be spoken unto the from him a man may nothing hide. I shall tell than what I have done among many the which been in usage. thirty years been now accomplished that I have had consentement with my wife to keep chastity & continence/ & tha● none of us hath had ado with other I have had three sons of her/ & that hath because wherefore I have known her to have lineage. I never cease to receive gests/ in refusing no body but giving them their necessytees. I have sit in judgement. I have not accepted the person of my son again justice. The fruits of labours of other never entered in to my house. In all noises I have put peas/ no persons took never my servants in culpe/ nor my beestes never hurt the fruits of another. I never defended to labour in my field those that would saw therein/ & also I never took of the better for to harm the worst/ nor never suffered the rich to overgo the poor. I have studied all my life that I ne should wrath no man. If I have had judgement to do yet have I not condemned person but I have studied me to make peace. The institution of my life hath be in these things by the grace & gift of god. When pafuncius had heard these words here he kissed his heed & blessed him. Bnndicat tibi duns ex zion ut videas bona que fecisti in Jerusalem Thou haste well & convenably done these things beforesaid/ but there faylleth one sovereign good deed/ that is that thou leave all/ & that thou follow the true sapience of god/ the which thou ne mayst come to if thou abject not thyself & deny thyself as the gospel telleth. Nisi abneges temet ipsum et tollas crucem tuam & sequaris xpmm When the said man had heard these words here without tarrying & without to order any of the things of his house followed the man of god & yode with him in to desert. In the which he gave unto him the order of conversation spiritual & taught him the excercytes of the perfit studyentes & he gave himself unto the science secret. etc. E. ¶ Another example that a minstrel was semblable in merit unto saint pafuncius. Cxxiiii IT is written in the life of faders the one time saint pafuncius required of god that he would show him unto whom he were semblable in the world. The answer was given unto him that he was semblable unto a minstrel that sought his living in such a town. Than he was abashed of the answer & in diligence yode unto the town to seche the man And when he had found him he asked him moche what holy things & relygyeuses he had done/ & how he had led his life./ He answered that he had be a man sinner & of cursed life. It is not long time sith that I was a thief/ & have put me to maintain this excercitude mischievous. & pafuncyus asked him if amongs the thefts if he had any good operations. He answered I ne feel me culpable of no good deed but as I was amongs the thiefs there was taken a virgin consecrated unto god that my fellows would deflore/ & I put me in the meddle and took her away fro them/ & by night led her in to the street of her house without having any atouchement dyshonest. And in another time I found a woman of honest form strayed in hermitage. I demanded her fro whence/ or wherefore/ or how she was come in to that place. And she answered ne demanded me not I unhappy wife and question me not of those causes/ but and it please the to have me for maid/ lead me where thou wilt. I woman perverse & ill have had a good husband/ the which is oftentimes beaten traylled & put in torments/ & is kept in a dungeon because of dettes that he oweth. We have had three sons together that are also withdrawn for because of the said debt. And I right unhappy that am sought for to be put in semblable pains/ i'll from place to place/ & of poverty & misery am all abiden/ and yet have I been three days without eting When I heard the said woman I had pity/ led her in to our den & gave her to eat/ for she de●ed for hunger. I gave her also three hundreth shelynges for to deliver her out of pain & servitude/ her husband & her sons. When the said woman had the money she yode in to the city & delivered them from pains. Then pafuncius said that he never died such things. God hath showed me of the that thou hast not less of merit towards him than I & therefore dispraise not thy soul that shall have such merit. When the minstrel heard these words of pafuncius he cast away his pipes & went with him into his hermitage/ & changed his song secular in to spyrytuell/ & excercysed him in fastings/ oraysons/ afflictions/ & to live straightly. And at the end o● three years he yielded up his spirit unto god. etc. F. Another example that a provost & his wife were semblables to an hermit. cxxiiii IT is written in the life of faders that an hermit was full of great abstinences so that he eat but rotes & povertees/ made request to god that it pleased him to show if there were any man in the world that were of straiter life than he. Then god revealed him that he should go see the life of the provost of such a town. Th●rmyte yode. And when he approached the said town he found the provost on a fair horse cloth with fair clotheses/ & in his company many riders & notable folk/ so he was much abashed 〈◊〉 see so great pomps. Told to the provost how god commanded him to see his life. And the provost bad him go to his wife which should show him their lives. Then he yode to her the which showed him the state of the house And she made to preprayre unto dynere of precious metes as she had accustomed And when they were set at dyner men brought the first metes of good vyandes before them. And incontinent that they had be set upon the table they were born away again without any thing eting of chem After men brought the second metes/ & the third/ & every of thyem better than other/ & were born away without any thing eating. The hermit saying so good meet taken away fro before him demanded them/ but it was told him that he should live that day after the life of them. And at the last men brought of musty breed all knawin with mice. And the wife of the provost eat a little/ & she ne eat of other/ but all was given & dystrybuted unto the poor. After when that even tide came to go to bed the wife of the provost said unto the hermit that they should go to bed together/ the hermit would not/ but the wife said unto him that he should/ and that it behoved that he saw how they lived. Than when they were laid & warm the hermit was tempted of the sin of the flesh to have so fair a woman by him & would have dealt with her. Than she said/ up up rise we & do we as we have accustomed my husband and I And when they were up they yode in to a tub of cold water that was by the beds side. And they were there so long that they trembled of cold. afterward they yode to bed/ & when they were hot again th● hermit was tempted of lechery/ & would have had her company. Than returned they again in to the tub of col●● water. All the night ne cessed they to do so. And the hermit saying that said unto himself that they led a more straytter life than he far/ & that it was reason that they had more great merit than he And the provost that was so weal clothed was also a man of good justice to punish the malefactors & to yield unto every man that the which was his. etc. G. ¶ Of fastings/ and abstynences of saint german. Cxxiiii. IT is written the saint germane was noble/ for he was duke of burgundy/ & after was bishop. He tormented his body by xxx year so that he ne eat of breed of wheat/ ne yet drank of wine but two times in the year that is to say at crystenmas & Eester. And it was meddled so moche with water that it ne had but a little taste of wine. Also in the xxx years he ne eat of pese ne of beans/ ne salt for to have savour in his mouth. For his refection he eat first of the ashes/ & after of barley breed. In winter ne yet in summer he had none other clothing but only the here his rob & his rochet that is his habit the which he ne put of/ but only when he gave it unto any poor/ or that he ne broke it./ His bed was of ashes & besen with here & with a sack/ he ne had never under his heed ne under his sholdres feather/ but waylled & bore the relics of his saints about his neck. He ne ungyrded him but seldom. That that he bore of abstinence in this present life was above man. And after he died so many of miracles that if the merits ne had proceeded men would have wend that it had be a fantasy. etc. H. ¶ Of the great austeryte of two women. Cxxiiii. IT is written in the book of honey bees that there was a woman in the parties of barbance recluse in a little tabernacle that ware next unto her flesh an haubergon of mail/ & above the said haubergon she had an here made of hogs brystilles the which pricked her flesh thorough the maylles of the said haubergon. She lay upon the earth naked & among the stones/ & eat three times alonely in the week. And she put of ashes in her breed and ne eat but by weight & measure: I ¶ Another example. Cxxiiii. THe disciple reciteth in his sermons that a virgin was in her hermitage xxxviii years the which dwelled in a ditch & served god devoutly. And she never eat in the said hermitage but herbs fruits & rotes/ & in all that time she ne saw no man. And afterward two hermytes passed by her entered into the dytche there they found her d●ed & put her in sepulchre. etc. By these examples of this book a man may know by experience that it is ill taken unto sinners dysobeyssauntes unto god/ & that it is weal taken unto the obedyentes. And therefore thou the which art in this world living myrrh thyself in the example of thy neighbour & know thou that it shall take the in like wise as it is done unto him if thou disobey unto god. When thou hast seen thy neighbour fall in to an ill passage & that it is inconuenyente of body or of soul/ or to fall in to hell by his folly thou shouldest keep the for to do as he died/ or thou shulte not be wise/ but thou shouldest learn the manners & conditions of those the which hath lived holily & virtuously in obeying unto the commandments of god to th'end to go with him in to the glory of paradise unto th● which we may go cum illo qui est benedictus in secula seculorum. amen. ¶ Here endeth the book entituled the flower of the commandments of god with many examples & auctorytes extr●cte as well of the holy scriptures as of other doctors & good ancient faders the which is much profitable & utile unto all people/ lately translated out of french in to english in the years of our lord. M. CCCCCix. imprinted at London in Flete street at the sign of the son by Wynkynde word. The second year of the reign of our most naturel sovereign lord king Henry the eight of that name. finished the year of our lord. M. CCCCC.x. the xiiii day of Septembre. winkin de word printer's device of Wynkyn de Worde