Tabula.  

BY this table a man may find the matters of the book named the ordinary of christian men/ the which containeth five parts pryncypales and every of them devised in pactyes.  
The first is of the sacrament of baptem/ and of the twelve articles of the faith.  
The second is of ten commandments of the law.  
The third is of the works of mercy.  
The fourth is of the manner him well to confess.  
The fifth is of the pains of hell/ & of the Joys of paradise.   
¶ In the first party is made mention of baptism & of the faith/ & it continued vij chapters.  

The first is of the vow that a man maketh unto the holy sacrament of baptem.  
The second is of the manner to administer the baptism as well in necessity as in solemnity of the matter/ of the form/ of the intention/ of the exorcysme/ and of the catechism.  
The third is the latin of all the office to baptses with the exposition.  
The fourth of the virtue and of the effect in the soul baptized.  
The .v. of the twelve articles of the faith in general.  
The vi of the suffisance of the twelve articles of the faith.  
The vij of every article of the faith in special and of the work for to answer.  
The first article is. Credo in deum etc. The work for to answer is to fere & to love god.  
The second article is. Et in ihesum xpm etc. And the work for to answer is to keep the commandments of Jhesu christ after as he them hath declared and taught in loving his pouerté/ humility/ and austeryte.  
The third. Qui conceptus est de spunscon &c. And the work for to answer is to conceive Jhesu christ spiritually by the virtue of the holy faith catholic and to honour father and mother.  
The four is. Passus sub poncio. & the work for to answer is to have patience in tribulations worldly.  
The .v. is Descendit an inferna. & the work for to answer is to descend in to hell by holy meditation/ by the which meditation a man may arise from the death of sin unto the life of grace.  
The vi is Ascendit ad celos. the work for to answer is to have the heart upward in dispraising the earth.  
The vij Ind venturus. the work for to answer is watch every man upon his spiritual deed.  
The eight is Credo in spm. the work for to answer is to have the usance of the five wits spiritual.  
The ix is Sanctam ecclesiam. the work for to answer is to obey unto holy church for to pray for them that been departed & to keep him for to be excommunycate  
The ten is sanctorum communionem. the work for to answer is to honour the sacraments.  
The xi is Carnis resurrectionem. the work for to answer is not to fere to die for the faith.  
The twelve Vitan eternam amen. the work for to answer is to despryse the glory & the felicity worldly in comparison of the glory eternal.   
¶ In the second party is made mention of the ten commandments of the law/ and it containeth. xviij. chapytres.  

The first how god us hath given & written the ten commandments in our proper bodies.  
The second how the ten commandments been written in the soul reasonable.  
The third of the benedictions unto the true obseruatours of the faith.  
The four of the maledictions that come● unto the transgressors of the law.  
The .v. of every commandment in particular as well of the thing commanded as of that defended/ & fyrstely of the first/ the thing commanded in the first/ that is charity & true adoration of the divinity/ the thing defended/ that is pride against god and all manner of idolatry.  
The vi of the thing commanded in the second/ that is to accomplish his vows and to keep the trought of baptem/ the vi of the thing defended that is the abusion to swear/ & all horrible oaths.  
The vij of the thing commanded in the third/ that is to hallow the solemnities & him to exercise in good works/ the vij of the thing defended been all works earthly & seruyles that may let the spirit.  
The eight of the thing commanded in the fourth/ that is charitably to honour his neighbours & to do the works of mercy/ the eight of the thing defended/ that is pride and principally against his sovereigns.  
The ix of the thing commanded in the fifth/ that is to procure & to keep unto our neighbour four manner of lives/ the ix of the thing defended that is ire and envy against our neighbours.  
The ten of the thing commanded in the vi that is soberness & attemperance/ the ten of the thing defended is gluttony and lechery principally.  
The xi of the thing commanded in the vij that is to yield unto every creature that/ that unto him appertaineth/ the xi of the thing defended that is the sin of covetise and all the sins the which in it descenden.  
The twelve of the thing commanded in the eight that is to magnify & exalt the goodness of his neighbour/ the twelve of the thing defended that is cursed language proceeding of ire and of envy.  
The xiij of the thing commanded 〈◊〉 the ix that is poverty & chastity of spirit/ the xiij of the thing defended that is all concupisbence carnal by consenting of will.  
The xiiij of the thing commanded in the ten that is liberality of good will against his neighbours/ the xiiij of the thing defended that is concupisbence disordinate of things temporelles.  
The xu that is the epilogation or short repetition of all this second party.  
The xvi is of the five commaundentꝭ of holy church.  
The xvij is of two manner of lives the which ben in holy church/ that is to know the life contemplative and the life active.  
The xviij is of. xiij. reasons showing where by we may be induced to have fere & humility.   
¶ In the three party is made mention of the. seven werkis of mercy/ & it containeth. v. chapytres.  

The first is of the vij werkis of mercy in general.  
The second of the vij works of mercy corporal and special.  
The third of the circonstaunce requisite in accomplishing the works of mercy.  
The four of the ●ij. works of mercy spyrytuelles in general.  
The .v. of. xij. manner of almsdeeds spiritual in special as it is to pardon/ to correct/ to teach/ to recomfort/ to comfort/ & to enhardy/ to support/ or to endure/ to exhort for to profit in goodness/ to conjure the ill of an other/ to counsel spiritually to accord the discorded/ to pray for the necessity of his neighbours/ to say or make to say masses.   
¶ In the fourth party is made mention of the sacrament of confession/ and it containeth. thirty. chapytres.  

The first is that to bring a sinner unto the estate of grace is a more greater thing after many considerations than was the creation of all the world.  
The second is a profitable exhortation for to do penance gladly.  
The third of the twelve fruits the which comen of true penance.  
The four is of the difference of good works done in the estate of mortal sin or of grace.  
The .v. of six reasons showing that the synnerue aught to tarry him to confess.  
The vi of the practise that the confessor ought to hold as well against himself as against them that be confesseth.  
Thy seven. of the science the which is requisite & necessary unto a confessor and the difference between mortal sin and venial.  
The eight is of the case reserved unto our holy fade the pope.  
The ix is of the case reserved unto the bishop be it of right or of custom.  
The ten of three manner of penances.  
The xi is of four things that the sinner ought to do before his confession.  
The twelve is as well of those the which may here the confessions as of them that may choose their confessor.  
The xiij of the ten points by one of the which/ or by many the confession may be unfruitful and how people married sholden examen their consciences of the deed of marriage.  
The xiiij how a man ought him to confess and examen after the order and the doctrine of the ten commandments.  
The xu of the examination of the conscience after the first commandment.  
The xvi of the second commandment.  
The xvij of the third commandment.  
The xviij of the fourth commandment.  
The xix of the fifth commandment.  
The twenty of the sixth commandment.  
The xxi of the vij commandment & containeth the matters the which followen. first of simony. Secondly of usury. thirdly of fraud & deception Fourthly of unjustice. fifthly of these bishops in particular. Sixtly of canons & curates & other beneficed. eightly of Juges been they of the church or of secularity. Nynethly of advocates/ and procurers/ & notaries. The ten of physycyans.  
The xxij is of restitution necessary unto salvation.  
The xxiij is of the examination after the eight commandment/ and of miss thinking & of detraction/ & of foolish swearing/ with the conclusions of that matter.  
The xxiiij of examination after the ix commandment.  
The xxv of the examination of the ten commandment.  
The xxvi how fasting ought to be done and by whom.  
The xxvij of orisons & of her conditions.  
The xxviij of the twelve rules of the physicians corporell applied unto the physycyan spiritual & of the interrogations that a man ought to make v. to him the which is in the article of death.  
The xxix is of the six advisements for to dispose him for to die well. The first advisement is how the hour of death is uncertain. The second of the mystery/ as well of the good angel as of the evil when the hour of death cometh. The third is when all/ that is to understand good & ill seen the blessed saviour Jhesu christ at the hour of death. The fifth is of the Joy incomprevable the which at that time cometh unto the blessed. The sixth of the pain & of the estate of purgatory.  
The xxx is a breve or short epilogation of the vij mortal sins and of the branches.   
¶ In the fifth party & final of this book is made mention of the pains of hell & of the Joys of paradise & it containeth. seven. chapytres.  

The first is the prologue of this last and final party.  
The second of the ten pains corporelles that the dampened suffren and every of them devised in four.  
The third of the ten pains of the party of the soul & every of them devised in four.  
The four of many reasons showing that the pain of the dampened shall be eternal.  
The .v. is the prologue of the treatise of the Joys of paradise.  
The vi is of the ten Joys of the party of the soul & every of them devised in four.  
The vij is of the ten Joys of the party of the body & every of them devised in four.   
¶ Here endeth the table of this present book named the ordinary of christian men.   

¶ Here followeth a notable treatise and full necessary to all christian men for to know and it is named the ordinary of Crystyanyte or of christian men. ¶ Here followeth the Prologue.  
EVery creature reasonable unto who me god hath given mind & understanding & will. Him aught to know serve & love with all his might as much for the goodness and nobleness of his creation as well as of his redemption & of the glory that we trust in. The which things be so great & good that no heart them may think ne tongue can them declare. Also he ought to be feared for to eschew that pain of eternal damnation. The which is so horrible a thing only to imagine that there is none earthly heart that by a thousand years if he so long should live upon earth/ but that every day he ought to tremble. And these pains we may not eschew ne the goods of eternal glory have ne possed. If we be not obedient unto our creator in keeping our vow & baptem/ and in accomplishing all his cōmaundementēs. The which to 
Si vis ad vitam ingredi serva mandata. Math●xx.  know & understand every man ought to put also great diligence & more/ as he doth for to save his corporell life. For otherwise he may not long 
Confitebor tibi in directone cordis ●eo quam didi●●● judicia justice tu●. ps. ●xviii.  go eschewing sin nor of the faults committed against the will of god him cleanse repent & confess. And for as much unto the blessed trinity the which is the father the son & the holy ghost one essence of deite/ and for the health of souls that the sweet 
●mo corinth. xiiiii In ecc●a vo●o qn ●●●a sensu meo loqui ut et alios 〈◊〉 quam decem milia verbo & lengua  Jhesus hath with his holy blood again bought/ Followeth a breve doctrine true & catholic and right necessary for the instruction & salvation of christian men. In the which shall be spoken principally of five things. Of the which saith saint Poule in the first epistle ad Corinthios/ that more it is worth and profiteth unto the salvation of souls five words then. x. thousand. And upon 
Hoc ●mum scientes quam venient in novissimis diebus in deceptione illusores juxta ꝓ●as ꝯcupiscentias ambulantes etc. ii petri vitimo. two. thy. iiii. Erit 'em ten puscum sanam doctrinam non sustinebunt sꝪ ad sua dsideria coaceruabunt sibi magistros purientes auribus & vitare ●dem auditum avertent ad fabulas autem conuertent etc. Item. two. pet. two. ca fuerunt vero & ꝑseudo prophet in ppton sicut & in vobis erunt magistri men daces ● itroducent sectas ꝑdiriois etc. et in avaricia fic●s ubis de vobis negociabuntur.  that saith Nycolas de lyre that of these five words the which understandeth. saint Poule. The first is of the articles of the faith. The second of the commandments of the lawr. The third of sins the which a man ought to eschew. The fourth of the pains of hell the which a man ought to fere. And the fifth of the glory the which is without end that every man ought to desire. Of these five things in example of the holy apostle ought to write preach & teach all they that will please god/ and unto these soul's profit/ & all right faithful christian men/ the which have desire to come unto salvation him ought above all things to read or here. For whose death the contrary hath in him the sign of eternal damnation/ as they that love better romans of warris. of battles/ writings of poets/ & of these philosophers earthly. The which make not the lives & examples of holy saints and other holy writings that touchen the deed of conscience and of their salvation/ and man saith that wilfully such people runneth after the preachers the which principally secheth to speak unto the worldly people for to go with their substance & silver/ the which oftentimes inplye the mind of them worldly in high hard & curious questions/ & by the sweetness of fair speech they wrap them & bring them to their end. So as prophesied saint Poule in the pistle unto the bishop Thimothee saying the time shall come that the world will no more of the good doctrine and salutary/ but they shall desire masters that them shall tell & preach things curious & fables the which unto them shall be plea saunt. Of the which sinners writeth saint Peter in speaking unto christian men/ & saith that so as it was of the people of the Jews falls & cursed prophets sinners/ so unto them shall it come for there shall come & arise among them some masters full of falseness of cursedness & of disobeyed the which shall give unto the people occasion of their perdition. And many shall take and follow the paths & the ways of their adulteration. ¶ Here 
Semen est verbum dei. Luce. viii.  saith master Nycholas de lyra that the word of god is the seed/ he than that soweth this seed for avarice or for pride principally renounceth the word of god his creator/ and many there shall be the 
Pau●● ad galla. i. S● adhuc homibus placerem xpi servus non essem. p̄s. Confuse sunt ● hoimbus plac●▪ dniam dns sprevit eos.  which shall here gladly here such prechours not principally for their salvation or for to correct their vices or sins/ but for the sweet & fair language of their philosophy & these new things & curious the which they shall fain for their excuse and invention/ and by this form & manner the way of god & of troth that is of the commandments 
Math. viii. Attendite a falsis ꝓphe 〈◊〉 ● ve●●ūt ad vos in vestments ovium. et ●eta. Item surgent pseu do xpi & pseudo prophet et seducent multos.  & of the articles of the faith shall be blasphemed of such manner of worldly people curious the which shall dispraise these prechours of the simpleness of the gospel. And for so moche saith saint Gregory that none is wilfully heard if he please not unto the hearers. Some of these preachers of the gospel considering the predication of these 
Item Actuum. xx. Attendite vobis & universo gregi in ● vos spunssanctus posuit epos regere ecc●●am dei quam ac●siuit sanguiesuo  worldly masters afore said to be praised & desired & their predication dispraised shall them enforce to do against them & them to follow in alleging philosophers poets & other ●octrynes not of the gospel/ by the which they shall fall in thraldom of the devil of hell/ & in the bond of 
Ego scio q●●trabūt post discessionem meam lupi rapaces in ●os non parcentes gregi et ex vobisipsis consurgent.  god our creator. For the holy ghost saith that they that desire worldly pleasures in the curiosity & vanity of their desire come to great confusion/ the gospel & these other holy writings in many places us forbid against the temptation of the 
Qui non est mecum contra me est. Luc. ix.  falls evil & deceivable prechours/ the which shall be the token & prognostication of the antichrist as we have late seen by many experience & in special 
Divisio presentis opuscult.  within these thirty years & shall be seen/ so that I believe from ill unto the worst unto the reign of the falls antichrist. And I understand of those sinners that do & live otherwise then that/ that our mother the holy church unto them hath limited & ordained in sext of the Decretales in the chapter. Cum ex eo. And in tho. seven. in the chapter the which beginneth. Abusionibus & ●. the which principally secheth not the love of god nor the salvation of their soul's/ but gold and silver after the appetite of their covetousness/ for he that will is such maytene with taking part that such preachers weren of the party of Jhesu christ/ he him showeth a very heretic and excommenged then for to eschew the peril of this error & damnation for to resemble & advise these poor blind of Jhesu christ they be all true & faithful christian men they shall have in this present treatise as of late it hath be said five parts. The first part shall be of the nobleness & of the troth of the vow of christendom/ the which ●owe is made in the sacrament of baptism/ & also of the twelve articles of the faith The second shall be of the ten commandments of the law with the transgression of them that be the vij deadly sins. The third shall be of the vij works of mercy the which works shall be held the great & last judgment/ and the good & ill shall be examined/ & these cruwell and covetous folk unto death eternal condemned/ and these piteous & merciful people in the glory of paradise shall be rewarded. The fourth party shall be techyngꝭ for well▪ & enterly him to confess of sins the which he may commit against the arty●les of the faith & of the commaundementis of the law of good werkis that a man leaveth to do against the mercy of god without the which no man may well come unto salvation/ for all sin is rehearsed & compriseth in the commission in doing sin/ or abomination in leaving the good the which a man is holden & bound to do. The fifth & the last party shall be of the pains of hell & of the Joys of paradise. Also it is to be noted that as well for to satisfy unto these clerks & for the more perfectly to confirm that the which is written in english as also for to eschew & detraction of little understanding of simple people I put in the heed of this book in many passages these authorities convocations & allegations the which be made in latin/ except the text of the vow of baptism the which I have will to put word by word in this writing for to show the charity ruin of christian people in all estates in the which they lyven at this day. That is to wite the xiiij day of January the year of our lord. M. CCCC. lxvij. after the nativity of our lord Jhesu christ after divers chronicles & manner of number the years. In the which year and day this present book hath be first begun to be written.  
 
¶ Here endeth the prologue/ and now followeth the first part of baptem.   


¶ Here followeth the first part of this present book/ of the vow and sacrament of baptem.  
 
AS unto the first party the which 
Capitulum primum.  is of the vow & sacrament of baptem/ it is to be noted that after that Jhesu christ had made publysshe & preach solemnly the truth of the gospel as well by his holy apostles/ as by other preachers/ it is impossible for 
Johis viii Qui ex deo est ●ba dei audit. Johis iii nisi ●s renat●fuerit ex aqua & spu sacto non pont introire i regnum dei. Mar. vit. Qui credid●rit & baptisat tuerit salu erit. Non pont solui scriptura ●ohis ten  man to be saved that is not baptized. And he that believed in Jhesu christ & is baptized. In like wise it is impostyble but that finally he be saved. For it is the mouth of god the whithe is the sentence & text of the gospel that so unto us witnesseth/ wherefore it is a thing right necessary to know ¶ first how & in what manner the sacrament of baptism ought to be given. ¶ Secondly the form & manner to execute it solemnly. ¶ thirdly the virtue and the effect that it hath in the soul of a christian man. ¶ And four to know every article of the faith in particular. ¶ As unto the first that is to understand that to christian or baptism is as moche to say as to wash/ and is understand principally of the soul/ the which by the vert●e of god is purified/ having this sacrament from all sin/ be it pride venial or mortal. And for as much that the puissance of god is not restraynte ne bound by the institution of these sacraments the which of pure might absolveth he may in many manners cleanse & purge the soul & it walshe from sin. ¶ The doctors say that there 
Triplex baptismus.  are three manner of baptemes. The first manner is when any person shall by privilege singularly sanctified from original sin afore that he be 
Antequam exieris de vulua sanctificavite. Heir. i.  borne or after the pleasure & will of god/ as were saint Jheremy and saint Johan baptist. The second when any not baptized unto the purpose/ to make him baptized in place & time/ and before that he be baptized/ he dieth by martyrdom or otherwise/ he may be in the way of salvation if he have none other letting. The third is the common & sacramental the which is done by word & water. And such sacrament & all other aught to be ordinately executed by man priest or curate as unto that of Jhesu christ true god and true man. But in the case of necessity the baptism may be given duly by every other person earthly that may have puissance & intention to do & say that that holy church doth & saith in admynystring solemnly such sacrament. For if it so be that there be a man/ that might & ought to do it a woman ought not it to do/ if there were clerk in holy ordres/ the subdeacon ought not to do it before the deacon/ nor the lay man before the simple clerk. ●or otherwise they sin. And if there be opportunity of time they should be it man or woman require mercy with great contrition of their sins if they have remorse of conscience of deadly sin. For he that admynystreth or receiveth any sacrament he ought to be in the state of grace/ & that is as unto the ministers of that sacrament. Also it is to know that every creature earthly not baptized is bound to receive that sacrament as it is said in place & tyme. But otherwise was this obligation accomplished at the beginning man was not baptized but in the vigyll of Easter & of whitsuntide/ & they that duly were cathecuminus: that is to say instruct of the articles of the faith & of that/ that they ought to vow or promit But after by the inspiration of the holy ghost it was ordained that these children forthwith after that they were borne should be baptized. For in them is no thing that may let the effect of that sacrament/ as should be mortal sin actuel or fiction And that proceedeth of the mercy & justice divine For so as two persons that is to know Adam & Eve us bind all by law commonly to sin and damnation without our guilt actual. So pleaseth unto the justice divine that our father Jhesu christ & our mother holy church signifieth the godfader and godmother us promitting unto salvation before that we have usawce reason or might of any operation.   

¶ Here followeth the manner to confirm the holy baptism in the article of necessity.  
Of the manner to confirm the sacrament of 
Capitulum. ij.  baptem in the case of necessity. That is to know that if a woman or other simple person baptize he ought to take heed unto the matter of the sacrament unto the form of the words and unto the intention. first unto the matter. For that aught to be water naturel. For man may not be baptized with wine/ with elder/ with blood/ with milk with urine/ with water of roses/ or other water distilled/ but man shall be baptized in necessity with lie/ and with water in the which man shall have smart in the flesh. And it is holy thing & good counsel that a man have holy water in his house For if it were well possible man should not be baptized with other water. Also it is to advise simple people that if there apere any member of the child in the which men knoweth life & of the which he feareth the death before that it be borne perfectly he it should baptize in that member the which appeareth. Also if the mother pass this life before the nativity of the child the which a man believeth truly life in her/ he ought hastily to gave her mouth/ & after discreetly open the belly of the woman & baptize the little child if it be found on live/ if it be found deed it ought not to be buried within the holy ground/ if the mother hath not been slain & put to death for the love of god or for the troth of the faith. For in such case may doctors hold that the child should be martyr. For it is more to fere & to 
Nota.  plain where a child dieth without the receiving the sacrament of baptism then it doth of the destruction & the falling in to deepness of all the to wnes castles/ & cities of the world. In the which appeareth the great sin/ & the great blame of those the which them govern ill in this matter what so ever manner it be in. As unto the form that is those words the which he ought to say/ he behoveth to take heed unto them that be ordained of god & of holy church as well in case of necessity as of solemnity. That is to know Ego baptisote In nomine patris et filii et spiritus sancti amen. 
De forma baptismi.  And in english. I baptize the in the name of the father & of the son & of the holy ghost. Or in other language or words betokening the same sentence For one may baptize in all manner of languages/ And it behoveth that the words & the doing that is to put the water upon the child be holy in any wise together. That is to say that before that he hath said all these words he have begun to put the water or before that he hath endeth to put the water he begin the words/ for otherwise there is no baptism. That is to know if a man say all these words & after put the water or first endeth to put the water & after saith these words. As to the intention/ that is to know that at the 
De intention.  lest that person the which baptizeth aught to have intention to do that/ that our mother the holy church intendeth & commandeth to do & it may suffice such general intention/ so that he believeth the same or have in his intention that the sacrament of baptism purefyeth man from all sin or tha● these words afore said suffice. That is I baptize the in the name of the father & of the son & of the holy ghost/ that he say not with that & of our lady & of saint Johan or of thing like he hath not than baptism/ for the intention the which is of necessity of the sacrament is not good nor rightful. Of other cases & diffycultees the which be in this matter should these curates & preachers sometime show in publishing for these divers & piteous cases the which by Ignorance may come in many places of christendom. The second thing principally to be considered in this matter is of the form & manner the which is most commonly holden in the holy church of Rome in baptizing solemnly in the which I shall hold this manner order. first I shall declare what it is to say exorciser and cathecyser. Secondly I shall put the latin as well of the ordinary as of the orisons & other things so as men use in the church most commonly. And thirdly I shall put the subitaunce of the latin afore said in english & the signification of that that is done & said after the exposition of some doctors in holy theology. As unto the first that is to know that the exorcysyon & cathecysacyon ought 
de exorcismo.  to proceed the baptism but for the good understanding the which is exorcyser that is to be noted that when Adam & Eve unto whom god had given domination of all the morlde disobeyed unto god the devil took power upon them & in like wise 
Gene. i Dominamini in piscibus maris & volatilibus celi & universis aiantibus● movent suꝑterram. Nunc principes huius mundi eiiciet foras. Johis. xii.  upon all their domination as were the air the water & these other creatures the which were made & created for man. And than the devil him called Prince of the world/ but Jhesu christ is comen for to fight with him & to put him out of that that he held by tyranny. And for so much all these things the which be spoken & consecrated unto god & unto his divine service/ as churches/ chircheyardes/ awters' corporaces'/ chalices/ towells/ vestiments appertaining unto the holy mystery of the altar be exorcyses by the benediction & by the holy orison of priests bishops. That is to say that the puissance of the enemy infernal is conjured & put out of these said things. And for as much the little child is in the power & domination of the devil by the sin of our fornfads which ought to be by the holy sacrament of baptism withsayd & hallowed the right holy temple of the holy ghost deputed unto the divine service of Jhu christ & of the holy church catholic he ought to be exorcysed. And if it so were that same little child were baptized in ye●as● of necessity without being cathecysed or exorcysed & he line/ a man ought then after beseech & do the solempny●t of exorcysation. In the which after Richard demyville be made many things so as it appeareth in declaring the text. And that is as now of the exorcysion & rest to see what it is to say & signify cathecyset Cathecyser is as much to say as to instruct orteche the foundations & articles necessary of our holy 
Illi ● ꝓ baptisandis i baptismo spo ponderunt tenent eos symbolum. pater noster & alia bona informare de conse. di. iiii. vos ante.  faith. For all they that ought to be baptized & ꝓmytt to keep the faith & commaundementis they should first be taught. For our lord commanded unto the apostles the day of his blessed ascension to go through the world to teach & baptize/ & first teach to baptize/ & for as much at the beginning of the holy church this m●ner 
Textus.  was kept that none were baptized unto that that he were sufficiently cathecysed/ that is instruct & taught 
Vos ante oina tam viros que mulieres ● filios i baptismo sus●epistis moneo ut vos cognoscat fideiussores apud deum ꝓ illis extitisse ●s vi estis de sacro font susciꝑe. ideo semper admonete ut cast●tatem custodiant. justiciam diligant. caritatem tencant. ante oia symbolum & orationem dmcam & vos ipsi tenete & illis quos excepistis ostendite. Hec ibi.  of the principles & articles of the faith. And during the time that they learned the law in good purpose to be baptized men died them call Cathecuminus & in this estate & degree abode saint Martyne by the space of. viij. years/ for at. x. years were made cathecumine & at. xviij. year were baptized. But after that christendom was much augmented & multiplied the blessed holy ghost hath inspired the holy church of the manner to do it more certain & profitable. That is that these children should be baptized as soon as they be borne for the perils & lettyngꝭ that may come in so much that the godfaders & godmoders them bind unto god & holy church that when they have age & discretion that they shall learn them the law of the faith & these things appertaining & necessary unto their salvation if the natural father or mother or other them teach. And for so moche saith saint Thomas in his quart that when the godfaders or godmoders say Credo/ it is as much to say after one exposition as I promit to put true heart & diligence to instruct this child when he shall have wit & discretion for to understand that the which is of necessity unto salvation for as much as it appertaineth unto prelate's and curates to teach their subjects general how be it appertaineth in particular & in especial unto the godfaders & godmoders for to teach them for whom they be bound. In the which appeareth the great & marvelous peril of many godfaders or godmoders the which to teach that/ that they know not. In so much that in the more part or all at this day break that promise. By the which moche of these young people come to an evil end/ & I believe verily that is the default of faith/ and these ills that we see come rathely/ & in the more great part of that default. Wherefore principally I have be moved to declare and write this matter/ for as no thing it is to repair the hyenes of the building where the foundation is ruinous/ & that sufficed as now of the exorcysme & catechism. For the manner & the practise is declared here & after more in particular/ to the intent that simple people may understand that they have vowed & promised unto baptism & the noblynes and dignity of christendom/ & the form & manner as they have said & consummated & in the temple of the holy ghost and of that as understand these good & faithful christian men/ & in like wise as they may understand the fall & ruin of the peril & the great ill in the which is become the more party of christian men the which keep not neither faith nor commandments. And also that they the which them well reform & cry god mercy & them repent & confess not despairing themselves may have by this writing the form & manner and the way to return unto sweet Jhesus the which doth them call & abide 
venite ad me oens ● laborat & onery estis & ego ꝑficiam vos Math. xi.  his arms spread promitting if by this way or by other while that it is time them convert/ that he unto them shall pardon the transgression & treason of breaking the faith.   

¶ Here followeth the text of the office of baptism with the exposition in english.  
INcipit ordo baptismi. Primo interroget sacerdos 
Capitulum. iij.  infantem. Quid vis fieri? Respondeat patrinus. Cristianus. Qd nomen vis habere? Patrinus dicat nomen eius. Post hec insufflabit sacerdos super infantem dicens. In sufflo te diabole in nomine patris et filii et spiritus sancti amen. ut exeas et recedas ab hoc famulo dei. N. Exi ab eo immunde spiritus & da locum adveniente spirituisancto paraclito. Et post hec faciat signum crucis in front & in pectore infantis dicens. Signum dei vivi in frontem tuam & in pectus tuum pono.  

¶ Here followeth the first orison.  
Omnipotens sempiterne deus pater dni nostri Jesus xpi respicere dignare super hunc famulum tuum. N. quem ad rudimenta fidei vocare dignatus es omne cecitatem cordis ab eo expelle. disrumpe oens laque os sathane quibus fuerat colligatus. Aperi ei dne in nuam pietatꝭ tue ut signo sapiencie tue imbutus. omni cupiditatum fetoribus careat: & ad suauem odorem preceptorum tuorum letus tibi in ecclesia tua deseruiat et ꝓficiat die in diem ut ydoneus efficiat accedere ad graciam baptismi tui precepta medicina. Per eundem dnm nostrum jesum xpmm   

¶ The exposition of that before rehearsed.  
HEre beginneth the order & manner of baptism when it is done solemnly. first at the church door & not within the child is offered unto the priest who demandeth the child a question/ what askest thou what wilt thou have or where wilt thou become. And they that it present answer for him in his person I require christendom. And after that priest demanded what name wilt thou have/ & the godfad or both two together answer for the child John or else after that that they him will name Then the priest bloweth upon the child saying to the devil of hell the which hath puissance & dnacyon upon the little child for the guilt of original sin/ enemy I blawe the in the name of the fad & of the son & of the holy ghost & the command that thou go forth & departed from this create the which thou hold in thy service & cometh to the service of god depart thou forth with spirit of damnation & give place to the holy ghost to come reform & counsel this soul. After that said maketh the priest the sign of the cross in the forehead & in the breast of the child saying I put the sign of the living god of Jhu christ in thy forehead & in thy breast. Upon this mystery a man might make a question if man 
A question.  ought to say unto the child exeas & recedas ab hoc famulo tuo vel dei that is to say departed you from him or this thy servant or if a man ought to say depart you from this thy servant or the servant of god. The answer/ men find in some bokis the servant of the 
the answer.  devil & that may be one & understand y● one & that other how be it there seemeth well to be great difference between the servant of god & the devil. For it is a thing impossible to be the servant of god & the devil 
Non potestis deo seruite & mammons Math. vi. Item ● non est mecu contra me est. Et ● non colligit mecum disꝑgit Luce. xi. Mat. ix. Mathei. xii.  togydbut they that have in writing in their bokis the servant of the devil speak as for the hour present for the child is not the servant of Jhu christ till unto the water of baptem/ & if he day before that he hath received that water in the name of the fad the sone & the holy ghost he should not be in the way of salvation/ as saith Cipryan. And saint Thomas rehearsed it in his book wherefore the little child may say faithfully in the operation of the devil & not the servant of god/ br● the which callen before the baptism the servant of god undstanden the time to come after that the mystery shallbe ended which is now begun. And for so moche that this solemnity of the exorcyson & cathecyson is not of the incense & necessity of baptism there is no great peril or difference to read the one or the other so that he undstandeth holy. Also by the exsuflation that the priest doth upon the child betokeneth y● that he chaffeth & put out the power of the evil spirit which him enforceth to let every good work. Also by the sign of the cross made and put in the forehead & in the breast is the token that the child taked utue & might to resist the devil openly & it appeareth by the cross made in the forehead/ & in the secretness of conscience made in the breast. After these things before said the priest maketh his prayer to god in the third person with all the holy church in this manner.  
PLeaseth it the blessed lord god to exalt my prayer/ and my desire and clamour may come before the true god eternal. And all mighty father of our lord Jhesu cryst/ pleaseth it y● to behold this thy servant whom it hath liked the to draw & call at the beginning of the knowledge of the law/ & the it pleaseth to Illumyn● with thy gce/ & to break the bounds of the devil/ of the which he him held enlasyd. Also pleaseth the very god to open him the gate of thy mercy/ & him give the token of the true sapience/ by the which he may eschew the power of all covetousness earthly/ & to receive the sweet odour of thy holy commandments/ by the which he the may Joyously serve in the holy church. Also to profit from day to day to the end that by that medicine he have disposition to receive the grace of thy baptem. And that we require in the virtue and in the name of our lord Jhu christ Amen. Also it is to be 
Nota.  noted that the priest that consecrat unto god be in the estate of grace/ & out of deadly sin/ when he doth solemnly the office the which appertaineth unto a priest/ he is the minister and servant of all the holy church/ and speaketh unto god for and in the name of him. And for so much the clergy the which signifieth and representeth the church answereth Amen. That is to say we require 
Amen dico vobis si ●d petierit patrem in noie meo dabit vobis. Johis. xi.  all that it so be as thou haste said and demand. And for that/ that the holy church universally and comprehendeth all the holy college of paradise/ & all the holy creatures of this world and of purgatory/ the blessed sweet Jhesus the which is chief & capitain of all the holy church Beholdeth principally the merits of holy-chirche these holy orisons that these priests maketh be they good or ill/ where by the light of true faith & of holy contemplation he shall see the virgin Mary & all the holy college of paradise & him that most is the blessed sweet Jhesu cryst in so much that man praying & beseeching the majesty of god 
Dico vobis si d●● ex vobis consenseri● super terram de oi re quamcunque petierint fiet illisa prē meo ● est in celis. math xviii. Ego dico vobispe tight & dabit vobis querite & ivenietꝭ pulsate et aperiet vobis Ois em̄ qui petit accipit & qui qrit invenit & pulsanti aperiet. Luce. xi.  that it would please him to pardon unto this child the original guilt/ & him give grace that he may be the member of Jhesu christ & of the college & company of all saints/ should well be fulfilled of the sweetness & admiration. Also we should make that our lord Jhesu christ unto us hath taught & commanded to require & axe in his name/ saying truly I say you that if ye demand any thing of god my father in my name he shall give it you. And for as much our mother the holy church holdeth this form that in the end of these Orisons he putteth per dnm nostrū●h̄m xpmm Man demanded in the name of Jhesus when he asketh things that before the glory of god & the salvation of souls. For Jhus is as much to say as saviour. And it is impossible that who so demandeth 
Ambro. de officus Impossibile est oronnes multo● non exaudiri.  that/ that he ought to demand/ so that he demand as he ought/ that it be refused. For god hath said with his mouth that all they the which axe so as it is said that they shall receive their asking and petition.   

¶ Here shall the priest make a cross in the forehead of the child saying.  
PReces nostras quesumus ●n̄e clementer exaudi et hunc famulum tuum crucis dominice cuius impressione cum signamus virtute custodi ut magnitudinis glory tue rudimenta seruams ꝑ custodiam mandatorum tuorum ad noue regenerationis gracian pervenire mereatur. Per xpmm  
DEus qui humani generis ita es conditor ut sis etiam reformator ꝓpiciare populis adoptivis et novo testamento sobol● noue ꝓlis ascribe ut filii ꝓmissionis qd non potuerunt assequi ꝑ naturam. gaudeant se recepisse ꝑ gratiam. Per xpmm   

¶ The exposition of the text precedent.  
AFter these things above said the priest maketh again the sign of the cross with the thumb in the forehead of the child with such an orison/ very lord of all the world we require that of thy sweet meekness that it will please the to receive our prayers/ that is that thou keep & defend this thy servitor or servant unto whom we have imprinted in the forehead the sign of the cross & unto that intent that he may keep the instruction of thy commaundementis & that he may come unto the glory of the new regeneration that is of the holy font of baptem & of that we require the in the name & in the virtue of our saviour Jhu christ amen. And so it ought to be understand as it is specified before over all where there is ꝑ dnm nostrum   

Also here followeth an other orison in such manner  
O Very god the which hast made & form human lineage & afterward hast reform Pleaseth it y● to receive in adoption this new life & write among these child of the new testament ᵒ to the end that by thy holy ●ce he may receive that that he may not have by nature. And so it appeareth that by three times within a little while hath been marked with the soaken 
Ascendens jesus de 〈◊〉 vidit celos aptos & spm s●m̄ t●que colum ●ā desc● octen & manentem in ipso & vox facta est oe celis tu es filius meus. etc. Mar. i idem Math. iii.  of the cross he that should be baptized & three orisons unto god presented in tokening the virtue of holy baptem/ & that that is made cometh & precedeth above all of that holy blessed trinity. And of that we have a figure in baptism of our lord as where he showed him unto the blessed trinity evidently. God the fad in the voys the which said here is my son god the holy ghost in similitude of a dove/ and god the son in our humanity.   

¶ Here followeth the exorciation of the salt.  
EXorciso te creatura salis In noie dei patris omipotentis & in caritate dni nostri Jesus xpi et in ●irtnte spiritussancti. exorciso te ꝑ deum vivum. ꝑ deum verum. ꝑ deum sanctum. ꝑ deū● te ad tutellā humani generis ꝓ●reauit et populo venienti ad crudelitatem ꝑ servos suos ●secrari precepit. Proinde te rogamus dne deus noster ut hec creatura salis in noie sancte et indiuidue trinitatis efficiat salutare sacramentum ad effugandum inimicum quam tu dne sanctificando sanctifices. benedicendo benedicas. ut fiat omnibus accipientibus perfecta medicina permanens in visceribus eorum in noie eiusdem dni nostri Jesus xpi qui venturu● est judicare vivos & mortuos et seculum per ignem.  
Amen.   

¶ Here he putteth the salt in to the child's mouth asking his name & saying. Accipe sal sapiencie ut sit tibi dns ꝓpiciatus in vitam eternam Amen.  
AFter these things above said the priest exorcysed the salt saying. I conjure the creature of salt. That is to say. I conjure in the the puissance of the devil in hell in the name of god father omnipotent & in the charity of our lord Jhu christ & in the virtue of the holy ghost. I conjure the from the living god/ from the true god/ & from the holy god/ from god the which the created unto the defence & consolation of human lineage & command that thou flee consecrated for the profit of the people that will come unto the troth of the faith. And for so much our blessed god & lord we the require that this creature of salt be made such sacrament in the name of the blessed trinity that he may chasse the devil. The which salt thou wilt our blessed lord in hallowing hallow/ & in blessing bliss. To the end that this medicine abide in the soul of all them that it receive in the name & in the virtue of our lord the which shall come for to Juge the quick and the deed/ & this present world shall make burn by fire amen.   

¶ Than the priest taketh the salt so hallowed in demanding the name of the child & it putting in his mouth saying. Take now the salt of true sapience/ to the end that it may please god to give the grace for to come to the life eternal Amen.  
HEre is to be noted as for the intent of things 
Her secundum gu●●lermū durau●●,  afore said as for those that follow the which in this solemnity of exorcysmus/ or of conjuration of the devil some things they make in operation without all only/ the which things are not in the soul materyally. But they betoken things spiritual as in putting the salt in that mouth of the child/ he putting of the spotell of the priest in his nosetrylles & in his eeres/ he making the cross with the holy oil in the breast & between the shoulders. Also after the baptism he maketh the cross with the holy cr●me upon the child's heed/ he putteth on him afterward the white rob the which is called the crysome. And of the signification of all these things shall be said every thing in his order. These other things be/ the which signify & make that/ that they signify/ & in these things there is deed & word as in the conjuration of the devil when the priest unto him saith. Cursed & dampened spirit/ depart then forth with from this creature/ as it is also the imposition of the hand & of other things that follow. They signify & make rially in deed that/ that these words signify. And it so be master Guillyam duraunt it proveth 
Guillerm ꝯdurandi in quarto.  in his quart by reason & by authority. His reason is such. The blessed holy ghost the which may not fail or bear falls witness/ governeth & illumineth the chirthe in all things/ & singularly in the solemnity & custom of the seven sacraments. Wherefore it behoveth to say that these words & these deeds that man holdeth & keepeth in the custom of the church in executing these sacraments be not made for no thing & with thinking/ but rially & truly make & signify the things before ●ayd. 〈◊〉 unto that is the authority of saint Augustyn the which ●ayth that these little children be blowed on & exorcysed by the priest to the intent that they be put out & delivered from the puissance of the devil/ & to the intent that they have not in their souls any letting to receive the grace of god & to be made and consecrated the temple of the holy ghost. Rest than to see what signifieth us the salt so nobly consecrated/ and put in to the child's mouth. For the first m●rsell of his dinner is not only to much salt/ but as unto the troth it is but salt. And it is now manytested that it is not given to him for substance or retection cor●orell/ but for some signification spiritual. The which signification unto us is given for to understand by the proprete naturel of salt/ the which is moche more greater and larger in four manners. The first is that the salt drieth the earth in such a manner that she may not any herbs give or bring forth after the salt. The second is that it giveth savouor unto the meats. The third is that it keppeth the meets from putrefyenge and from ro●●ynge. And the fourth that it is made of the water of the see by the force of fire. The fifth is that god commanded unto Moses that in all the sacrifices the which he offered that he should put salt thereto. And by these properties unto us is figured truly as witnesseth the holy scripture the noble virtue of sapience and of discretion by the which man deserveth between good and ill/ and between the more goodness and the less goodness/ and between the more ill and the less or the most little. And for so much he that hath the true sapience of Jhesu christ and of a good christian man/ he deserved and considereth the difference between the great virtue and goodness of the glory of paradise eternal and the great ill of damnation without ever to have end. Also between these little temporal and worldly goods and the true goods of the soul/ as been the great graces of god/ his virtues/ and his merits/ and dyspraysen these little worldly goods for the love of the great mighty sovereign/ and feareth and fleeth the great horrible 
Augus Salis natura in fecunditatem terre facit. unde in ipso. Po●uit terram fructiferan in salsuginem.  pains of hell/ and secheth and desireth the glory of paradise. By the which he is fulfilled in his spirit of all desires earthly vain and worldly/ and desireth not to fructify neither to increase with the goods of the earth by avarice or by other ill manner ways again the sapience divine. And this is for to understand-by the first proprete of the salt the which drieth the earth. Also the good christian man putteth reason and discretion in his thoughts/ and words/ and in his deeds. By the which they be fwete of savour and pleasant unto god/ and unto his neighbours. And that is for to understand by the second proprete of the salt the which giveth savour to all meets. Also it keepeth him from all ill or evil example and to give occasion of ill and him enforceth for to please god/ and to confirm him unto those holy persons. By the which way he may give unto his neighbours example to do well & live well. And this is to be understand by that/ that the salt keepeth from stench & giveth good odour. Also the salt of discretion is made of the water of devotion/ and of fire of tive dilection. Also fasting/ almsdeed/ prayer/ or other sacrifice that man may think unto god him pleaseth not if it be not with the salt of discretion. They that have left the salt of discretion of/ christendom 
Non est e● ista capientia de ●ursum descendens a patre luminum sco terrena aialis & diabolica. Jac. iii.  supposing that they be full of wisdom/ brutale/ devylesshe/ and worldly as be they that have their hearts more in the world then unto their salvation. And for one carnal pleasure or some good transitory lose the great goods of eternal glory. be afore god not only fools/ but unsalted. The which is as much to say as been unchristened & made as in manner forsaking their faith/ as unto spiritual understanding/ & of these there been with out number. By the which they shall be departed from god/ and with the angels & fools in the pains of hell the one with the other/ & all togethers among these devils. And this is unto the signification of the salt.   

¶ As well for the son as for the douhhter.  
DEus patrum nostrorum deus universe conditor veritatis te supplices exoramus: ut hunc famulum. N. respicere digneris ꝓpitius & hoc pabulum salis gustantem non diutius esurire permittas quo minus cibo repleat celesti quatenus sit semper dne spiritu feruens spe gaudens tuo nomini semper seruiens. et ꝑduc cum ad noue regenerations lauachrum ut cum fidelibus tuis ꝓmissionun tuarum eterna premia consequatur. Per.   

¶ For the man child all only ●.  
DEus abraham deus isaac & deus Jacob. deus qni moysi famulo tuo in montem smay appa ruisti. & filios israel de terra egipti transtulisti depu tantes angelum pietatꝭ tue ● custodiret eos die ac nocte. te q̄s dne ut mittere digneris sanctum angelum tuum qui similiter custodiat & ꝓtegat hunc famulum tuum. N. et perducat ad gramm baptismi tui. Per.   

¶ As well for the man child as for the woman child  
ARgo maledicte sathana recognosce sentēciam tuam & da honorem deo vivo & vero da honorem Jesus xpo filio elus & spirituisancto & recede ab hoc famu lo dei. N. quia istum sibi deus & dns noster jesus  ad svam sanctam gramm & benedictionem fontemque baptismatis dono gracie vocare dignatus est. et hoc signum sancte crucis qd nos fronti cius damus tu maledicte diabole nunquam audeas violare. Per.   

¶ For the woman child all only.  
DEus celi. deus terre. deus angelorum. deus archangelorum. deus patriarcharum. deus ꝓphetarum deus apostolorum. deus martirum. deus ●fessorum. deus virginum. deus omni bene vivencium. deus cui oina lingua ●fitet. et omne genu flectitur celestium terrestrium & infernorum. te invoco dne super hanc famulam tuam. N. ut per ducere eam d●gneris ad gratiam baptismi tui. Ergo maledicte &c.   

¶ For the man child.  
DEus abraham. deus isaac. & deus Jacob. deus ● tribus israel de egypciaca seruitudine liberasti & ꝑ moysem famulum tuum de custodia mandatorum tuorum monuisti. et susannam de falso crimine liberasti. te supplex deprecor dne ut liberes hunc famulum tuum. N. et ꝑducere eum digneris ad gratiam baptismi tui. Ergo maledicte etc.   

¶ For the woman chile all only.  
EXorciso te immunde spiritus ꝑ patrem & filium & spiritum sanctum. ut exeas & recedas ab hoc famula dei. N. ipse tibi imperat maledicte dampnate atque damnande ● ceco nato oculos aperuit & quatriduanun lazarum de monumento suscitavit. Ergo maledicte etc.   

¶ For the man child.  
DEus īmortale presidium omni postulantium liberacio supplicum. pax rogancium. resurrectio mortuorum. te invoco dne super hunc famulum tuum. N. ● baptismi tui domum petens eternam consequi gratiam spirituali regeneratione desiderat. accipe dne eum ut qui dignatus es dicere petite & accipietis. querite et invenietis. pulsate & aperietur vobis. petenti itaque premium porrige & ianuam pande pulsanti ut eternam celestis lavacri benedictionē●secutus promissa tui muneris regna ꝑcipiat. Per.  
A●di maledicte sathana adiuratus ꝑ nomen eterni dei & salvatoris nostri Jesus xpi filii eius cum tu victus invidia tremens genlensque discede nichil tibi sit ●mune cum servo dei iam celestia cogitanti renunciaturo tibi ac seculo tuo & beate īmor talitati victuro. Da igit honorem advenienti spirituisancto qui ex summa celi arce descendens ꝑturba ●is fraudibus divino font purgatum pectus. id est sanctificatum deo templum & habitaculum aptum ꝑficiat ut ab oibus penitus noxis preteritorum criminum liberatus hic servus dei gracias perhenni deo referat semper et benedicat nomen eius sanctum in secula seculorum amen.   

¶ For the man child & the woman child.  
eXorciso te immunde spiritus In noie patris & filii & spiritussancti ut exeas et recedas ad hoc famulo dei. Ipse em̄ tibi imperat maledicte dampnate atque damnande ● pedibus super mare ambulavit et petro margenti dexteram porrexit. Ergo maledicte etc.   

¶ For the man child & the woman child.  
eternam ac iustissimam pietatem tnā depcor dne sancte pater oimpotens eterne deus auctor luminis & veritatꝭ super famulum tuum. N. ut digneris eum illuminate lumine intelligencie munda eum & sanctifica da ei scienciam veram ut dignus efficient accedere ad gramm baptismi tui. Per dnm nostrum ihesum xpm filium tuum. Oui venturus est judicare vivos et mortuos & seculum per ignem. Amen.  
After the salt put in the child's mouth the priest in his own person with all the holy church maketh this prayer. True god above all holy faders/ fountain of all troth/ we the beseech & require that it would please the sweetly to behold him or her thy servant or servitor in such manner/ that thou unto him will grant that in casting this first refection of salt never may have hunger. That is to say that he have alway wisdom and discretion sufficient in all things the which appertained unto salvation/ and that he be replete of heavenly meets/ to the end that he have desire of spirit in serving the by true hope. And that it may please the very god him to conduit unto the holy regeneration/ to the intent that he may come unto the here the which thou hast promised unto all faithful christian men.  
THe god of Abraham/ of Ysaac/ and of Jacob/ the which apyred unto Moses in the mount of Synay the which drewest thy people the children of Israel of Egypte/ unto them giving by thy sweet pity an holy angel for to keep them day & night/ we the require that in like wise thou wilt do unto him or her thy servitor or servant such grace that he may come unto the holy well of baptem. By this orison is eneweth evidently showeth that the baptism was anciently figured when the people of god by miracle and puissance divine/ and by the service and mystery of angels passed thorough the reed see/ and were put out of Egypte and from the subjection of Pharaon. For by the baptism men gooth from the darkness of sin/ and cometh unto the light of grace/ and from the serny●e of the devil unto the service of Jhesu christ/ and man received the commandments upon the high mountain of the true faith. And so moche after this orison the priest saith unto the devil.  
cursed devil know thou thy sentence & give maugre thy will honour unto god the tader/ & unto Jhesu cryst his son & unto the blessed holy trinity/ & depart thou forthwith from this the servitor or servant of god. For the blessed pleasure & mercy of Jhesu christ is to call him now to his grace/ & unto the holy well of baptem. And we defend the that thou be not so hardy for ever to do violence unto the holy token of the cross the which we put in his forehead.   

¶ For the woman child.  
GOd of heaven & of earth/ god of angels/ god of archangel's/ god of propheses/ god of apostles/ god of martyrs/ god of confessors/ god of virgins/ god of all good livers unto whom every tongue oweth confession of troth/ and before whom every creature celestial terrestyall & infernal him inclineth/ we the require our sovereign lord that it will please the to conduit & bring this maiden unto the holy font of baptem. Per dumm etc. And here the priest saith again that the which is before written under this word. Ergo maledicte. Than I shall not rehearse otherwise but in putting. Ergo maledicte.  
GOd of Abraham of Ysaac & of Jacob the which by thy servant Moses didst deiyner thy people of Israel from the servitude of Egypt unto them geu age the commaundementis/ & the which deliverest S●●anne from the infamy the which of wrong unto her was put. I the require that it would please y● to deliver this thy servitor giving unto her grace for to come unto holy baptem.   

¶ For the maiden.  
CUrsed spirit I the conjure & command in the name of the father/ and of the son/ & of the holy ghost that thou depart from this the servant of god/ & the holy Jhesu cryst the which by miracle giveth light unto him that is borne blind. And the which on the fourth day raised the lazar/ will thou her to do thy commandment Ergo maledicte.   

¶ For the man child.  
GOd of eternal life/ refuge & defence of all them the which duly the beseech & require the which art the pease of true orators/ resur reccyon of deed men my god I the require for thy servant & the which the demandeth baptism to the end that by the regeneration spiritual he may come to the grace eternal. My god where it hath pleaseth the to say. Are & ye shall receive/ 
Petite & dabitu● vobis: querere et ●nu●●ietis: puisate & aper●●tu● vobis. Luce xi  seek & you shalt find/ knock & unto you it shall be opened/ pleaseth it you him to receive/ & him to give the alms of your grace/ for he you requireth. Open him the gate for he knocketh & calleth requiring that by the virtue of holy baptism he may come unto the royalme & riches of paradise.   

¶ For the man child.  
hearken a cursed adversary of human lineage conjured & overcome in all envy by the virtue of god the father of our saviour Jhesu christ his son the which the commandeth that in trembling & wailing thou depart without having any more to do with the servant of god the which letely demanded & required the things celestial the which thou hast lost/ & the which renounceth the & thy power and thy world in desiring the life eternal. Depart thou then fortwith for the coming of the holy ghost the which of the sovereign hawks of heaven will descend in to his holy temple/ the which shall be ano●e by the holy baptism purefyed. And him liked to put out all thy frauds & deceptions/ & him deliver from all the sins of times passed to the end that he may for ever give thankyngꝭ & blessyngꝭ unto the right high name of god in the world of worlds.   

¶ For the man & for the woman.  
GO forth spirit & dampened I the conjure & command in the name of the father/ and of the son/ & of the holy ghost from him or her the servitor or servant of god. O accursed & condampned he the maketh by my commandment the which upon the wawes of water walked surely & he that delivered saint Peter that he were not drowned surely. Ergo maledicte.  
GOd of light & of virtue lord omnipotent and eternal I require thy right Just pity upon this thy servitor or servant/ & that it may please the him or her to illumine by true intendment & him or her cleanse & sanctify by knowledge to that that he be worthily disposed to receive the grace of thy holy baptem. Per dnm.   

¶ Hic ponat manum super caput infantis dicens.  
HEc te latet sathana īminer● tibi pena●. imminere tibi tormenta. īminer● tibi diem iudi cij sempiterni supplicij diē● venturus est velut clibanus ardens in quo tibi atque universis angelis tuis ●ternus suꝑueni & inter●●us. Proinde damnate atque damnande da honorem deo vivo & vero. da honorē●hesu xpo filio eius & spirituisancto in cuius nomine atque utute tibi pcipio ●cūque es spiritus inmunde ut exeas & recedas ab hoc famulo dei. N. quem hody idem deus & dns noster jesus  ad svam sanctam gramm ●t benedictionem font●que baptismatis dono grē vocare dignatus est ut fiat eius templum ꝑ aquam rege●eratōis in remissionem omni pctonrum. In nomine eiusdem dni nostri Jesus xpi ● venturus est i●dicare vivos & mortuos & seculum ꝑ ignem. Amen. ¶ Hic interroget sacerdos nomen infantis postea intincto police de sputo tangat aurem eius dextram & nares & aurem sinistram dicendo ad aurem dextram. Eff●ta. qd est adap●rire. Ad nares. in odorem suavitatis. Ad aurem sinistram. Tu autem effugare diabole appropinquabit em̄ indicium dei. Postea dicat om̄s Pater noster et Credo. Tunc deferat infans super fontem: et interroget sacerdos nomen eius. Abrenuncians sathane. Respondeant patrini. Abrenuncio. Et iterum Et oimbus operibus eius. Respondeant. Abrenuncio. Et oimbus pompis eius. Respondeant. Abrenuncio. Tunc sacer dos faciat crucem in pectore & inter scapulas de oleo sancto. ita dicendo. Et ego linio te olco salutis in xpo Jesus dno nostro in vitam eterna. Amen. Rursum interrog●t nomen eius sacerdos & dicat. Credis in deum patrem onnipotentem creatorem celi & terre. Respondeant. Credo. Credis & in ●esum xpm filium eius unicum dnm nostrum natum et passum. Respondeant. Credo. Credis in spiritum sanctum sanctam ecclesiam catholicam. Sanctorum communionem. Remissionem pec●●torum. Carnis resurrectionem. ●itam eternam post mortem. Respondeant. Credo. Quid petis? Respondeant. Baptismun. Vis baptisari. Respon●eāt. Volo. Tunc interroget nomen eius sacerdos. et infundat aquam ter super caput eius dicens. Et ego baptiso te in nomine patris et filii & spiritussancti amen. Postea faciat crucem sacerdos de crismate in fronte infantis ita dicens. interrogato nomine. Deus pater onnipotens dni nostri Jesus xpi Christ regeneravit ex aqua & spūsac●●. quique dedit tibi remiss●●nem omni pctonrum. ipse linitte crisma te salutis in ●odem Jesus xpo dno nostro in vitam eternam amen. Tunc imponat crismale super caput eius & dicat. Accipe vestem candidam sanctam & īmaculatā quam ꝑferas sine macula ante tribunal dni nostri Jesus xpi cui est honor & gloria in secula seclorum amen. Postea tangat cereum. Accipe lampadem ardentem irre prehensibilem. custodi baftismun tuum serva mandata ut cum venerit dns ad nupcias possis ei occurrere unacum oimbus sanctis in aula celesti ut habeas vitam eternam & vivas in secula seculorum amen.   

¶ The exposition.  
BE thou incertain sathanas that pains torments & wailings eternal approach unto the. For the day of judgement whereof thou owest to marvel & fere/ as man doth a brenning oven embraced with fire/ at which day thou & all thine angels apostates shall be eternally & fynaly condampned. And for so much accursed and lately dampened/ the which again at the said day of judgement shalt be condemned/ give honour unto god the father & unto Jhesu cryst his son & unto the holy ghost/ in the name & in the virtue of the which father & so●e & holy ghost. I the command how be it that thou be accursed spirit feeding that thou go thy ways & depart from this the servant of god/ the which our blessed saviour Jhesu cryst as at this day willed to call unto his holy grace & benediction/ & unto the holy font of baptem to the end that he be made the temple of god by the water of regeneration in remission of all sydnes/ in the name & in the virtue of the same our lord Jhesu christ the which with the holy ghost shall come for to Juge the living & deed & this present world amen. These things beforesaid made & accomplished axen the name of the child & taketh the spetell of his mouth upon his thumb/ & in touching the right ear the nosetrylles & the left ear of the said child saying unto right ear. Effeta/ that which is as much to say make opening unto the nosetrylles speak. In sweetness of odour. Unto the left ear saying. Flee thou devil incontinent/ for thy judgement approacheth. By the right ear to us may betoken that wilfully we should here good doctrine/ the which unto us is signified by the spetell of the priest. By the spetell put in to the nosetrylle the which receiven good odour by the which the brain is comforted unto us is signified the sweetness & pleasure that a good spirit ought to take in holy doctrine. By the which he for●efyeth him against all temptations. By the conjuration the which is made unto the left ear is understand that he aught to put out of us all evil thoughts & evil operations to show all occasion the which might steer us unto ill. And when the person is in such disposition he is worthy to be received to the company of faithful christian men/ and unto him one may say this fair word of the gospel. Enter 
Euge s●ru● bon● et fidelis intra in gaudium dni tui▪ Mathei xxv  now in to the Joy of thy lord Jhesu christ. And therefore these things done & accomplished/ they enter in to the church with the little child saying. Pater noster and Credo in deum/ of the which shall be spoken here after more playday. And afterward the child is brought upon the holy fountain/ and the priest demandeth again to here the name of the child. And when one him hath named/ than he demanded him/ renouncest thou Satan. And one answereth for him. I renounce Satan. Again the priest demandeth Renouncest thou all his works. And one answereth for him. I renounce all all the works of the devil. Yet again the priest demandeth/ renouncest thou all the pomps of the devil. And one answereth. I them renounce. And this renunciation done/ the priest him maketh the cross of the hallowed oil the which is the oil of the cathecuminus on the breast & between the shoulders saying. I the anoint with the oil of health in the breast & between the shoulders in the virtue of our lord J●u christ/ to the end that thou have everlasting life in the world of worlds amen. ¶ Also it is to be noted that many of the mysteries afore said be done at the church door & not within/ for to show that none may be of the number of faithful crysten men nor enter in the church of the royalme of paradise/ if he be not purified from all grrour the which is understand by the catechism/ & from all sin the which is understand by the exorcysme. Also by the renunciations is given to understand that he renounceth specially unto three sins. That is unto pride/ unto covetous/ & unto lechery/ or unto sin the which is all only at will/ & unto him the which is in will & in operation withoutforth. Also by the token of the cross in the breast is signified the love of Jhesu christ/ and of his holy passion the which the good christian man ought to have in his heart & in his will. By the token of the cross between the shoulders upon the which man beareth the burden/ is signified the obedience of the ten commaundementis For as no thing it is said that he loveth Jhesu 
Qui dicit se nosse deum & mandata e●us non custodit inendax est. Johis xii  christ or that he is a christian man if he keep not his commandments. By the holy font where the child is brought/ to us is given to understand & signified the blessed mystery of the passion in the cross for there is it found the fountain of eternal life in the which the child is washen bayned & purified from the attach & meselerye of all sin/ & the gate of paradise to him is opened/ & unto that signification our lord willed that his holy side to him were opened. Out of the which issued blood & water in great abundance/ to the end that he showed that by the blood the pain/ & by the water the guilt unto us been by the holy baptism all enterly pardonned/ for if a person had lived an hundred years before that he had been baptyfed/ and in those hundred years/ he had slain father & mother & done all the sins that may be said or thought/ & afterward he comed in true intention unto holy baptem/ & if that he die incontinent, after the baptem/ or live a long time without mortal sin & venial/ & die in this estate/ it is in the innocence of baptem/ he should go all right unto paradise without any pain suffering for the sins be foresaid/ for the pains is lately paid by the price of the blood of Jhu christ & the gate open/ by the which there is no letting to enter the realm of paradise. And upon this may some think or make aquestyon 
A question.  if it should be a profitable thing to differ the baptism till that that one seeth him in some article of death. & maketh him to be baptized for to have remission of pain & of guilt of all the sins of times past the answer. It is more worth to be baptized & to 
The answer  live from youth in crystyente/ for the good that one doth before the baptism is not meritorious nor worthy of any remuneration eternal in paradise By the which after that as saith Frances de maronis/ it is more worth to a person the which hath lived an hundred years in this world/ & there hath done no good in all these hundred years but to say one pater noster in the state of grace than to be a. L. M. year in purgatory & afterward to have the hire of the said pater noster/ than to be baptized in the end of an hundred year & than for to go without purgatory all right in to paradise without the merit of the said pater noster. And the reason of that is such for the hire of the pater noster said in the state of grace shallbe infinite/ & the said pain of the hundred year shallbe infinite. Now is it all clear that it is more better to seche good treasure infinite/ then to show temporal pain having an end all be it that it be great. And so it appeareth that the imagination to abide him to baptize till unto the end of his life for to have plain remission of pain & of guilt it should not be reasonable sure nor profitable.  
AFter these things above said done & accomplished/ the priest inquired again the name of the child/ the which name heard & rehearsed he him demanded John peter or otherwise. believest thou in god the father onnypotent creator of heaven & oferthe. Than the child by the mouth of the godfad & godmod should answer Credo. That is to say truly so I believe. Yet again the priest axed. believest thou in Jhesu cryst the son of god the father sovereign lord & that for us willed to be borne & die/ the answer so I believe. believest thou in the holy ghost/ the holy church catholic/ the communion of saints/ the remission of sins/ the resurrection of the body/ the life eternal. Than the priest demanded in the name of all the holy church what demandest thou/ they answer the holy baptem. Also the priest demanded/ wilt thou be baptized/ as if he would say thou demandest of god & of holy church a great thing. The answer. I will & desire to be a christian man. Also the priest axed wilt thou be baptized. The answer. I require it. Then the priest demanded his name/ the which herd & known he putteth water on his heed three times saying. I baptize y● in the name of the fad & of the son & of the holy ghost amen. Upon these things beforesaid one might demand wherefore the priest axed so often & by so 
Gaudete autenquam nomia vestra scripta sunt in celis. Luce ten  many times the child's name. The answer it is for to teach & to show as how by the holy baptism the child is written & named in paradise/ in so much that all the saints of heaven as of this world or of purgatory him receive in to the company & participation of their prayers & merytis as long as he will keep the noble state that he promised & received. Also he is again named to the confusion of the devil of hell again whom he entered in to the field for to fight/ & it is written & registered in the wages & soldiery of the holy king of glory Jhu cryst/ for all holy church from hymbeneth is aided & strengthened by every little child 
Maius g●udium erit i celo super uno pe●catore penitentiam agentem: quam etc. ● non indigent penitentia. Luce xu  baptized & all holy church & the company of paradise receiven a new joy & gladness/ & god is praised & glorified in the heavens. Also a man may axe a question wherefore he is demanded if he believe in the fad in the son & in the holy ghost. The answer. 
A question.  For in that is contained all the substance of our faith 
Docete oens gentes baptisantes i nomine price & fil●● & spunsscin Mathei ultimo.  & in the virtue & might of that blessed infinite trinity/ he aught to receive the utue & th'effect of the holy baptem. Also wherefore it is demanded him three times if he will be baptized/ & three times he answered I will be baptized. The answer. For to 
A question.  show that he ought a steadfast will to be crystened in the deepness of his heart without having fiction in his 
Lord credit adiustician o'er autem confessio fit ad saiutem Ad romanos. x.  word & confession/ & to show it by his conversation by good operation & example. Also wherefore the water is put on him three times saying. I baptize the in the name of the fad/ & of the son/ & of the holy ghost. The answer. It betokened by the water of 
A question.  baptem he is washen & cleanse from all sin/ be it of w●rde/ of deed/ or of thought/ be it mortal/ actual/ or denial. Also for this mystery is made in the name of all the blessed trinity as it is said. And of that we have a figure in the baptism of our lord Jhu cryst where all the blessed trinity showed sensibly. God the father in boys the which came from 
Si q̄s diligit me sermonem meum servabit & pt meus diliget eum: & ad eum veniem● & mansio nē apud eum faciemus. Johins. xiiii.  heaven/ saying of the person of Jhu christ. Here is my right deer son/ god the son showed him in our humanity/ & god the holy ghost in semblance of a do●●e/ & him set & put above the holy Jhu cryst/ & the h●uen appeared open to show & to signify that the father & the son & the holy ghost descenden & abyded in the soul baptized. The which by baptism is made & disposed the temple of the holy trinity till unto that that she consented unto mortal sin. And there is tongue nor imagination that may say think or declare the beauty of a soul after the baptem/ & to him is given a spiritual token that these theologiens' call caractere/ the which may never be defaced be 
In baptismo confir matione & ordinibus in 〈…〉 character non in aliis sacramentis.  he saved or dampened after that he hath been baptized the which token shall be to the great confusion of those that be dampened/ & unto the great honour & glory of those that be blessed/ as shall be temporal the livery a great lord given liberally unto a man of low condition.    

¶ Here followeth the virtue & th'effect of baptism in the soul baptized.  
BY the sacrament of baptism cometh. xij. goodnesses 
Caplm. four  unto the soul/ of the which. iiij. unto us be signified by. iiij. properties the which be in the water. that one is such that by the wa● one cleansed things filthy & unclean. By the baptism the soul is purefyed & made clean from all ordure of sin. The water giveth refrigeration. The baptism taketh & cooleth the inclination and the corruption the which is abiding in human nature for the guilt of original sin/ for if two children of like complexion/ of the which that one should be baptized & that other not. I put that he wend to be were they nourished together/ he that was not baptized shallbe more inclined to ill & more hard in doctrine than he baptized. Also the water quenched & owted the thirst. The baptism refectioneth the soul & keepeth it from drying & from death. Also the water causeth the earth to bear & fructify. The baptism causeth the soul to fructify spiritually in good works/ in virtues & in merytis. Also by the baptism the soul received the livery/ the token/ & the character afore said. Also he received distinction with these paynims & not baptized. Also he received augmentation of grace & light of knowledge spirytuell/ & is incorporate & unied with holy church the which is the mystical body of Jhesu christ. Also he is quite & assoiled of the obligation in the which every person not baptized is bound. Also by the baptism is the gate of heaven opened. After these things before said the priest maketh the cross with the holy cream upon the forehead of him that is baptized/ in naming him & making such prayer.  
GOd almighty father of our saviour Jhesu cryst the which the regenerate by the water of baptism with the blessed holy ghost/ & the the which the pardonned all thy sins give the now the name of the holy cream/ & y● make the member of Jhu christ/ & the promytte eternal life amen. Here is to be noted that the holy cream is composed of bame & of oil unied & sanctified by the benediction of the bishop. By the bame the which keepeth all manner of flesh from rotting & from corruption/ to us is signified the soul the which gived life unto the body/ & keepeth it from rotting during the time that it is unied with the body. By the oil to us is signified the body. And by the bishop unto us god is represented the which these things of so much difference that is the body & the soul hath unied & assembled & given his ●●e & benediction unto human nature. And for so moche say these doctors that a simple priest supposing that he had baptized the child should not set that cross of the holy cream in the presence of the bishop/ if it were not by his special commandment/ & that is for the holiness of the cream & of the mystery & of the benediction the which by that is signified. Also it is to be noted that this cross made & given unto the new christian man is the seventh cross & the last that is set on his body/ or the fourteneth in this mystery in acountynge these other seven the which be made in the exorcisation of the salt the which is put in his mouth. By the salt the which unto us be tokeneth wisdom/ we understand consequently the soul/ & so there be made seven crosses as unto the body/ & as many unto the soul/ & they be fourteen Forther more it is to be considered that it signified the number of seven the whithe betokened the cross And unto that saith saint Gregory that by the number of seven university to us is signified. For all things that god hath made be they corporell or spirytuell/ may be brought & devised in seven. Of these corporell there be seven planets unto the body celestial the which have▪ their influence puissance operation & governing upon these things a low. Also there be seven ages in all the world/ seven 
Qui em̄ septem diebus onne temp● comprehendit: recte septenario numeto universitas de signat. Hec Gr●.  days in the week & no more/ seven sacraments in the holy church/ seven gifts of the holy ghost/ seven works of mercy/ seven deadly sins. And also of other things the which may be brought unto seven/ by the which a man may well know that by the number of seven to us is signified unyverlyte. Also by the token of the cross in what so ever manner that it be made/ be it in wood/ in stone/ in gold & in silver or with the hand or otherwise/ the passion of that blessed Jhu christ to us betokened/ by the which he hath had victory of all his adversaries unto his enemies confusion. Also hath rescuwed and delivered human lineage/ broken the yates of hell/ & opened the realm of paradise. And for to speak shortly/ all the goodnesses of grace of benediction & of glory procede of the depnesses of the blessed passion/ & therefore of good right all faithful christian men ought to receive the token of the cross for honour/ for triumph/ for it is the shield & defence against all our adversaries. That is to know the world the devil/ & our sensuality or pride/ covetous/ & lechery. Wherefore in the mystery of baptism the new knight entering in to the battle of crystyente against these three adversaries afore said/ taketh & receiveth the souls/ and the livery of blessed Jhesu christ chief duke and capitain of all them that been chosen. By the which arms well kept he shall have knowledge defence & victory in all things/ wherefore of good right it is signed seven times as unto the body & seven as unto the soul/ whereof that of the cream is the last & the sovereign. For by that he is properly called a christian man/ the which is as much to say as anointed/ or of god consecrated. And therefore when these children of these christian men be put unto school for to learn cunning/ unto them is given for the beginning & for the foundation of all wisdom/ christ's cross/ for to show that incomparyson of the knowledge of the cross/ is always to be understand his passion. All other sciences earthly or worldly is but folly/ all nobleness as villainy/ all richesse as poverty/ all delights be not but as bytternesses/ & temporal life the beginning of death afterward the priest giveth unto the child the crysome above his heed unto him saying. Take now the white levery the which is without spot the which thou mayst keep and bear at the great day of judgement/ the which our lord Jhesu christ shall hold/ unto whom be honour & glory in the world of worlds amen. ¶ Also unto him giveth the priest a taper brenning in his right hand saying unto him. Take now this light the which is without reproach/ keep thy baptem/ keep thy commandments/ to the end that when our lord shall come for to make these weddings/ whereof these promises be made by this holy baptism thou them mayst receive as the faithful spouse of thy soul in the company of all the saints of paradise/ in the which y● mayst live eternally in the world of worlds amen. By these three things done after the baptem/ that is of the crysome/ of the cream/ & of the light be signified great things spiritual/ For by the cream received in token of the cross the which is the proper token where the arms be of Jhesu christ/ & is signified that he is named the crysten brother of Jhesu christ in arms/ & part taker & inheritor with him in the realm of paradise. And 
Nota.  it is to be noted that anciently four manner of people all only be anointed with the holy unction that is to know these kings/ these knights/ these priests/ & these prophetis/ the which thing is done in token and figure of faithful christian men. The which anointed with the holy cream may say truly kings if they govern truly the realm of their conscience & the estate of their vocation/ for if they have in this present battle victory of the world/ of the devil/ & of their sensuality they shallbe crowned as noble kings & knights/ & so shall have total & peaceable possession of the realm of paradise. Also they may be said sacerdotales the which is as much to say as enriched & ennobled with holy mysteries. Now it is so that the christian man the which hath three noble virtues in the soul/ that is faith/ hope/ & charity hath the gifts of the holy ghost/ & is the habitation & temple of all the holy trinity/ by the which he may well be named priest or sacerdotal. Also prophets is moche to say as they that see and know things to come. And the good christian man by the light of faith saith & considered the pains of hell/ by the which he showed all ill & all sin. Also he seeth & considered the shortness of this life & the great glory of paradise/ by the which he hasted & enforced him to accomplish good works & meritorious/ by the which he may come unto so great goodness. And in accomplishing these two things/ that is to flee ill and to do good/ he giveth good example unto his neighbours/ by the which he preached better than he the which is in the chair & declared these holy writings/ when the life & the works of such a preacher been contrarious to the commandment of god By the crysome is signified the beauty & the innocency of the soul/ the which is annorned & ennobled with all virtues/ as the noble spouse of Jhesu christ. Also by that is signified the beauty and the do wars of the body after the resurrection/ for it shall be more shining than the son. It signified 
Fulgebunt ●usti sicut sol in cōspectude●. Luceat lur vestra coram hoimbus ut vide ant opera vestra ●ona. Mathe●. v.  also the diadem or the crown rial. By the light the which ought to be in the hand/ & not in the mouth or between the feet is signified the example of good works/ by the which work every good christian man ought to be light before the world. By the right hand often a man understandeth the good works. And therefore as after these holy mysteries done & accomplished/ the little child is the child of god & of the holy church/ he will not it leave without keeping & nourishing. For not withstanding by the mercy of god he be clean from all sin/ and replenished with all virtues & of beauty inestimable as unto the soul. How be it by the justice of god he abideth subject unto the body/ unto hungres/ unto thirst/ unto cold/ unto heat/ and unto many diverse manners of sicknesses the which been abiding for to seche the more greater merits in this world if that it be not by our default. And like wise as unto the soul/ he abideth subject unto ignorance/ unto concupisbence/ & unto malice sooner than unto good. By the which it is necessary to give him to keep and conduit for to provide for these inconveniences before said. And in as much the godfader & godmother been pledges & maketh good for him holy church them enjoined commonly/ to provide him as well unto the necessity of the body as of the soul. And they be bound in case that the father 
Illi ● ꝓ baptisa●dis i baptismo sp●ponderūt. tenenteos symbolum & pater n● & ave maria informare De consacre. di. iiii. Uos.  & the mother natural do not that that is of necessity. And in as much that at this day full few there be that them acquit/ they been in great blame before god. The common people great & small abiden in three perilous ignorances/ as well of articles as of the commandments of our holy faith Many faders and moders been moche desirous to nourish/ to cloth/ & to make purchasses/ and to guider goods for the bodies of their children. But right few there be the which think on the soul in teaching them and making them to keep the doctrine and the life of holy crystyente. But unto the contrary unto them they give all evil example. And in so much that the child is more inclined to ill than to good/ notwithstanding the grace of baptism as soon as he cometh to have discretion & usance of undstanding/ & he fynded him in 
Lata est via q 〈◊〉 cit ad perdition●.  the place to choose the way unto hell or to paradise He taketh sooner the way of perdition the which is 
Item intrare ꝑ angustan portam qr lata porta & speciosa via est q ducit ad ꝑditionem et multisunt q intrant ꝑ eam. quam angusta porta & arta via que ducit ad vitam: & paucisunt ● inveniunt eam. Mathei. seven.  more large & more comen/ than he doth the little path of paradise. And if one demand in what age the child may & aught upon pain of sin chose the good & flee the ill. Theris moo that may for all put a comen rule/ for one hath some time more greater capacity at four or five year/ then another at seven or eight. And therefore it behoveth that one watch on them with great desire & discretion to the end that they be put in the right path & 
Ubi glosa Paucisunt ● iveniant pauciores ● iventan teneant. paucissimi ● in ea ꝓficiant. Putas venicns filius hominis inveniet fidem i terra Luc. x.  good way when they shall come by age unto the before said discretion. But how show the father & the mother the good way unto the child the which go themselves by the ill way. And therefore by the default of father & mother right few therebe of the children in our time the which keep until. x. or. xij. year the treasure of innocency of holy baptem. 
Cum immundꝰ spiritus exierit ab hoie ambulat ꝑ loca in aqosa querensrequien & non iveniens dicit revertar i domum meam unde exim etc. et tunc vadit & assumit septem alios spiritus secum ne●ores se. & ingressi habitant ibi & fiunt novissima homines illius pe●ora prioribus. Luce▪ ●i. et Math. xii.  And unto that attendeth well the devil/ the which hath so great pain & so great confusion as hath been afore said/ hath been put in & put out of his lodging. And therefore us advised & teached the blessed Jhesu christ in the gospel saying/ that when the devil hath been put out of a person/ he taketh great pain & diligence thither to return/ & taketh. seven. spirits worse than he is/ & cometh with such company & right often findeth the gate open & without resistance he entered again/ from whence he was departed/ & than that person is in worse state than before. By this we may understand that the sinner be he old or young that after the holy baptism returned unto sin is from the most greatest pain remedied & the devil chased from his conscience by the sacrament of penance/ as when he was first baptized. Than for to aid them that be 
R●●istite fortes ●●ide. i. pe. vlt.  fallen him to areyse/ & unto them that strongly stand & resysten for to profit & for to continue here followen the twelve arty●●en of the faith.  

¶ Here followeth the declaration of the twelve articles of the faith in the which shall be holden such order. first there shall be declared in few words & general what the faith is & the goodness the which thereof cometh unto these faithful christian men Secondly every article in particular shall be declared & the work answering unto every article for as no thing hath he promised the faith the which it showed not by good & holy works.  
 

Saint peter.  
Saint Andrew  
Saint James the more  
Saint Johan.  
Saint thomas.  
Saint James the less   
 

Saint phylyppe  
Saint barthylmew  
Saint mathewe  
Saint simon  
Saint Jude  
Saint mathia●     

¶ Here followeth the faith catholic. Caplm. v.  
AS unto the first it is to understand that 
Caplm. v.  there been three virtues theologales & infuses. 
Nune autem manent spes fides caritas tria hec: maior ant horum est caritas. i. ad corinth. xiii.  That is to know faith/ charity/ & hope/ the which been called infuses/ for that that whhan the soul is purified by baptism from original sin god createth and putteth these three virtues in the soul/ by the which she hath disposition to be the temple and the habitation of the holy trinity. charity by some approbation is against the father. Faith is against the son. Hope is against the holy ghost. Of charity shall be spoken in the first commandment. Of hope in the third. ¶ And 
Fides est sudan re●● superandarum angmentum non apparenti● Ad hebre. xi.  here presently of the Faith the which▪ is named the substance or foundation of all spiritual huyldynges/ for without faith it is impossible to please god. Wherefore saith Athanasius. Who so ever 
Quicunque vult saluus esse ak oia opus est ut teneat catholicam fidem quam nisi ●sque ite gran iuiolatāque seruaverit ●b sque dubio i eternumperibit. Athanasius in symbolo.  will be saved it behoved him first that he hold entirely and undefiledly the trought of the faith catholic/ of the which virtue cometh four principal goodnesses in to the soul. The first for it is the mean by the which the soul is espoused and unied with god. By the which marriage the soul is ennobled infinitely and more than understanding created neither may imagine/ and the faith ought in him or in other proceed the baptem. Wherefore our lord saith in the gospel. teach 
Docete oens gentes baptisantes eos etc. Ibidem. Hec est vita eterna ut cognoscant te solum verum devin & quem misit i●sum xpmm Io. xvii. Declina a malo & fac bonum. p̄s. xxxvi Justus ex fide vivit. Aba●uth. two. et ad ro. i. Declina a maio etc. Sancti ꝑ fidem vicerunt regna operatisunt justiciam. Ad hebre. xi.  ye/ that is for to understand the faith first and the baptizing following. Secondly the faith and the beginning and the gate of eternal life. The life eternal after that as the gospel saith/ and know god the father and Jhesu christ his son/ the which thing we may do in this present mortal life/ but by the faith the which is the first beginning to see & to know him face to face in paradise/ & therefore the faith is not of things that we see & know naturally. thirdly a reasonable person knoweth that god is right Just for to punish all ill/ & soverently god for to reward all goodnesus/ wherefore he is induced to do well & to flee ill & sin/ the which thing is perfit justice/ & all the rule of good life. Fourthly by the faith man hath victory of all his adversaries/ that is of the devil/ of the world/ & of the flesh/ of the which is written that by the faith all the saints of paradise 
●e● est victoria q vincit mundum fides nostra. Io. v. In oimbus stimentes scutum fidei. Ad ephesios. vi.  have had victory. The faith telleth us that honours richesses and other goods and pleasures worldly passen/ and been tranlytory and dangerous wherefore we them dyspraysen. The faith unto us saith that in hell there is all evil wherefore we it fear/ & that in paradise is all goodness wherefore we it desire. And this is as unto the first and in general of the goodnesses that the faith doth one good christian man.   

¶ Here followeth the substance and division of the twelve articles of the faith the vi chapter.  
AS unto the second point for to declare 
Caplm. vi  what is to be seen of every article in particular/ it is to know that these articles of our holy faith some time been taken and dystyncted after the number of the twelve apostles the which made first the Credo. And so there been only twelve. Or other wise it may be devised after as the seven articles appertaining unto the divinity/ and seven unto the humanity of Jhesu christ. And so there been xiiij the which a man may so show. For that that which we should believe of the humanity appertaineth unto the essence and unity of the divinity. That is for to say that we should believe that there en is but one god/ and not twain or many. And it is the first article in that that we say. Credo in deum. Or Credo in unum deum. That is to say. I believe in one god and not in many. Where it appertaineth unto the persons of the blessed trinity. And so the article of god the father unto us is signified in that that we say ꝓatrem onnipotentem. I believe in the father omnipotent The article of god the so●● in that that we say. Et in jesum xpm filium eius. That is to say. I believe in Jhesu cryst the son of god the father. The article of god the holy ghost in that that we say. Credo in spiritum sanctum. That is to say. I believe in god the holy ghost. And so there been four articles. These other three of the seven the which appertain unto the divinity been as in regard of the three pryncypal operations withoutforth. That is creation/ redemption/ & glorification the which appertain all only unto the blessed trinity. creation of all things is granted unto the father/ in that that it is said. Creatorem celi et terre. I believe in god the father creator of heaven & of earth. That is to say of all things be they corporell or spirytuell. redemption is granted unto Jhesu christ by the sacramentis & unyon of holy church. And that unto us is signified in that that is said. Sanctam ecclesiam catholicam. sanctorum comunionem▪ remissionem peccatorum. That is to say. I believe in the holy church catholic. Or universally the being of all saints & the remission of sins. In this article been comprehended & understand all the sacraments of holy church. Of the which I think all only to speak in particular of baptem/ & of penance as well for cause of shortness/ as also of necessity of these two sacramentis. The operation to give the glory the which all these blessed have now/ and that we trust is given unto the holy ghost/ & that we believe in saying. Carnis resurrectionem vitam eternam amen. I believe that we shall arise & that these true christian men shall have the everlasting 
Qui bona egerunt ibunt in vitam eternā● vero mala in ignem eternam. Athanasius in symbolo.  life/ & in like wise these that been accursed shall have damnation without end. And we should not understand that god the father hath made the creation without god the son/ & without the blessed holy ghost. For they have not but one might infinite. And in like wise of the redemption & glorification. For these things appertaynen unto the divinity/ the which is one and not divided in many. And appeareth clearly that the creation and gubernation of all the world & the redemption of human lineage/ & the glorification of them that been saved proceeden of all the blessed trinity. and so there been vij articles appertaining unto the divinity/ and these other unto the humanity. 
Ego hody genuite. ps. ●●. Generationem eius ●s enar●a●it. isaiah. ●iij.  The first is of the blessed incarnation/ where as we say. Qui conceptus est de spiritu sancto. That is to say that the virgin Marry conceived the son of god by the virtue of the holy ghost. The second is of the nativity in that that is said. Natus ex maria virgine. That is to say that we believe that he the which proceedeth of god the father by eternal & incomparable generation/ is borne by natural nativity of her the which always is virgin as well before the childing as after. The third is of his passion in that that is said. Passus sub poncio pylato. That is to say that we believe that the son of the virgin Marry very god & very man was crucified & suffered death & passion under the sentence and judgement of the bishop pilate/ and was buried. The fourth is. Descend●● ad inferna. That is to say that Jhesu cryst descended in to hell/ & was in limbo where were these holy persons the which had believed in his coming and were deed in the estate of grace. And it is to be understand that he descended as unto the soul unied with the divinity/ for the body abode in the tomb the space of forty hours without life. The fifth is to believe/ that he arose the third day in that that it is said. Tercia die resurrexit a mortuis. And a man should not understand that he was deed three days entire/ for that should be by three score and twelve hours/ but he was deed part of the friday/ all the saturday/ & part of the sunday▪ the which three parts been forty hours. The sixth is/ that the fourtyest day after his resurrection/ he ascended in to heaven/ and set him on the right hand of god the father/ in the which is said. Ascendit ad celos sedet ad dexteram dei patris omnipotentis. And the seventh is/ that he shall come for to Juge the quick and the deed/ and is in that that is said. Ind venturus est judicare vivos et mortuos. And so it appeareth clearly that there been fourteen articles unto whom them he will so assign and devise. But all is comprehended and brought unto twelve contained and put in to the Credo that the apostles made/ the which every man ought for to know that hath age and discretion. And also he ought for to know the Pater noster/ the ave maria/ and Confiteor. The Pater noster for to beseech and axe charity. The ave maria for to seek hope. The Credo for to have & know the faith promised unto baptem. The Confiteor for to accuse him & require pardon of his sins & defautis. And a doctor saith named Linchorence that these christian men ought to know the Pater noster/ the ave maria/ & the Credo in their language maternal. That is to say the Frenshe man in france/ the english man in english/ & so of other. And in as much I shall put the latin of every article of the said Credo. And afterward the english & the declaration of the work the which ought to be in every true christian man for to answer unto every article. For the holy scripture saith/ that that faith ought to be said 
Fides sine operibus mortua est. ja. two.  deed the which beareth not the fruit of good works. And he that hath not the good works of a christian man the faith is no thing worth. But for the faith promised & not kept by good life & holy operations shall be more grievous & more sharp of damnation of an ill christian man/ than of a sarrasyn or a payneme.   

¶ Here followeth every article in particular & of the work for to answer. And fyrstely of the first the which is such.  

CRedo in deum petrē omnipotentem creatorem celi 
Caplm. seven.  et terre. That is to say. I believe in god 
Res nolunt male disponi ideo unus princeps. Ari. xii. nietha.  the father omnipotent creator of heaven & of earth Also it is to be noted that it is another thing after these doctors/ to believe god/ to believe of god and to believe in god. For these misbelievers & pay nems believe that god is. These evil christian men 
Credere deum est credere ipsum eme. credere deo est credere een vera q dicit. credere in deum est credere & credendo in eum ꝑ amorem tendere. Hec augus. in li. de verbis dni.  that believe that these writings been holy & true & do the contrary/ they believe god & of god & not in god. But these good christian men the which by their charity keep the commandments by leave well god/ of god/ & in god. And that is of necessity. For he that saith that he believeth in god & keepeth not his commandments lieth falsely. 
Qui dicit se nosce deum & mandata eius non custodit mendax est. Io. i.  In like wise as holy scripture saith. Who so ever believed in god perfectly/ believed that in him is sovereign goodness & infinite. And for so moche that every creature 
Si ●s diligit me sermonem meum servabit. Io. xu.  desired appetyted & loved good thing/ it behoved that a creature reasonable love god & him appetite sovereignly/ for in him is bonte infinite. 
Diliges dnm deum tuum ex toto cord tuo et ex tota anima tua & ex totis viribus tuis & ex omni ment tua. Luce. x. Qui ex vobis patrem petit panem. numquid lapides dabit illi. aut piscem nunqid ꝓ pisce serpentem dabit illi. aut si petierit ouum numquid porriget ei scorpionem. Si ergo vos cum scitis mali nosc● bona dare filiis no ●●ri●quamto magis pater vester celestis de celo dabit spiritum bonum petentibus se. Luce. xi.  And if it be so/ he shall keep above all things his commandments the which may not be but good & for good sins that they proceed of the bonte infinite. And he that doth the contrary/ is he that keepeth not the commandments/ he lived not good merytoriously after as god him hath commanded saying. Thou shouldest love god with all thine heart/ with all thy thought/ and with all thy might. Whereof saith a doctor named Prosper/ he that loved god is often thinking on him desiring to come unto his blessed vision/ having sin in hate in annoyance ●i charge and these honours & pleasures of the world/ & these richesses to dispraise in comparison of the love of god our creator/ & of the goods the which be without end. The cause to love god above all thing is his bonte infinite/ & for as much that he is our father omnypotent wherefore he loved us his children & not of other love than of love infinite. And in as much that he is almighty it behoved that he make & that he give goods unto his children after the love of the which he them loved/ they been goods & glory that no heart it may think ne no tongue can it declare. the which he unto us may give by his sovereign might/ by the which he hath created & made heaven & earth. He can well make it by his great wisdom & he will by his bonte & piteous buxomness. By the which every man ought for to enforce him to believe and to have hope to the end for to come unto the augmentation of charity and of holy and meritorious works. For as saint Gregory saith/ as moche as the faith grieveth hope is augmented/ and as moche as man hath of despair/ man wanteth of charity and after the good & holy operations. And so these three things been alway equal as unto the proportion that every of these virtues ought to have. And therefore after the great or little man may truly understand and know what faith/ what charity/ and what hope is in the person and none other wise. And therefore saith our lord Jhesu christ in the gospel that man knoweth the tree after the fruit that it beareth be it good or evil. By the the fruit that proceedeth of the tree meaning the bo●de or the flower and the leef/ be intended the works the which procede of the heart and of his will either of the faith as the fruit of the tree. In like wise than 
Fides fine o●ib● inortua est. ja. two.  as there been twelve articles dystyncted/ it behoveth that there are also twelve fruits or twelve works mery●oryous and every of them for to answer unto his article. The work of this present article after the mortality is childly fere/ or amorous fere. The which thing unto us is showed and given to know and to understand in that 
Si ego dū●ssi ubi timor me?: si pa●vbi honour. Malachi. i. Per timorem din declinat ois homo a malo. Item. Qui timet deum faciet bona. Eccliastici. xv.  that is said. Deum patrem omnipotentem. Fere is due unto god the which is Just infinite. And love unto the father almighty father of mercy and of bounty infinite. And who so ever shall have the faith of this article in his heart and the work as it is said he shall abound in good works withoutforth and shall show evil and sin in like wise as saith holy scripture. And man ought to believe that the faith of this article is deed that beareth not here the fruit of this work.   

¶ Here followeth the two article that is such.  
AT in jesum cristum filium eius unicum do minum nostrum. That is to say. I believe in Jhesu cryst our sovereign lord the son of god the father. And in that a man ought to understand that he is semblable & equal unto the father in all things the which appertaynen unto the deite & is one self essence in divinity as well the father as the son/ and also the holy ghost/ for he is not but one god. But that blessed and that infinite and incomprehensible divinity is one in three persons. 
Faciamus holem ad ymaginem & similitudinem nostram. Genesis. i.  And notwithstanding that we be made unto the image of that blessed trinity principally as unto the soul/ in the which there is mind/ understanding/ & will/ the which he three myghtꝭ. of the which that one is not that other/ & always it is not but one essence/ or one other. And that by this image of the trinity the which is in us/ we may somewhat know & search the thing the which it represented/ that is the blessed trinity. How 
Non plus sapere quam oꝪ sed saꝑe ad sobrietat● unicuique sicut deus dimisit mensuram fidei. Ad romanos xi Fides est substantia rerum sperandarum augmentum non apparentium. Ad heb. 〈◊〉.  be it we ought to believe simply without to much curious inquyring. For any may there right grievously sin & offend. And if this faith were not above all intendment that man may well understand & comprehend in him the mystery of the blessed trinity/ he should have neither faith nor merit/ nor by the consequence he might never come unto salvation. For the faith the which is none other thing than that that god hath showed/ and that he may not nor ought understand naturally is the beginning & the ground of all salvation. 
●er●i est de certitudine adhesionis sꝪ non speculationis. Non e● voluntate humana allata est aliqū●phetia. said spum sancto inspirati locuti sunt sancti de● hoys li pet i  Wherefore it behoveth unto all the most great clerks that ever were to sharp their natural intendment in these things that touch unto the highness of our holy faith/ & unto us it ought to suffice for to know that he may do more than we may understand. And that we see in every little creature/ be it herb or tree/ or other thing/ for there was never so great a clerk or philosopher that might know perfectly all the propretecs/ the virtues & the nature of a little herb. By the which it followeth by more greater reason that he may not naturally know the creature but by the faith the which is more certain knowledge that is that of natural intendment. For god the which may not lie unto us hath showed his holy writings/ the which been his own words the which hath put in to the heart & in to the mouth of holy prophets apostles & other. Also by those holy martyrs & confessors the which have holden & kept the trought of this holy faith catholic/ & shed their blood and received the death Joyously. God hath done in their life & after their death miracles so great and so evident for to approve the trought of the faith that in christian man after those said miracles & their predications made solemnly of the trought of our holy faith catholic ne aught any thing to doubt. For otherwise he sinned right grievously/ neither 
Vobiscum sum usque ad ꝯsummationem seculi Math. ultimo. Propietates virorum dnorum Sapientia pietas vel mia potentia et nobilitas justicia.  it may not be said that he believed steadfastly in Jhesu cryst the very son of god the father & that he doubted in the faith for Jhesu christ the which is trought infinite hath promised that he shallbe with the church & him give unto the holy ghost till unto the end of the world. In these words of these articles unto us been showed the four ꝓpretees of the true signory/ that is to know wisdom sweetness/ or mercy/ might & nobles & the fourth is justice. By the which we should have him & avow for sovereign lord. Than the first reason is for the wisdom infinite the which unto us is given for to understand in this word Jhesum The second is by the sweetness pity and mercy/ the which is signified by this word Xpristum. The third is puissance and nobles the which 
habet scriptum in femore rex regum & dns dnantium. Apo. xix Sa●us ppli ego sum dicit dns. Item ipse saluum faciet pplm suum a peccatis eorum. Luce ii  unto us been signified by that that is said filium dei. The fourth is justice the which is signified by this word dominum nostrum. He is very lord by creation/ by redemption/ & for the resurrection. For there is none other lord that may yield unto the body soul & life when one hath lost it in his service except Jhesu christ lord of all lords/ king of all kings. The work of this present article after the morality is obedience in keeping the commaundementis of Jhesu christ/ after his intention & the troth that he hath declared in the gospel not all only the intent literal & carnal of the scribes & pharisees. For for no thing & without cause called he him his lord/ of whom he will not his commandments. Also it is him to humble & to love holy poverty/ for who so ever believed that Jhesu christ is very god & full of wisdom infinite he b●leued that in our humanity & in this present life he us hath given example of all perfection choosing the life & estate the which is most worth. Now taketh he humanity/ obedience/ penance/ & 
Humiliavit se●●et ipsum factus obediens usque ad mortem: mortem autem cruci●●d philip ii  poverty/ in showing us to follow him/ by the which the good christian man & Catholic him aught to meek/ & all avarice/ usury/ ravin/ & simony/ to forsake/ & his proper sensuality restrain & reprove. Or else the faith of this article is deed the which this work beareth not here.   

¶ Here followeth the three article that is such.  
QVi conceptus est de spiritu sancto. natus exmaria virgine. And is as much to say. I believe that the virgin Marry conceived the son of god the father by the virtue of the holy ghost & bare child/ her virgynyte abiding always save 
Qui propter nos hoys & ꝓp● nrā●● salutem descendit de celis & ●●carnatus est de sp●●●t● exmaria ●gi●e ● hom factus est. ●ec 〈◊〉 symbolo.  hole & entyere. And this article is declared more openly in the Credo/ the which a man singeth when he saith the mass where he saith that for the love & for the salvation of human nature the son of god the father descended from the heavens & took our humanity in the blessed glorious & sacred virgin Marie by the virtue of the blessed holy ghost in making him very man/ he is comen down by humility in such wise that many & almost all the world but that him reputed as for man/ he the which was/ is/ and shall be very god almighty. Or else the virgin Marry should not be a mother if she had not nourished in her womb and borne him th● which tre●ely is god. Here is the highness and perfection of the faith of christian 
Ego dico tibi 〈◊〉 tu es petrus & super hanc petram edificabo ecclesiam meam. Mathei xu  men the which saint Peter confessed and avowed when he said. Tu es xpristus filii dei vivi. Thou art very christ the son of the lyvende god/ in that that he confessed christ/ he knoweth him man in that that he called him the son of god/ he witnesseth verily that he is god. And therefore our lord him answereth that avow that trought that he knoweth/ that is to know human nature and divine to be in one person/ he shall found and set the trought of the holy faith catholic. The work of this article after the morality/ is for to conceive the son of god spiritually by the virtue of the holy ghost and of the holy faith catholic/ 
In interiori ho●e habitare xpm ꝑ ●●dem in cordibus vestris. Ad ephe. three Quicunque fecerit voluntatem pris mei ● i celis est i●e meus frat & soror & matter est. Math xii.  by the mean of the which faith Jhesu cryst inhabited within the consciences of the true catholics/ & so excellently that he himself witnesseth in the gospel/ the conscience that he received by true faith ought to be said his mother certain & it is more noble/ more dign/ and more holy thing to conceive him spyrytally/ than it should be to conceive him corporally all only. And such nobles in 
Felicius concepit maria deum mente ꝑ fidenquam carnis ass●ptionē. Hec aug. li. de ●gi.  one christian man that is to know that the conscience is y ee mother of god/ no tongue may sufficiently speak/ nor understanding believe comprehend nor duly adveruayll. In this deepness these devout & comtemplatyf spirits earthly them ought to prosterne right humbly and the holy ghost by the which he maketh such conception to them shall declare things that may not be said nor written. Also it is to be noted that human nature by the conception and blessed incarnation is honoured & exalted moche more than nature angelic in so● much that god is becomen man and not angel for to prove and show us his infinite love and the way of salvation the which is obedience & humility. Also in that that our lord borne of his mother/ died not unto her any sorrow or pain/ nor yet hurt in making her to lose the treasure of her virginity/ unto us is signified and showed 
Honorem hendis matris tue oimbus diebus vite eius memor ei esse debes q & quamta ꝑicule passa sit in utero suo ꝓpter te though ten  that no good child by his ill and sin/ ne aught to wrath his father and mother ne them aught to deprive from honour and obedience that he unto them ought as well by the commandment of god as of nature. And therefore our lord hath willed honour unto his right holy mother in heaven and in earth by such manner that many christian men in like wise have more great hope to find mercy by mean of the mother than of the son/ and all that hath he done in giving us example that the faith of this article is deed that the fruit of honour beareth not unto his father & mother.   

¶ Here followeth the four article that is such.  
PAssus sub poncio pylato crucifixus mortuus et sepultus. That is to say. I believe that Jhesu christ suffered death & passion under the bishop pilate so as it hath been said before. Here the true christian man ought to enforce him to think on the light of the holy faith. By the which one saith these things divined & these things past/ being & to come/ what is he that suffered/ what thing he suffered & endured/ & wherefore he suffered. And as unto that it is said now enough certain by these things aforesaid that he the which suffered is verily god & man the true lamb. The Innocent of god of majesty & of bounty infinite/ he suffered sorrows in his soul and torment in his body without number & without measure for them that unto him been the contrary the which have done the ill & the sin whereof he beareth the pain/ of the which he might no better do/ & that which of that they may not him worthily give thanks/ & by them seluen the which he hath again bought/ and the which were rially the seruytours of the devil & of sin. And the true christian man ought to believe 
Nota s●dm Bon●uen ix di iii quampō● & dꝪ concedi quam anima xpi est ōn● sciens loquendo de cognitione habituali q est sicut scientia. non aunt de cognition actuali q est sicut considerare. Apud dumm mia & copiosa apd eum redemptio. p̄s c xxix.  that the soul of Jhesu christ unied with the divinity hath clear knowledge of all things past/ present/ & to com●/ by the which it behoveth to confess that he seeth all these sins mortal & other that ever were or shall be done unto the end of the world. And in as much that it was the pleasure & will of all the blessed trinity that by that passion was the world right abundantly again bought from eternal damnation. Jhesu christ suffered & endured particular pain for every mortal sin that ever was or shall be done against the will divine/ be it by him that shall be finally sa●●d/ or by him that shall be dampened/ and as much great pain as there was/ was due unto every mortal sin/ the which thing surmouteth all understanding create but only that by the light of the faith we know that he that suffered was very god. By the which reasonably we consent that if he had not shed by sorrow and anguish but one only drop of blood that if it so we●● sovereignly it sufficeth for to redeem a thousand worlds/ & how be it all only he had given but one drop of blood. But by the space of two and thirty years and three months he hath suffered and endured as well in the womb of the virgin Marie/ as also sins that he was borne in this world/ labours/ pains/ travails/ in fasting/ in praying/ in temptations/ in contradictions/ & finally the death the most grievous/ piteous/ & dolorous that heart may think. But the natural folly of heart & of earthly understanding may say & imagine that in this the which is here said it is impossible to continue for as much that he suffered not but in so much as man/ & not in such moche as god. Wherefore he might not suffer but pain infinite/ & full little unto regard of that the which is here purposed/ the which is an hundred times infinite if it were possible to speak it or imagine. And on the other 
●ant● est offensa quam tus ē●lle ● offen●it. ●●to ethicorum.  part it hath been said that for every mortal sin that ever was or shall be done he hath borne pain sufficient for to repair the Injury done unto the majesty divine. The which Injury for every sin is infinite for the ransom of him the which hath offended. For reason and nature it agree that in as much that he that man offendeth is most great/ the offence and Injury done against him is most great. Now it is enough known that god is of the majesty infinite/ by the which it followeth that the offence done against him ought to be infinite/ and by the consequens the pain due and for to answer unto such offence/ or else god should not be true Juge to damn eternally for one only mortal sin him the which by his default shall not be again bought by this blessed passion The answer unto that foolish imagination/ the which always I grant by the light of our holy faith that that he the which suffered is god/ how be it that he suffered not in so much as god. Also I confess by the first article & these things beforesaid that he is almighty as the father. Also I confess that justice 
Secundan mensuram delicti e●●t pl●garum modus.  divine the which may not be changed or varied required that after the guilt the pain be measured Also I grant that Jhesu christ is very redemptor and suffisance of all the world. Wherefore it behoved that he the which suffered be almighty that he may sustain pain infinite. And sithen that justice unmovable required such pain/ it behoveth that it b● offered & paid sithen that it hath pleased unto Jhesu christ right parfyghtly us for to by again/ and that he it may and that justice it requireth/ it followeth that he hath paid for us passions/ sorrows/ and anguishes infinite. Whereof saith a devout contemplative that if the pain that our lord suffered for every one of us/ & for us in like wise were devised in as many parties as there been drops of water in all the sees or in all the world. Also in as many parties as 
Nota.  ever was of breaking of grass/ of the leaves/ of trees of feathers of birds/ of stars in the sky/ of corns of the earth/ of men & of women/ the humanity of Jhesu christ or other natural man had not borne half a quarter of an hour without death one of the most little parts of the pain before said so devised. But for as much that that blessed humanity as well the body as the soul/ be & shall be always unied in the divinity in the second person of the blessed trinity/ she may bear & endure by the virtue & might of the divinity passions & tormentis without comparison. And more over every true 
Nota.  christian man ought to be certain that from the hour that Jhesu christ began to suffer this pain. That is to know from the first being of his blessed incarnation/ he see every person that ever was/ is/ & shall be in knowledge divine/ in the which 
In omni loco oculi dni ꝯtemplant bonos & malos onnia munda & aperta sunt oculis eius Ad he● eos. iiii.  all things been past or to come as unto us/ been right present as unto him/ and not only he knoweth every person that hath been sins/ is/ or shall be. But with that he him loved of such love/ that if god the father had unto him made such offer or such proposition at the hour of his death. My own & right dear beloved son. I receive the sacrifice of your dolour & passion in the which ye be as now for the salvation of all them/ that have been/ been/ or shall be/ except for such a man and for such a woman unto him specyfyenge me or an other. And unto him offering more over/ if ye will not be for the love of him or of her in the an g●ysshe of the pain in the which ye be as now unto the day of judgement. Know all those that been present & to come that from that hour he loved so much every person/ every poor sinner that sins hath be & shall be that if yet he should be on the tree of the cross hanging as yet that this present book was first written. That is the year of grace a 
Nota tpnsꝯpilatio nis huius libr●.  thousand four hundred three score & seven. By the which it appyred that he there hath been more than xv. hundred years. And more over there should be till unto the day of judgement for the love infinite that he hath against us/ before that one earthly person what so ever he be were eternally dampened by the default of that passion. And who so him will arrest in this meditation he there shall find pity/ love/ joy/ compassion/ & admiration infinitely. Here is the deepness of the glory & the voblenes 
Michi autem absit gloriari nisi in cruce dni n●̄i Jesus xpi A● galatas. vi.  of a christian man the which believed & knowed to be in so profound love/ of his creator/ his god/ his brother/ & his love almighty that hath willed to suffer for him more than any will or may for himself. Here every good christian man should think & mean devoutly one time on a day/ at the least one time in the week & specially when one seeth the precious body of Jhesu christ between the priests hands. For unto that is institute this right holy sacrament/ that is to know that we should remember us of his infinite love/ & of his blessed passion Also the devout contemplative may him prosterne before the image of the crucyfix or in an other place 
Hec quotienscsique feceritis in mei commemorationem faci●tis.  secret/ or in imagining that he is rially upon the mount of Caluarye & that he seeth the sweet Jhesus' hanging on the cross sins the time before said/ that is to know a thousand & five hundred years in these pains & in these tormentis before said/ & also that he seeth him dying & languysshe/ for the love of his sweet mother & virgin piteous & sorrowful/ & be he right certain & without doubt/ that it is for the love of him & for to deliver him from eternal death/ and if he be not more hard than any other thing/ he shall fall in pity & in admiration & he shall know clearly that all that that he may do/ say/ think/ or endure 
Non timebis a tinore nocturno: a sagitta volante in die a negocio ꝑambulante in tenebris. etc. p̄s. xc.  in recompensation of that love/ grace & been diccyon is all as nothing. By the which he shall be preserved from the arrow or dart of the devil the which fleeth right perilously in the mid day and at the hour of none. That is vain glory 
A question.  the which some time surmonteth/ for prayer or holy meditations/ or for some other good works. Also he shall be willing continually to do some things/ as penance/ prayer/ almsdeed/ or other holy meditations for the honour and glory of god. But with good heart he may some thing say or imagine. If it so be that by such love as 
Deus non perimit v●s in idipunin. namn. primo.  it is said/ god hath so much endured for me and also right habondauntly paid the great pain of my great sins/ by what reason or by what justice I ought for to abide subgecte unto these great pains of this world and also for to do penance after my confession and finally die/ and after the death be punished by fire if I do not here penance sufficiently on this half/ where it is so that god punished not the guilts of his creature by two times/ in like wise as saith holy scripture. The answer. In all t●e works of god again 
The answer  nature human there is mercy and justice and every of them is infinite. Now is it so that by sin 
Nota qntuor mortes. Mors culpe. morscivilis. mors nature. morsetn●  after the justice divine we were Joined unto four manner of deaths. That is to know unto death of guilt/ unto death civil the which is to be dampened or exiled from his heritage of his country or to be in ser●age/ unto death of nature the which is separation of the body & of the soul/ and unto death of hell eternal. By the mercy of god infinite/ & the merits of his blessed passion we been delivered from two manner of deaths/ that is from the death of that guilt of sin/ & from eternal death/ by such wise that we shall keep unto Jhesu christ our redemptor that that we have him promised in baptem. But by the divine justice & for our great profit we shall abide subjects unto two other manner of deaths. That is unto the death civil. for we be out of paradise terrestyall the which was our heritage if sin had not been/ & unto death of nature. From the which deaths the justice divine us should not deliver/ for in so doing he us had prived by a mean for to purchase great merits/ of the which the hyere shall be infinite. For of 
In patiencia uran possidebitis animas urans. Luce. xxii.  as much as we suffer the more in patience and for the love of god in the exile of this world/ our reward shallbe the greater in the realm of paradise & so it apyreth that by justice we ought to do penance in this world. The work of this article after the morality is to have patience & makenes in adversity/ be it sickness of body/ poverty/ or loss of goods or of friends/ fortune of tyme. Injuries/ feblenesses or temptations ● For of as much that any man suffered the more in this world in the estate of grace & in taking it patiently for the love of god/ of as moche he hath in him the more great token of the love of god & of salvation. For as it 
Qui vult venice p●●me abneget semetipsum & tollat crucem svam & sequat me Mat. xvi. marci. viii. Luce. ix.  hath been before said. The cross that is to understand tribulation & adversity is the very token where been the arms of the king Jhesus without the which there shall never person enter in to the royalme of paradise. And in as much that they been the more plain & the more great of as moche is a man set in the royalme the more honourably & the more near the king. Also the good christian man should take his cross & him crucify in like wise as the gospel saith. And it is none other thing to say but that the christian man should resist and not follow & obey unto the inclinations and movings of the sensuality. And that unto us is signified in that that we say. Crucifixus. That is to say that our lord was crucified for to give us example to suffer & endure for the love of him with patience. And the poor sinner ought not to despair him/ how be it that the sensuality complained him an inpacyent/ & that he be inclined & passonned to take vengeance/ or to do a great many other ills. So that reason him hold farm & steadfast in the fere & love of god not being of consent it for to break in firm sensuality/ for as to suffer such rebellions of the sensuality is not but matter to purchase merit. Also ought the good christian man to be deed & buried with Jhesu cryst▪ the which is none other thing to understand but that he ought to mortify his membres/ that is his 
Mortificate m●bra vestra.  sensuality in keeping it under the rod & discipline of reason his five wits of nature/ that is to understand the sight/ the hearing/ the tasting/ the savouring/ & the touching. He ought also to have mortified & quenched in him the secular life & worldly/ & that is given us to understand by that that is said. Mortuus et sepultus. Our lord died in this world & was buried. For otherwise the faith of this article is deed the which beareth not the fruit of holy mortification.   

¶ Here followeth the .v. article the which is such  
DEscendit ad inferna. tercia die resurrexit a mortuis. That is to say. I believe that Jhesu christ descended in to hell. That is to wite the soul unied with the person of the very son of god as before it hath been exponed/ and the third day arose. The work of this article after the morality is that we should by holy and fructuous meditations descend in to hell during this present life/ to the intent that thither we descend not after the death by eternal damnation. the which thing our lord us would show. For before that he stied unto the heavens he descended in to the hells The which meditations the good christian man ought to make of the pains of hell for to climb unto the heavens it shall be spoken in the last party of this book. Also by this article we should know the misery & right great unkindness of human condition that we see our lord for the love of us descend in to hell/ & 〈…〉 love of him we will not mount in to paradise. Also we should arise from hell/ that is from the estate of mortal sin on the third day/ that is by contrition/ confession/ and satisfaction. first for the love of god principally Secondly for the desire of the glory of paradise And thirdly for to show the great pains of hell & the torments that there been for ever without end. And therefore the faith of this article is deed the which beareth not here this fruit.   

¶ Here followeth the vi article.  
AScendit ad celos sedet ad dexteram dei patris onnipotentis. That is to say. I believe that our lord ascended in to heaven the xl day after his resurrection & set him on the right hand of the father. Here is to be noted that how be it our holy faith is of things the which furmounten the puissance & capacity of natural understanding/ how be it she contained not no thing impossible nor contrary unto reason. And therefore we say that the son of god descended from heavens by his blessed incarnation & stied in to the heavens by his glorious ascension/ we should have in us such discretion that we understand that to descend & to mount as unto the mutation of the place may not belong unto the divinity the which is imevable & infinite But we shall understand that the descending is none other thing to say but him to show & to present in our nature human. And in like wise the mounting unto the heavens is as in regard of our humanity in the person● 〈◊〉 the son of god the father/ the which by the virtue divine is lift up above all the heavens/ that is above all creatures. He sitteth on the right hand of god the father/ as unto the divinity it is none other thing to understand but that the person of god the son is equal to god the father in majesty/ puissance/ bounty/ wisdom & divinity. As unto the humanity he setteth him on the right hand of god the father/ that is to understand that he is in rest glorious after his right piteous passion. On the right hand/ that is in all the sovereign highness of glory and of benediction that ever man may speak or think/ & as the bonte and puissance divine may give. For truly Jhesu cryst very man in body & in soul reasonable in unity of person divine is king of glory & of might equal unto god the father & is Juge of the quick & of the deed. By the which it is well said he setteth him on the right hand of 
Qui descendit ipse ē● ascendit super oens celos ut adipletes oia. Ad ephe. 〈◊〉.  god. For by the right hand in holy scripture unto us is oftentimes signified sovereignty of glory & of blessedness in the which the blessed Jhesu cryfte is in humanity & in divinity. The work of this article after the morality is that the true catholic the which steadfastly believed these things before said/ aught to have his heart/ his love/ and his desires on high/ departed from the either and from these things beneath and transitory. That is to say that he hath not his love in pride/ in 
¶ nolite dsligere m●d● neque ea q in mundo sunt 〈◊〉 ●svi ligit mundum non est cat●tas price i eo q● oen qd est i mundo concupiscentia carnis est & ●cupiscētia o●ulo● & supbia vite. Jo●is. u.  worldly vanity/ in delights/ nor in richesses/ but his love is where his treasure is/ his glory and his blessedness/ that is the blessed Jhesu christ very god of love the which draweth all his true lovers unto him. For no thing that may be said may not better draw love/ than doth an other love/ and therefore he saith in the gospel. Come unto me all ye the which been in labour and in pain/ as if he would say. I labour as you and more than you and for the love of you right now I 
Ubi est thesaurus tuus ●bi cor tuum erit Luce. vu. Uenite ad me oens ● labor●● & onerati es● & ego reficiam vos. Math. vi.  sit and rest me. That is to s●ye. I am in glory perdurable/ ready for to give it unto all them the which after me will labour. These worldly people labour for the world principally/ and these good christian men labour for the life eternal. And therefore every true christian man being in the labours of this world should say by the virtue of the faith that that saint Steven said when he laboured in the article of death & when he bore the 
Uideo celos aꝑtos & filium hominis stantem a dextris ●tu●● dei Ac●. vu.  great strokes of the hard stones. Video celos apertos. I see the heavens open/ and Jhesu christ on the right hand of god the father unto whom Jbere 
Calicem quidem meum bibitis: sedere aunt ad dexteram meam et ad sinistram non est ●●eum dare vobis s●●ous ꝑatum est a premmeo. Math. xx.  Joyously the labour of this cormentes. And therefore if thou have hungres/ thirst/ temptation/ tribulation/ adversaries/ and contradiction envious or other mortal persecution/ behold sweet Jhesus/ & know thou that it is impossible to gosette him at his table the which will not drink of his cup/ and the which holdeth not the way that he hath holden. That is for to descend in to hell as it is said/ for to sty unto paradise there where he is. And know thou that the faith of this article is deed the which beareth not here this fruit.   

¶ Here followeth the vij article.  
INde venturus est judicare vivos et mortuos 
Qui ventutus est veniet & non tardavit Justus autem ex fide vivit. Ad ro. i.  That is to say. I believe that the son of god the father shall come to Juge the quick & the deed. At his first coming he came in humility & poverty/ & was of cursed men Juged and reproved At his second coming he shall come in glory & 
A question.  majesty & shall Juge all the cursed people. Here a man may demand who that will speak to Juge the quick & the deed/ where it is so that when he shall give sentence/ in like wise as it hath been declared in the gospel/ all good & evil shall be on 
The answer  live. Andswere. These doctors say that when he shall come for to Juge at the great & last judgement those the which live than upon the earth he 
Statutum est hoimbus semel mori. Ad he breos. ix.  than shall make to die. And this first judgement is called the judgement of the quick. And after the resurrection he shall Juge together all them the which before the said resurrection have been deed. But the exposition of pope Innocent the third and of many other/ it seemeth better to be unto the purpose 
Uniuscuiusque opus manifestum erit i▪ ad co. three iii. Item de ●yra passum affirmat. Luce. xii he. & ap. x▪ &. xxii.  how be it that he again saith not unto the exposition before said. And that is such/ that our lord shall come to Juge first the quick/ that is at the judgement particular the which is done at the hour of death of every man. For master Nycholas de lyra saith in many cases in his doctrine that our lord cometh unto the departing of every man be he good or ill. Also the pope Innocent saith that these good men seen him at the hour of death unto their great Joy & consolation in example of a noble espouse the which should receive his right well beloved & faychfull spouse returning from a moche far region. And the cursed him seen unto their confusion/ for than they seen the horryblenes of their sins/ their infidelity & their unkindness & that justly they ought to be dampened 
In li. de miseria●eu utilitate conditiois human.  And of this apparition at the hour of death we read many examples as well of the good as of the ill. Of the good as saint John the evangelist of whom Jhesu christ hath said. I will that he abide 
Sic eum volo mane 〈◊〉 done● veni●.  so until that that I come. That is to say unto the hour of death. Of saint Andrew & of saint Katherine & of other many we read that he apyred unto them at the hour of death. And in like wise appyred he unto the cursed/ for else the hour of death should not be the judgement particular/ if they had not one Juge/ & an other ought not to 
Dedit ei iudici● facere qr filius hois est. Io. v.  Juge finally these earthly people except him unto whom god the father hath given puissance & authority & in heaven and in earth/ that is the blessed Jhesu christ not all only in so much as god/ but with that as much as man. Moche it is for to 
Item data est michi●is ptans i celo & in te●ra. Math. vi.  do for to bring often unto mind that we all shall be present in person at the great. judgement. for no man may thence flee. Also the sins of the dampened shall be published and manifested unto Juges angels and unto all them that been saved and also unto the devils. Also one shall see the falseness of these hypocrites the which men wend other times to have been true faithful and good people. Her false judgements and cursed sentences shall be right holy and Justele Juged. Gifts promy●●●s feres nor favour may not tarry justice infinite the which is and shall be the very Juge of the quick and of the deed. The work of this article after the morality/ is that every man should take heed of his spiritual deed. in like wise as Jhesu christ us hath warned in the gospel saying. Wake ye in your case/ for ye know 
Uigilate qr nesci● di● neque hor ● Ma xxv. & Luce. xiii.  not the hour that the Juge shall arrive. And who so that well ●hym remembreth of the hour/ he shall never consent for to persever or for to abide in mortal sin hour nor half an hour. And the faith of this article is deed the which here this fruit the which fruit is the fere of god & preparation to die well beareth not.   

¶ Here followeth the eight article.  
CRedo in spiritum sanctum. That is to say I believe in the holy ghost. For every faithful christian man ought to believe in one god or in one divinity in three persons/ that is in the father in the son/ and in the holy ghost. And of this a man ought not for to doubt or for to know or curyously for to inquire as afore hath been said. for intendment create is not sufficient enough for to comprehend and to understand the mysteries of the blessed trinity. But always in these things that he undstanded he hath some representation of the blessed trinity/ for there is not so little a creature but that he hath/ unite/ verity/ & liberty. Also if he have admiration that one essence of deite be in three persons of the which the one is not the other/ as to marvel h●●●e may have two natures in one person/ that is in creature human the which hath in him nature corporell/ & nature spiritual/ that is body & soul/ whereof the one is mortal & the other immortal in one self person. Also every thing corpprall hath three things/ that is the length/ the largeness/ & the deepness. Also in all the world there is but three manner things. The first been spiritual all only/ that is nature angelic. The second been corporell all only/ as the four elements. The third been things spiritual & corporal together/ that is man & woman. Also in the soul/ the which is unto the image of the blessed trinity hath three myghtes. That is to know mind/ understanding/ & will/ & is not but one soul in the trinity/ & the trinity in unity I believe than every christian man the person of the holy ghost to be one divinity/ one puissance/ one majesty with these persons of the father & of the son/ & that that make the one of these three persons as in regard of the creation & of the governing of all the world & to glorify the good & to damn the evil is made of all these three without difference. The work of this article as unto the morality is for to marvel. For as saith saint Poule they in whom the holy ghost inhabited by grace habunden in divers gifts. Some have grace to speak well & wisely/ some other have understanding & knowledge of many things that man may not know but by the gift of the holy ghost & of prophecy. Some other do miracles/ some other such merits & virtues by humility charity & mercy in the virtue of the holy ghost/ the which converted/ moved/ and teched & enbrached in love these human bodies the which dispose them to receive it & them gived spiritual life by the which they profit in good works/ they fight & resist the world & the devil & unto their inclinations sensualles. For in like wise as the earthly spirit/ that is the soul giveth unto the body usance of the five wits of nature/ that is the sight/ the 
Auferes sp̄m torum & i pulueten su● revertent. p̄s. c. iii.  hearing/ the tasting/ the smelling/ & the touching/ him giveth also power to speak to walk and to be busy in divers mysteries & works. And when it departed from the body he loseth all these things before said/ & falleth unto earth rotten & returneth unto ashes. So moche more excellently when the holy ghost is in the soul by grace he him giveth five wits spiritual/ by the which the soul knoweth marvelous things of god & him giveth might to walk in keeping the commandments 
Beati immaculati in via ● ambulant in league dni. Item viam mandatorum tuorum cucurri. p̄s. c. xviii.  of god & to speak with him in prayer & to resist & battle in this present life. And when by the guilt & sin of any he is departed from the soul/ she loseth the true knowledge of hell & of paradise/ & falleth by effection in love disordinate in to powder & ashes of things earthly/ & becometh filthy stinking in words/ in deeds/ in saeynge & thoughts/ & no power well to resist the devil to keep the commandments nor to do thing the which is unto god pleasant & meritorious for to purchase a reward in paradise & so we ought to believe every true christian man & that the faith of this article is deed the which ba●eth not the fruit of this knowledge.   

¶ Here followeth the ix article.  
Sanctam ecclesiam catholicam. That is to say I believe the holy church catholic or universal. Here is to be noted that holy church is as much to say of all those & them the which have the blessed holy ghost by grace/ be it in this world or in the other. For in like wise as the human spirit that 
Ala est tota in toto & tota in qlibet corporis part.  is the soul unieth many & divers membres as the heed/ the feet/ the hands/ & the other membres be they great or little in such manner that there en is but one body human & not many. For they have not but one form the which form or spirit human is alway in every of the membres/ & over all so as hath these philosophers & wise worldly men a little while sins perfitly known & declared. In like wise moche more excellently the blessed 
Sapientia sanctorum narrant ppli & laudem eorum ꝓnunciat ois ecc●●a sctōrum. e●●lesi. xxx●x.  holy ghost unieth & unyfyeth all these membres of the holy church in one so dign & so perfit that the goodness of that one be it great or little is the goodness of that other. For by the virtue of charity every man of body mystical of holy chirthe loved his neighbour as himself/ by the which it followeth that the honour the goodness & the Joy of that one is the goodness of that other. That is the blessed company/ that is to know the universal church is in three parties. The first is named the church tryumphaunt or victorious that is these blessed men the which been now in paradise & here never sought degree of merit essential for they be unto them determined. The seconde-partye is named the church militant or she the which is in battle/ that be these good christian men which yet be in battle of this world & may from day to day win praise & merit. The third party be they that be in purgatory the which be in love of god/ but they have not done penance sufficient for their sins the which they achieve in the said place of purgatory. And for as much that every soul which is of the number of that one of these three companies unto the holy ghost by grace. The which holy ghost is one in all & is not all but one only church catholic. And like wise as the membres of the body natural do aid & serve that one unto that other every of them in his office/ in like wise the membres of the body mystical of holy church do service that one unto that other/ for these blessed saints pray for them the which be in the battle & rejoice them of their goodness & of the conversation & penance of sins. And they of the battle that is of the church militant give glory & praising unto god of the triumph & victory of saints/ & they make feestes & solemnities in earth/ they found churches/ they give rent & treasures in requiring them unto their aid by devout orisons. In likewise they pray unto god for them of purgatory/ & they offer sacryfyeꝭ & almsdeeds to allege their pain 
Sancta & salubris t●● cogitatio ꝓ defunetis exorare ut a peccatis soluan● Mathei. xii.  And they of purgatory pray for their benefactors aswell in purgatory as in heaven as they be thither come/ & their prayers perfect greatly then of the battle of this world as it shallbe said hereafter in the treatise of ●●y The work of this article as unto the morality is in three manners. The first is to keep the festes of the holy saints of paradise/ in prayers/ in orisons in other devotions in requiring their aid and help. The second is for to pray for them that be departed. The third is sufferaynly for to keep him to be excommyned & departed by mortal sin 
Princeps ego ●●oim tunentium te & custodiencium man data tua. p̄s. xviii.  from so noble a company as is the holy church catholic/ for it is impossible that if a creature be in the state of deadly sin & hath the holy ghost by grace. And in like wise as they the which have the holy ghost be in nature angelic or human make an holy church & a body mystical as it is said. In 
Odivi eccliam malignantium & cum impiis non sedebo. ps. xxv.  like wise by some semblance the congregation of cursed folk maketh a body mystical in a church the which is of god accursed. And therefore the faith of this article is deed the which beareth not here his fruit.   

¶ Here followeth the ten article which is such.  
SAnctorum communionem remissionem peccatorum. That is to say. I believe the communion of layntes & the remission of sins. Here is to be noted that true & faithful love maketh all things common. And for as much that holy church is unied as it is said in the love of that holy ghost every man hath part of the goodness of that other as well in heaven as also in earth/ for the saints of paradise rejoice them of good works & meritorious that which be done upon the earth/ & these faithful crysten men Joy them moche fruytefully of the glory of these blessed men. Also in the earth the true catholic plained & sorrowed of the ill of his neighbour by compassion & mercy & Joyed him of his goodness & profit by the which it appyred that he hath communication with the holy sacramentis/ the which unto them be common/ & singularly with the right precious body of Jhesu cryst the which unto us figured and represented this unyon. Also in this article is contained the trought of all the sacraments of holy church/ in like wise as the doctors sayen specially in that that is said remissionem peccatorum I believe the remission of sins for it may none otherwise be done after the ordinance divine but by the sacraments as it appyred of baptism as it hath been afore declared & shall be hereafter more plainly in the treatise of confession. The work of this artyle as unto the morality is to have honour & reverence unto the sacraments of the church & him prepare & them ensue as the very medicine of all the sicknesses spiritual conseruatyf of of strength & of health/ & augmentatyf of grace & of benediction. The faith of this article is deed the which beareth not here his work.   

¶ Here followeth the xi article which is such.  
CArnis resurreccionem. That is to say. I 
Oens' ●dem resurgemus i momento i ●●●uoculi i novissia tuba: canet ei tuba & mortu● resurg●t etc. Ad corinth. v.  believe that these human bodies shall arise. For as saint Poule saith in a moment/ and is as little while as one may close & open the Joy all good and evil shall arise in body and in soul/ at this mystery shall be all those blessed angels by the commandment of god in this little moment of time shall assemble the ashes and the do of all earthly bodies without that that he shall fail one here of his ●olde/ and that done in a moment/ or instant/ the blessed Jhesu christ in divine nature and human shall yield the proper body unto every soul them areysing and giving life that never shall have end nor departing. But great difference & moche to marvel shall be between the bodies of them that be dampened/ & of them that been blessed. For these dampened 
Credit do●redēptormeꝰ vivit & i novissimo die etc. Job. nineteen.  shall be black heavy stinking and horrible/ and so dysformed that none earthly heart ne may think it. And by the contrary the bodies of them that been blessed they shall have four noblenesses that is claryte/ impossibility/ subtlety/ and agility/ that these theologyens call/ dowers/ of the which shall be said in speaking of the glory of paradise Man may persuade the trought of this article by these things that we see in nature/ in art/ in reason/ and in authority. Nature is moche to be marveled in a corn of wheat or of other seed/ after that it shall be rotten by the virtue or the son/ & of the moisture of the earth/ from the rottenness shall become quick & boudde the which shall yield an high stalk and a right and for one corn there shall come an hundred. Also it is seen in the month of Apryle one tree growing or an other great chosen branch green with leaves/ and coured with white flowers/ and to imagine the little now rotten whereof he proceedeth/ is a matter of right great admiration. But foolish people right few so arrest. And the puissance 
Ni●● granum frumenti cadens i troth mortuum fuerit ipsum solum manet: si autem mortuum fuerit mltum fructum affert. ●o xii. Timentibus deum ori et sol justice. Malachi ●nto. Iten fabricatus est aurorem & solem. Fulgebunt justi sicut sol i regno pris eorum. Mathei. xii.  natural of the son and of the earth maketh of a little corn rotten of new so fair and pleasant thing. Wherefore shall not the son of justice make it/ that is the blessed Jhesu christ in whom is puissance divine & infinite of the rottenness of the body human a more fair thing than man may think. Also we see that of fern brent and put in to ashes man maketh by craft these vessels of glass so fair so clear and so pleasant that kings/ pope's/ and emperors leave cups masers of gold for to use the pleasure of the glass. By the which then god the which is sovereign master of art the which hath forged the son and the moan and the which hath made all thing of nought/ may he not make of the ashes of a body human fair vessels and full of glory shining more than the son. Also reason us telleth that truly he the which was deed and is arisen/ he being a live may a raise these other Also the authority of saint Poule writing unto 
Sicut in adam oens moriunt: ita in xp̄● oens vivificabunt .1. corinth. xii.  the corinthians said. So as Adam by his sin is cause of the death of all these earthly men. In lyky wise Jhesu christ them shall areyse all by his justice. The work of this article as unto the morality/ is not to fere to die for the trought of the faith/ and for the love of Jhesu christ sins that we be certain that he shall yield us body and soul in the most fairest/ most noblest/ & most dign of disposition without any comparison than they be now/ for they shall be Immortal and impassable. Also we should not wail nor sorrow disordinately for the love of our friends 
Nolite contristari si cut ceteri ● spem ● habent. i. ad thessao●●ce ●. iiii.  and kinsmen sins that we have faith and hope for to see other shortly. The faith of this article is deed the which ber●th not here the fruit of this work.   

¶ Here followeth the twelve article.  
TItam eternam amen. That is to say. I believe that they the which have kept the trought of the faith shall have the life eternal. 
Hec est vita eterna ut cognoscant teve tum deu & quem mis●s●● jesum xpmm Joh. xvii.  Amen. That is to say I require and desire that it so be. Here is to be noted that eternal life is none other thing to understand for to see & know clearly in blessedness of paradise by the light of glory that that we see & believe in earth in the light of the faith/ that is the blessed trinity the father the son & the holy ghost/ & the sweet humanity of Jhesu christ/ & of that to have fruiction for ever without 
Oc●s non vidit nec i cor hois ascendit q̄ p̄ ꝑavit de● diligentibus se originaliter ●sa lxiiii &. 1. cor. two.  end/ in body & in soul. The which vision and fruiction with the blessedness is so great the heart ne understanding may it think nor tongue declare/ for so moche that it is a thing infinite & eternal as to have god in the manner beforesaid. And of that glory shall be said afterward in the end of this book. Also it is to be noted that notwithstanding that in this article is not made nor expressed mention of the damnation eternal/ of those that been ill/ how be it/ it is there enough to be understand in that that man believeth that god is the justice infinite the which is for to yield unto every man that that he hath deserved. And therefore saith Athanasius. They that have well done after 
Qui bona egerunt 〈◊〉 sit i vitam eternam. ● do mala in ignem eterne. hec est fides catholica etc. Ath● nasius in symbolo.  the judgement shall go unto life perdurable and eternal/ & they that have done ill to the fire of hell everlasting. And this that is before said & written is the holy faith catholic/ the which it behoveth to be kept steadfastly & entirely upon the pain of eternal damnation. The work of this article as unto the morality is to dispraise these richesses/ the love/ the glory/ & the felicity of this world in comparison of the life eternal. For as 
Si consider●mus ● & quam ta sunt ● nobis ꝓmittunt i colis vilescunt oia ●●abē● in terris. Grego.  saint Gregory saith. If we think & consider the goodnesses that god us promytted in paradise/ all the goods of the earth shall be like unto us vile & as no thing. Also it is to be more curious & more desirous for to seche these goods by the which we shall be honoured in the other world infinitely that them of this mortal life the which dispose us unto danger be dampened eternally. And man ought to believe that the faith of this article is deed the which beareth not here this work. By these things beforesaid it apyreth shortly & in general the substance of the twelve articles of the faith/ by that trought of the which every christian man is to be ordered & conserved principally in the life contemplative/ in like wise as by the ten commandments man is well ordained principally in the life active. These doctors make a question/ that is to know 
A question.  if every christian man the which hath age & discretion is bound to have the knowledge of the twelve or xiiij articles beforesaid all in general as particular. The answer. Of christian man some 
The answer  be in dignity or in office to teach or to redress. These other in the faith & in the commandments of god/ & they here be bound to know in particular those things the which they ought to teach unto their subjects. These other christian men be of simple & lass condition as the commonalty of the lay people/ and unto them here it sufficed to know in particular these articles of the faith most common/ as it is that there is but one god in trinity of person/ the which article he may know by the common manner to make the token of the cross in the name of the father & of the son and of the holy ghost. Also they ought to know in particular these articles the which been in common usage of the festes of holy church/ as the annunciation the which represented that the virgin Mary conceived by the virtue of the holy ghost. Also the nativity of our lord/ the Passion/ the resurrection/ the ascension/ of whom men make testes & solemnities in some and certain days every year. For it is also as impossible but that a christian man the which hath wit and age may know such articles if he be not in such wise occupied and blinded of the world that he dispraiseth the salvation of his soul the which thing is deadly sin. Also he is bound for to believe that who so trespasseth unto his witting any of the ten commandments/ is in deadly sin. Of these other things subtile of our faith the simple lay man ought not but little to inquire/ but to him it sufficed to believe in general and to have will for to die in that faith that our mother the holy church believeth an holdeth. The which thing us liketh to grant the father and the son and the holy ghost.  
Amen.     


¶ Here followeth the second party of this book in the which is made mention of the ten commandments of the law. The first chapter.  
 

¶ The ten commandments of the law.  
One only god thou shalt love & worship perfitly.  
God in vain thou shalt not swear by nor other like.  
The sundays thou shalt keep & serve god devoutly.  
Fad & mod thou shalt honour to th'end thou live long.  
No man thou shalt slay in deed nor willingly.  
Lechery thou shalt not do of body ne of consent.  
No men's goods thou shalt not steel nor withhold.  
Falls witness thou shalt not bear nor lie in any wise.  
The works of the flesh thou desire not but in marriage  
Other men's goods thou shalt not covet to have in iustli   
 
AFter the treatise of the twelve articles of the 
Caplm pmmun  faith/ here followeth the ten commandments of the law. God our father omnypotent seeing & knowing the lytylnes & frailty of human nature he requireth not of us all enterly the service that we ought to do unto him after the reign of justice/ but unto us hath given certain number commandments/ the which if we them keep & accomplished unto him it sufficed for to give us salvation. And they be named the ten commandments 
Uotorum due sunt species scꝪ necessitatꝭ & voluntatꝭ necessitatꝭ sunt illa q quis in baptismo ꝓmittit scꝪ abrenunciare diabolo et pompis eius tenere fidem. servare decalogum prout pꝪ de conse. di four Prina hec gof. ● ti. vo. & vo. red. Et richardus de media vil. xxxviii. di. iiii. & directorium. Marci. x. ti. Red altissimo vota tua. p̄s. xlix.  of the faith/ the which every christian man hath avowed & promised solemnly in receiving the baptem. By the which sacrament by himself or in the person of his godfaders or godmoders he renounceth unto the devil/ unto pride/ unto pomps & vanities of this world as it hath been before said in promitting & vowing unto Jhesu christ & unto the holy church to keep all the time of his life the twelve articles of the faith contained in the Credo/ & also the ten commandments of the law/ And this vow here of the faith & of the obedience is so great & so solemn in every christian man that god nor holy church ne may with him dispense but that upon pain of damnation he is bound unto the king. Jhesus to keep unto him the faith promised doing him the service of the ten commandments. And every person the which hath made the holy vow of baptism & accomplished not & keep the commandments/ is a thing like unto a tree that beareth no fruit/ the which is by the gospel of god accursed. Wherefore saith well saint James in his canon that faith is said to be deed the which beareth not the fruit of good work. This work of the ten commandments the which god & nature us hath given & written in three manners upon our bodies/ in so much that we have ten tooes on on our two feet/ ten fingers on our two hands/ & five wits of nature double in their organs & instruments natural. For two eyes serve unto the sight/ two eeres unto the hearing/ two nosetrylles unto the savering/ two lips unto the tasting/ & two other things for the touching. By the feet of the body to us is signified the desires & affections of the soul. By the hands the operations. By the five wits of nature all our governance as well of body as of soul. And therefore our creator unto us hath given & written the ten commandments in three places & manners before said/ doing us to know that by the ten commandments in all things & in all places we should be governed as well against god as against our neighbours. We be well ordained against the blessed trinity the father & the son & the holy ghost by the three the first commandments/ than is to know if we love god the father sovereignly/ we take not the name of Jhesu christ in vain in any wise/ & against the holy ghost if we keep the feestes holy/ & in accomplishing duly these three commandments we dispose us to receive of god our blessed creator the three virtues theologyes or divines/ that is to understand charity against the father/ hope against the son/ faith & light of grace against the holy ghost. By these vij other commandments we be well ordained against the university of our neighbours first doing unto them good & pleasure in place & in tyme. Secondly keeping us in offending unto them doing villainy or damage. To do good unto us is commanded in that that we ought to honour father & mother. The which commandment contained and compreheded the seven works of mercy as well corporal as spiritual/ the which here after shall be declared. To do ill unto his neighbours may be intended in three manners/ that is to know in deed/ in word/ and in will. Also a man may do ill in deed to his neighbour in three manners/ that is to understand to his own person/ unto his wife or espouse/ and in his goods movable and unmovale. To do ill unto the very person of his neighbour unto us is defended by that/ that we should not do homicide/ the which is the second of the seven commandments. To do villainy or treason of adultery again his wife or unto other person unto us is defended in the third the which is thou shalt not do the sin of lechery. To do ill unto thy neighbour in his goods unto us is defended in the fourth the which is/ be in no wise a thief/ a sacryleger/ an usurer/ a symonyer/ or a ravener. To do ill unto thy neighbour unto him speaking Jniurye/ or unto him showing his sin by evil intention proce ding of ire or of envy/ unto us is defended in the fifth by that that we should bear no false witness. To do ill unto his neighbour of will all only is understand in two manners. The first in coveting carnally the wife or the daughter/ or also the wife of the son or the espouse of his neighbour/ & that unto to us is defended in the sixth commandment/ which is he should not have the desire of lechery. Secondly we may offend our neighbour in desiring his goods over reason & against justice/ & that unto us is defended in the seventh/ the which is desire not an other man's goods against reason as it is said. And by that it appyred that three commandments 
Quicūque●●t tot● legem seruaverit of fendat aut in uno factus est oim reus Ja primo. Lex in decē●bis concludit o●squeculp a non amplius que ꝑ decem verda cohibet. Greg. li. more.  be ordained us against god & seven against our neighbour the which been ten the which is enterly the law of god eternal/ & he that trespassed in one all only he trespassed all the law & sinned mortally/ for he lesed charity the which is consummation of the law & his soul disposed unto damnation. Pride against god is defended in the first commandment & in the second. Pride against his neighbour in the fourth. Sloth in the third gluttony & lechery in the sixth. Envy & wrath in the fifth. covetise in the seventh & in the tenth. Than it is to be noted first that mortal sin 
Finis pcepti caritas. i. ad thy.  is none other thing but transgression of any of the ten commandments by the which it followeth that all mortal sin is defended by the commaundementis of god as it is said/ by the which it apyred the necessity of true intention & clear knowledge of the ten commaundementis to th'end that man may show sin 
Peccatum est p̄na● catio legis divine & celest●u in obuiam m●datorum. Hec 〈◊〉 brosius.  & them kept enterly & meritoriously in the treatise of the which shall be holden such order. first shall be showed how he them unto us hath given & written in divers manners to the intent that we should not have excusation not doing them. Secondly shall be promised the benediction to them that will keep them/ & the malediction to them the which fear not to offend them. thirdly shall be spoken of every of them in particular as well of that is commanded/ first as of that that is defended consequently.   

¶ Here followeth how god unto us hath given the ten commandments in the light of our understanding.  
AS unto the first it is to understand that 
Caplm. two  the god of nature hath put & written the ten commandments not all only in the body as it is said/ but also in the light of the soul/ the which light and reason saith that a man ought to love god & his neighbour/ and that a man unto him 
Non tacias aliisqd tibi fieri non vis. Thobias four Quecumque vult● ut faciant vobis hoies he: facite vobis. Mathei viii Diliges dnm deum tuum & ꝓximun tuum sicut teipsum. In his duobus mandatistota lex pendet & prophet. Math xxii Non 〈◊〉 veni solve re legem sed adiplere etc. Item nisi abundauerit justicia vestra plu●● scribarum & phariseorum non intrabit● in regnum celorum. Mathei .v.  ought not to do/ say/ nor will/ that that a man would not himself to be said/ done or willed. And in these two points is comprised all the holy scripture as witnesseth Jhesu christ. Also more over them he hath given in writing when he gave unto Moses the two tables of stone written with his own hand/ containing the ten commandments right briefly/ right clearly/ right easily. Right briefly that they should not encumber our mind. Right clearly that they should not charge the understanding. Right easily to the intent that man them should study Joyously. Also the blessed son of god the father them unto us hath exponed & declared in the gospel by his holy mouth & doctrine/ & in example by his holy life. By the which it apyreth that no christian man having age & knowledge hath no cause or excusation that he taketh not & learneth the commandments necessary unto salvation. And this is as unto the divers manners of the tradition of the ten commandments.   

¶ Here followeth the benedictions promised unto them the which keep the commandments.  
AS unto the second the which is of the benedictions 
Caplm. three  unto them the which will keep the commandments/ that is to know god promytted unto the Jews rude and carnal/ all manners of goods temporal the which they might desire in this world/ the which may be brought in to five manners. The first is prosperity in fair and good line. The second health & abundance of gods necessary unto this life/ as breed/ wine/ and other necessaries unto the body. The third victory of his enemies. The fourth great and solemn renown. The fifth honour and seygnoury excellent. And in these gifts and promises were the Jews abundant and much glorious during that they obeyed unto god/ and in that they kept his commandments. In like wise as it apyreth in the ancient testament/ the which in all things were figured of the new testament and of the estate of christian people. By the which 
Dlal figura conti●gebant illis i ad corinth ten  it behoveth that in like wise as god promytted the realm and the goods of the earth unto them the which keep by fere & lytterally his commandments as died the most part of the Jews. Also he promytted unto all christian people the which keep them by true charity & spiritually/ not all only the goods beforesaid/ but with that in abonding the goods of his grace & benediction in this world/ and the realm & the glory of paradise eternally. The benedictions promised by the holy scripture 
Salutare sacrificium est atten dear mandat● & dis edere ab o●●. 〈◊〉 ini●tate. ecl. xxxv. Pone thesaurum tu ●●m i p̄cept● altissimi & proderit tibi magis quam aurum. ecl xxix.  unto the good & faithful christian people & true obseruatours of the commaundementis may be brought unto twelve The first for man may not do unto god in this world a more certain sacrifice for to come unto salvation/ for after masses/ fastings/ almsdeeds/ & prayers/ man may be dampened/ but after the observance of the commandments man 
Serua mandata mea & vives & legem meam qnsi pupillam oculi. ꝓuer vii  may not fail to be saved. The second/ for the obedience & observance of the commandments is the most precious treasure that man may seche in this world. The third/ he that keepeth the commaundementis 
Si ●s diligit me sermoens meos seruab●t & pater meus diliget eum & ad eum veniemus & mansione apud eum faciemus. Joh xiiii  he is in the love of Jhesu christ & hath his grace the which is so noble a thing that no heart may think it. The fourth he hath with him the father & the son & the holy ghost/ by the which he ought to fere no thing in this world/ but the separation of that company. The .v. he is endowed the brother of Jhesu christ & inheritor of paradise. The vi all that that he demanded of god the which unto him is most profitable to him is given in this world & in the other. The vij the creatures small & great unto him been subgettes & obedient in that that it appertained unto his goodness & salvation. The viij. he may no thing lose the which unto him cometh be it prosperity or adversity/ but for that he winneth in prosperity/ by attemperance/ in adversity/ by patience. The ix he received the benediction of god in his prayers & in his works. The ten saith saint Austyn alleging authority of holy scripture that who so keepeth the commaundementis may never die an evil death in this world. The xi he shall be preserved from the death of hell eternal. 
Nichil dulci●quam re spicere i mandatis d●. Ecl. xiii. in 〈◊〉.  The twelve he shall come Joyously unto the vision of god & eternal possession of the realm of paradise. By the which it apyreth that of good right they be called his commandments the path & the way by two reasons. The first for as much that by the observance of the commandments god cometh & descendeth in to us in giving us grace. The second for as much as it is the mean by the which we go to him in glory.   

¶ Here followeth the maledictions of them that trespassen the commandments of god.  
THe maledictions of them that trespassen 
Caplm. four  the commandments been infinite. How be it they may somewhat understand by the opposite of the benedictions beforesaid. For if they be not punished in this world temporally by the which punition they receiven true correction they shall be punished of eternal damnation. And unto many it becometh that they be punished in this world and in the other. In this world in their line falls and accursed the which giveth unto the father and unto the mother desolation and sorrow. Also these fruits of the earth decay and perish oftentimes by lightnings and tempests of the tyme. And that cometh oftentime by the transgression of the commaundementis. Also they use their beasts where noman puts any. Also they fall in diverse adventures of sicknesses as well spiritual as corporell. Also unto them cometh war/ by the which they be pilled and destroyed wives/ widows/ children fatherless and moderles/ and man's blood shed. Also hongers mortalytees/ and all other maledictions that may be said and thought. And all that cometh by the rebellion that man doth unto his creator not keeping his holy commandments/ the which he hath given upon the pain of losing goods meovable and heritages. By these goods meovable is for to be understand principally the grace of god in this world. And by the heritage the realm of paradise. Also upon the pain of losing of body and of soul and to be condemned unto the gibet of hell. But simple people make here admiration for as much as they see sensibly and more commonly that they the which keep them worst or lest/ they have more of worldly prosperity than they that keep them/ by the which they be the less fearful to offend god. But such doubt or admiration is 
Vere langores nostros ipse tulit & infirmitates n●āsip se portavit. isaiah. ●uu.  great & dangerous default of faith & of true intention/ for there is not a more greater token of damp nation than to have prosperity worldly & not keeping the commandments of god. And in likewise 
Justus sepissit perit ꝓ impio. De conse. di. iii. ca In scan.  as Jhesu christ bore the pain of the sins of his people whereof he had not done the guilt/ so these chosen suffer oftentimes great adversities temporal/ the which cometh for the sins of them the which go unto hell/ & that have had their felicity & their Joy in this world.   

¶ Here followeth of the commandments in particular.  
AS unto the third point the which is to 
Caplm. v.  see of every commandment in particular/ it is to know that the first commandment is to believe in god & to put in him his trust & him love above all things in serving him devoutly. In this present commandment be contained two things/ that one is commanded/ & that other defended. By the which it is to be noted that where it is so that charity is the end & the goodness & consummation 
Finis ●cepti est caritas. Ad thy. ●.  of all the law of god/ it behoveth to say that charity is commanded in every of the ten commandments/ the which is showed as well against god as against his neighbour in many and divers operations after the distinction of the commandments as it apyreth here after. The thing commanded than principally in the three the first commandments is charity against all the blessed trinity/ the which charity is showed by humble adoration & service all only due unto the father/ unto the son/ & unto the holy ghost. That adoration ought to be done of soul & of body/ of soul he may not do it nor accomplish meritoriously if he have not true faith/ hope/ & charity. To the intent than that simple people may have some knowledge of th●se three virtues without the which it is impossible for to come unto salvation it behoveth to say some thing in short & in general And for as much as I have declared the noblesse and dignity of the faith in the first treatise I rest as now to see of charity. charity is a noble 
Caritas.  virtue mother & nurse and light of these other virtues/ by the which man loved god above all things/ & his neighbour as himself. That is to say that for to win any good create/ be it never so great or for to keep him from the losing of it man should not do against the will and commandment of god. For every person that keepeth it for the loss of any thing/ or the gains trespassing any of the commandments of god/ he hath no true charity. And if before that he sinned mortally he were in charity/ he it loseth all hole by the which loss he is greatly in damage. For he the which was by the virtue of charity the son of god by adoption/ is made the son of the devil of hell by imitation and the son of damnation and of perdition. He the which was in beauty spiritual unto the image and semblance of the blessed trinity is horrible and deformed as a spirit dampened. He the which had god the which is the good infinite hath all lost in losing charity. He the which was the brother of Jhesu 
Amice quon hue intras●i no habens vestem nuptialem. Mathe●. xxii.  christ inheritor of paradise and of the holy angels honoured and praised/ is the servant of the devil and of mortal sin/ and unto the death eternal condemned if by true penance he be 
Deus caritas est & ● manner i caritate i deo manet & deus in eo. Jo. iii●.  not relieved. charity is the noble rob & light of the weddings of paradise whereof the soul the espouse of Jhesu christ is anorned/ & without the which man shallbe confusedly put out & departed from the company of all those that be chosen/ the which hath holden & kept this book in like wise as saith saint Johan. Who so hath charity/ is with god/ & god with him/ and by the virtue & grace of this presence & unyon of the soul with god & god with the soul cometh the life spiritual. For so as 
Sicut aia est vita corporis ita deus est vita aye. Augus ●. li. confess.  saint Austyn saith as the soul giveth ly● unto the body & might to move him & to do his operations so god gyvech unto the soul being in true charity. xij. fruits that saint Poule rehearsed/ that is to understand joy spiritual one pease that the world may not give/ patience in adversity/ sweetness/ bounty/ amity/ longanimite/ fidelity/ temperance/ continence/ & 
Dslige d●●m de● t●um: ꝑxinun tuum sicut teipsum. In his duobus mandatis tota lex pendet & ●phecie. Ma. xxii.  chastity, And for to speak shortly/ he that hath charity hath all goodness/ & he that hath it not hath no thing. And therefore saith our lord in that gospel he that loveth god & his neighbour accomplished all the holy scripture/ & him it sufficed unto salvation/ & by the consequens he that offended charity putteth his soul unto damnation. These 
A question.  doctors make a question if a man may well know of himself/ or of an other if he have true charity. The answer is that a man may not know by 
The answer  the way of nature/ but well by the revelation of god as have had some holy persons The which thing is not profitable or necessary of the comen law/ to th'end that we be always in fere & in meekness. And therefore saith holy scripture no man knowed it/ that is to know by certainty human/ if he be in the love or in the dread of god. But any may know by some correctors as Saint bernard saith. first when the person hath displeasure of his sins & of his cursed & wicked life for the love of god. The second when he hath ferme purpose for to keep him from sin mortally 
Imor dei nunque est ociosus oꝑatur ●i magna si est. grego.  in time to come. The third when he findeth himself ready & joyful in using good works. The fourth after some is when a man here wilfully heareth the word of god/ for the gospel saith that they the which been of god's party hearen gladly to speak of him. And it is a like judgement 
Qui ex deo est uba dei audit. Io. viii  of them the which in reading or in hearing things of devotion & profitable unto the soul find savour & enjoy them in their spirit. This noble virtue of charity showed him in these good christian men without forth/ he kneeling & Joining his hands in bearing honour & reverence unto the holy sacraments unto the relics & images of saints/ not only that a man ought to worship the images nor to have hope in the fair more than in the foul or vile. For that should be idolatry but a man ought to bear reverence for the honour of the holy saints the which they represent/ who me we should know for as much as god them hath approved by miracles/ by virtues/ & by holy life. Also we should bear honour & reverence unto the prelate's of holy church the which been the admynystratours of the sacraments. And who so doth the contrary by pride or by malice is not the true child of the holy church. The thing defended in the first commandment is pride ayens god & all manner of idolatry. The sin of pride is 
Superbia.  committed in four manners. The first is when the person believeth to have the goods of the grace of nature or of fortune of himself & not of god. And that cometh when the person is unkind against god of the said goods not yielding him thanks & mercies. The second manner of pride is when 
Eusebius in epistola de obitu Heir. Quicunque excedit i indumentꝭ vel al●s mund●hus ornaments suꝑflue & notabiliter peccat: contra caritatem ꝓximi damna bilit & deum offendit & mortaliter & nisi penitendo se correxerit & talia suꝑfiu a resecaverit: cum diabolo & angelis eius in sempiternum in ●ternum vadis.  the person believed well to have all goodness of god/ but he that understanded that it is by his merits principally/ which thing is outrageous & presumption detestable against god. The third is in avaunting himself to have the goods spiritual or temporal the which man hath not/ as if it were to have cunning virtue or devotion. And in so doing/ it is arrogance/ iactance/ & hypocrisy as unto regard of the goods spiritual/ and vain glory as unto the regard of the goods outward As be the goods of fortune. And that pride is showed in gowns in furs with sleeves with side laps or plyted/ in cuttynges disguised of divers fations/ some naked unto the shoulders or all most unto the paps/ in doublets/ in coats/ in girdles/ in chains/ in rings with precious stones/ exceeding & not appertaining unto the estate of the person/ nor unto the honest of holy christendom And there in he may have so great & notable excess & affection so disordinately that it is deadly sin And that may come in all estates/ be it great little or mean. The fourth manner of pride is/ when the person appetyted disordinately/ to appear excellent above these other/ be it in cunning/ in beauty/ in strength/ richesse or other goods. And of that proceedeth error/ ambition/ vain glory/ inobedience unto his sovereigns/ rebellion/ syngularyte/ in abylymentes/ in words/ & in opinions/ partynacyte/ discords/ noises/ contentions/ debates/ slaundres/ & divisions. The which things sometime be mortal sin/ or venial/ after the diversity of the circumstances. As oftentimes & as many as pride is committed by delyberation & fully consented/ it is deadly sin in four manners beforesaid. And of all these things he ought to examen the person after his estate & his calling/ be he secular or of religion. Here followeth of idolatry. idolatry defended in the first commandment is committed in five manners. The first is that of the paynims the which worship the devils. The second is of the falls Jew's the which yet abiden Jhesu christ & receiven the antichrist. The third is of the sarrasyns the which worship Mahonde heretic & dampened. The fourth is the falls imagination of these heretics be they christian men or other the which again say unto the faith of holy church the which is governed of the holy ghost. The fifth is of these falls christian men/ & is committed in three manners/ that is to know by pride/ by covetise/ & by 
Hoc a quolꝪ coli● qd p̄●eteris d●●gitur. Jugustinus. Iten Ambro. Qd ●spl● amat hoc illi deus ●. De lururiosi● multi enim ambulant qs s●pe dicebam vobi● n●c aunt & flens dico mimicos cr●●cis ●p̄i ●rum finis interitus ●rum deus venture est. Phili. iiii. De avaris. Auaricia ● ydol●rum servi t●siue simul●crorum Corint. iii. Item non potest● deo servire & ●iāmone. .vi. vi De suꝑbis Leuiathan ipse tex super oens filios superbie. Job xii. Amos iii Non currit malum i civitate qd non fecerit dns ꝑmissive.  lechery. And unto these three manners may be brought all other manners of sin. And so it followeth/ who that sinned mortally loved not god his creator perfectly. And for as much as the lecherous man loved to be honoured & praised disordinately the covetous man loved his richesse worldly/ and the lecherous man his pleasure carnally/ again the prohibition and defence of god his creator/ they make their god of these things before said. For so as these doctors sayen/ the thing that any man loved sovereignly/ that thing is his god. By the which it appyreth that the idolatry of these evil christian men proud men/ covetous men/ and lecherous men/ is more to be despised/ than that of the paynims/ and of sarrasyns the which well consyderens the highness of the law of Jhesu christ/ & the unkindness of these evil and unfaithful christian men. Take heed than the sinner that will examen his conscience in the which is principally his love/ his thought & his desires/ and if he find that there be any thing worldly accuse him as a falls traitor unkind and an ydolatrer. Also in like wise he ought to take heed if he hath been impacyente of the judgements of god/ as of the death of friends/ of the loss of goods/ of poverty/ of malice/ of defaming/ of war/ or of other tribulations. For as saint Gregory saith/ there may not come ill of pain in this world as been these things abovesaid/ where as it is by the will and ordinance of god. Now it is so that of the ordinance and judgement of god may no thing proceed but that it be good & well done. By the which it appyreth that who so marveled disordinately of a thing well done/ is none other thing than to contrary & to take god & his operations/ ordinances & judgements/ the which thing is blasfeming horrible & detestable. Here than ought the person to take heed of the sin of murmuration/ of impatience/ & of despair. Also upon this commandment he ought to examen him of all falls beliefs/ as of sorceries/ of writings/ of characters/ of invocaconns'/ of devils/ of divinacyons/ of foolish beliefs/ unto the regard of the constellations in the which the child was borne/ of the song or crying of any birds or meeting of some bestis Also if he be arrested in any dreams in believing that for the diversity of dreams to him shall come joy or desolation. Also if he put trust unto these books reproved/ as is the science the which is called of the arte invocatoria or other/ in these things there may be mortal sin after the quality of the person & the malice of the case & in other divers manners the which should be to long for to tell/ as these doctors them distyncten & determen Also here the person ought to take heed if he have made any vows the which by forgetfulness/ by negligence or by malice he hath trespassed. Also if he hath made a vow a thing unleeful to do/ or in letting of more greater good/ as woman the make vows not to comb them/ or not to wash them/ or not to spin on some days/ the which been great superstitions & foolish. And it is to be noted that these bishops/ or those unto whom they have given authority may change the vows of their subjects for some good causes & reasonable. Except the vow of chastity/ of religion/ of of pilgrimage unto saint james/ of Rome/ & of Iherusalem/ the which vows aperteyne all only unto the puissance apostolical with other if it please him them to retain. Also it is to be noted that as oftentimes as the person breaketh his vow without just & reasonable cause as oftentimes he sinned mortally. An example/ who so had avowed 
Nota.  chastity/ & after married with intention to accomplish the works of marriage sinned mortally in marrying him. Also the first time that he accomplyssed the deed of marriage he sinned mortally again. Also as oftentimes as he accomplished the deed of marriage by his request he sinned again mortally. another thing it should be if at the request of the party she yieldeth the devour of marriage again her will assoiled. So may a man say of fastings and other things that a man hath avouwed.   

¶ Here followeth the second commandment the which is such. 
Caplm. vi.   
THou shalt not swear by god in vain nor by none other thing. In this present commandment 
Qui dicit se nosce deum & mandata etus non custodit mendar est. joh. two. Cavete fr●s mendacium qr oens ● amant mendaciū●il● sunt diabo●●. Non solum i falsis ●bis sed etiam in simulatis opibus mendacium est. Mendacium nāque● xpianun see dice ●e & oya x●i non face●e. Mendaciū● sacer do●ē epm vel ●le●● cunse ꝓ●iter● & ●rra rium huicord●●●oꝑa 〈◊〉. hec amb. x●●●. q. v. ca Cavete. In autentica col. vi. ut non lu●●. ●tra natu run & ne ●●re● ꝑ capillos neque ꝑ a●●●d hmōi neque blasphemet met in deum etc. hec in ●ege ●iuili.  is some thing commanded & the other defended. The thing commanded is to accomplish our vows justly & lawfully/ & to keep the troth of the faith & our holy baptem/ unto the which we have taken & received the name of Ihesu christ or of a christian man the which is a vain thing if we accomplish not the works of a true christian man/ in keeping faith/ troth/ & lawful for the love of god principally. Of the troth of the faith hath been before said in the treatise of baptem/ wherefore of that virtue it sufficed as now. The thing defended principally is that a man shall not swear for no thing/ that the thing the which is falls be true/ or that the troth be falls/ for in that he is forsworn. And if it were in judgement over the deadly sin it should be infamy & bound to restitution of the damage the which of it cometh/ & a case commonly reserved unto the bishop Also here been defended horrible oaths & detestable / as been by god's death/ by his virtues/ by his passion/ by his heed/ by his wounds/ by his belly/ or cursing himself and giving him to the devil/ & other inventions in the which many christian men be more to be behated than Jews or sarrasyns. And they ought to be punished after the 
●ir m●tum iutansre plebit ini●tate et ● discedet a domo 〈◊〉 plaga. ecl. xiiii. Ite math. v. Ego ●●t dico vobis nō●●rare o●●o etc. I●●●a v. Ante o●a trens me● no●●te turate neque ꝑ ce●um ne que ꝑ terra neque aliqdcuque●uram▪ tum. ●●aduertādū ēquam●usiurādū tres hꝪ comites ●itatem▪ ●u dicium & justiciam. Si aunt illa ve fuerint nequaquam iuramentum e●●●●d ꝑ●ur●●. ●●ii. q. two.  laws as thieves and mordres/ whereof is great default in them that should remedy it/ & do it not. Also here offended perilously those the which as at every word & for no thing swear by my faith by god▪ by our lady/ & so of other oaths/ the which custom is much perilous. And of that cometh oftentimes that for a penny of merchandise or a little ware the seller and the bier forswear them by ten or twelve times/ in the which it appyreth that after these things their sin exceedeth that of judas. And of that abusion of swearing saith the holy scripture that he the which sweareth oftentime shall be fulfilled with iniquity/ & shall not long abide without the punishment of god Unto the transgression of that commandment been brought the breaking of vows & of marriage/ the revelation of secrets of an other unto his great damage and prejudice. Also in like wise sin they that swear to make a thing the which is sin or injust of himself & yet they do it worse in it accomplishing. Here is defended pride again god also as in the first. And that is shortly as unto the second commandment.   

¶ Here followeth the third commandment the which is such.  
THou shalt keep the holy days in doing 
Caplm. seven.  holy works/ in the which unto us is some thing commanded & the other defended. The thing commanded is charity the which is showed in hallowing. first himself in hating all deadly sin. And secondly in hallowing the solemnity of the holy sunday & of other festes commanded The which is done in reknowledging god of the benefits of the creation by sovereign puissance of the redemption/ by his sovereign wisdom of glory that he us promised/ & that he unto us hath purchased by his sovereign bounty. Also in examining his conscience of evil thoughts/ & words & of evil works for to make a lawful confession in place & in tyme. Also in occupying himself in holy meditations/ praisings/ prayers/ & orisons/ in hearing masses & sermons. In the occupying himself in the works of pity/ & of mercy/ be they corporell or spiritual. Of the which works 
Spes est certa expectant future beatitudis ex meritis & gran dei ꝓueniens Sine ei meritis aliqid speerare non sꝑes sed pnsumptio dei potest xxviii. q. iii  shall be said more here after. And in so doing duly man seched augmentation of goods/ as well corporell as spyrytuell/ & principally the virtue of hope/ the which proceedeth & is purchased in the soul of a christian man by the consideration of bounty & lybaralyte of god/ & by the proper works good & meritorious of the person in like wise as rehearsed the master of the sentences. And without such consideration man may not have true hope. The liberality of god & the bounty again nature human appyreth infinitely by that that is said in the treatise of the articles. But with this consideration & liberality of god it behoveth that we consider our life & our works. For if the life be confirmed unto the commandments of god/ we aught to hope steadfastly that the justice divine us shall reward after that it aperteyned unto the liberality of his divine majesty. And if our life & our works 
Carissimi si cor no strun non rephenderit nos fiducian habemus ad deum ut ●c●d prtierimus accipiemus ab eo qm mandata eius custodimus .1. 10. iii.  been other/ that is to know that they be contrary unto the commandments of god/ & unto the vow made unto baptem/ that should be presumption & not hope/ to ween for to come unto salvation. By hope a man hath might & strength again the tribulations and adversities worldly/ and bringeth a man unto salvation. Also it is to be noted that so as there is one faith infused and put in the soul by the virtue of god. In like wise there is an other found by study/ doctrine/ and predications of holy scripture. And also a man may say after these doctors that he may well have in the person two manner of hopes and of charity/ that is for to know/ infused/ and purchased/ and this sufficed as now of the three virtues divine/ that is faith/ hope/ and charity. Here followeth 
Oens dmcos a vesꝑa ivesꝑam cum omni veneratione decrevimꝰ observari & aboi illicito opere absti near ut i eye mime mercatum fiat neque placitum neque ad mortem vel ad penam ali●s judicet etc. extra de fe. Oens. xv. ●. iiii. c. i. two. &. iii.  that the which unto us is defended they been worldly works and seruyles/ feyres'/ markets/ pledynges/ & all other occupations corporal the which may let us from the things beforesaid. The which thing ought to be understand when these said things be accomplished by covetise & avarice worldly. For in the case of necessity or some little thing a man may do almsdeed or charity without contempt of the commandment of god & of holy church a man may do some of the said things without sin specially when a man had herd mass & do his devour again god. For a man saith commonly that charity & necessity hath no law. In that commandment is 
De pigricia.  defended sloth the which is an heaviness & noyance to do well/ to say well/ & to occupy himself well. This sin hath vi branches as declared saint Gregory in the xxxi book of his morals/ that is to know malice/ rancour/ despair/ pusillanimyte/ uncleanness/ & evagacyon of thoughts Malice is taken here for a manner of imagination of ill again these holy persons the which warned these slothful people to do well/ & they it disdain in their courage. rancour is to show such indignation by some taken outward. Pusillanimyte is to flee the work of counsel & of perfection or fere to take laborious works. uncleanness is a sloth & lachosnes to accomplish the commandments of god. Evagation of thought is to give & occupy himself with talkings in foolish & vain language/ & to bring himself here & there unprofitably or to change his courage from one thing unto an other. despair is sometime sin again the holy ghost/ whereof there are vi manners contrarious unto the vi operations the which the holy ghost maketh in the soul the which is in the estate of grace. The first operation is that he gived hope of the mercy of god/ & again that grace is properly despair as it was in Cayn & in Judas. And that cometh when the person believeth & holdeth that for penance/ or for prayer that he doth/ god will not pardon him/ the which thing is again the infinite bonte & mercy of god. The second operation of the holy ghost/ is to give an holy fere of god in the soul. And again that grace is presumption the which is in such wise to presume of the mercy of god that the person despised & mystaked his justice/ as been a manner of sinners dulled the which answer unto them that them repreven that god hath not made them/ for to have them lost. The third operation of the holy ghost is to give & teach the holy troth necessary unto salvation. And again that grace is impugnation of troth the which is when the person of certain malice again saith unto the troth of the faith & of the commandments in d●●ytynge him to prove the contrary unto the troth. The fourth operation of the holy ghost is to give aid unto the soul by grace divine. And again that grace is a displeasure of spiritual goodness & of the grace of his neighbour in repugning by certayna malice unto the honour of god/ and the unyon of the membres of holy church. The fifth operation is to give unto the soul true correction of his sins. And again that grace is obstination & purpose never to repent him of his sin & he is named finally impenitent. The sixth operation of the holy ghost is to have a firm purpose never to commit thing that is contrary unto the honour & holy will of god. And again this grace is obstination & farm purpose not to leave or depart him from the pleasure that he hath in his sins/ as pride/ covetise/ & lechery. And it is to be noted that these vi manner of sins beforesaid be said inremyssyble/ but not in such wise but that god may them well pardon if the sinner would do penance. For as saint Austyn saith/ there was never so great a sinner/ but that he ought to have hope of his salvation in as much as god him hath given life. But they been named inremyssybles/ for as much that full few arysen & with great pain. And to the intent that a man may lightly return & comprehend the vi graces of the holy ghost & the vi sins contrarious they be reputed in such form. despair again hope/ presumption again the fere of god/ impugnation of the troth again the knowledge of the troth/ displeasure of goods spirytuell again aid by the grace of god/ being in purpose to do no penance again contrition of his sins/ being in purpose always to continue in sin/ again the purpose to abstain him. And this is shortly as unto the third commandment.   

¶ Here followeth the fourth commandment the which is such.  
THou shalt love thy neighbour as thyself/ & 
Caplm. viij.  principally thy father & thy mother. In this present commandment unto us is some thing commanded/ & the other defended. The thing commanded is chartable to bear honour and reverence & to do service with heart & with word unto our sovereigns/ and principally unto father & unto mother/ the which thing ought to be understand generally & specially. specially it ought to be understand of the father & of the mother natural/ also of the spiritual/ as been the pope/ the bishop/ and the curate. Generally they be understand of the king/ of duke/ of earl/ of baron/ of auncyentes & of them that given good example by their life and doctrine & consequently they follow that commandment again all the sons and daughters of Adam & of Eve the which were our first friends we should honour in their line/ that is in our brethren & systern in nature hamayne. By the which it appyreth that in likewise as the three the first commandments of the first table of the law taken unto Moses we should worship duly by faith/ hope/ & charity again the father/ & the son/ & the holy ghost. Also this fourth commandment the which is the first of the second table/ contained in him virtuously the vij works of mercy/ of the which is made mention in third party of this present book. It contained also these vi other commandments the which followen/ the which unto us be ordained duly again the university of our neighbours/ the which ordinance kept & accomplished unto us been necessary/ the four virtues cardinals/ that is to know prudence/ force/ attemperance/ & justice/ the which techen and adressen him & his neighbour virtuously and morally. Prudence & force been for to eschew ire & 
Prudencia.  envy. Prudence & attemperance for to eschew gluttony & lechery. Prudence & justice for to eschew covetise. Prudence is a moche noble virtue the which dyscerned between good & ill/ and the great with the little/ and the little ill with the greater. By the which also a man choosed the good & fleed the ill. This virtue choosed more sooner the greater good than the little/ for as nothing dyscerned well the which chesed not well. By the which it 
Sapientia carnis mors est. ad rom̄. two. Non ci est ista sapientia desursum descendens ●errena alalis & diabolica. Ja. two.  is for to know that prudence considered three manner of goods/ & three manner of ills/ that is to know the little the great & the sovereign. These little goods been they of this world. The great been they of the soul. And the sovereign been they of glory. They than the which have prudence in the light of charity choosen the goods of the soul/ as been these noble & meritorious virtues/ by the which they come unto sovereign goods in glory. But prudence carnal & worldly and devyllesshe choosed the little goods of this world/ & lesed the sovereign/ & is brought unto sovereign ill of hell. justice is a noble virtue by the which a man gived 
Justicia.  unto every man that that is his. That is to know in general/ unto god obedience/ unto his neighbour innocence/ unto himself cleanness of conscience. Innocence is to do nothing unto his neighbour that he would not unto himself to be done In like wise as by justice a man doth well & pleasure unto his neighbour/ by innocence a man keepeth him from offending him. Force is an other 
Fortitudo.  virtue by the which a man undertaketh to do or suffer for the love of god these things strong & hard. As if it should be to do great penance to enter in to religion/ to pardon great offences/ to overcome his proper inclinations/ to suffer Injuries & passions. attemperance is a noble virtue the 
Temperancia  which putteth measure in all these other virtues. and without manner & attemperance no virtue is perfit. Also attemperance governed the person in his five wits of nature/ & restraineth & putteh measure in all sensual appetite. And this is shortly of the four virtues cardinals. The thing principally defended in this commandment is pride & rebellion again our neighbour/ & specially again our sovereigns/ in likewise as it hath been said in the first commandment. Against this commandment 
Maledictus ● non honorat prēm suū●t matrem svam. deurer. xxvii. Iten eccle. three quam male fame est ● derelin●t patrem & est maledictus a deo ● ex asperat matrem Si genuerit hom filium ꝯtumacen & ꝓternū● non audierit iperium patris vel matris dicet semoribus civitat etc. & lafoy pidibus obruet eum pplus. Deu. xxi.  been principally these children that which been hard in heart/ rude in words/ & froward in works again their friends & sovereigns. And if there be mortal excess they been of god accursed by sentence of divine scripture. For first they should die & be stoned of all the people after the ancient law. Also they come commonly to great poverty and misery by the Just judgement of god. Also they been persecutors of their children. Also they lose all good renown & be in hatred with all the world. Also and furthermore they been in guilt of the sin of the transgression of all the laws/ that is to know of nature/ of divine scripture/ and of law Canon/ & the law civil/ in the which laws is commanded & enjoined the honour of the father & of the mother. By the which it behoveth for to conclude that who so doth the contrary is worth of eternal damnation. Also if they do not their devour again their friends that been deed they offend this commandment/ and been worthy of great punition temporal & spiritual. Also those the 
Qui non dat propria loco & tpe dicet sibi in fine discede ●●aledicte etc. Mathei. xxv.  which mocken with these ancients/ or the which bear not honour unto the people of the church singularly for the honour of their office and dignity/ and also unto the noble people & justice secular for as much as god suffereth and giveth puissance upon their subjects/ they trespassen 
Ergo a forciori ● non reddiditparentibus qd de iure d●betur eyes.  this commandment mortally or venially after the causes and circumstances of the offence the which they commit/ of the which shall be seen in the treatise of confession. Also it is here well to be noted that the children owen unto their friends many things/ that is to know love of heart/ honour in words/ purucaunce of things necessary/ service and obedience/ supportation in their defaults and patiently for to endure if they given or make any persecution/ and he that doth the contrary may not be perfit the obseruytour of this commandment.   

¶ Here followeth the .v. commandment the which is such.  
THou shalt slay no man/ in this commandment 
Caplm. ix  unto us is some thing commanded and the other defended. The thing commanded is charitably to succour our neighbour in keeping him unto our power in place and in time that he run not or fall not in any of the four manner of deaths the which followen. For as for to come unto salvation it is not all only required neither to slay/ bete/ kill/ or do any other displeasure unto his neighbour/ but it behoveth of necessity of the commandment of god to do unto him pleasure in time & in place in preserving his life/ & in defending him from the death. For we should not in any manner wise what so ever that it be/ to be injustly the cause of the death of our neighbour. As unto the thing defended is to be noted that there be four manner of lives/ & by the consequent four manner of deaths. For death is none other thing than the separation of life. And for as much as there been four manner of lives/ in lyky wise a man may find four manner of deaths. The four manner of life is life natural/ life in substance temporal/ life in health corporal/ life in renown spiritual. The life natural is unyon of body & of soul. 
Vita naturalis.  Than unto the literal sense/ by this commandment is principally defended manslaughter/ that is to be the causer/ by deed/ by counsel/ by commandment/ by will/ or otherwise of the death of an other unto thy witting by wrath/ or by ill will/ and without order of justice. Against this commandment do these princes & their counsellors the which by covetise or tyranny meoven wars & battles/ the which they may not do justly without five conditions. That is to know Just authority/ good & piteous affection in him the which is Juged/ the which battle and war he ought to do. Good intention & certain condition in him or them the which putteth the war in execution/ & that they unto whom he maketh war be worthy of punition. Against this commandment do they the which by their covetousness put them in war/ for they have no good & rightful intention. Also the people of the church be not of condition that they should exercise mortal war/ & to make effusion of human blood. For in so doing they should be irregular & indygne of the saerament of him the which hath commanded that a man should love his enemies. Also again this commandment sin men & women be they in marriage or other wise the which by their fleshly & disordinate indiscretion & cursed goveruing/ or also by malice/ or unto their witting been the causers that a woman lefeth her fruit & that it cometh forth deed. Also as unto the life of substance temporal/ 
Vita substancialis.  again that commandment do those the which pyllen & steal taken away or withhold from an other for as much as is in them they take from their neighbour the thing the which unto him is necessary & where with he should sustain his life/ by the which as unto that they be the causers of his death. And of this should well take heed these advocates worldly & great pleaders the which oftentimes make the poor simple for to lose meovables and heritages as been poor widows/ children fatherless and moderles & other. For such thieves pillars rially may be said mordres in as much as they steel and take away from the poor people their substance and goods of the which they might have their living. Also they the which by default of charity let these poor people die for hunger/ or in prison by default of their aid/ when they may and should do it. Also as unto the 
Vita sanitatis corporis.  life of health corporell/ again this commandment do they the which striven and stricken against the ordinance of justice in hurting any person/ and in putting him from his good health. Also 
Vita spiritualis.  as unto the life spiritual again this commandment done those the which hate their neighbours/ or the which by covetousness or of evil disposition desire the death of an other. For holy scripture saith who so hated his neighbour is a man killer. Wherefore it is to be noted that manslaughter 
Qui odit frem suum homicida ●. i. io. iii  is committed sometime in courage and will all only/ and not as in deed outward. Sometime it is committed of deed and not of will. Sometime of deed and of will together. An example of the first 
Non licet nobis interficere quemquam. Io xviii  The Jews by their Ire and envy by counsel and words put the son of god the father unto death without touching him with their hands/ so as it appyreth by the gospel/ in that that they say it is not leeful unto us for to put no man to death/ in alleging their holiness and justice. And always the blessed son of god said unto pilate/ Those the which me have betaken unto thee/ 
Qui me tradidit tibi maius peccatum habet. Io xxix  that is for to understand those bishops/ scribes/ and the pharisees/ have more grievously sinned than thou. The which oftentimes had made shed his precious blood by the torment of flagellation. By the which Ire and envy may be so grievous that they may be compared unto man killers. So ought a man upon this commandment to examen him of his sins the which followen in a short declaration. And first of envy Envy after saint Gregory hath five branches That is for to know/ hatred of heart/ susurration/ detraction/ for to enjoy him of ill/ and for to be sorry of his neighbours welfare. Susurration is for to speak cursed language by malice for to put noises in some persons. Detraction is for to speak cursed language for to take from his neighbour his good renown or good name. And right often in these two manners there is deadly sin & damnable/ and such people may not be assoiled without firm purpose for to restore his neighbour unto his good name and fame. For as saith holy scripture. A good name is more worth than 
Melius est nomen b●nūquam diuitie ●l●e.  millions of gold & of silver/ and as oftentimes as he hath taken from any man two pens or five shillings he may not have absolution without restitution of deed or in purpose. And for as much the counsel of the wise Solomon is/ that as with detractors no man keep company with words. For not all only to speak detraction or susurration by hate or by envy of his neighbour. But with that to provoke or for to be the cause or him for to rejoice that such language is spoken or wilfully it heareth it is a great sin and a damnable And as saith a gloze upon the margin of this writing that by this sin of detraction well nigh all the world is dampened/ and that we may conject. For I suppose that many confess them of that sin/ how be it they make no restitution. And for to see the remedy in that case there been many confessors undiscrete in assoiling to lightly. This falls and accursed sin is commit some time in putting ill on his neighbour the which is not true/ or when it is true but by words a man it believed/ or when it is ill it is secret a man it showed against the orders of charity/ or so when a man saith that the thing the which of him is good hath be done in cursed intention. Some time in holding his pease of the goodness of his neighbour by envy/ and in all manners there may be deadly sin & damnable/ for it is against charity in taking away or in minishing the good name of his neighbour. Of the which saith 
Curan habe de bono nomine: hoc enim magis ꝑmanebit tibi quam m●le magni preciosi thesauri. Gerard xli.  holy scripture that every man ought to have great heart & desire of his good renown & name. For who so loseth good renown loseth the love of those the which him loveth the which is incomparable. Also by the occasion to do many good deeds & so it is by such case many time of shame by the which he disposed him to all ill. And unto that it is truly said that he hath more greater pain for to be healed of the wound of the tongue than of the stroke of sword. And this sufficed as now of the sin of envy. Here followeth of Ire. Ire is a 
De ira.  sin disordinate to avenge himself upon any person by any way and manner against reason and the ordinance of justice. And it is against the love and charity that a man ought for to have unto his neighbour/ and by the consequens it is mortal sin of the which proceeden many branches after as saint Gregory saith. That is to understand/ indignation/ imagination of him to be avenged/ clamour in words/ blasfeming against god & his saints/ debates & oppressions. These divers manners of Ire may be also understand. For Ire may be showed only in courage & in will without showing it outward. And these be the two first branches/ that is indignation & imagination to avenge him. Where such Ire is not all only in the will/ but with that it is showed in words/ & in this been understand the other two branches/ that is clamour and blaspheming of god & of his saints. A man may also over these cursed courages & these wicked words proceed unto the deed/ as to beat & to strike/ or to mysentreate in speech/ & other diverse manners/ & in that been comprised these two other membres/ that is debatꝭ & improperations. And in all these branches there may be deadly sin after the affection/ delyberation/ & other circumstances. Oftentimes also it is but venial sin unto the which difference he ought to take heed of the conscience of the person by the mean & advisement of a sage confessor. Of this sin of ire proceedeth sometime derisions/ susurraconns'/ detracconns' & also to curse/ the which things may be mortal sin or venial sin after the rote & intention whereof they proceeden. And for to keep him that this passion of ire proceed not unto mortal sin he ought to warn the person in two manners after saint Gregory. first in considering the Injuries as well of will as of word done unto god & unto saints/ the which things they have suffered in great patience. For they know well that he were impossible to be saved the which hath not patiently endured. The second remedy is that god & his saints endurens more of us without taking vengeance of our sins the which we can never do of our neighbour/ for any Injury that we know to be done. And this is shortly as unto the fifth commandment.   

¶ Here followeth the vi commandment the which is such.  
THou shalt not be lecherous. Here unto us is some thing commanded & that other defended. The thing the which unto us is commanded is chartable prudence by the which we have purchased soberness and attemperance. By the virtue of prudence we purposen the delytts spiritual unto the temporelles and carualles. By this virtue of attemperance the creature reasonable keepeth him from to much drink and from to moche meet/ and also from all dysordynaunce sensual touching the sin of lechery. The thing defended been two sins mortal/ that is gluttony and lechery. The sin of gluttony is committed in 
De gula.  many manners. first in eating at an hour not dew without appetite before that the meets taken been digested/ whereof cometh many sicknesses the which grieven the body and the soul. Secondly by to much great desire for to have bought precious meets the which some time pertaineth not unto the estate of the person. For for to make dispense in meets the which appertaynen not unto the person is a grievous sin. thirdly for to eat to abundantly by the which nature is grieved/ the which is consent with a little and complaineth him of to much. Fourthly not kepying honest manner as for to eat to hastily/ the which thing is called devouring. And fyfthtly in the manner of the preparation of meets with to much great heart/ of salts/ of spyceryes/ of decoctions/ and of confectures. Of that sin comen many cursed bows or branches after saint Gregory. That is to know gladness dysordynat/ words carnal unhonest/ excess of divers languages/ uncleanness of body/ blinding of the intendment. In all these branches may he have so great excess that he shall fall in deadly sin. Drunkenness may come in three manners without sin/ with venial/ and without mortal. An example of the first. Some person knoweth not the virtue of the wine and hath great thorste and drynked after his thorste/ it may be that he shall be drunk. Secondly. I put case that the person knoweth the strength of of the wine/ how be it he weeneth not that it him should surmount/ for that he hath not been accustomed/ and it may be venial sin all only thirdly it may happen that some known the might of the wine & by experience of the inconuenyent & that he is accustomed to be drunken/ but he loved better to obey unto his appetite disordinately than to keep him from the inconveniences/ and than he sinned mortally. For unto his witting he it proved of usage of reason & grieved his body & his soul/ & him disposed to all ill/ in like wise as a true sober & abstynet disposed him unto the grace of god & unto the clearness of the intendment. And this is unto the sin of gluttony.   

THe sin of lechery hath seven manners/ That is for to know simple fornication/ adultery/ cosynage/ sacrilege/ defloration/ violation/ and the sin of sodomyte or again nature Simple fornication is between two persons the which be not the one ne the other within the sacrament of marriage/ nor in the estate of virginity/ of lineage/ of gossyprede/ in holy ordres nor in the vow of chastity. Auoutry is when the one or the other or both twain been married with the other party. In this when the one or the other been of lineage or of any affinity/ or gossyprede. sacrilege when the one or the other been in holy ordres/ or have made avow solemnly of chastity. Defloration when the one or the other or both twain be virgins. violation in ravishing when by force & violence be she widow/ virgin/ or married is known carnally. The sin against nature & sodomyte is committed in many manners. For the person reasonable ought to know that god & nature defended all manner of touchings lecherously/ in the which a man keepeth not the ordinance & the manner/ & the parties or membres the which been required by reason for to receive line/ & so much the worse it is/ when a man is disordinate be it in marriage or other wise in touching himself or another/ or be'st by villainy & foul pleasure carnal. Who so is culpable of such sins may well enough understand his case by this manner of speech. For other wise as in general this horrible sin ought not to be written nor openly preached. But the discrete confessor may well from the little unto the more great after the quality & circumstances of the sinner come unto the knowledge of the case/ & after to show unto the sinner the horryblenes of the sin the which is so great that he ought to be punished after the laws for to bren in the fire/ for as much as this sin cried afore god vengeance for of that cometh hongres/ wars/ mortalytees/ pestilences/ & perditions of reams as witnesseth these holy scriptures. By this sin principally was the diluvy in the time of No/ & all the world died except. viij. persons. Also for these same sins fell in to deepness Sodom and Gomorre & three other cities. And now of late been as many of ills comen/ and cometh/ & shall come that no man them may write or number. It happened also as witnesseth saint Gregory/ that the lecherous person loseth the clearness & light of understanding/ & so he is without constance/ without consideration taking/ without true hope of the delights of paradise/ and in one affection & love disordinate of this present world/ & of himself/ for always he would live in the stench of his sin. By the which it happeneth often that such lecherous people despair them when the hour cometh of their departing/ & so they go unto the death eternal. And this is as unto the sin of lechery & for this the vi commandment.   

¶ Here followeth the vij commandment the which is such.  
THou shalt do no theft. In this commandment 
Caplm. xi  unto us is some thing commanded/ and the other defended. The thing commanded is chartable prudence in the light of charity/ by the which we have consideration of the great difference the which is between the goods earthly and the goods of glory. By this dyfferece and knowledge we dispraise and repute as nought all felicity worldly in comparison of the very blessedness. And in like wise by this consideration we been inclined & induced to do justice the which is none other thing as now/ but for to yield unto every man that that unto him appertaineth as it hath been said before & shall be more plainly in speaking of restitution. The thing the which is defended by the commandment is the sin 
De avaricia.  of covetise. covetise is an appetite disordinate of goods transitory & temporal what so ever they be. This sin is committed generally in three manners/ that is to know in getting to much brennyngly/ in retaining to streytely & in dispending to scarcely. And for as moche saith saint Poule that the covetous man is an idolater & a servitor of the devil. Wherefore it is to be noted that a devil named Mammona made unto the covetous man. vi. commandments. The first is that he keep well his gold & his silver or other goods. The second is that he lose not in his hands. The third is that he increase them from day to day The fourth is that he give no thing in alms nor other wise. The fifth is that he lean not nor do no pleasure/ for in so doing he putteth his goods in peril. The sixth is that he shall restrain himself & his household from meet & drink for to spare his goods. Of this sin cometh & proceedeth seven daughters or branches after as saith saint Gregory. That is for to understand treason/ fraud/ beguiling/ periurynges/ ravin/ desirous for to get/ hardiness of body against the poor and many other evils. Here is defended all evil merchandise/ evil laborynges and works to fain him in his Journey/ and to sell false ware for good. I put case that the seller hath been deceived in buying them for good/ for one deceived ought not an other for to deceive. Here is defended theft/ usury/ ravin/ simony/ sacrilege/ falls speaking/ falls swearing/ and generally all deceptions openly or privily/ by the which a man maketh the loss of an other his own or else that a man would not reasonably unto him to be done. Also all contracts and other things in the which it behoveth▪ For to make restitution of the which shall be treated in particular in the fourth party. And this is in general and in short as unto the vij commandment.   

¶ Here followeth the eight commandment the which is such.  
THou shalt bear no false witness. In this commandment 
Caplm. twelve  unto us is some thing commanded/ and the other defended. The thing which is commanded is the contrary and the opposite of that the which is defended. To bear false and cursed language is contrary unto charity/ the which we should have against our neighbours By the which it appyreth that it unto us is commanded to say well to magnify and to exalt the good and the honour of our neighbours and in praising god charitably in place and in time/ the which thing we accomplish by the virtue of prudence & of force illumined with charity/ for so doing & desiring the good & honour of our neighbour to be our honour/ in like wise as requireth the virtue & nature of charity/ the which is to love his neyhbour as himself/ & the which maketh all goods to be common. Than by good prudence we shall exalt & augment our wealth & our neighbours. And by that virtue of force we him should purchase good and honour in bearing him good witness in place & in time & in defending him to our power & his good renown. And this is in short as unto the thing commanded. The thing defended/ is falls witness. That is to say cursed language proceeding of Ire & of envy/ & in like wise as Ire & envy been defended in the vi commandment principally in as much as the show them by work/ in like wise they been defended in the eight in as moche as they it shown by cursed language. For as a man may noye his his neighbour in deed/ in likewise a man may noye him in word. And they that may not of deed oftentimes they do it by cursed language/ the which is commit in divers manners. For as say these doctors & the holy scriptures in the operation of the tongue is the death or the life. And therefore would the blessed 
In manibus lingue more & vita.  holy ghost him show & appyre in the likeness of tongues of fire for to give understanding that if the tongue be not purged and governed of the holy ghost/ it is an hard thing but that it be governed of a cursed spirit. That is the devil the which by the mean of the tongue serpentynously putteth all human lineage unto perdition/ and the which governeth and leadeth them that been replete with Ire and envy/ and them aideth with their tongues as with glaynes cutting. And therefore 
Lingua ●o● glad● us acutus. 〈◊〉.  saith the Psalmyste/ that the tongues of sinners is the glayne of the devil/ sharp and full of venom. And after these doctors twelve sins procede of the tongue/ the which may be mortal or venial after the divers circumstances and intention of the sinner/ as been blaspheming/ periurynges/ losings/ boostynge/ murmurations/ detractions/ words carnal and unhonest/ foolish languages/ talkynge/ Jangelynges/ and many other evils the which been showed/ as witnesseth the conscience of such people to be horrible and detestable. For as our lord saith by the words of 
Loquela tua manifestum te facit. Mathei. xxvi. Qui de terra est de terra lo●●. Io. ui.  a person a man may some what have knowledge and Juge of the will and of the conscience. Of detraction of divers manners for to lie and of false witness in judgement shall be spoken in the fourth party. And this is in general and in short as unto the eight commandment.   

¶ Here followeth the ix commandment the which is such.  
THou shalt not desire an other man's wife/ And 
Caplm. xiij  in like wise the wife should not desire the man/ that is to know by cursed concupisbence. But well may the one the other desire with out sin by good and Just affection of marriage. In this present commandment unto us is some thing commanded/ and the other defended. The thing commanded is the virtue of chastity and cleanness of spirit and of will in the virtue of holy charity/ that is to know for the love of god and of the salvation of our souls/ the which virtue of charity we should have and procure as well in us as in our neighbours. And unto that we may come by the virtue of prudence and of force after the manner of form declared in the vi commandment. The thing defended in the sixth is all concupisbence by consent disposed out of marriage. and I put case if that such cursed ill will is not showed outward in effect nevertheless notwithstanding if it so be/ it is deadly sin. For as our lord saith in the gospel 
O●s ● viderit mulierem ad ●cupiscen dum eam tam mechatus est in cord suo. Mathei. v.  who so ever hath concupisbence carnal of the woman/ or the woman with the man with consent disposed offended the commandment of god. By the which it followeth that all unhonest kyssynges/ touchings/ lokynge/ words/ letters/ gifts/ promises/ abylymentes/ countenances/ and many other ill cursed deeds principally for the intent for to draw any person unto the consent of concupisbence of the sin of lechery/ it is deadly sin/ for the will all only is deadly sin/ as it is said. And therefore the will the which is showed by any of these tokens before said/ it is more grievous than if he abide steadfast inward of the will. And this is in short as unto the ix commandment.   

¶ Here followeth the ten commandment the which is such.  
THou shalt not desire an other man's goods 
Caplm. xiv.  unto his hurt & against the ordinance of justice & of reason. In this present commandment unto us is some thing commanded/ & the other defended. The thing commanded is the virtue of liberality against our neighbours. The which virtue is excercised by the virtue of true prudence & of justice informed with charity/ as it is said in the vij commandment. In this present commandment may be understand the seven works of mercy. To desire than to give of his goods by love & by charity unto us is here commanded. And if a man may not do it in work/ the good desire of the will sufficed before god for to be greatly rewarded/ as the desire for to do ill is worthy to be dampened. The thing defended is concupisbence & covetousness of things temporal or the damage and prejudice of an other. For in like wise as in the fourth/ in the fifth/ in the sixth/ and in the seventh commandments unto us is defended/ for to do ill/ displeasure/ or villainy unto our neighbour by any manner of operation. And in the eight unto us is defended the offence of words. In like wise in the ix and also in the ten unto us is defended the cursed will for to do unto him hurt/ o● villainy by concupisbence carnal or other wise/ In the which it appyreth clearly that who so ever him will govern by the rule of the ten commandments/ shall be well and justly ordained as well against god as against his neighbour/ be it in deed/ in word/ or in will. Also it appyreth that in every commandment be it affyrmatyf or else negatyf/ there is some thing commanded/ and the other defended. For god never commanded for to do any thing but that he forbade the contrary nor not defended any thing but that he commanded his contrary.   

¶ Here followeth the epilogation or short repetition of this second party.  
FOr to understand the better & retain these 
Caplm. xv.  things beforesaid they been recapyteled & employed in such manner. In the first commandment of the law is commanded humble adoration of the divine majesty/ & idolatry defended & all pride against the majesty divine. In the second/ confession of the troth in word and in deed is commanded/ and all periurynges and cursed oaths defended. In the third/ love unto the divine bounty unto us is commanded/ and undevocyon and foulness of spirit unto us is forboden. And by such wise in accomplishing these three commandments we be ordained against all the blessed trinity. For unto the father is attribute divine majesty/ and unto the son infinite verity/ and unto the holy ghost sovereign bounty. And therefore to the intent that we have disposition to believe/ to confess/ & to love this blessed trinity the three virtues theologyes that is faith/ hope/ & charity/ they been create of god in the soul the which worthily receiveth the holy sacrament of baptem. charity for to love god the father/ faith for to give knowledge and for to avow the troth of god the son/ and hope for to confess him in the bounty of the holy ghost. In the fourth commandment honour/ reverence/ love & pity unto us be commanded & principally again father & mother/ & consequently against every creature human/ & all rudeness cruelty/ & unfaithfulness against our neighbours unto us is defended. In the fifth sweetness & benignity against our neighbours unto us is commanded. In the sixth chastity & cleanness/ in deed & in word unto us is commanded/ and all lechery by any manner what so ever it be unto us is defended. In the vij liberality in departing reasonably the goods of this world necessary unto our neighbour is commanded/ and all ravine & covetousness is inhabit. In the eight troth in words be it in judgement or otherwise unto us is commanded/ and dying/ disceyving/ defaming/ mocking/ or abusing unto us is defended. In the ix chastity in thought/ in desire/ & in poorness of spirit unto us is commanded/ & all foul thoughts & carnal desires unto us been interdicted & defended. In the ten to delyre coveytously the goods transitory unto us is defended/ and good desire of power for to accomplish the works of mercy in place and in time/ that unto us shall be possible/ and of reason unto us is commanded. And by these. seven. the last commandments we been perfectly & justly ordained against our neighbours in two manners/ that is in keeping us from offending them/ and in doing unto him in place and in time pleasure and service. In these two points/ that is for 
Diverte a malo & fac bonum. p̄s. xxxiii  to know/ to flee the evil/ and to do the good is comprehended all parfection of justice as saith 
Minus ● mala n● agere nisi etiā●sque stude at & bonis oꝑibus insudare Grego. in sermone.  holy scripture. Keep the from doing ill unto thy neighbours/ and enforce the for to do unto him good and pleasure. For in like wise as saint Gregory saith. It sufficed nor for to seche salvation/ not to commit any ill nor sin/ but it behoveth for to exercise him in good works in place and 
Si vis ad vitam ingredi serva manda ●a. Math. nineteen. Qui offenderit in uno factus est omni ●eus. ja. two.  in time the which is of necessity. Than he that will be saved/ him behoveth necessarily for to keep all these ten commandments. For god by his justice ordained may not dispense nor do other wise. For he hath assented that who so will come unto salvation/ him behoveth that he keep and that he accomplish all these ten commandments. For as saint James saith in his Conon. He that trespasseth one of these commandments sinned mortally/ and breaketh all the law. Of the which breaking Jhesus soucrayne virtue us willeth for to keep/ and the true intendment of his law and of his holy commandments us inspire and them for to accomplish by true faith/ hope/ and charity/ unto the which alway laketh it/ the father/ and the son/ and the holy ghost us aid Amen.  

¶ After the declaration of the ten commandments of god/ here followen the .v. commandments of holy church.  
 

¶ The five commandments of holy church.  
¶ On the sundays thou shalt here mass and the festes of commandment.  
¶ Of all thy sins thou shalt be confessed/ at the least one time of the year.  
¶ And thy creator thou shalt receive/ at Easter humbly.  
¶ These festes thou shalt hallow/ that been given the in commandment.  
¶ The four embres vigyles thou shalt fast/ and the lente entirely.   
OVer the ten commandments of god before 
Caplm. xvi  written our mother holy church hath put to five. The which to obey and to heap all christian 
Missas die dmco seclaribus totas audiri speciali or die ●cipimus ita ut ante unndictonem sacer dotis egredi ppls nō●sumat. etc. de conse. di. 1. c. Missus  people be bound after the form & manner that holy church intendeth to bind her subjects. The first is that on the holy sunday & other great festes & solemnities given by commandment after diver site of the country & of the diocese every man the which hath age & discretion ought to here mass enterly if he have no letting nor excusation reasonable 
Ois utriusque sexus cum ad annos discretionis peruenerit oia sua simul petan salten semel i anno fidelit confiteat ꝓ●o sacerdoti & iniunctan penitencian sibi ꝓ●is vitibus studiat adiplere suscipiens reuerenter ad minus i pascha eucharistie sacramentum etc. extra de pe. & re. ca Omnis.  by the which of that he may be excused. The second commandment is that he ought to be confessed/ at the least one time of the year unto the priest that hath authority to assoil him/ in like wise as it apyred by the statute & ordinance of holy church. To confess him many times in the year/ as have of good & holy custom many good & faithful christian men/ it is of counsel & not of commandment/ except some cases particulars the which been here after put & declared in the treatise of confession. The third commandment is that all persons the which hath wit/ age/ & discretion competent after the judgement & good counsel of his curate or other confessor ought to receive the holy sacrament of the altar at the time of Eester truly confessed & repentant of all his sins the which he hath commit in his life/ and of the which he may have remembrance after the fragility of intention human. The fourth commandment is to keep the feestes that be given in commandment/ in hallowing them. And for to do it the better a man ought to cease of all works of sin earthly and servile the which may let the spirit to return unto god/ & unto himself in time and place as holy church hath or deigned. And it ought to be understand/ if necessity lifull him enforce none other wise. In like wise it hath been declared before in the third commandment of the law. The fifth commandment of holy church is that every person the which hath passed the years of one and twenty ought for to fast four times in the year the embring tyme. 
De quatuor tenꝑibꝰ habet di. lxxvi. ca Jeiunium & ca cōstituim● & ca de xl. di. v. ca qndragesima. De vigilus aplorum extra de obserua ieiu. c. ꝯsilian Qui vos audit me audit. & ● vos spernit me sꝑnit Lu. x. Oia quecuque dixerit vobis seruate & facite. Math. xxiii.  the vigyles commanded/ and the forty days the which endeth at Eester/ if he have not excusation lawfully/ in like wise as it apyreth more plainly here after in the treatise of confession. Unto these five commandments us bindeth holy church unto the which we should obey as unto god/ For he hath said that they the which obey unto the prelate's of holy church him doth obey/ and they that them disobey him disobeyeth. By the the which it appyreth clearly enough that they the which trespassen these commandments before said sin mortally if cause reasonable them excuse not in all or in part.    

¶ Here followeth of two manner of lives the which been in holy church. That is to know of the life active and the life contemplative.  
AS well for these things spoken as for these 
Caplm. xvij.  things the which followen is well for to be noted that holy church is comprised in two estates. That is to know in the life active and in the life contemplative the which unto us been well signified by two women the daughters of one father & of one mother/ that is Martha and Mary mawdelayne dwelling in one house the which chose our blessed saviour Jhesu christ for to lodge there and inhabit. The life active is the life as of them that been worldly the which unto us is signified by Martha/ the which was desirous to lodge our lord and his apostles/ and to apparel them and to give them refection in betokening that they of the life active ought for to exercise them in the works of mercy corporal. The life contemplative is the life of holy religion/ and that unto us is signified by Mary mawdelayne the sister of Martha/ the which was at the feet of our lord harkening right sweetly the right holy doctrine of our lord the which is the breed and the refection of the soul. By the which it appyreth that the life contemplative exceedeth in valour and in dignity the life active/ in as moche as the soul is more noble than the body/ and the works of mercy spiritual been more noble than these works corporal. For in like wise as the exercise and occupation of the active is against the body. In like wise the occupation of the life contemplative is principally against these necessities and for the profit of the soul. But not withstandymge that the life contemplative is more higher and more noble/ she is not the less perilous. For as much as the estate is more higher/ the fall or the default that a man there in may do is the more grievous. And therefore may a man say that even in like wise as the rich worldly man of the life active is in pain and in thought for to get and to augment goods temporal▪ first for the necessity of himself and of his/ and following for to give and to depart unto the poor in place and in time after good prudence and that is the commandment of god upon the pain of deadly sin/ and by the consequent upon the pain of damnation. In like wise the person religious and contemplative considering his poverty and indigence spiritual and other necessities without number as well in himself as in his neighbours enforced him and laboured to succour unto the one and unto the other/ and of as much as these diversities as well corporal as spiritual been the more greater/ of as moche groweth the pain and the thought in the soul of the true religious man chartable and contemplative. Alas it is well understand and considered so many we see of the blind/ of meselles/ the halt/ the lame/ croak backed/ foul and mysshapen/ the which well understandeth by the sickness of the body/ and than that of the soul is much more grievous and also much more for to be plained and redoubted than these sicknesses corporal in as much as the soul is a more greater thing than the body. And as now unto the purpose who is more blinder than he the which giveth or that loseth paradise for to purchase hell/ Also who is more rotten or stinking/ and detestable before god and before all the court of heaven than the miserable sinner/ swollen by pride/ rotten foul/ & stinking/ by the sin of lechery/ wrong/ crooked/ & mishaps by the sin of covetise of J●e/ & of envy/ & so of other sins/ in the which the soul is ordained as well against god as against his neighbours/ and also as broken and put out from the line & ordinance of nature. And for as much he that loved his neighbour as himself & him seeth spiritually in such adversity of sin damnable the which is the way & the danger of eternal damnation may not have in his spirit gladness nor rest. But it behoveth that of as much as he loveth his neighbours more or less/ that of as much/ he is piteous/ heavy/ and sorrowful of the great ill and excessive folly of his friend. By the which appyreth the labour and piteous thoughts of the true contemplative/ the which seeth and considereth all most all the world out of the way and go unto perdition. It appyred more over that as well in the life active as in the life contemplative/ he hath great and perilous labour unto whom well and meritoriously he will do his devour/ and that of good right/ for pain thought and labour is the mean for to come unto the ream/ unto the which these blessed be come in doing himself violence and by hard great and strong tribulations. And this violence doth the right true contemplative in hymbling himself truly & in repenting him & all his works power and of no valour. For if any goods 
A died●s ●ohā●i●●e●●● celorum vim pati● & violenti rapit illud. Math ten  there were founden he ought for to know verily that such goods cometh not of himself but of the only bounty divine the which is the fountain of all perfection/ and in such wise humbling him truly he feeleth in himself all misery and imperfection there is great violence specially in those worldly people the which begin for to do well/ as it is for to make restitution unto an other requiring pardon/ for to humble him in entering in to religion or in betaking other true ways of penance. For it is a thing natural unto a creature reasonable for to desire honour/ glory/ and gladness/ pleasures/ and all other excellentes and perfections as well of the party of the body as of the soul▪ But such is the condition of this valley of misery the which by humility it behoveth to come unto honour/ for to be vile and dispraise voluntaryly it behoveth to come unto the glory the which is without end. By contrition/ sorrow/ and pity/ disease/ compassion/ and mortification/ man hath purchased joy/ gladness and life eternal. And so all other things that may be said or thought of the one the contrary behoveth for to come unto the other. For it is impossible after the ordinance divine for to have paradise in this world and in the other in coming from Joys/ gladnesses/ pleasures/ and delights worldly unto the Joy and unto the ream of paradise. By the which a man may well understand/ as for to live he must die/ for to have joy/ he must weep to have all goodness for ever/ him behoveth for to renounce unto himself/ that is unto his sensuality unto his desires worldly natural/ and all other goods worldly and temporal/ and for to take and embrace heartily holy poverty of spirit above all the goods worldly and temporal. And by these things beforesaid may a man clearly understand the error & folly of these worldly people the which with all their power sechen the felicity worldly/ for it is none other thing to say or to do but for to flee and renounce unto the beatitude eternal. Also may a man well understand that this marvelous mutation and work of god when the person vain and worldly him converteth and returneth for to take the way of paradise the which is penance/ and that in so doing hath great violence as it is said. Also the person contemplative the which by the grace of 
A Cagitta volante in die a negocio ꝑambulante in tenebris eb ●cursu & de monio meridiano Psalmus. xc.  god is truly propred of all his desires and pleasures vain and worldly/ aught sovereignly for to watch and for to keep him from the dart that the devil casteth subtilely/ and right unpyteously in the hour of midday/ that is the sin of presumptuous thoughts or vain glory that he bringeth unto the creature by the reason o● holy estate of graces spiritual and good works the which of that maken a manner of light spiritual/ and therefore they been likened unto the hour of the midday/ but oftentimes they been the occasion of pride and of ruin who is not right strongly armed with humility/ and the which hath not before him the bockeler of the f●●● of god. And unto 
Beda.  that purpose saith the honourable Beda/ that for the great gifts/ grace's/ and revelations that god hath made unto saint Poule. He was fallen in pride and in vain glory/ notwithstanding his great and singular science if god hath not letted the devil for to tempt him much horribly/ and that/ if that temptation had not be/ by the which he was in fere and in m●kenes he had been finably dampened. And therefore saith well Isydore that the person the which changed the 
Isidor●s.  estate and life from ill unto good/ or from good unto better/ he ought sovereignly to take heed that the vain glory of his estate/ of high graces/ and of his virtues make him not fall more lower and more grievously than he was by his great vices & sins. Also he saith more over that for nobleness of estate/ for conny●ge/ for force/ or other goods of nature or of grace no man ought for to trust in himself or to glorify. For lucifer surmounted all earthly creatures in all gifts and perfections of nature/ and nevertheless by his pride and foolish thinking is turned and fallen in to eternal damnation. Also Adam fauted much grievously Solomon with his great science. david with his holiness/ sayn● Peter with his hardness and with his steadfastness/ many hermits and religious of great & excellent perfection been finably fallen/ and all commonly by foolish thoughts & presumption of their estate. And therefore saith saint Austyn 
Augustinus.  that more it pleased unto god the person the which of sins maketh humble confession than of him the which of his graces & virtues him giveth unto pride & presumption. And this unto us is declared in the gospel by the example of the publycane 
Luce. xviij.  the which was a man mylchevous and worldly/ and of the pharisee of great religion/ of the which the sinner publycane humbled himself before god in saying and crying that he was not worthy for to lift up the face against the s●ye/ and the pharisee him glorified in bringing in to his mind how oftentimes he fasted/ he paid the demes/ he gave alms and many other good deeds/ by the which he Juged in himself that he was moche better than these other/ and that he resembled not unto these sinners worldly. And by such pride and boosting he was by the sentence of Jhesu christ reproved and condemned/ and the poor publican by his contrition and humility approved and Justyfyed.   

¶ Here followen three reasons by the which we may be induced to fere and to meekness.  
HOr to hold him in fere and meekness without 
Caplm. xviij  praising himself or granting unto any vain glory for the estate of perfection/ or any other virtues or merits. Here followen three reasons taken and drawn out of the book of life of Jhesu christ by the which well comprised and understand the spirit devout and contemplative may take great marvelous strength against his enemy the devil his aduer●arye and fervour to profit from good unto better. The first reason is that if we consider after our little power the highness infinite of the divine majesty/ his wisdom/ his bounty/ his honour/ and his puissance/ and these other perfections infinite the which been in god/ by the which he is worthy to be honoured/ served/ feared/ and loved. We know clearly that all that that we may do/ say/ or think in regard of these things abovesaid/ is less tha● nought/ as is of our part. And therefore to pride him for such seruy●e or any good works it is a great folly/ and after some things more gre●ouser and unto god more displeasure than the pride of lucifer. The reason of good right is the first for as much as all our works ought to be done principally for the honour and glory of god. The second reason is that if we consider the meekness of our lord Jhesu cryst the Jniu●yes and reproves/ and the pains & labours/ and finally the death & ●ffusyon of his precious blood/ and how he hath all sweetly borne & endured more than any understanding creature may speak or think/ and how all that he hath principally endured to the intent that he may have the law of our her●es/ for the which love unto us yet he will give by his right abondaunt grace himself/ his glory/ and his ream. We see clearly that all our good works in comparison of so right great & painful passion and of the great goods of glory/ where in we trust been less than nought. This reason of good right unto the second/ for as much that she touche● more higher & incomprevable matter as these ●he which followen/ as is the passion of Jhesu christ and of the glory of paradise. The thyr●● reason is that if we consider the innocence and the perfection that we have promised and vowed unto holy baptem/ the which we should hold and keep before god/ as is his commandment to love him with all our heart/ with all our thought/ and with all our might and virtues. Also our neighbours as ourself. And also that for to please our blessed creator we should be annorned with all virtues/ as is faith/ hope/ charity/ humility/ patience/ obedience/ chastity/ and so of all other manner of virtues We find in a distance/ also as infinite and in the deep dyche of unkindness and of all imperfeccyn. The fourth reason is that if we consider the great graces and great benefices that god unto us hath done and doth continually as well in general as in particular/ as well unto the regard of the body as of the soul. We see dearly that we been acountable against him without our power him to acquit of as much as he is a more greater thing and a more vailable than we for whom he it is all giveth the which thing is infinite. For he unto us hath given his image and his semblance in our creation. God the father us giveth his only and his right deer son natural for our redemption. The which son us giveth his right holy flesh/ his sweet heart/ and his right precious blood for a right dign and spiritual refection. The blessed holy ghost also unto us giveth his gifts and his graces/ and by spiritual infusion. All the blessed trinity it promytteth for to give unto us eternal beatification. And in recompense of such things all our deed is as no thing in the which it appyreth well the foolish presumption of many people the which weenen for to prevail in great things before god. The fifth reason is that if we consider more over and in particular the honour/ the joy/ the nobleness and the riches of paradise/ the which is without end and without measure/ as it is to see the blessed trinity three persons in one essence of divinity. To see in like wise with our eyes corporell the right holy humanity of our saviour Jhesus the which shall give unto all his faithful and glorious chosen pleasant looks/ enbrasynge and sweet kissings. To see also the sweet virgin Mary mother & queen of all chosen. To see also the gerarchyes heavenly and orders of angels. To see and understand the unyon of all the court celestial. And how by charity he is taken & the perfit goodness and glory of that one is the wealth and the love of that other/ for every man that loved his neighbour as himself him enjoyed of the glory of his neighbours as of his own/ By this consideration it appyreth clearly that that any human creature may do for to come unto such a College and unto such honour is less than nought. The sixth reason is that we consider profundely the great different of a soul the which is in the estate of grace/ unto that the which is in deadly sin. We see that that one is the daughter of god by grace and by adoption inheritor of paradise/ and the espouse of Jhesu christ the temple of the holy ghost/ sanctuary and the habitacle of all the blessed trinity/ right fair and right pleasant enorned and enriched with noble virtues more brighter and more shining spiritually than ever may do the son corporally But all the contrary is it of the soul in mortal sin for she is the daughter & servitor by invocation of our goodly enemy the vessel the stinking delights & vanities worldly/ the temple of idolaters devyllesshe/ the false and unfaithful rybande the which hath broken the faith & the marriage between her & the king of kings Jhesus the son of god the father for to submit her unto the stinking lechery of the mesel of devil angel apostate By the which she is vile/ horrible stinking more than any carrion as well before god as before all the saints of paradise. By the which it appyreth that we should much enforce us to seche the one estate & to flee the other in as much as they been of difference. And in so doing if god give us not the grace/ there is none the which worldly him may thank. The seventh reason for to see and know our feebleness and lyfell valour/ is in the consideration of the life and of the virtues of holy faders/ apostles/ martyrs/ confessors/ & virgins. Who where not of iron/ or of steel/ no more than we be who have resist unto the temptations of the devil/ matted and vanquished their bodies by marvelous penance and abstinence/ dyspraysed the world/ & suffered martyrdoms terrible all only to think/ have purchased merits/ the fere and love of god/ holding and keeping the way of all holiness some in age of their tender youth/ as these blessed virgins saints and martyrs. Katherine. Margarete. Annes. Barbare/ and other without number in divers ages/ estates/ and vocations. And we the which have their lives by doctrine & example & the light of miracles that god hath done for to approve the holiness of their lives. And that the which is more we have their aids & intercessions how be it unto us they speak not. And notwithstanding all these things we been laches. froward & brought lightly to fall & torn to impatience/ in to murmuration/ in to unhope/ & in to despair. By the which appyreth well our little frailty & little valour in all these estates the which at this day been upon the earth. That is the year a thousand & five hundred after the incarnation & the years six thousand six hundred three score & six that the world began after the convocation of the Hebrews & manner of number. The. viij reason is that if every lynner should consider the grievousness the great number & unkindness of his sins & the rigour of the justice divine he should know clearly that all the penance & all the service the he may do unto god till unto the end of the world in buying again the pain due unto his sins/ it should be a thing of little valour in comparison of the debt in the which we be bound for our sins. The ix. reason is that if we consider perfit the divers manners & occasions the which in an hundred thousand manners comen & proceeden by succession of time as well of the party of the world as of the excuse of the devil & of the frailness of our power & miserable condition/ we should defy above all of our strength & our me●●tes & virtues in returning us above all unto god by the true hope that every true christian man ought to have in god his creator fountain & deepness of mercy & of all sweetness. The ten reason is that if we consider the judgement of god right Just the which is done at the hour of death and how him behoveth to yield acoumpte of all the goods that we have received been they goods of nature/ of fortune/ or of grace/ till unto the last farthing & of all the time of our life till unto the closing of the eye. In like wise also the pureness of conscience/ the ornament of merits & of virtues that we shall have before god & the satisfaction of sins that other times we have commit/ we shall see clearly that our goodness is a little thing as unto that that we might have done in comparison of things beforesaid/ & right great is our imperfection. The xi reason for to hold us in fere & in meekness is that if we consider the shortness of this life/ the necessity to die/ the incertain of the hour of a moment & of the estate we see clearly that to little is the preparation/ the fere/ & the disposition the which should be in us for to receive such adventure. The twelve reason is that if we consider the saying of saint Gregory/ that is to understand that those the which will come unto salvation should always go from good unto better/ & mount from virtue unto virtue or else they go behind by sloth & negligence/ we see clearly that right little is the profit/ & right great & perilous our sloth & negligence. The xiij reason is that if we consider perfitly the great & horrible pains of hell/ as unto the oppresseth as unto the diversity unto the multitude as well against the body as against the soul and the eternity of them the which every sinner deserved in committing mortal sin/ we know that all the penance that we have done in time passed/ and that we may do till unto the end of the world/ it is a right little thing/ and also as no thing if were not the merit of the blessed passion in comparison of our sins. Also we should enforce us of body & of soul to hold such life by the which we may escape the pains beforesaid the which been more greater than man may tell or think so as witnesseth saint Austyn. These xiij reasons been noted & drawn out of the book of the life of Jhesu christ in great shortness. For the spirit devout & contemplative unto this proprete as with few words divined/ he can read & understand great & marvelous sentences. And this is done by the aid & virtue of the holy ghost/ the which en●umyned & lifteth the soul upward from the puyssaunces' naturelles & him maketh to taste and to savour the word of god what so ever it be. For it is the meet spiritual the which giveth nourishing/ force/ augmentation/ and puissance/ unto every person the which hath in him the helte of grace. Also it is to be noted that the resolution/ end/ and conclusion of every one of these xiij reasons above said is in two points. The first is to the end that the person the which this present advisement well reded & denoutly studied may in true humility have clear knowledge of the lytelnes and imperfection of all his works what so ever they be/ by the which knowledge he him shall defend from all vain glory and shall see closely the great folly and darkness of hypocrisy/ vain glory/ and foolish thoughts. The second point is that the person the which will here found his meditation may & aught to take fervour & desire to profit in graces. in vives in climbing from steyre to steyre without ever him to contempt till unto that that she may come unto the vision of god in the royalme of paradise. The which by his blessed grace unto us will give the father/ and the son/ and the holy ghost/ one god in trinity of persons.    

¶ Here followeth the third party of this book in the which is made mention of the seven works of mercy and it containeth five chapters.  
 

¶ The Prologue.  
AFter the treatise of haptem/ of the articles of the faith/ & of the commandments of the law/ with the seven deadly sins/ here followeth the vij works of mercy/ & such is the reason of this order. For after saint Gregory as much as 
Quantum credis tm sꝑas quamtum credis & spastm diligisquamt●̄ credis sꝑastm diligistm oparis. gre.  the person hath of faith & of hope/ as moche and no more hath of charity/ and as moche as he hath of charity/ he hath of the works of mercy. That is to know/ if he have little of charity he hath little of good works. By the works than shall be known the faith/ the hope/ and the charity. For as it is said before/ the faith is deed the which beareth not the works of mercy. By the which it is for to know that mercy is a noble virtue by the which a man hath compassion and pity of his neighbour and of his misery and necessity. For when it is so that by the commandment of god every creature ought for to love his neighbour as himself/ it followeth that the ill of an other aught for to be the pity and compassion of a true christian man obedient unto the commandments of god of nature. And for as much as man is of two natures/ that is to know corporal and spiritual/ in every of these two parties/ he there may have poverty/ sickness/ or other necessity. There are two manners of mercies/ that is for to know corporell and spiritual.   

¶ Here followeth the seven works of mercy in general. 
Caplm ●mum   
THe works of mercy corporal been comprised 
A fructt●us corum cognosceteos. Mat. seven. Petan tua clemosinis ready. da. x. Sicut aq extinguit ignem ita elemosina extinguit petm̄. Augus. Elemo●●na a morte liberat & ipa est qmput got petan & facit inuen●re vitam eternam though xii Amen dico vobis qd uni ex mininus meis fecistis mihi fecistis. math. xxv Item ambro. in ser. ●●rcie d●ce de ad ●●tu dni. Deusquevis offensus quevis petis ꝓuocatus cogitur liberare elenosinis quem disposuetat punire peccatis Beati misericordes qm ipsei miam cōsequ●t̄. math. xu Item mathei xix L●tuplū accipietꝭ ● vitam eternam possi debitis. Esurivi & n● ded●stꝭ mihi manducare. math. xxv Discedite maledi●t● in ignem eternum. 〈◊〉. Math●● xxv  & understand in these verses here. Visito. poto. cibo. vedimo. tego. colligo. condo. Of corporell shall be spoken first/ & of the spiritual consequently in proceeding from the lest unto the greatest to do & accomplish the works of mercy corporel against his neighbour/ a thing of great profit/ a thing due/ & a thing necessary unto salvation. first it is a thing of great profit/ for as witnesseth the holy scripture/ in like wise as the water quenched the fire/ in lyky wise almsdeed & mercy putteth away the sins/ nor it may not be done that the soul the which truly hath done mercy in this world gooth unto pain & torment in the other. For god of mercy infinite loved as well every poor ●rrature human/ the which hath patience in his poverty/ misery/ or necessity/ where that the which unto him is done of goods and of pleasure for the love of him and of charity it is reputed for to be done unto himself. And god god the which defended the sin of unkindness the which is not to know the goodness and pleasure that man hath received of an other/ will grant the good the which hath been done for the love of him after as it appertained unto his divine majesty. And for that he promiseth mercy and the realm of paradise unto all them the which accomplish the works of mercy/ and damnation eternal the which in place and in time due them do not accomplish. By the which it appyreth that to exercise him in the works of mercy is a thing of great and inestimable profit/ and for to do the contrary it is the perdition of all goodness. Also it is a thing obligatory/ for all that that man may have in this world/ be it the body/ the soul/ or the goods worldly/ he holdeth all of god/ been they temporal or spiritual. Who commandeth upon the pain of death that a man do mercy unto his neighbour/ for else a man shall not find the mercy of god/ without the which no 
Estote misericordes sicut p● vester misericors est. lu. vi  creature may have salvation. And here appyreth the excellent mercy and bounty infinite of god against nature human/ unto whom he giveth the goods worldly and temporal/ by the which she may purchase the goods of glory the which been eternal. But here may be demanded of him the 
A question.  which hath desire him for to save by what commandment and by what law he is bound for to do mercy/ and in what manner he ought for to seche it. By the which it is for to understand that for to do mercy it is commanded in the law of nature/ in the law divine/ and in the law Canon. The law of nature commanded for to love his neighbour/ for naturally every thing loveth his semblable. Now it is so that if true love 
Oenone aial diligit sibi sile. Probatio dilectonis exhibitio est oꝑis. Eregorius Amice ad ●d ven●sti. Mathei xxvi  be in the heart/ she is showeth by works outward if it be possible/ for else there is no love. Also the law divine commanded for to love his neighbour as himself/ and in that doing promytteth god the life of glory/ and unto them that do it not the death eternal. The seven works of mercy been 
Non m●mini mala morte mortuū● l● benter opera pietas exercuit. hꝪ ei multos intercessores et impossibile est orones multorum n̄ exaudiri Amb. in li. de offi.  understand to be commanded in the fourth commandment the which is for to honour father & mother. Also the law Canon commanded to do succour unto thy neighbour in necessity/ who so ever loved god loved that that loveth him/ and therefore saith a man commonly/ he that loved me loved my hound. Now is it so that god loved every earthly person/ as it appyreth by the gospel the same of his traitor Judas. Or else he unto him he should not give life being nor no substance and he should not tarry for to penance. By the which it behoveth for to conclude/ that who so loveth not his neighbour/ loveth not god in like wise as he commandeth him. But rest for to see when and in what manner a man ought to accomplish the commandment to do mercy upon pain of deadly sin. By the which it is to be noted that when any person hath of the goods of this world after the necessity of his estate and of his condition/ and more over hath abundance of goods of the which he it may well spare and his neighbour it require in his great necessity 
F●●i eliosinan pauꝑis ne defraudes. Et se●tur. Red illi debitum tuum. ecl. quarto ca  that he him aid by lone or other wise of his abundance/ the which he intendeth nor for to leave/ as well or better in other works of charity/ than if that he by his covetousness default of charity he it refuseth unto his neighbours/ he sinneth there in mortally. In the which it appyreth clearly that the sin and the peril of damnation of them the which have abundance of worldly goods/ and they see from day to day great multitude of poor people in tribulation & necessity without yielding and paying them that that they unto them should by the right of nature and the commandment of god/ that is for to do unto 
Quam difficile dives itrabit regnū●elorum. Math xix  them alms and charity. And therefore saith Jhesu christ in the gospel/ that they that have abundance of worldly goods/ with great pain 
Diuicias● pauꝑtates ne dederis mihi s●●● victu● meo tribue necessaria.  shall have the realm of paradise. By the which Thobye replete with the holy ghost/ required of god that he would not give him in this world great abundance of richesses/ but all only unto the necessity of this life. The which thing is much 
●●e●tit amor ●●●mi quetum ipsa pecu●ia crescit. Ora.  contrary unto the covetise of these worldly people/ the which have never suffycent for any abundance/ but always desiren to have more/ not all only for to give habondauntly/ but for the appetite insatiable to feed. rest than to see of every work of mercy in particular.   

¶ Here followeth of every work of mercy in particular.  
THe first work of mercy/ that is to give 
Caplm. two  meet unto him the which is in necessity/ for without meet no man may live nor long endure. The second is to give drink. for without drink no man may digest nor conserve the health of the body human/ and it ought for to be understand of them the which been in poverty/ in sickness/ in age/ or other necessity/ wherefore they may not get their living/ and they have none other the which unto them ministereth. Or of those the which have avouwed poverty evangelyke/ and not of other the which may well get their living/ but by their sloth and trewandyse they would live of alms without labour. The third is for to cloth● and to cover the poor human bodies of his neighbours. The fourth is for to gather in to his house these poor pilgrims/ and them the which have not where for to harborowe them. The fifth is by pity and compassion for to visit the sick people in doing unto them aid & consolation. The sixth is to aid the poor prisoners to deliver them & put them at liberty. The seventh is to bury them that been deed/ in deed or in will if other is accomplish not. For the good will sufficeth before god/ when a man may not do it in work outward/ or that other the which hath more greater disposition it putteth in execution.   

¶ Here followeth the circumstances for to accomplish the works of mercy meritoriously.  
IN that that these works of mercy beforesaid 
Cap●m. iij.  been unto god pleasant & meritorious unto salvation/ they aught to be done Joyfully/ charitably/ liberally/ and faithfully. first they ought for to be done Joyfully/ sithen that god promytteth that for one penny given he him shall yield an 
Centuplum accipiet● & vitam eternam possi debi●. Math. nineteen.  hundred. That is for to say for these little worldly temporal goods distributed and given for the love of him/ he shall give the goods spiritual of grace in this world/ and the royalme of glory in paradise. The which been more greater things in regard of goods temporal than is the number of an hundred/ for to see an hundred millions in comparison of one. And this understanden right evil these worldly people the which right Joyously given▪ unto the devil great things by large dyspenses done in pomps/ in boostynge/ and in exceeding of divers abylymentes and great gifts unto the rich worldly people / but with great pain and with grudging they given an half penny or a penny unto Jhesu christ. Secondly almsdeed ought to be done charitably/ that is that a man hath love unto god and unto his neighbours. And of this have we an example in Cayn and Abel/ and for that that Abel 
Si offers mun● tuum ad altar & ibi recordatus fuel qrfrat tuus habuerit ali●d adversum terelinq̄ ibi munus tuum ann altar & vade prius reconsiliari fratri tuo & tunc ven●ens offeres munus tuum. Math. v.  was in charity his oblations/ sacrifices/ and almsdeeds were to god acceptable and not those of cain/ for that that he hated his neighbour. And therefore saith our lord in the gospel/ if thou offer any thing unto god have first charity unto thy neighbour/ for otherwise it is not unto god pleasant nor profitable unto salvation. thirdly almsdeed ought to be done liberally/ that is to say with good will after thy power/ in like wise as Thobye taught his son. If thou have great abundance give abondauntly/ if thou have little give little/ if thou have mean give mean/ for Jhesu cryst willed & commandeth that his almsdeeds been prudent and discrete. And that is against them the which given unto bastelours. unto trewandes & other dysceyvers of the people the which have no good title for to beg/ or the which should labour and get their living. Fourthly almsdeed 
Honora d●m detua substancia. ●uer. three Qui offert sacrificium de substancia pauꝑis sicut ● victimat filium in ●spectu price. ccc●. ●  ought to be done faithfully/ that is to understand of a thing of valour/ & at time & place where it ought to be done. Also almsdeed ought to be done of the proper substance of him the which doth it/ and not of an other man's goods/ and of that the which ought for to be restored. Also it ought 
Miserere a●e tue bnmplacens deo. cc●.  for to be done ordinately/ that is for to know unto himself first/ and folowyngly unto them unto whom a man is most beholden by the law of nature/ as is father and mother/ sister and br●der/ and so of other. For otherwise it is to understand to dispraise his neighbour in necessity/ and to aid him the which should be a stranger/ it should be cruelty more than it should be mercy or charity. How be it they been great these works done and accomplished in the estate of grace unto god pleasant and profitable unto the soul/ it appyreth by the gospel where god us teacheth that of that he should hold his judgement/ in saying unto them the which have accomplished the said works of mercy. Come you ye blessed of 
●enite ●●dicti pa●ris mei possidete ꝑatum vobis regnum a ●stitutiōe mundi Esurivi & dedistis ●ihi● manducare etc. Math xxv Amendico vobis qd uniex minimis meis fe●●●● mihi fecistis Math xxv  god my father and receive the realm of paradise the which is made ready unto you from the beginning of the world. I have had hunger and thorste and ye have given me meet and drink/ I have been a pilgrim and ye have herborowed me. I had need of clothes and ye have clothed me. I have been sick and ye have visited me. I have been in prison and ye have recomforted me. And than these blessed shall demand not by Ignorance/ but by admiration. Our master king and lord when we see the to have thorste and hungers/ we the recomforted. And the blessed Jhesu christ unto them shall answer. truly I say you that/ that the which ye have done unto one of the lest of my brethren I it repute for to be done as unto myself. Also he shall say unto them the which shall be on the lift hand the which have done no works of mercy. Depart you fro me accursed of god/ and ye shall go to the fire of hell eternal the which unto you is made ready with the devils. I have had hungers and thorste and ye have not given me that I might drink and e●te. I have demanded lodgind/ and ye would not lodge me. I have been naked & ye would not cloth me. I have been sick and ye would not bysyte me. Than these accursed shall say by admiration. Lord when we see the to have hungers and thorste demanding lodging/ sick and in necessity we have not comforted the. Than Jhesu christ unto them shall answer. I say you in that that ye have not had will to do unto the poor for the love of me/ ye me have ●efused to do. And sithen that it is so that ye would not lodge me in your houses in the person of my poor people. I ought not you nor will not lodge you in the royalme of paradise. And therefore go you with all the devils in to the fire of hell eternal. And here is the sentence and consummation of all the world and of the great judgement that all folk abides. By the which sentence it apyreth that moche more noble more sure and more dign is the estate of holy poverty/ or of life contemplative/ than of richesses worldly/ the which is the life active. Also every creature ought well to take heed in his heart if he be poor rich or mean. The poor by what title in what necessity/ and by what intention/ he requireth and taketh alms/ for if in begging he maketh him poor or impotent for to win his living he sinned right grievously as a thief and is bound to make restitution. In the which it appyreth the theft and damnation of many the which run through christendom/ the which after men their losings and falseness/ that many abbeys/ churches/ hospytalles/ colleges and monaste ryes that they namen may not be sustained re-edified nor the poor people to be comforted without the almsdeed of people/ of whom they demaunden oftentimes for to enrich themselves. The mean is he the which is neither rich nor poor/ but all only hath his necessity that he receiveth for suffisance. And he is in as great surety as the rich is in great danger. For to give unduly it is a thing of punition/ and not to give what charity it commanded/ and necessity it required/ it is against god/ and he sinned/ and this is as now unto the works of mercy corporal.   

¶ Here followeth the works of mercy spiritual.  
HEre followeth of the works of mercy spiritual 
Caplm. four  of the which it is for to understand that during this life there been two estates/ or two manner of lives. That is the estate of the life active as been people married or not married/ been they noblesse/ burgesses/ marchaundes/ labourer's/ or of any oter craft/ of the whom the vocation and occupation been in these things worldly and earthly. The other estate is of them of the life contemplative/ as been the people of the church/ and principally religious men who should take heed unto the service of god/ and unto things spiritual / as well for them as for those of the life acty▪ By the mean of whom they be sustained in their necessities corporelles/ that notwithstanding it is right convenient that the one estate take part with the other/ for none ought for to be all only active/ but that he have some thing of the live contemplative. And in like wise the contemplative him aught for to exercise in some occupation corporell in place and in time after good discretion/ and for as much as the life active is good/ and also that the life contemplative is moche more better/ he that might perfaytly have these twain he should be right perfit for the estate of this present life. But for to have parfaytly these two things it is the singular privilege of the holy blessed virgin Mary and of Jhesu christ her only son in as much as he is man. For two lives unto us were full well signified and figured in Martha and in Mary Mawdelayne/ as it is said before/ with the which women sisters/ and dwellers in one self house the blessed Jhesu 
Intravit ●●●us qd dan castellsi. Luc ten  christ with his apostles took his lodging/ showing unto us that he would be & dwell in the house of holy church composid & unied of these two lives beforesaid in like wise as the body & the soul been but one person. And for as much that no man may come from that life unto the realm of paradise but by the way of ●cy In like wise as these actyves been principally bound unto the works of mercy corporal so as it hath been made mention before for as much as they have the goods worldly & corporal. Even in like wise those of the life contemplative then principally occupy and exercise these works of mercy spiritual. For 
Estote misericor●es sicut pater ve ●er misericors est Luce vi  of as much as the soul is a more greater thing than the body/ of as moche these povertees/ sicknesses/ & indigence of the soul may be more greater than those of the body. And unto this purpose we 
Exemplum.  read such an example. There was but late an holy hermit excellent in contemplation/ & in the exercyte or using of life spiritual/ the which that not with standing he counseled with an other holy abbot touching the deed of conscience unto him declaring that he hath yet such poverty & default of perfection that when he seeth the sins & imperfeceyons of some of his christian brother/ he ●e him might well and Joyously receive in his company. But right gladly he receiveth those in whom he knoweth great goodness & them he succoureth Joyously in their necessities. And than the holy abbot saying the imperfection of him the which should have discretion of necessities human & more to poise the spirituals than the corporelles/ he began to weep in saying. Alas well we should ameruayle the innocence of human bodies/ for against the great mercy of our neighbours we been dulled & avenged more cruelly than beasts. For hogs & other beasts & birds saying their semblable crying & in some necessity/ them enforce to succour them & to show them the sign of compassion. And therefore I answer the unto that that thou hast purposed unto me that in receiving Joyously the good person thou dost a little good/ but if thou receive piteously & in compassion the poor sinner in showing him his salvation thou dost a more greater almsdeed in as much as he is in more greater necessity than the good person. He should be right dull & full of great cruelty the which seeth his very brother almost rotten of mesellery die & in anguish of hunger & of thorste/ bound & imprisoned in the prison of his mortal enemies if he him may aid & comfort/ & he him lived before he died without having of him pity & compassion. Now is it than so that mortal sin in the soul of our christian brother is much horrible mesellery & more greater poverty & wretchedness than is the necessity corporell before said. By the which it appyreth in what pity & compassion should be the which see from day to day so many of sins & so horrible as well in ourself as in our brother christian men. And therefore ought well to take heed every creature in right of himself the mean to acquit him in accomplishing the works of mercy spiritual/ the which been principally seven understanden by the latin that followeth. Lonsule/ castiga/ solare/ remit/ fer/ ora. That is to say that every man is bound in place & in time to counsel & to teach his neighbour. To chastise him if it appertain. To reason him his default. To comfort him. To endure. And for his necessity unto god & unto his saints to make devout orisons.   

Here followen twelve manners of almsdeeds spiritual.  
AFter some doctors mercy spiritual is devised 
Caplm. v.  in twelve branches. The first is when a man pardonned whylfully for the love of god them the which have offended. And it is understanden when they them repent & require pardon/ or where a man is ready & appareled that to do as many times & as often as they will require pardon. How moche such work is unto god pleasant 
Si dimiseri● holb● petā●o● dimittet vobis p● v● ce 〈…〉 s de●●●ta uran. Si aunt non dim●se●●●●oib● nec patvrster dimittet vobis petan uran. Mathe●. vi.  it appyreth by the gospel by the which our lord saith & promytted that if we pardon perfectly for the love of him unto our neighbours the offence that they have committed against us/ he unto us pardonned the great offences & infinite that we have done against him/ as oftentimes & as many as we trespassen his commandment and it is that that we him reqire from day to day when we say our Pater noster. Et dimit nobis debita nostra sicut et nos dimittimus debitoribus nostris. That is for to say god our father will ye pardon us our great and infinite defaults that we have committed against you. In like wise as for the love of you we pardon our neighbours the little offences that they have committed against us/ The peril not to accomplish this work and commandment appyreth clearly by that/ that Jhesu christ saith in the gospel that if we pardon not with heart unto those the which hath us offended/ god the father shall never pardon us the great offences that we unto him have done. And so for to do unto us he would well give an example on the tree of the cross when he pardonned 
Pater dimit il●s non ei nesciunt ●d faciunt. Luce. xxiii.  them the which made him to die in praying sweetly god the father for them. We should put out the rancour & ill will of misdeed & show in deed & in words tokens of love unto him the which duly him repent But unto him the which required not pardon it sufficed to pardon the rancour & to show him tokens of love in words or other wise And this is of perfection & of necessity of saluacy on after as Bonaventure saith & saint Thomas And in like wise is understand the word of Jhesu christ that saith/ pardon thy neighbour which the hath offended. And we should not pardon one time 
●●ne quotiens peccabiti me frat me us & dimittan ei usque septies dixit illi●esus fi dico tibi usque septies s● usque septuagesies septies. Mathei. xviii. ca Hely falsa pietate suꝑatus ● a fuios de linquentes corrigere noluit. sci●m cunsuis apud discretum iuditen grau● damnatione ꝑeussit di. xlii. Neceme Id exemplum de symo. ca Hely. et. i. re. two. ca  alonely but as many times & often as of that to do we been duly required for the love of god/ nevertheless we may justly require satisfaction of the Injury or damage the which unto us hath been done or said. For that is not against charity/ but there to is bound he the which hath offended. The second manner of mercy is to correct charitably the sins and defaults that a man hath perceived in his neighbour. And for as much as these sins been great marvelous and open in many people/ who so ever desired to do the commandment of god and the salvation of his soul may make such a question. That is to know when & in what 
A question.  manner a man is bound to correct his neighbour upon the pain of deadly sin/ the answer. Unto 
The answer  that there been two manner of corrections. The one is of necessity of justice/ the other of necessity of charity. correction of justice apertayned alonely unto them the which hath any prelation upon another/ as is the good man of the house in his house/ the which may have his wife/ his children/ & his servants/ unto whom he should do correction after as it aperteyned unto his Jurisdiction not all only by charity/ but with that by justice to the end to acquit him & to give example. Also these curatis these abbots/ bishops/ & other prelate's against their subjects after as it apertayned unto their Jurisdiction. Also kings/ duke's/ earls/ & other nobles/ & their officers after the Jurisdiction & office that unto them apertayned in the which they should help & do mercy unto those the which them repent & promitting correction & rigour of justice unto obstynates & persevering their malice/ For if they pay not that that they should/ that is to know 
Qui talia ag●t digni sunt morte. eo. i i. ca glow. aug. Consentire dicunt ● possent & deberent torrigere & n faciunt I tend hoc hēt̄ figura nuneri. xxv. v●i dr. Cernens deus que nuilus eent corrector ait moist. Accipe oēs●ncipes pp●● & suspendant contra solenut furor meus ●ta● a pp●o etc. & occisisunt xxiiii. milia & placa tus est deus. Item nota quam●latus ● non corrigit sed● formansue prelationis peccat mortalit. in re. xii. dictum est p̄latꝰ. Custodi virum iustū● silapsus fuerit erit anima tua ꝓ anima illius. Iten in psal. Si videbas furem currebas cum eo etc.  mercy & justice they dispose them unto damnation. The second correction the which is of the necessity of true charity apertayned not all only unto the prelate's of holy church/ or unto these lords earthly/ but with y● unto all them unto whom god commanded to love their neighbours as themself. And for as much as every man is bound him to repent & correct of his own proper sin/ it followeth that he the which is bound to love his neighbour as himself that he ought to do his power him to correct & amend/ or else there is not in him true charity/ in like wise as god commanded upon pain of deadly sin. But it is well to be noted that after as say these doctors of theology six conditions been requisite before that a man sinned mortally in not correcting his neighbour/ of the which three been in the regard of him the which ought for to correct/ and these other three been in regard of him the which ought for be corrected. The first is when that he the which ought to corecte is certain of the sin of his neighbour. for of sins secret a man is not bound so straightly. The second is that the correction be sweet or piteous sins that it ought to proceed of charity. The third is that there is none other unto whom it appertained more covenably for to correct. For if an other do it/ it shall acquit sufficiently them the which else had been holden to correct. The first condition of the party of the sinner is that he have in him such disposition that a man may hope that for the correction he is the less worth/ as it may be a person drunken/ a lecherous man/ a man of great turour or of obstinate that a man may not trust correction/ than a man ought to defer & abide the place time & opportunity to do it. For in such case sufficed pity chartable & good will. The second condition is where the sin of him that a man ought to corecte is mortal/ or that is may be very semblable. For as for venial sin a man is not bound to correct upon the pain of deadly sin. But is bound all only for to counsel/ and after good congruity/ and this giveth well to understand the gospel the which saith. Correct thy neighbour/ and if by thy correction he be converted thou hast won him. By the which it followeth after as saith saint Gregory/ that the sin whereof he hath been corrected was mortal. For for a little sin a man is not lost and dampened. Also if a man were bound for to correct every default/ or feebleness venyell the which continually is in many/ full few it should savour/ and if it were not that the transgression of that commandment were in every deed of their conscience. The third condition that he there have place time & opportunity. Be it than so spoken and concluded. That who so ever knoweth the mortal sin of his neighbour & the peril of his damnation & hath place time & opportunity for to correct/ & there is none other the which doth by obligation or other wise/ & it is very like that if he were correct & so he him should amend. Than and not else a man is holden upon the pain of deadly sin him to advise sweetly and charitably/ for else a man trespasseth the commandment of god & of nature/ the which is to love god his creature with all his heart above all things/ and in like wise his neighbour as himself. When it is so than/ that the most greatest 
Qui non diligit fratrem suum quem videt. deum quem non videt quon pont diligere. 1. to. iiii. ca Amor dei nunquam est ociousus. oꝑat em̄ magna si est. si vero renuerit oꝑari amor non est. hec gre  misery that may be in man is the estate of deadly sin/ how may it than be that any man loveth his neighbour as himself if he succour not him unto his power in such necessity. Also saint John saith in his Canon that he the which loveth not his neighbour may not love god faithfully/ love may not be hid. For if any man have true love he shall show it in works by accomplishing the works of mercy in doing things great or little after the quantity of his love/ in like wise as witnesseth saint Gregory. And therefore he the which hath truly the love of god in his heart dyspayreth not lightly the correction of his neighbour/ and him enforceth for to correct him in the virtue of the holy ghost/ the which may all things. The third manner of mercy spiritual is to teach them the which been ignorant/ by the which teaching the soul is fed with the breed of holy doctrine. In like wise as the body is nourished and sustained with meet corporell. And if it be so than that for to give meet and drink unto the poor for the necessity of the body god promytteth the royalme of paradise. For by the more greater reason he shall give his glory unto them the which for the love of him given unto the soul's good and holy teaching. For of as much 
Maior est refecti● mē●quam ventris. ●u●  as the soul is more dign than the body/ of as moche the meet and the refection spiritual is more noble than that of the body. sithen it is so than that the most party of our neighbours been in languor of ignorance/ & that the horrible famine invadeth all most all the world for the default of breed spyrytuell/ that is for to understand of holy doctrine/ as it may be to save him the which hath science and knowledge of things the which appertain unto the salvation of the soul & seeth his neighbour die in languishing for 
Eterne donatists' penam icurrit predicator ● semen divini ubi non s●git. xliiii. di.  the default of this doctrine/ certain with great pain may he be excused before god of the commandment to accomplysse mercy. Some ben bound to teach & to depart the meet & holy docryne because 
Uos es● lur mūd●vos estis sal terre. Mathei. v.  of their office/ as these prelate's of holy church/ and these prechours the which for such vocations they been called the light of the world/ and the salt of the earth. For they given light and techen the people simple and ignorant/ and unto them given good savour and devotion in preserving them to their power from the stench and corruption of all sin by good example of life/ by good doctrine and good exhortation/ and in so doing the holy father of mercy unto them promised to make them great in the ream of paradise. Also curates/ faders/ and moders/ godfaders/ and godmoders/ ancient people/ masters of school/ and other ought them to acquit against them of whom they have charge/ in teaching them/ and reproving them of their defaults after as it is said before in the matter of correction as well fraternal as of jurisdiction. The fourth manner of mercy spiritual is to recomfort them discomforted/ & this work is much necessary. For by heaviness & desolation oft-times a man falleth in to despair/ & from despair unto eternal damnation And therefore who so ever charitably comforted the discomforted he draweth him back from hell as much as in him is. The which thing is as much pleasant unto god/ as moche as is the great love of the which he loved his creature/ for whom to save & preserve from damnation he hath willed to die. By the which it followeth that to comfort these discomforted is a work of right excellent merit before god. To counsel & to comfort is the office right singular/ as well of the blessed Jhesu cryst as of the blessed holy ghost. By the which it apyreth that he the which accomplished not the work of recomfort the dyscomforted when there is place & time committed as much great ill as it is to do great good meritorious & pleasant unto god. The fifth manner of almsdeed spiritual is to comfort 
Ego rogabo prēm & alium ꝑaclitum dabit vobis. Io. xiiii Paraclitus aunt ●dem est qd consolator.  & to enhardy those to do well the which been week in spirit/ many there been the which done great things virtuous and meritorious/ but by the vice & sin of pusyllanymyte or cowardice/ they are not undertake to come unto so great goodness. Wherefore them to enhardy & them to give courage to do & undertake these things the which been unto the glory of god & of the salvation of their souls is the work of moche great charity & much pleasant and meritorious before god & by the consequent the default of that to do and accomplish is much perilous and displeasant unto god/ & specially in them unto whom it appertained by their office the estate & vocations to make strong & exhort the comen people to do well as been the people of the church/ been they prelate's/ curates/ religious/ or other. And when it shall happen that they should as to make strong sustain & to aid these other for to undertake works meritorious in weking them & dyscouraging/ be it by their evil example or otherwise well near all shall be lost & wasted. The sixth manner of 
St lumen qd ● te 〈…〉 tenebre sunt totum corpus tenebrosum erit. Luce. xi. Altar alterius onera portate & sic adiplebitis legem rpi. Rursum crucifigentes sibimetipsis filium dei & hosten tuihnntes heb. vi. glow. In se ei crucifigunt t●●iū dei & contumeliis hnnt ●  eius vilipendentes in peccatis ●acet.  almsdeed spiritual is to support the feblenesses of his neighbours/ the which thing he ought to do by very compassion/ by orison/ & by good discretion of correction in preserving them from the occasion of sin/ and finding the remedies & means them to reduce & amend after as it may be possible by the manner beforesaid of correction fraternal. For sithen it is so that all the blood of Jhesu christ had been given & shed for the precyousnes of the soul the which is the image of the blessed trinity the temple & habitation of the holy ghost the love and the delights of Jhesu christ/ and the which may come unto the beatitude eternal of paradise/ as may the true catholic the servant of Jhesu christ seen & known without great compassion and without effusion of tears so noble a creature consecrated of god by the holy cream and the espouse of Jhesu christ put and abandonned unto the foul likeness of devils/ filthy/ vile/ and disfigured by sin/ some more than devils/ by the which the blood and passion of Jhesu christ been moche more dispraised than the thing foiled and trodden under the feet of all manner of beasts. Alas more than a thousand time alas alas how think we to be faithful unto Jhesu christ & to see such pity & such deluge of souls specially christian men without anguish & compassion the which is no thing if it be not showed in the works of mercy. The vij manner of almsdeed spiritual is/ to hid/ to cover/ and to anguish the ill and diffame of his neighbour/ not to publish and show it by envy or any other cursed intention. For sithen it is so that good renown is a great goodness noble and spiritual/ as how may it be done that any man loveth god and his neighbour if he unto him yield not and conserve his good renown in covering his sins/ his defaults and his fragylytees. Certes it is impossible/ and in as much as the sin of our neighbour is much great/ of as meche have we the more greater matter for to accomplish against him the more greater mercy/ and for to have against god humility/ fere/ and love/ in believing certainly that never creature died sin so great or detestable/ but that we may do more greater or semblable if god keep us not and the service of these blessed angels. And in like wise as of such sin I should have will it for to hid. In like wise every man it ought to do again his neighbour by very compassion and charity. The eight manner of almsdeed spiritual is to exhort and meove the good to profit from good unto better/ in showing them that they them keep to presume foolishly of their good works/ of the which the honour and the glory appertained all only unto god. Also that they have in fere and in hate the favour and the praise of the worldly people/ the which often times taken and magnyfyen that the which god reproveth and punisheth. Of such favours maketh 
A sagita volante in die a negotio ꝑam bulante etc. p̄s. xc.  oftentimes the devil his dart or his arrow the which he casteth in the mid day/ that is the vain glory the which taken these great foils and full little well advised of good works. Also been they advised that for any life or penance of time passed they be not of all assured for to be perfaytely acquitted before god. And therefore watchen they upon their ward in full great fere and in humility/ in bringing oftentimes to mind the estate and the fervour from whence saint Peter fell the which so piteously forsook his creatore. Also david. Solomon. Samson. and other many excellent in merits and in highness of life comtemplatyfe/ of the whom is made mention of the lives of saints/ been fallen in great and piteous 
Non sum sicut ●ete●● hoīm raptores ī● sti adulter● ve●ut etiam hic publicanus etc. xviii. ca  inconveniences. And commonly the rote and the foundation of their temptations hath been to presume of themselves/ & to dispraise poor sinners for one of the greatest temptations unto people of devotion is to compare their life of penance/ great/ noble/ and excellent unto the poverty & unto the misery & feebleness of their neighbours the which been in great & horrible sins. And by this mean fell and him enpryded the pharysee of whom maked mention the holy text of the gospel. But those the which been taught & inspired profitten greatly unto the occasion of the sins of their neighbours. For of that they humble them unto god/ en knowledging that it is more greater gift of god to preserve any from the falling unto sin/ than him for to areyse after that he is fallen. And if it be so that the life and the merits of many religious and other the which yet been at this day is a little thing in comparison of the life and holiness of them beforesaid. Who oftentimes have so greatly failed/ what is he the which ought to trust in himself or his merits. The ix manner of almsdeed spiritual is to give good counsel in things spiritual/ & this work is much pleasant unto god/ and of great merit unto them that it may do in conferming him unto the blessed 
Vocable nomen eius admirabilis consilia rius deus fortis etc. isaiah. ix. ca  Jhesu christ/ the which for his example and doctrine is named the tongue of great counsel. The greatness of this work and the merit may be considered in the highness and difficulty of the cause of the Juge and of the party adversary. The cause is for to lose/ or for to win paradise. The Juge is god almighty/ and all knowing/ by the which falls excusation/ cautelles'/ cavillations/ appellations/ dilations/ fere/ favours/ gifts/ or promises/ have no place in this court for to pervert justice. The adversary is the devil of whom the malicious cautel & to excuse his practise and long experience surmounten all natural intendment of human creature. And therefore when a man seeth that the devil deceived enmused and enticed the poor creature human for to damn him and for to make him to lose paradise/ it is a moche excellent work of charity to counsel him the mean for to withstand the malice of the devil/ and him for to aid for to come to win and to possede so noble an heritage as is the royalme of paradise. But every intendment ought well for to have in him marvelous pity and compassion of the most greatest party of them living the which an hundred thousand times been more diligent to such counsel/ to purchase or for to defend their right in two or three feet of land/ of dwellings/ than they do for to purchase the royalme of paradise/ the which unto them appertained by true right of heritage. The which unto us hath plainly and right lawfully purchased our father Jhesu christ. And of that folly hath other times found the experience the which followeth. The years a thousand four hundred four score and three/ a noble man of the royalme of France unto his ghostly father reknowleged and confessed upon the loyalty of his faith that he pleated by three years in the grand or great assize in the city of Bourgeys for the right that belened to have three half pens of rent by the year/ and he was not yet at the fine nor end of his cause/ but he abode in doubt for to lose or to win/ & he affirmed that with his costs and his dyspenses as well of his movable as of his heritage/ he hath taken the best counsel that unto him was possible for to find/ and after the relation/ and the which me seemed very semblable/ he might have made more than an hundred miles upon land. And a semblable thing make many of other worldly people the which make not one mile nor yet half a mile for to seche one good counsel of conscience. By the which it behoved for to conclude that cause of many done ill is for that they run from the great and infinite justice of Jhesu christ. The ten manner of almsdeed is for to pacify and accord them the which been in discord. And how be it it is great this work and meritorious before god/ it appyreth that it is for to undo that that the devil hath done/ and for to do that that Jhesu christ is comen for to do in this world/ and hath showed by his example and commandment for to do. The labour and operation of the devil is for to put noises/ debates/ wars/ and divisions in all estates/ for the which cometh pletynges/ hates/ debates/ and oftentimes murders/ great loss of goods and of bodies and of souls/ for who that hated his neighbour lesed god the which may not abide but in the conscience of him the which hath peace with his neighbour. And therefore when our lord was borne for to fight and for to destroy the puissance of the devil he died do cry with the sound of trumpets of paradise peas in earth And therefore of good right he is named king of 
Gloria in exigible deo. & in terra pax hominibus bone vol●tatis. Luce ii  Jherusalem and prince of peace. By the which it appyreth that for to put peace and unity between them the which been at discord debate or division it is for to do as much great service unto the king of peace in him prepayring the chambre and the habitation where he will inhabit and rest/ the which service and office may not be done without great retribution. And by the contrary for to put division war and debate between any persons is properly the office of the devil and of his membres. And therefore saith holy 
Sex sunt ● odit d●us & septimum detestatur aia eius ꝓuer. vi  scripture that there been vi things that god hateth moche/ but the seventh he hateth sovereignly. The first of the six is pride. For our lord is of humility infinite. The second is dying/ for he is trought divine. The third is crudelity/ for he is sweet/ benign/ and merciful. The fourth is envy/ cautel/ or treachery/ for he is bounty without feigning. The fifth is unfaithfulness against justice/ for he is the Juge of justice infinite. The sixth is false witness the which is contrary/ as well unto the trought as unto charity/ but above all these things before said he hath in horror or in hate him the which soweth hatred debate discord and division between them the which been and aught for be friends/ and therefore they the which been peaceable of good right been 
Beati pacifici q●● f●l●● dei vocable. math. v. ●●tr●r●● sensa. Maledict guerr 〈…〉 ●●h ●●su diaboli vocable.  called in the gospel the children of god. And by the contrary may a man say that they the which sown hates/ wars/ discords/ divisions/ and debates that been the children of the devil of hell. The xi manner of almsdeed spiritual is 
Nullū credi 〈…〉 ꝰ ad salutem nisi deo instant ve●ute. nullum iu●tat● salutem suam●isi deo adiwamte oꝑar●. nullum nisi o●antem aurilium ꝓme ter●. her aug. li de eccl. dogmati. Orō● elevaton mentis i deum scdm dam●scenū. Si ●o ex vobis consenserit suꝑ terram de on●i re quacumque perierint fiet eyes a prens meo ● en i celis Mathei. xvi●●.  for to pray unto god for his neighbours. And this alms profiteth unto the body and unto the soul in all manner necessity. For by this alms or aid unto his neighbours hath purchased sapience/ virtues/ and merits/ and finably the royal me of paradise/ the which no man may have and get of himself. By the which it behoveth that by humility and by prayer a man them require of god/ the which so for to do us hath warned. Where of saith well the holy doctor saint Austyn that no manner man may come unto salvation if that god call him not/ nor no manner of man may come if that god aid him not/ nor also he will not aid him if that a man require it not. The which thing is done by devout prayers/ that is for to lift up his heart unto god by true faith without any manner of thing or article for to doubt/ that he is more puissant for to give moche more greater things than any manner of man can think or demand. Also a man ought for to believe steadfastly that will make his prayers available the which is the fountain and deepness of mercy/ of pity/ and of sweetness infyfynyte/ and he the which may not fail neither lie. And always saith he in the gospel/ that if two or three persons been unied in good charity/ he them shall give that that they of him require profitable for the glory of god and for their salvation. If it than a thing dign moche holy and much pleasant unto god/ as for to pray one for an other. For oftentimes god pardonned the one by the request & supplication of the other. In like wise as it appyred by the holy scripture/ where god saith unto Moses. Suffer me & I shall destroy this people for the sin of idolatry/ as 
dimit me ut ita sca● furor meus contra eos & deie● etc. & moyses n● din●●sit qre deus non delevit. exo xxxii ca Precibus david an gelus exterminator dimisit pplm. two. regum vlt. Item p̄c●bus echo cathe●e ceciderunt de ma●●bus petri. Actu.  if he would say/ that if it were not for thy prayer the which holded me and tarried. I should destroy the people idolaters suddenly. Also by the prayers of Danyel the people of god were delivered from the captivity of Babylon. Also by the prayers of compassed the angel the which by the commandment of god put the people unto death and destruction incontinent ceased. Also by the prayer of holy church/ that is to know of those the which were baptized. Saint Peter was miraculously unchained and delivered from prison. For it is written in the deeds of the apostles that the church prayed for him without ceasing/ and it was figured how that by the devout orisons of holy church poor sinners the which them submytten unto the sacraments and prayers of them been delivered from prisons and bounds of the devil of hell the which holdeth them bounden by the cords of their sins. Also by the prayyrs of holy 
Precibus sconrum cec● derunt squam● ab ocul pauli. actu. i● Quis ei justorum non arando pug●●uit Quisnon hosten oran do deuic●r. Orōn● bus da●●eli visa pandunt. sopiunt flame fere abetescunt cad hosts. in●m●c● v●n cunt. hec cri. 〈◊〉 sermo. de Letare.  persons the which than were present. Saint Poule received the sight the which he had lost and was baptized. By the virtue of prayers these devils been vanquished/ fortunes/ sicknesses/ wars/ and pestilences cessen. By prayer these patriarchs/ these prophets/ martyrs/ and other saints/ have chased these devils/ healed the sick/ raised the deed/ converted these idolaters. To pray for his enemies is a thing of great perfection/ and he followeth Jhesu christ the which in dying 
Dune ne statuas illis hoc petm̄. actu. seven.  prayed god the father to pardon them that made him to die/ and in this followed him saint Stephen. And who so is well enlumyned he shall know clearly that every good christian man ought for to pray for them unto him done Injury as for them the which unto him given matter to enter with Jhesu christ in to the realm of paradise/ in to the which none may enter without tribulation. The twelve manner of almsdeed spiritual is to offer 
Oportuit pati cristum & sic ●utrare in g●am svam. luce ulti. Item actuum xiiii OpꝪ ꝑ multas tribulatōes introire in regnum dei.  or to make offering unto god the father the blessed Jhesu christ his son with the right holy sacrament of the altar/ and this almsdeed here surmounted singularly in two things/ all these other good deeds that may be said or thought/ that is in dignity & in generality. In dignity/ for than is offered the very son of god/ unto whom been all the treasures of the divinity/ and all goods/ been they of nature/ of grace/ or of glory. There is the breed/ and the wine/ flesh/ and blood/ the right holy refection of christian souls. Also this almsdeed is right general as well unto the quick as unto them that been departed/ for it is the price & the redemption for an hundred worlds if there were so many the which would unto that submit their faith and their hope. This medicine is not all only 
Qui sanat oens infirmitates tuas. ● corona● te in mina & miserationibꝰ▪ Item Quon miseret pt̄ filiorum misertus est dns timentibus se. p̄s. c. two.  of souls/ but with that of bodies and of all sicknesses. It is he the which for ●o give example of of all perfection hath made and accomplished all works of mercy as well corporal as spiritual. For first he us hath given his right holy flesh vigynale for to eete/ and his precious blood for to drink. Also he so is despoiled on the tree of the 
Item ipse propiciatonibus ini●tatibus ●●●s ipse sanat oens infirmitates tuas. ps.  cross for to cloth us with virtues and with glory He hath willed that his side were opened for to lodge us. He us hath visited from day to day our sicknesses/ as well spiritual as corporal. He us hath delivered from the hard prisons of the devil. He hath willed to be buried by the water of baptem/ by the which we should die/ as unto the desires secular and worldly/ and shall live with him arisen. By this obligation he is broken/ the devils surmounted/ the virtues purchased and given/ the holy ghost sent/ and the gate of paradise opened/ and by the works of the infinite mercy of the blessed Jhesu christ. Unto whom be honour in the world of worlds. Amen. And this is as unto the works of mercy.   
¶ Thus endeth the third party.   

¶ Here followeth the fourth party of this book in the which is found the manner him well to confess/ & it containeth xxx chapters. The which well studied and put in practise/ may be the mean for to make a true and a perfit confession. And by the consequent to have absolution and remission & specially salvation with the company of faithful christian men.  
 
EVery person that willed & desired to make good examination of his conscience for enterly & perfectly him to confess he him ought examine by the doctrine drawn in these three parties precedentes. That is to know of the articles of the faith. Of the commandments of the law. And of the works of mercy. For in these three points is contained the deed of the conscience/ by the which a man shall be finably Juged unto salvation or unto damnation. And therefore to the intent that simple people may have matter and doctrine of well & surely to examine the deed of their conscience/ there shall be first put some things general touching the sacrament of confession.  

¶ Here followen four reasons for to show that that Justy fycacyon of one sinner/ is more greater thing than the creation of the world.  
AFter the sentence of glorious saint austin to reduce a sinner from the estate of mortal sin/ unto the estate of grace/ is a more greater thing after some consideration/ than was the creation of heaven and of earth/ and that may a man show by four reasons. The first is/ for the soul yewhiche is by his sin in the estate of damnation and perdition/ is more noble and more dign singularly/ For as much as he is create unto the image of the blessed trinity/ the which is not the son/ the sky/ and all the earth/ by the which it followeth that to bring one such creature from the estate of malediction & of damnation unto salvation/ and unto the royalme of paradise is a more greater thing than is the creation of the things before said. The second is such for as much as god demandeth not to be aided unto the creation of the soul/ nor of all the world but he might not nor would not us reduce from deadly sin unto the estate of grace/ without the aid and consent of our free will. The third reason 
Qui fecit 〈◊〉 ●ine te non saluabit te sine te. Augustinus  is/ For in the creation of the world god found no letting nor resistance/ but unto the justification of the conscience/ the sin repugnethe unto the grace of god: The fourth reason is/ for when god created all the world/ he said that heaven and earth be made/ And at his saying and pleasure all was made and form for too reduce our souls from sin unto grace/ he is excessively humylyed / And by the space of two and thirty years and three months he hath endured fastings/ prayers pains/ sweatings. and labours/ & hath been bound/ spit on/ stryken/ and crucified/ And finally hath shed all his precious blood/ And hath willed to die on the cross/ And all that hath he done for to deliver our souls from sin/ And for to bring them unto salvation.   

¶ Here followeth a profitable exhortation for to do wilfully penance.  
A Man ought well to note that there is not 
Caplm. ii  so great a sinner in the world but that he may recover the grace of god/ if he will do that that is in him/ for god is of so great pity & mercy that he may not fail unto his creator the which doth that/ that in him is/ wherefore it is to know that by the light of reason natural. And specially of that the which is aided with faith and informed/ That is to understand that the sinner the which is contrary and displeasant unto all reason/ Also he may consider the justice divine/ the which may not sufferre but the sin were punished/ And of this consideration/ and comparison of sin unto the justice divine the which is in finite/ And by the consygnet to offend infinitely by sin proceedeth and cometh fere unto the creator reasonable culpable and subgecte unto sin/ But how be it he ought not always to abide in that consideration/ for that should be meeter him too despair/ As were Cayme/ and Judas/ But more over he ought to consider/ the bounty/ pity/ & mercy the which been in god infinite/ by the which he abideth the sinner/ and defferreth his death to the end that he may use if he will of the consideration beforesaid and that he may do penance/ And of this consideration of mercy cometh an hope again god our father the which is fountain of mercy and of all consolation/ And by the mean of these two things/ That is to know fere on that one party/ and hope on the other/ cometh a purpose and desire to do penance the which purpose cometh principally of god by a remorse of conscience that god giveth unto the person/ or by a little/ and inclination natural or by a predication/ or by the counsel of a good confessor or by other vocation semblable/ And then they the which dispose them to receive and obey unto that inspiration receiven true contrition of their sins/ And by the consyguent the grace of the holy ghost/ But they the which it refusen in dyferring from day to day/ from month to month & from year to year making a deaf ear/ the which 
Manda rem●d● expecta reexpect● modic●i hic modicum ibi hic. xviii. ●●ror ill●● sed●●● similitudinem serpentis sicut aspidis s 〈…〉 de et obturantis a●●es suas. p̄s. ●v●●.  by so often times/ And also continually striketh at the gate of their conscience/ yield them unkind & indygne of the love of god & of his royalme/ by the which they abide in the temptation of the devil justly reserved unto the fire of hell. For it is a thing certain that there was never creator dampened but by his own default.   

¶ Here followeth the xii fruits the which cometh of true penance.  
A Man may show xii fruits cometh/ and 
Caplm. iii Junge collyrio oculos tuos ut videas apo. three Nota collyrium exerta aqua et pulvere confitetur et purgat in oculis carnosoes humour et significat confessionem que per pulverem ꝓprie cognitionis cum aqua la crimose compunctionis intellectum illu minat qr intellectum dat pervulis id est hunilibus.  proceedeth of true penance. The first is illumination of the soul for three things/ first for the confession is not true if the sinner take no pain to think on his sins/ and to knowledge his default/ and his blame/ And therefore saith a man commonly/ he that looketh in a glass seeth himself well/ and he that seeth himself well/ knoweth himself well/ And he that knoweth himself well praiseth himself little/ And he that praiseth himself little is a wise man/ Secondly for that/ that the sinner him humbleth before the priest for the love of god/ some time the king the pope/ before a poor chaplain/ by the which god him giveth the light of grace/ thirdly for the instruction that the good confessor giveth unto the sinner/ for many imagine of venial sin that it be mortal/ or some time of mortal that it be venial/ or that it be no sin/ The second fruit is the mercy of god of the which saith saint Barnardyne that god hath two courts/ That is to know the court of mercy/ And that other of justice/ That of mercy is much sweet and gracious in comparison of that of justice for four reasons/ The first is for as much as the Juge of this court is sweet and amiable again the sinner the which is culpable/ The second for in this court a man believeth without any thing again saying unto culpable/ The third/ for always in this court is given liberty and deliverance. And there is never given sentence of death. The fourth for that/ that he the which had deserved the gibet of hell/ is assured of the royalme of paradise. Also for as much that from the court of justice/ a man may appeal unto the court of mercy during this present life/ and not after an example of david of marry Maudelayn of saint peter/ and many other sinners. And also it counseleth saint Austen/ and many other holy scriptures. The third fruit is that the sinner is arisen from death spiritual/ unto the life of grace/ For after that a man hath sinned mortally/ man may never return unto grace/ but by the mean of confession/ and how be it that he the which hath true contrition and displeasure/ of his sins/ he is by that in the estate of grace before that he hath made actual confession. Nevertheless it behoveth that he have purpose that to do in place and in time or else he may not have grace. The fourth fruit is deliver from the puissance/ & from the bonds of the devil of hell/ the which holdeth the sinner in his mouth the which is much large in the entry but right straight as unto the coming out. The fift 
Saluabit te ꝑ confessionem dominus exore augusto latissime. job. xxxvi. capitulum. Dixi confitebor adversum me in justiciam meam d●o et tu remisisti impietatem peccati mei. p xxxi.  fruit is purgation of right horrible & detestable mesellery spiritual/ that is from deadly sin/ the which purgation may be made in little time during the great days of mercy/ as well of sins deadly as of venial/ but after this mortal life moche otherwise shall be the form & manner of pleading The vi: fruit is a lyghting of that conscience for none other thing is so heavy as that the which hath made these devils to fall/ & other dampened in to the deepness of hell/ that is deadly sin the which by other mean than by true confession penance he may not be deposed/ & this allevacyon they find by certain operations great & horrible sinners after that that they been lawfully confessed. The vii fruit is/ peas/ and unity with god/ for in disobeying unto god/ the sinner maketh war again the majesty divine/ again whose power to resist it is a thing impossible/ by the which the sinner ought sovereignly to seche the mean of peace/ that is true penance. The viii fruit is/ that by true confession the devil & all his labour is put to confusion/ and oft-times by the coū●ey●● of good confessors some embusshement his cautels and deceptions been dyscoverde/ The which thing him displeaseth/ and the let of his false intention right singularly. The ix fruit is that oft-times it happeneth that he the which hath not plain contrition/ but hath alonely attrition/ the which is a manner of contrition imperfect and unsufficient for to have the grace of god/ But by the virtue of the absolution sacramental/ with that attrition the 
Qui humilite● confitetur veniam consequi●. her glow ii re xii D●● trā●s●ulit peccatum tuum. Confitem●ni d●o quoniam bonus. glow. s confession peccati ● laudi cum non sit pia confessio peccator● sine land.  sinner receiveth the grace of the holy ghost/ if there be none other letting. The ten fruit is revelation of great part of the pain due for the sins that a man hath commit as well for the virtue & puy s sans of the keys/ & of the sacrament of holy church/ as also of the shame that a man hath to tell his sin. The xi fruit is augmentation of grace/ for often it may happen that the great contrition/ and displeasure that the sinner hath he him arayseth from sin in to the more greater grace and love of god than ever he hath been tofore/ and more ware to resist and more humble before god and before man/ in like wise as it is red of many saints that have sinned. The xii fruit is that the sinner 
Item ●o●●e vii i● persona confessoris dt. Da gloriam dno deo israel & cōfit●re atque in dica michi qd feceris etc.  by his true confession giveth glory & praising to god/ for that that he him knowledgeth and confesseth a sinner before god/ and by the consequent he knowledgeth the justice divine to be true/ and in fallyble in the which he giveth glory & praising unto god unto whom alonely it is due in heaven & in earth.   

¶ Here followeth the difference of works done in sin or in the grace of god.  
AFter true confession the good works the 
Caplm. iiii  which before were deed/ and without merit/ been lively & meritorious/ They the which ben done in the estate of grace/ been said to be lovely for as much that they shall be rewarded eternally/ if the person be finably saved/ & if after such good works he fall in to deadly sin. For the which afterward he doth true penance/ the merit of those good works the which weren mortyfyed and effaced by reason of the said sin unto him is yelden and restored by the virtue of true penance. But so is it not of good works done in deadly fynne/ as shall be fastings/ almesdedys'/ prayers/ or other goodnesses/ for notwithstanding that the sinner shall do penance and shall be finably saved. he shall not be rewarded of merit essential/ for those works done in deadly sin. For they were never lively nor pleasant unto god/ and by the consequent they may not be araised/ by the which a man may certainly say that it is more worth unto a person for to give a penny in the estate of grace/ or to fast one day for the love of god/ than to give all the gold of the world in the estate of deadly sin/ or to fast all the days of his life/ with breed & with water. In the which appeareth a marvelous dyfferrence between the estate of deadly sin and the estate of grace. But that not with standing where as the sinner hath many of sins of asmuch he him ought to enforce to do good works for by that he is often preserved for to fall into other sins also it him disposeth ableth to continue in good works and life virtuous/ Also if such unto him have been enjoined by penance/ it him acquyteth of that penance/ after the most hole opinion/ Also he occupieth the time fruitfully/ & him maketh some what taking part with these good persons/ Also it avoideth pains temporal/ the which oft-times comen by cause of sins he deserveth again the great liberality of god prosperity & gods temporal/ also they let the devil that he hath not so great puissance to noye the sinner also they relesen the pains of hell or purgatory/ that is to know that a man shall not beso moche punished as at such time that a man should do such good deeds/ he hath been idle/ they provoken the mercy divine/ for to give grace/ by the which a man may go from his sin/ & if such persons be finably saved he shall have joy eternal of those goodnesses done in the estate of deadly sin/ not as such nor so great as if that he had them done in the estate of grace. For good works that be done for the love of god steer put and knock at the gate of mercy divine/ after as it is said in the gospel/ And this matter declareth right a long saint Bernardyn in the three score and four sermon of the some/ the which is entitled de contractibus.   

¶ Here followeth vi reasons showing that no sinner ne aught to tarry him to confess.  
THe first reason is/ wherefore no man ought 
Caplm. v.  to tarry him to confess is for the condition of sin/ for it is like unto fire brenning the which may not be quenched but by true confession in the which he ought to have abundance of tears at the least spiritual the which been sorrow and displeasure to have offended god by sin/ And in like wise as he should be holden a fool the which seeth his house brenning/ and he it may remedy by the casting on of water/ and he nothing will do/ so is it of them the which been in deadly sin/ and putteth not their diligence to purge them by true confession. The second is for as much that sin is a right perilous sickness/ and confession is a right certain medicine and profitable/ by the which it appeareth that full few praise the health of their soul/ the which seeth himself sick and near deed/ and findeth not the remedies to make himself hole/ The third reason is for as much as the death is near the which in all places us purseweth and there is no person that may know the hour/ after the comen law ne the hour ne the day/ the manner or how he ought to die And right often it happeneth that the death taketh the sinner/ whereof he taketh no heed. And certain if any knew the day of his death/ he should be more assured/ than he that knoweth not the day nor the hour. And ever more he the which knoweth that he shall have no more but one year in this present life/ he should aredy him to die well/ and by true and entire confession/ in making restitution in requiring pardon/ in pardonning. In the which it appeareth clearly the grace beguiling and deception as well of the world as of the devil the which bringeth a sleep the people in sin. The fourth reason is for that/ that the sinner is now in the mouth of the lion of hell/ the which in an horrible rayge desireth him to devour/ from the which peril he may be delivered by true confession. & not otherwise. The fift reason is for y●/ that the sinner by his sin hath lost the gods spiritual the gods of glory infinite/ & eternal/ & with that he loseth his time/ his body/ & his soul/ and y● that he doth as to purchase merit essential/ & all these gods before said may he recover by true confession. But the devil of hell dosyth his eeres him promitting falsely & in great treason that he shall live long/ and that he shall amend by true confession & this hanging cometh upon the death. And than many of these dumb people would them confess & have true repentance/ the which cometh principally of the grace of god/ of the which grace they been indygne or unworthy/ for when god then called & tarried they have refused to come/ by the which of good right he them refuseth in their necessity/ and them sendeth unto the gallows of hell for their irreverence and iniquity/ for of as much that he them hath the more longely abiden of as moche ought they to be dampened the more grievously/ & 
Nisi conversi ●ue●●tis gladium suum ubravit arcum suum te tendit et paravit illum. p̄s vii  therefore saith well holy scripture that god holdeth his bow bent/ and draweth again the sinners the which tarryen them to confess. The vi reason is as unto the regard of mercy/ & sweet pity of our savour Jhesu cryst the which not alonely abideth at the gate of our conscience. But with that/ puttyth/ knockyth/ and calleth from day to day/ that is to know by inspirations of good wills/ by predications/ by gifts/ and benyfyces/ and sometime by sicknesses/ losses of gods/ wars/ and other flagellations. But in like wise as the devil bly death the sinner/ so he him maketh to lose the hearing of the vocation that our lord unto him maketh. By the which of good right he unto him shall say at the death/ I have called the & thou haste not willed to come/ Now thou callest me/ and I the recommend unto the devil. By these vi reasons appeareth clearly the peril the which is to defferre & longely abide him to confess/ for by that many can not them confess as in general/ for that/ that they have forgotten their sins/ the which thing may not be sufficient excusation/ when negligence & contempt of their health is cause of their ignorance/ and many doctors dowten right greatly that such confession is not sufficient unto saluasyon/ and 
A question.  unto thatpurpose some maken a question/ That is for to know if that any sinner be bound him for too confess in continent after that he hath sinned mortally/ and that he hath place and time and a chaplain that hath power for to assoil/ The answer unto that no man is bound regularly/ And 
The answer  by the commandment of holy church but one time in the year/ that is at time of ester/ except in .v. cases/ The first is when a man will receive the holy sacrament of the altar/ and that a man hath presbiterum idonium for to assoil him For as saith a doctor named Rycardus de media vylla/ such a case may be come that some the which hath committed mortal sin/ and hath the presence of any priest non idonium may receive with out sin the holy sacrament of the altar with contrition without other confession in attending/ place and time/ and confessor more covenable/ The second case dependeth enough of the first that is for as much as holy church commandeth that every christian man the which hath age competent ought to receive his creature at the time of Ester/ by the which it followeth that he ought to be truly confessed and repentance/ The third is when such person shall be in the article of death/ and may have place and opportunity to make confession The fourth shall be when any hath such sin of the which he may not be assoiled but of him of whom he should have the presence/ of the which presence is it semblable that he nor she shall not it recover but of the year/ The fift shall be when the conscience of any man him pricketh or warneth/ that he is holden him to confess incontinent after that he hath committed his sin mortal/ & that he hath opportunity that to do/ for it is right good counsel and sure so to do/ as it it said before in the commandments of holy church/ also another question/ that is to know if the curate 
A question.  be bound to here the confessions of his parysshynges as oft-times as they him require. The answer 
The answer  he is holden of necessity to here their confession when they him require at the time that they be bounden them to confess/ by necessity as is one time of the year/ after the commandment of holy church/ or in the article of death/ but if it be more often or in other cases not necessary he shall not be bound of necessity/ but alonely of congruyte/ as he the which singularly ought to desire their wealth & their profit/ But always when he is required and he them will not or may not here/ or unto them assign not another confessor/ than they have licence for to provide of a confessor for that time/ or for many times when the ●as it shall require/ & that confessor in like wise hath power them to assoil of the case as may the said curate also when any is in hate & dissension with his neighbour or will not do dign penance for his sins/ he is bound to show it in secret wise/ or before witness after as the case it requireth. And if by such admonition he will not be corrected/ he it ought to renounce unto his sovereign/ as is the bishop of the dyoses/ or unto his official/ also he ought to pray for him/ and him aught to recommend unto the prayers of his other parysshynges/ and him to name after good descressyon/ & that it may be unto his profit/ and unto the edification of his neighbours/ and when he hath done sufficiently these shynges before said. Than he may be excused before god/ of the charge and of the governing that he hath of the said parysshynges/ & not other wise/ In like wise as it appeareth by the right & other holy scriptures.   

¶ Here followeth the practise that the confessor ought to hold as well again himself as again them that he confesseth.  
HOr as much as the practise and experience without great cunning is somty me more prouff ytable than is the science without experience. Here followeth a right profitable insygnement of the practise that the confessor ought to hold/ as well for the salvation of his soul/ as of them that he confesseth. first he ought to knowledge and feel in himself/ that the excusation of the office of the confessor may not be duly done nor accomplished/ as unto theffect of the sacrament the which is to bring again the sinner from the estate of sin to the grace of god/ & from death spiritual to life spiritual/ but alonely by the virtue & aid of the creator where as it is so as for to justify these sinners it is not less than the creation of the world/ as it appeareth before/ By the which the confessor ought well to examine his conscience in requiring the aid of the holy ghost/ For if he were bound from deadly sin he might not unto his saluacy on unbind the sinner/ that he confesseth nor have the aid/ & knowledge the which unto that is necessary & in token of this thing when our lord gave unto his apostles the execution to confess/ he unto them said. Take & receive the holy ghost/ they that you assoil shall be assoiled/ And those that ye will not assoil shall not be assoiled. & therefore say these doctors of theology/ the they the which admynystrens solemnly the holy sacraments/ as is the baptism confession or other in the estate of deadly sin synnen deadly. Also be the confessor warned that in such ministration he seek principally the honour & glory of god/ & the profit & salvation of souls/ not the praise favour/ or again temporal/ or some other thing sinister not purposing the rich unto the poor/ the wise worldly man unto these simple creatures/ the fair unto the foul/ the noble unto them not noble/ but by good & just cause for asmuch that of one may come more great good unto holy church/ or unto the salvation of souls than of the other/ for if he have poorness of intention/ him it shall enayde. But otherwise he shall be like unto the candle that brenneth in she wing the way unto other/ Also be he advised that the administration of the sacrament is marvelous among other & great dyffyculte/ By the which he therein ought to proceed demeurely discreetly/ & without preceptacy on in chastising/ be it to here the sins/ to such or to knit satisfaction and penance/ for much better it is to examine one or twain unto salvation/ than twenty and four naughtily. Also it is right expedient specially at this day that when these confessors have the cases the which with good cause were other times reserved unto the prelate's for the correction of sinners. for with great pain may a man make any fruit in confession for the diversity and abundance of great and horrible sins and of cases the which of them cometh as well in old/ as in young/ as well for the sentences of excomyning of restitutions/ of blasfemynges of idolatries & of other cases new and in estymables the which never hath been herd/ or found by scripture/ & the which been at this day found and taken from sinners by the singular grace of god/ and the merit and good diligence of confessors/ and there been found many sinners that never would consent to be sent unto the prelate's though that they should be ever without confession so as many say and affermen. By the which it is not to be understand/ that/ that the which other times hath been ordained for the charity/ and salvation of souls/ as been the sacraments and ordinances of holy church/ aught to be kept unto the prejudice of the salvation of sinners the which things shall come when the prelate's the which have to answer of deed spiritual of their subjects they will not commit their case and puissance in such necessity unto chapelayns/ wise & discrete how be it that at this day with great pain there been found chapelayns sufficient in all things unto such office by the which default many of the poor sinners go unto damnation/ Also ought the confessor subtilely advise the quality the offence and other dispositions of the sinner/ And then he ought to inquire of the sins of the which he may be culpable/ and if he perceive that the person be young or other/ else he is shamfas●e or to much fearful/ he aught to show it sweetly & affyably and there he ought to persuade from confession/ And how he should cheese more sooner to die than ever to say or any thing declare of the sin the which unto him hath been confessed. For it unto him hath been told in as much as he is the up care of god principally/ and not as unto a man/ Also he ought to declare of as much that he him confesseth the more plainly/ and the more longfully/ of as moche he shall love him the better. Also that by such confession he is put out of the bonds of the devil/ and avoideth the pains of hell and returneth unto Jhesu christ for to live eternally. oft-times it happeneth that by such Admonycy on man giveth courage unto the poor sinners that the devil of hell holdeth in fere to confess them poorly & entirely. And the confessor ought to labour specially again young people/ or other simple persons and rude to tell their sins. first in general/ and afterward moving the aid of the holy ghost he ought to descend unto the particulars after that he shall have the cause and occasion by that the which is said in general. And then he may demand if they will well that he them examine to the end that their confession may be hole/ & unto their salvation in she wing them that if by hypocrisy or evil thinking they say not troth in their confession they lie unto god the which all can and knoweth/ and that such confession should be more damnable than meritorious. and when that a man findeth any such simple people the which promytten to say and to answer truly and requyren & willing that a man them examen/ after that they have said that/ that they can/ a man may not make a more brief and sure expedition than by the commandments of god as shall be said here after. And a man ought to advertise the sinner that he answer not to have done that thing that he hath not done. As done many the which answer yes sire unto that/ that a man them demandeth/ be it troth or losing/ And for to know better to proceed in such interrogations the confessor ought to demand the estate of the person if he know it not. That is to know if he be in the estate of marriage/ or in the estate of the church/ regular/ or secular/ clerk/ or lay/ noble/ or not noble/ prelate/ or subject/ and of other vocations. And than he may form his interrogations/ after the sins the which most commonly abounden in such people/ as unto the people of the church of simony/ of irregularyte/ of sacrilege/ of the evil dispending of the patrimony of Jhesu christ/ these been the goods of the church. Also of noble people/ and officers of ravayn/ unto people marchaundes/ offrandes/ and of lyenges/ unto borges/ usury unto young people/ of temptations carnals/ and of touching dishonest and of the circumstances the which greven moche▪ and of the manners and divers espyces/ the which may be in one self sin and of the number. That is to know by hew oft-times aman is fallen in to the same sin For the sinner it ought to tell and confess if unto him it be possible/ or as near as unto him it may be very semblable. And so of other things/ after the discretion/ and medification before said. by the which it appeareth that the confessor ought to have three things/ science cautel/ and discretion/ science for to discern the diversities of the manner of sins/ cautel for to inquire/ and to axe/ questions/ discretion for to give and enjoin penance/ or else he him disposeth unto great peril as well of his salvation as of them that he confesseth. Also he ought to warn him that he confesseth that he name not/ or accuse another person than himself if the sin were not of such condition that otherwise it may not be said/ or declared/ & he ought not to descend to much in particular in the circumstances of sins/ and specially of the sin of lechery/ For of that may come the letting of conscience/ as well in himself/ as in other or to much great shame unto him the which is confessed/ how be it a man may him warn to declare his sin so perfectly that his conscience grudge him not afterward in that/ that he hath not entirely confessed him/ and with the cyrcumstaunces the which weren of necessity/ and when it cometh unto the end of the confession that the sinner hath perfectly told and declared his sins/ by interrogations or other wise/ than the confessor ought him to show the error/ and the grievousness of his sins. And also the grace that god unto him hath done in that/ that he hath abiden him to do penance/ and him to love finally in good purpose if unto him it be possible/ And in good hope of the mercy of god/ and for some case or season he may not him assoil/ as for the case of excomyning/ or that he will not pardon/ or seek pardon or make restitution/ or other cases he him ought to counsel the form/ and the manner to find his remedy/ and him to recommend unto the sacred virgin marry fountain of pity/ of mercy/ and of doing any good deeds. For in so doing god him shall the more sooner help to find his remedies. Also if the confessor knoweth by any signs or lokynges conjectures or by other way that the sinner sayeth not sufficiently his sins/ he him ought than to warn/ not alonely one time but many that if he leave any thing unto his witting his confession is no confession and sinneth grievously. And him ought to warn to go to another confessor/ or to return to him another time that he may have other dyspocysyon. Also be the confessor wise and discrete/ that he enjoin not penance unto the sinner that he will not receive wilfully and the which is very semblable that he shall accomplish showing him that if by forgetfulness/ or otherwise/ he it will not accomplish/ after that/ that he it excepteth and that he it may well do he sinneth grievously/ and is bounden in such case to confess him/ Also never for sin secret he ought not to give open penance. And those the which ben confessed aught to keep them well that by mockery/ malice or other cursed cause & then they show not the secret of confession for in so doing they sin grievously/ & if any person him feel strongly rooted in any sin/ he may be bound after good discretion unto soul's pain temporal/ in case that he return unto his sin/ as is to swear without cause/ of lechery/ or of other sin/ for 
Dfie 〈◊〉 pauci ●●t ● saluantur. ●p̄e a. it dixit ad illos contendite intrare per angustan port● 〈◊〉 dico vobis quam multi querent itrare et non potuerunt. Luke xiii  sometime many keep them well to return unto sin/ for fere of the loss of ten shillings/ ye a penny or a half penny the which he keepeth not for the love of god/ how be it/ it is a thing pleasant unto god when the person secheth the ways and manners to correct him & to punish his sins for to please god his creator/ but many been blinded in the knowledge of the love of god of the grievousness of sin and of the peril of evil custom/ of the pain of hell/ and of the glory of paradise 
Item gre. Justum est ut ● voluit penitere cum potu●t cum volverit s●r● sit  the which shall be more diligent him to make hole of the ache of a tooth/ than they do to remedy the thing on the which hangeth their damnation. By the which it happeneth oft-times that such can not find remedy when they it desire and would/ for when they it may well find they will not. By these things before said it appeareth clearly that the art and science of well and Justly to examine their conscience unto salvation as well of the confessor/ as of him the which is confessed is of so high subtlety/ and so straight that it is not to believe/ as by science human alonely or by study/ or clergy. a man may well and justly acquit without singular aid of the blessed holy ghost the which aideth and teacheth them the which by the ordinance of the holy church been in fere and in humility/ & for the charity of poor souls receiven the office of a confessor/ & by the contrary they the which by presumption covetise or there other cause 
Si cecus ceco ducatumprestat ambo 〈◊〉 foveam cadunt Math.  them iugen unto such office fallen in an in convenient of the which saith our lord that if one blind man leadeth an other both twain fallen in the dyche.   

¶ Here followeth what science is necessary unto a confessor. 
Caplm. vii   
HEre followeth more c●specyall of the science 
Cum ante sit ars ar tius regimen ainarum ut extra de eta. et qua. ordinandorum ignominiosum fore ● alde convicitur clericos ad hoc regimen ꝓmotos cans ipsius reg●mis p● n●tus ignorare. Name & vilis●imus computandus est nisi pc dat scia & scitate ● alii prestancior est honore. i q. i. vilismus. Scia quidem sacerdotibus ad mod est necessaria juxta two l malachi. two. Labia sacerdotum custodiunt scia & legem ex ●runt scilꝪ ●ud diti ex ore. ut extra. d. here. cum ex in uncta &. xi. q. i. sacerdotibus xliii di. sed. ●●ctor.  and circumspection that he ought to have the which excerciseth the office of a confessor/ where as it is so the the confessor is judge of the conscience of the sinner before that he may give good sentence it behoveth that he have knowledge & discretion in advising if the sin be mortal or venial. And therefore some what to understand the difference of sin/ it is well to be noted that holy church hath two manner of commandments. The first manner unto us is ordained duly as well again god as again his neighbour/ And they been named the ten commandments of the law/ of the which hath been treated before of the which it is to know that every person the which hath wit age/ and discretion/ and that by delyberation & fully consenting or equivalent trespasseth any of the ten commandments sinneth mortally/ For he breaketh charity the which is the life spiritual of the soul/ and the mean to love god and our neighbour/ And he may not be excused by ignorance / for if he doubt in any case particular touching the commandments of god/ he aught to be informed by them the which have the fere of god and knowledge of the law/ and not to put him in the peril of transgression/ and to sin mortally. for other wise say these doctors of holy scripture that such a person despiseth god and his salvation. The which thing may not be in creature reasonable without guilt of deadly sin. The second manner of the commandments been ordinances and statutes human. As of prelate's of holy church or other lords the which may have authority to make laws and ordinances that these subjects ought to keep and accomplish after the true intention of their sovereigns. But the transgression of such ordinances shall not be always deadly sin/ if it were not for the despising of them the which have made the said ordinances or commandment/ or for to much great & notable excess in thing the which of himself is but venial sin if it were not the said excess or contemnement. And therefore right singularly it is to be noted that never man ne aught to Juge that any sin be mortal if it be not committed by delyberation & full consent/ as saith his equivalent. And I say equivalent for as much that many sin by habitation of custom or of a contempt in the which they been blinded by such manner that it seemeth not unto them that they dispose them or that they give their consent in many things which been unprofitable/ The which always after some doctors been sins deadly. as the custom to swear for no thing and without cause reasonable/ or to do undyscretly again the commandments of the sovereigns/ And this is for a rule general/ as well for these things before said/ as for these that followen/ also the confessor ought to discern & advise if the sinner be fallen in to sentence excomenged or interdicted for in that may rynne as well clerks as lay people/ or if he be suspended or irregular the which is alonely as unto clerks/ For if he 
Discretus querendus est sacerdos sciens solvere & ligare. de pe. d. i quem penitet & d. vi. qui vult et. c. placuit. e● de pe. & re. omnes etc. vlt. & de symoni a ex diligenti. Et secundum aug. Caue at spunt iuder ut si cut non commisit crimen ne ●●●e. ita non careat munere scie oportet ei ut sciat discernere id est qd dent judicare. qr iudiciaria potestas hoc expostulat ut qd debet judicare discernat. de pe. d vi. c. i vicium enim magnum est ab aliis querere seu discere q ipsos i iudicando eloqui decet ut i an't coll. vi. de iudi. ubi illi a●t. &. i q. seven.  be excomenged the confessor may not him assoil sacramentally till unto that/ that he be loosed and assoiled of the said sentence▪ And therefore the confessor ought to take heed if he have authority or not/ or if the absolution appertain unto the pope or unto the bishop/ or unto another Juge ecclesy astycall/ to the intent to counsel the sinner/ as he ought to find his remedy/ Also he ought to discern between the divers espyces/ and manners of sin mortal. For it sufficeth not him to confess in general/ but him behoveth to tell the circumstances of them the which may greatly grieve or change the sin in to divers espyces. And therefore sayeth well master wyllyam durande. That if the confessor is so little knowing that he fuffyseth not to discern the sins and the cyrcumstaunces of them as it is said/ the sinner ought to confess him to another/ if he be not in such wise lettred or by other mean so discrete that he may supply the in suffisance of his confessor. Also more over it is said that the confessor ought to con discern and know if these battles of princes been Just/ or unjust/ And also of taxes impositions subsydes/ or other exactions/ if it be raven or not/ 
Convenientibus. Cecus aunt si cec● ducatum pnsterambo i fovean cadunt math xv. c. & ●t. thirty seven. di. c. ulti. &. xxxviii d. q̄. ipis. Ignorantia etei est m● oim errorum. xxxviii. di. ca i. un sedm augu. Damnabilis ꝓfecto est ignorancia sacerdotum ubi hnnt a quo valeant eru diri xxxvii di st●n ca vlt.  Also of sellynges of byenges/ or other contracts if they been Just or unjust. For otherwise he may not justly enjoin restitution the which is of the necessity of the true absolution. Also he ought to have knowledge of woves of testaments/ of cases of simony/ usuries/ and of other dyffycultes the which oft-times come in the deed of confession. And if he be not sufficient to know discern and Juge of things before said/ and inform or replenish the sinner unto more knowing for to show his remedies. For else it is unto the great peril of damnation/ as well of himself/ as of them that he confesseth/ as also of them the which him gave the office/ or the which may/ or should prove if he exercise confessions. Therefore saith the holy evangelist that if one blind man lead another both two fallen in to the dyche. And it is to understand that how be it that by the consecration of priesthood every pressed receiveth the keys of the Jurisdiction/ and of the puissance to assoil/ how be it he may not them exercise if he have not matter subject that is the people of holy church. And therefore▪ it behoveth that he have authority of comen right as is our holy father the pope/ these bishops/ or their diocesains/ these curates/ in their parysshynges/ or that he hath the said authority by privilege/ or licence of one of these three before said/ or that the sinner hath licence or privilege to these a confessor wise and discrete/ or else if the absolution be made without jurisdiction/ that should not be a true absolution/ but they sin mortally/ as well the priest as he the which is confessed when they it d● holy. Also it is good to be noted that after a doctor named Austen of anchone ra●ihabytacion/ or presumption/ of the will of him unto which it aperteyneth to give Jurisdiction to confess/ hath not power nor place in such case/ for it should follow that the absolution of the sins should dispense of a thing the which may be/ or not be/ the which in certainty may not be a true absolution. In like wise as it appeareth by the reasons of the said doctor/ here put and noted in witness of this laid book.   

¶ Here followen cases of the which the absolution 
Caplm. viii. Aug. de anchona 〈◊〉 de ptante pape dicit quam rati habicio non hꝪ lo●um in absolucome sacramentali ad quem requirunt tria. ●mo p●ans ex ●p̄iꝰ ordis susceptione sedo ordis executon ex superioris iurisdiccome. Tercio sacramenti admīstracō exipsius verbi cum elemento aplicatōe qr applicat verbum adelementum & sit sacramentum sedm augu. Si ergo aliquis sacerdos aliquem absoluit ● tum non est rite absolutus qr in tali absolucione deficit ex part sacerdotis orbis execucio et si post mod ex ꝑtesuꝑioris super veniat rati habicio defici●t sacramenti applicacio. talis rati habicio non valet. qui●si papa exsola rati habicome abs● sacramenti applicatonne possꝪ aliquen absoluete possꝪ effectum sacramenti absque sacto confer qd xpus nulli puto homini concessit ●ec Augustinus p fatu●.  is reserved unto the pope the which they ought to know and to note the which hearen the confessions.  
AFter the resolution of doctors every person the which striketh maliciously/ any clerk/ religious man/ or relegyous woman in such manner that the stroke or the beating after the right may be said cruel/ and wrongful is excomunycate of sentence papal. Also who so burneth any holy place or of religion falleth and runneth in sentence papal after that the bishop dyocesayn him denounceth excomunicate/ but before the said denunciation the bishop him may assoil/ who so brenneth places or houses/ profanes is not excomunicate till unto the time that the bishop him maketh to be denounced for such causes and afterward he may not be assoiled/ but by the authority of the pope. Also if it be to falsify the letters of the pope in them putting or taking out/ one letter/ one point/ or one mynyme/ or so use such letters maliciously is excomunycate of the sentence papal. Also all those the which been partners unto a crime by the which any person hath run in sentence papal in giving aid/ comfort or favour unto the said crime they run in semblable sentence/ and also been those that them receiven wittingly unto the sacraments of the church or unto sepulture ecclesiastical. Also all they the which maken couenaur●es or promesses with money for to have justice/ or any grace's/ be it for himself or for other be it in causes or in judgements/ or for to obtain letters of the holy siege apostolical/ or who so useth/ or Joyeth wittingly of letters/ or of graces so granted is accursed of sentence papal by the extravagant of Bonyface the viii Also who so receiveth the benefices of holy church/ or holy orders by simony/ is cursed/ & is the case of the pope by the extravagant of the pope Martin/ Also who so goth unto the holy sepulchre by devotion or other without licence of the pope is accursed & is the case of the pope. Also those the which cut bake or melt the body of any deed person without licence of the pope been accursed of sentence papal by the extravagant of Bonyface. Also they the which enforce any priest to sing in place interdicted/ or the which calleth them that been interdicted or accursed to here the mass/ or to receive the sacrament/ or the which prohibyton/ & defenden that they the which been excomunicate or interdicted/ go not out of the church after the commandment that unto them is made been excomyning. And also those the which been warned and go not out and is the case of the pope. Also all relegyous men the which admynystrens unto seculars the sacraments of the altar of marriage/ or of the last unction without the licence of him unto whom it aperteyneth/ been excomyning/ and is the case of the pope/ Also the in quesytor of the faith the which by hate/ or by love or by favour or otherwise letteth to proceed after god and good conscience again any heretic/ or the which putteth cursedly the crime of heresy unto any man/ or else who some ever that letteth maliciously the office of the said inquisition been all excomunicate and is the case of the pope. Also if any relegyous professed in the order of beggars without dispensation him putteth in to another religion except of the chartre/ is accursed of the pope by the constitution of constance. And also the seethe which wittingly him receiven. also every clerk the which with his good will unto his knowledge commoneth in any of the sacraments of holy church with them the which been accursed of the sentence of the pope. Also who so ever taketh part unto a crime by the which any person is excomunycate by any of the manners before said/ or in the sacraments of holy church rennen in semblable sentence. Also who so ever him maketh to be assoiled in the article of death of any sentence of cursing/ or of other pain canonical/ be it of the pope or of the bishop or of other Juge ecclesiastical/ and escapeth from the said peril & article he is boun de him to represent unto him the which him may assoil/ as some that after the said article/ or peril he shall have opportunity unto y●/ that he doth in the case of the said sentence after the judgement and discretion of the absoluant/ or other wise/ he again falleth in to the same manner of sentence/ whereof he hath been assoiled in the said article of death But another thing it should be of the absolution sacramental of sins of the which he hath been assoiled in the said article/ For he shall not be bound of necessity him to reconfesse notwithstanding that the absolutyon appertain unto the pope/ or unto the bishop. Also these heretics/ and they the which unto them given aid/ succour/ or comfort/ been accursed/ and is the case of the pope. Also all priests been they regulars or seculars/ the which warnen any person to swear to vow or to promise in good faith or otherwise that he shall cheese his sepulture in their church or that never he shall never revoke he lately bound to cheese/ been excomunicate and may not be assoiled/ but of authority of our holy father the pope/ except in the article of death/ more/ and many other sentences papalles been in right and in customs/ of the which here I pass as at this time for by cause of shortness/ and also for the piteous hope that I have that our mother holy church therein shall find remedy/ and that in short time/ For he that well shall practise an hundredth thirty and four cases of excommunication the which been in right/ after as rehearseth rectorium Juris/ and them confirm with the symonyacles and other excommunications for the twenty fulminations that they make at this day commonly. Also thorough all crystyante as well for the loss of goods temporals/ as for other occasions may 
C●●●●te hoīm ma ●●●iā qd institute est ad remedium tendit ad no●● li vi. de exessibus platorun  he know clearly that/ the which the apostle saith upon the apocalypse. That is to know that in the time of antichrist well near all the world shallbe accursed/ and that/ that the which other times hath been ordained for remedy & for the correction of sinners. That is at this days converted in the occasion of the damnation of human By these things before said appeareth how those the which hearing confessions ought to have great discretion and for the which cases they ought to consider with these iurystes/ & with these theologyens.   

¶ Here followeth the cases reserved unto the bishop.  
OF the cases reserved unto the bishop/ as well of right as of ancient custom there been ix That is to know four of right/ and .v. of ancient custom. The first is the sin by the which any dark should be irryguler/ the which may come in four manners/ first when any man receiveth unto his knowledge holy orders by simony/ & in such case the pope and none other may dispense. Secondly when any clerk receiveth holy orders s●elyngly as he the which is not of the dyoses nor hath not love of his dyocesayn/ such is irryguler & if the bishop hath defended upon pain of cursing that none other dyoses receive orders of him than such irryguler may be dyspenced/ but of the auctory ●e of the pope/ but if the bishop hath not him defended he there may than dispense. thirdly when any clerk excerciseth the office that he hath not yet received. Fourthly when any priest accursed of the great curfing suspended or interdicted/ singeth mass in such estate. The second case reserved to these byssoppes is of them the which brennen maliciously any church/ or there make the breaking of any doors/ or the windows of the vestry/ of the wall/ or of coverture/ the which the bishop may assoil if that before he them hath not denounced/ or made to denounce cursing/ for if it were so they may not be assoiled but of the authority of the pope The third case of sin is/ wherefore the penance ought to be joined alonely for sin great/ & horrible they shall be dynulged as man slaughter & after the custom of some dyoses the sin of the friends by dyffaulte whereof their children dyen perishing/ or been strangled in the bed or otherwise The fourth case reserved unto the bishops after the right is the sin by the which a man runneth in the sentence of cursing/ as to smite a clerk maliciously not wrongfully/ for than the absolution should aperteyne unto the pope/ other cases there been many of the which the confessor ought to be well advised & him inform desirously as well by study as by counsel & practise of these layers. The first of the .v. cases of ancient customs is homicide voluntary/ the ii of those the which falsen the letters of the pope/ or wittingly usen of such letters false/ the third of them y● which breaken the liberties of holy church/ as those the which enforce the people of the church to pay taxes watches subsydes/ or passages again their will & without leave & ordinance of prelate's. The fourth of them the which breaken the innunyte & privilege of the church in place hallowed as done they the▪ which taken wilfully any person in the church/ or chirchyerde/ in taking him out of the franchise without the ordinance of justice or the which there maken any fraction as it is said before. The fifth is of sorcyers and denyns/ a doctor named John Andrew saith that many other cases been reserved unto bishops/ as is to blasfeme god and his saints/ of them also the which maken marriages clandes●yns that is to say again the prohibition of holy church and without solemnity that unto that appertaineth. Also of all great and horrible cases after that they been published Also of false witnesses in judgements/ of sin dȳceste/ as to have company carnal/ of his mother/ or of his kindred/ or affynyte/ & it is a semblable thing of the woman as of the man Also of the sin of lechery with a nun or with a woman that hath avowed any religion approved or with beasts/ Also of them that breaken their marriages/ & in like wise other cases that the bishops may retain for good cause but as saith hostyence to reserve many cases it is unto the prejudice of curates/ & there may come more great letting of salvation of souls & great profit/ & therefore he concludeth that these curates may assoil of all cases except these ix before said/ and that it unto them be not defended in right by some special inhibition or custom approved/ but as to regard of these freers minours or prechours the which been lawfully presented/ no man ought to doubt but that they may assoil of all cases except these ix before said/ the which ben reserved of right or of custom for gloss/ or opinions diverses of doctors/ they ought not to be received/ ne to have place in this matter/ again the will and express declaration/ of the holy siege appostolycall. For it is clear and rightful that the lest and the most was/ may not restrain ordyvynies she the privilege/ statute/ and ordinance of his sovereign. Now is it so that the pope Benedic. the xi. and Eugeny the fourth they have confirmed the opinion of Raymunde/ the which putteth four cases of right/ and five of custom as it is said/ & that that he hath written in the vii of the decretals. That is to understand that these religious may not assoil of cases reserved unto these bishops/ that aught to be understand of them that been reserved of right. In like wise as it appeareth by the decretal the which beginneth. Dudum. but if these concilles sinodaux/ or by the statutes/ or ordinances provyncyalles/ some sin was defended upon the pain of cursing/ these freers before said may not them assoil. For the absolution of cursing appertaineth of right unto these bishops/ except these the which ben reserved unto the holy father. Also it is well to be noted that the pressed the which receiveth wittingly the person accursed of the great cursing to here the office of the church or any of the sacraments/ or sepulture ecclesiastical sin mortally/ and is suspended of all administration ecclesiastical/ and he is interdicted of the entry of the church/ and if he sing in such estate he is irryguler/ and if he so die he ought not to be buried in holy place. Also if any take part with these excomunicate/ in speaking/ or in eting or in drinking/ or in greeting them/ in dyspysing the prohibition of holy church/ he sinneth mortally/ & is accursed of the lass cursing/ of the which sentence he may well be assoiled of his curate/ if of such case he hath contrition sufficient/ and these doctors say that such absolution/ of the lass excomunytate aught to proceed the absolution sacramental of other sins under such form/ Ego te absoluo a sentencia minoris excomunicacionis sive minorum excomunicacionum/ et hocsi sit plures Item eadem auctoritate/ Ego absoluo te a peccatis tuis/ In no●e patris et fil●● et spiritus santi amen) And the reason to hold this form/ is for as much that they the which been in some sentence/ be not partners of the sacraments of holy church/ from whom the sacrament is enhybyt till unto that/ that they been loused of the said sentence/ In like wise as it appeareth by the right. Also it is to be noted that some may well be assoiled of pains canonycalles/ as been excomunye/ suspension/ interdyte/ or irrygularyte/ without that/ he were assoiled sacramentally/ of his sins/ & of the one of the said pains abiding bound/ of other if he were bound of many/ but so is it not of the absolution sacramental/ In the which he behoveth to be assoiled of all his sins/ or of one/ The causes and reasons wherefore a man may not comen with these that been accursed without ●ennynge in the sentence be contained in this vers. utile/ lex/ humile/ res ignorata necesse. Hec anathema quidem fa●● unt ne possit obesse) That is to say for the great utilite/ be it of him that is a cursed/ or of him that speaketh with him/ or for the bond of marriage/ or when any is subject unto the cursing/ or when a man hath not knowledge of him that is accursed/ or when there is necessity covenable/ to speak or to comyne with these cursed it is not defended upon pain of sin ne of other sentence.   

¶ Here followeth the distinction of three manner of penance.  
Three manner of penance been as well in right 
Caplm. ten  as in custom. That is to understand open penance/ solemn penance/ and penance secret/ or sacramental/ penance open penance is that y● which is done openly for sins great/ & unlawful the which hath been commit openly/ but such penance ought not at this day to be enjoined if it be not done alonely in the town or city/ in the which than he shall recede the court of Rome/ or the holy concylle/ after as saith master wyllyam Durande the scot/ for as much that of such penance may sooner come slander than profit/ & edification of souls/ & therefore a man should punish them y● which for to beg & trewande go thorough the world all naked beating himself before the people/ affirming that unto them it hath been enjoined by penance in the which they lain falsely & cursedly/ penance solemn/ is that a man beginneth the assewenesdaye/ with great mysteries the which ought not to be given but for great sins open & wrongful and it appertaineth alonely unto the bishop for to give it or unto him the which him representeth. The form and manner to enjoin & 
Di. ●. Si depost remissionē●ff ꝓenul aliqua uno t●e congr●●t que also tempore s●t necessary. ●.  also to do such penance is written in the right/ But oft-times the custom hurteth the rights: and therefore in some dyocyses men use not such penance/ And in these other men use them in many and divers manners. They the which given open penance or solemn for sin the which is known/ that is to understand the which is not comen unto the knowledge of all them of the town/ or of the more part aren/ and fayllen greatly as other times it hath been said of these poor nurses the which fynden their child deed by them or in the cradyll with out that that they may know the cause or y● lest of such adventure the which oft-times may happen/ without the guilt of the father or of the mother/ penance sacramental is done secretly and of all manner of sins been they open/ or secret/ and it may be with drawn by as many times as the sinner a biding in this present life falleth again in sin And it is the principal intention of this fourth 
Nisi penit ●nciam egetit●s ●ens simul peribis. luce. 〈◊〉. Penitē●●am agite ap ꝓpiquab ● reg n●● celour. Mat. ●●.  party of this presentbook. And of this penance saith saint Austen. that it is more worth to a person the which is in sin to make a good and an entire confession/ than to go in pilgrimage unto all the holy places that been upon earth. For without that no creature may recover salvation nor also with that to go unto damnation. And therefore take heed desirously every poor sinner/ the which is in the domination of the devil in the matter/ and in these chapters the which followen.   

¶ Here followeth four things that the sinner ought to do for to begin well his confession.  
THe person the which desireth so excellent 
Caplm xi.  a work as is to purify him from fin. and to be reduced unto god by true and entire confession/ aught to do four things/ In like wise as teacheth master Peter de aquila/ and also done these other theologians commonly. The first is effectuously to think on his life/ after as sayeth holy scripture. I shall me remember/ & I shall think on my life before the face of my god/ in bitterness and displeasure that I have him offended/ & every person ought to put also great diligence & 
Recogitabo tibi o '̄s annos meos in amaritudine aye me isaiah. xxxviii  pain to remember him of all his sins/ for to have displeasure as he should be for to think a great gain temporal/ or as he should be to keep him from loss/ for if by sloweth & negligence to think of his sins/ he leaveth one/ or many with out confessing/ and if he die in such estate there is extreme peril of damnation/ Another thing it shall be when he hath done his diligence after the debility/ of stragylyte human to remember him of all his sins/ and▪ that notwithstanding such diligence/ he forgetteth one or many/ for it is a conclusion certain that every person the which doth that/ that in him is to remember him of his sins for to have displeasure/ god him shall give knowledge/ or them him shall pardon as unto the peril of damnation eternal/ In the which it appeareth that no person is dampened but by his own default. The second thing that the sinner 
Tanta est offensa quamtus est ille ● offenditur. arist. v. ethi  aught to do before his confession is to have displeasure of every sin that he hath committed again god his creator/ and he ought to be certain that the offence of every deadly sin/ is as great/ as is the majesty and bounty of him the which is principally offended/ that is god the which is good in finite. The third thing is that the sinner ought to have purpose moving the aid of god never to commit deadly sin/ for in like wise as he the which hath true contrition of his sins principally for the love of god and in purpose to confess him in place and in time dew/ and competent/ is in the estate of grace/ In like wise by the contrary/ if any creature had done all the good deeds of the world/ and never during his life hath committed deadly sin/ other than to have alonely intention to sin in time to come/ he shall be forth with by that cursed will in the estate of deadly sin and in the way of damnation. The fourth thing is that the sinner ought to make prayer to god his creator/ that he him give to have knowledge of his sins/ and grace for to make confession the which unto him may be pleasant/ & unto the health of his soul/ profitable.   

¶ Here followeth of them the which may lawfully assoil as also of them the which may choose a confessor.  
THe sinner the which desireth to do so excellent 
Caplm xii.  a work as is to purify him from all sin by true confession and him reduce unto god his creator/ after these four things before said done and accomplished/ he aught to seche & cheese a confessor the which is sufficient for to declare him the dyffycultes of his cases/ as many be of bequests of vows/ of testaments/ of restitutions/ of sentence of excommunication of irrygularytes/ of suspensyons/ or of interdytynges/ and so of other again the cases the which oft-times is found in the deed of ●nscyence/ For as saint Austen sayeth/ the sinner should at the lest do for the life and health of his soul that/ that he doth right diligently for the health of his body/ now is it so that they the which been syke corporally/ and principally they that a man certefyeth to be in danger of death sechen the best medicine and the most expert that they may find for to recover their health and for to escape the death/ by the which it appeareth that the sick & hurt spiritually of times of more than of a thousand mortal sins/ should be desirous to find a good medicine spiritual/ for to eschew the death of hell the which is eternal/ such medicine spiritual is a ghostly father or a confessor the which hath cunning sufficient him to examen of divers cases as it is said. Also that he hath jurisdiction/ and puissance to assoil the sinner/ for else if he have not jurisdiction & puissance he sinneth right grievously in the assoyling/ And also doth he the which hath with him such a foolish chapelayn him confessing/ wittingly/ and there he hath not the true absolution. Also it is to be noted that vacabons the which have no residence/ merchants the which been out of their country/ pilgrims or they the which passen the country for to seche dwelling may be assoiled of the curate of the parish in whom they have devotion to confess them/ for in such cases they been of that parish where they abide/ as for to receive the sacrament of confession/ and absolution of all these cases/ of the which these curates may assoil their subjects/ & by the consequent these freres minors or prechours the which lawfully be presented unto the bishops/ as if it so be that they have of comen right in that power to assoil/ as have these curates. Also in like wise as the curate may assoil his subject as well in his parish as with out/ In semblable wise may do these above said relegyons again them of the diocese where they have be presented/ otherwise their privilege shall be restaynt/ the which thing the right will not suffer/ than when the sinner is disposed as it is said/ and he hath found a chapelayne the which hath jurisdiction and power to assoil/ as should our holy father the pope the which hath power pleanere and general to assoil all them of crystyente and of all cases without any to be except/ or the bishop upon all them of his bishopric of all cases except those the which ben reserved unto the pope/ or the curate the which may assoil his parysshynges of all cases the which be not reserved by right or by custom unto the pope or unto the bishop/ or unto other priests regular/ or secular/ the which by commission general/ or specially/ and authority with licence of the one of the three before said. That is to know of the pope of the bishop/ or of the curate/ Also that the said sinner hath love or prevylege general/ or special to cheese a confessor idonium than he ought to tell and declare unto the confessor all his sins every one in particular so as god unto him shall give knowledge/ and also the circumstances the which may change the sin in to divers manners. As in the sin of theft a man ought to take heed if he be culpable/ of usuries/ of symonyes/ of false weights/ of mesures/ of ravens or sacrileges/ for they the which wittingly and by malice alonely accuse them alonely of theft/ and they have committed sacrilege/ extortion/ or usury they be not well confessed/ but they sin mortally/ In like wise is it of the sin of lechery/ for who so him accuseth of fornication/ & hath committed adultery/ or incest/ defloration/ or sacrylege/ & so of these other espyces they be not confessed/ & they sin mortally/ and therefore the person the which is confessed aught to tell clearly his case/ & if he be simple the confessor him ought to declare his grief & hardness of his case   

¶ Here followen ten points by one of the which or many the confession may be no thing/ & also instruction for to examen well him the which is in the sacrament of marriage.  
AFter these things before said the person that will make good confession unto the health of his souleought well to take heed unto these ten points that followen/ for by one of them/ or by many the confession may be no thing. The first is that he be not in the sentence of cursing/ for if it were so holy church hath no power him to assoil/ of any mortal sin/ till unto that/ that he be loused For otherwise he is not partner of the sacraments of holy church. The second point is that the sinner ought to take heed to make conscience there it ought to be made/ and not to make it where it ought not to be made. For by the default of these. i▪ points/ the confession may be nothing/ and oft times it happeneth unto many that they make no conscience/ in the case of usuries/ of symonyes/ of gifts the which they make otherwise than by liberal love. Also of cursed wills disposed to sin mortal/ when they have not put them in effect nor that they have left that to do for the love or fere of god/ but alonely for fere worldly or fere to be dampened/ or else that they have not had place time & opportunity/ Also as not to have complysshed the works of mercy in place & in time/ as a man is bound by the commandment of god/ and upon the pain of deadly sin/ the which thing is hard unto simple people to understand but by the discretion & good advisement of the confessors after the doctrine of the treatise precedent of the works of mercy. Also he hath no● taught and corrected them that a man is bound to correct in place and in tyme. Also when a man oweth lawfully any thing/ And that a man hath well power to pay it/ and he unto whom a man oweth it willeth and requireth to be paid/ & the debtor hath not of justice excusation that he should not and may pay/ than such redevable is continually in the estate of deadly sin/ and may not be assoiled if he have not will to acquit him as soon as he may And here appeareth the culpe of many simple and ignorant confessors the which of these cases & other semblables they do not make conscience unto them that they assoylen/ who many and oft times owen to poor people/ the which by the default of their payment been greatly dāmaged/ In the which case they be h●lden to recompense them/ The third point is that the sinner ought to take heed that the confession be entire/ in leaving nothing to his witting/ or by default to do that that is in him/ after as it hath been said here before/ for he that doth not his devoir after as it is in the flagelyte human/ and so by his default forgotten one or many of his sins/ the which he ought to confess all in particular/ his confession is not hole/ And in this point I make great doubt of the confession of them the which by their default take no heed unto the commandments of god/ for to accomplish them/ & for to keep him from sin & also him to accuse & confess of the transgression of them the which they might have learned & understand in one day/ or in twain for well and sufficiently them to confess for ever all their life. & for the more clearly to understand this peril & this default a man may consider the person the which is of xxx year/ hath a. M. v. c. & three score sundays in the which he hath been defended all earthly works that him may let to think on god and of his benefices for to thank him. And also he ought to learn these things necessary unto his soul and to think on his conscience/ and on his sins for to confess him worthily. And for as much as the more great party of bodily people done ill their devour/ on the sundays and th●●e other feestes to think on their consciences/ they can not be confessed as in general where they should be confessed in particular if he hold it not in their default. Now is it written as well in right as in reason that none ought to have profit of his crime & default/ And therefore it exceedeth mine understanding & reason if such confessions been vylable before god/ the which thing I leave in the depnesses of judgements divine. The fourth point that the sinner aught to take heed that he tell all that whereof he hath mind unto one confessor and not unto twain or unto many/ for if unto his wytring he t●ll one part unto one/ and part unto another malycyouslly he sinneth mortally and he shall not be assoiled of the one ne of the other. But if by any case he were sent again unto the sovereign/ it shall suffice to tell the case wherefore he hath been sent again/ so that he hath all told unto the first The fifth point is that he ought to be advised perfectly if he be ready to pardon with good heart/ the ill will unto them that have him offended/ For as saith our saviour in the evangelist. if we pardon not unto our malefactors the rancour that we have again them god shall not pardon us in like wise he that hath offended any person in word or in deed/ he ought to require pardon in deed if he be present or to be in firm purpose that to do it 〈◊〉 place and in time/ when he shall find opportunity. The vi point as unto regard of people the which been in marriage as in two points. The first is how they have received the sacrament of marriage. The second is of the manner how they been governed/ as unto the first it is to know that after the ordinance o● holy church none may take in marriage his kinsman/ or his kinswoman but that one of the party●● be at the least at the fight degree/ of the which degrees/ the brother and sister make the first/ the children the which been germayns make the second. The childer of these germayns the which been called removed maketh the third. And the children of the removed maketh the four And the removed from the removed maketh the fifth/ and he that is said the fifth may have in marriage/ her of the second of the third/ and of the fourth/ and so consequently in line collateral for never may any have in marriage him/ or her the which is in right line be it in ascending/ or descending/ and if any be married wittingly with any of his lineage under the degrees before said/ he sinneth mortally/ and more over he is accursed And it is to be noted that by habycyon carnal in fornication is caus● of affinity with all them of the lineage as well of the one part as of the other in the same degree the which appertain vn●o them the which commytten such fornication/ an example. Thou co●●nyt test fornication with a woman all her sisters naturals been thy sisters by affinity/ her neces been thy neces/ her germans been thy germans. And so of other and a like thing is it of the woman as in regard of a fornicator/ & they may never marry with the friends/ of the one ne of the other/ and if they marry them wittingly they been accursed & they ought to be departed notwithstanding any space of time/ or of what so ever line that he be comen from such marriage another thing it should be if after the marriage legytyme of some they have company carnal/ the woman of the kindred of her husband/ or the husband of the kindred of his wife/ for the marriage shall not be departed. But the party culpable falleth in to such inconvenient that he may never require the devoir of marriage/ unto the party if he be not first dyspenced with/ of the authority of the pope but that he sin mortally. But the party the which is not culpable him aught to yield with the displeasance the which may fall in such case/ and than the party culpable sinneth not mortally if he have not other dysordynaunce and so it is good counsel that such person conspable such is dispensation of the pope for to eschew the perils the which may come by cause of such letting Also he ought to take heed unto the lineage spiritual the which cometh among many persons by cause of the sacrament of baptem/ or of confirmation/ that is to know/ between the child baptized/ and them the which holden/ and between these children natural been they borne before or after/ For the son or the daughter of any person may never be married/ or mary with the children naturals of their godfader or godmoder but the godfaders and godmoders well may marry their other children together/ of whom the gossypred is not comen/ many other cases he may have by cause of cognation legal/ and of the affinity that men call justice dishonest openly/ the which I pass by cause of shortness. Also a man ought not to marry from the beginning of the advent/ till unto the utas of the epephanie. Also from the septuagesime till unto the utas of Ester. Also from the three days before the ascension till unto the utas of Pentecost And he that doth other wise without dispensation he sinneth mortallly/ and this is as unto the first point of the sacrament of marriage.   

¶ Here followeth the examination of the person married.  
AS unto the second point the which is of the governing of the person married in regard of his sacrament of marriage/ it is to understand that after as these doctors declaren the work of marriage/ may be accomplished in five manners/ some time meritoriously/ sometime with out sin/ sometime with sin venial/ sometime with such circumstances that these theologyens doubten of mortal or venial/ sometime it is mortal sin/ first the work of marriage may be accomplished meritoriously when the one of the parties or both ii together been in the estate of grace/ & their intention is to have line/ or to yield the marriage the one with the other/ or to eschew the peril of adultery in him or in her party/ and in keeping the circumstances the which appertain unto the honest of marriage/ when it is sin there is doubt of mortal/ or venial/ the good and sufficient confessor it may comprehend by the circumstances of the deed/ of the intention/ and of the confession of people married. But in seven manners a man may sin mortally with her party after as declaren these doctors. The first is such when the man also the woman been so moche dysordynate/ that they wyllen by delyberation accomplish the work of marriage/ with party the which is not his by marriage/ and this case is here hard to Juge/ as unto judgement human/ But god the which is Juge of conscience seeth clearly the troweth. The second case in the which he is in danger of sin mortal is when the one party refuseth the other without excusation leeful. The third case is when the man abused of his party for to seche more greater pleasure carnal. The fourth when the woman is not in dyspocysyon of her body that she should yield the devoir of marriage and his party the which hath of it knowledge is so much unreasonable that he will not him abstain/ than sinneth he mortally after as say commonly these doctors/ but the woman the which obeyeth again her will for to eschew the dangers of incontynence/ or other ill les the which may come in marriage sinneth not The fifth is when these people married go unto their wives in these great festes/ after as say some doctors/ how be it saint Thomas sayeth the sin is not mortal/ and the devout doctor Bonaventure/ and also the doctor subtile the scotte holden that opinion/ for the church he defendeth not the work of marriage/ in these feestes/ but alonely counseylleth that a man abstain him/ to the end that they be the better disposed to pray unto god/ for of as much as a man putteth the more his heart in pleasures carnals/ of as moche is a man the less disposed to pray unto god/ and the more ferther from his love & they ought to make such abstinence of a comen assent/ In like wise as teacheth saint Paul/ and if the one of the said parties will not abstain the other party there ought to obe ye without ferming conscience erroneous/ as if the party believeth that it were deadly sin to obey in her party in the deed of marriage in the time of great solemnity/ and nevertheless that notwithstanding him she obeyeth/ than she sinneth mortally alonely/ for as much as she doth contrary to her conscience the which is erroneous to believe as to obey in her party in the said time is deadly sin. The vi when the work of marriage is committed in place hallowed/ as is the church/ or chirchyerde if these parties married may otherwise company togethers/ and if the case were known/ the church or chirchyarde should be reconciled after the right. The seventh is when the woman is with child/ and near her time/ and they have by some experience/ or true semblable that the child may run in any peril/ & nevertheless by their incontynence they dispose them unto such pareyl they sin mortally after some doctors/ and unto to that purpose I have found other times a man married that by sorrow and remorse of conscience sought remedy and counsel of that/ that his wife hath had four or five children all deed fair great and well form/ the which know not the cause ne the occasion of the death of the said children nor other cause they could not Juge/ under the judgement of god but their incontynence. for so as he said they abstain them not for any disposition/ or nearness of childing that was the party/ and so it appeareth in many manners the estate/ and honest of marriage is evil kept of many people vile and carnal the which oft-times there commytten the case of the bishop and many wrongs/ of the which they make not any conscience nor make not any confession/ and oft-times god them ponyssheth in their live by as much that they beget children wrong/ crooked/ lame/ blind/ messelles/ or falling on the great ill. so as say these holy doctors and therefore a man should take heed and teach young people of the honour and reverence/ of the fere and of the obedience that they ought to keep in the sacrament of marriage and how they should marry them principally for the intention to have line the which may come unto the holy service of god/ & of holy church. after the example of young Thobye unto whom the angel of god taught/ that as well he as his wife sarra them should abstain from the deed of marriage after their benediction the space of three days and three nights/ In the which time they should give them unto holy orisons/ and so he died by the which he was delivered from all pareyll and from the temptation of the devil the which had before strangled seven husbands the which had espoused the one after the other the said Sara/ not alonely for the love of line/ and of the sacrament of marriage/ but for the beauty of the daughter and to accomplish their pleasures carnals. And this doctrine and teaching have kept sins many good christian men and well taught/ of whom they been found in the great benediction of good line/ of joy/ of consolation/ and of long life. The seventh point is that the confession is not meritorious nor sufficient/ for to ask newly the grace of god when it is done principally by custom/ or for fere worldly/ and not principally for the love of god/ and of the salvation of the soul the which thing is done most commonly/ so as it may be comprehended and arguyde by the life of the more part the which with great pain them represent one time in the year and right late before their confessor. The viii point is when the sinner hath no will nor farm purpose/ to cease and to put end in his sin/ for the time to come/ and to i'll the occasions of mortal sin. The ix is when the sinner chooseth unto his witting for his confessor a simple chaplain/ the which is not sufficient nor idonium/ for to redress the deed of his conscience/ after the vocation and estate/ of the which the sinner may be/ or the which hath not power to assoil. The ten is when that the sinner hath forgotten by his negligence his penance enjoined/ or else he will not do it/ be it to require pardon/ or to pardon/ be it to restore another/ to fast/ or to make prayer/ for in such case the confession is none/ and aught to be withdrawn/ and so it is good counsel that a man accomplish his penance in the estate of grace/ for in so doing he se●heth great merit again god/ and with that a man acquyteth him of temporal pain.   

¶ Here followeth the practise that he ought to hold the which entirely him will confess/ and examen after the order of the ten commandments of the law after the most sure manner that there may be found.  
WHo so ever will well and parfaytly examine 
Caplm xiiii.  his conscience in particular/ he aught to rule him after the ten commandments of the law. For so as witnesseth saint Austen a man may not find a more certain practise to examen well his conscience. Also saith well saint Gregory that ten commandments been as ten mirrors/ In the which the soul christened may clearly see and know the filth of his sin and of the dysordynaunce of his conscience. Also saith the rial prophet david/ I shall confess me well and rightly for as much as I have learned the ten commandments of god/ by the which it is well to be noted that no person is bound him to confess regularly and of necessity but only of deadly sin the which is not other thing but the transgression of any of the ten commandments in the which been defended the seven deadly sins/ Also there be contained the seven works of mercy/ & the troth of the articles of our holy faith. In the which things that is to understand in the commandments of the law/ in the articles of the faith/ and in the seven works of mercy is comprehended and contained all the deed of the conscience in like wise as it hath been said before/ And therefore who so ever will him well examen and make perfit & hole confession after these things said he ought to take heed how he hath kept and accomplished the ten commandments of god/ as well in the thing commanded that is in seeking virtues/ and in accomplishing the works of mercy as also in the thing defended/ as been the seven deadly sins. That is to know/ pride/ envy/ wrath covetise/ gluttony/ sloth/ and lechery/ In the which seven manner of sins a man may fall often mortally and damnably And sometime venial alonely/ for it is to believe that every passion or moving of Ire/ of envy/ of vain glory/ and so of other sins before said been always deadly sin But when such passions or wills abiden in the terms of venial sin/ or that they exceeden till unto mortal sin. That thing is right hard unto judgement human/ and it is not possible therein to give a rule general sufficient for to Juge of every case inpartyculer/ whether it be mortal or venial/ after as it hath been said before in the seventh chapter of this party/ and therefore as now I rest to see in particular some case after the ordre of the ten commandments.   

¶ Here followeth of the first commandment.  
Over these things said in the first commandment 
Caplm. xu  he the which will well purge his conscience ought to take heed unto these points that followen. first unto the breaking of his vows/ if any have been broken/ as who saith not caring by despising and inobedience again god/ the which was lawful to hold/ and to accomplish it is deadly sin/ if a man commit such fraccy/ on by delyberation/ or equyvalente after the rule put in the chapter of the science that a confessor ought to have the which ought well to be noted for all these cases the which followen in this matter of all the ten commandments. Also it is to be noted that for as much that there hath been made mention in the treatise of the commaundemen/ tes/ of all the seven deadly sins. He the which by the study of this book will examen his conscience ought for to trust the things the which there hath been said/ be it in general/ in especial with them that followen in this recapitulacy on of the commandments in particular/ if any by sickness forgetfulness/ or other cause excusable breaketh his vow that is no sin/ or it is alonely venial/ if he hath avowed a thing unleeful he ne should accomplish it/ but without other dyspense ought more sooner to do all the contrary and him to confess of so foolishly to have avowed thing the which is not leeful/ or honest/ if he have tarried to accomplish his vows in such wise that he then hath forgotten/ or by to much tarrying falleth in to such inconvenient that he ne them may accomplish/ some great theologyens will say and sustain that it is deadly sin/ if he have made avow to fast or to do other thing leeful/ for any cursed end/ as for to come to commit theft/ adultery or other sin/ he hath sinned mortally/ if he hath made avow of chastity/ or of religion/ and afterward him marrieth/ it is deadly sin and as many times and often as he requireth on his party the devour of marriage/ he sinneth mortally/ but if he were required he may acquit him in yielding the devoir of marriage without deadly sin/ by such wise that he loveth better after the will of reason him to content/ and not to accomplish the work of marriage/ The which thing is ill to keep all the time of his life/ and therefore they that been in such inconvenient they should make dyspense of their vow and be assoiled of the sin/ And it is to be noted that a curate may assoil his subject of the breaking of his vows/ but he may not dispense/ or them change without special licence of the pope/ or of the bishop/ after as the case it requireth. The dispensation or commutation of the vow/ of chastity/ of pilgrimage unto Jherusalem/ of Rome/ of saint James been reserved to the pope. But the dispense or commutations of other vows appertain unto the prelate's. Also it is to be noted that young people/ that is to know the daughter under the years of xii accomplished/ & the son under the years of xiiii may not vow/ or enter in to religion of their own authority not withstanding what discretion so ever they may have. Also avow is not oblygatory if it be not made by delyberation and full consent. Also a woman married may not vow or observe the vow that she hath made before the marriage if her husband will not so consent/ and if she hath avowed after or before the marriage/ the husband her may make it to leave without other dyspense/ and without the sin of the one or of the other/ if the husband were not any time consenting/ The man may well vow without licence of his party the which be not unto the prejudice of marriage. Also they the which vowen never to comb them on the friday or not to spin on the saturday/ or other semblables superstitions ought to leave such vows simple and full of vanities/ But do after the ordinance of their wise and discrete confessor. and other holy faders. Secondly the sinner ought well for to take heed if he be culpable/ of sorceries/ of witchcrafts of charms/ of invocacyons of the devil/ or of adorations/ or of paction with him and with his dyabolykes. Also if that he have used any evil craft/ or if he have kept or retained books of the same. Also if he have Jugyd of the death or of the life/ & of the adventures of any person by the constellations and knowledge of the planets on the sky/ or by phylosephye. Also if that he have used of sort for to know any thing/ if he hath believed over moche and steadfastly in the adventures of any dreams/ if that he hath looked or caused to look in the tokens of the hand/ for to know the adventures of himself or of other/ if he for any sickness hath used little scrowes/ or of charms/ if he hath put distinction in certain days As the tuesday and the wennysdaye/ or other days for to begin any work/ for to make way in believing that by one day he shall profit better than by another/ if he hath put faith for any adventures/ in song or in cries of any birds/ or in the meeting of any beasts/ or of other things/ in all these cases before said oft-times it is deadly sin/ and right selden venial sin.   

¶ Here followeth the second commandment.  
OVer these things before said in the second 
Caplm xvi.  commandment/ the sinner ought to take heed unto the points the which followen if he hath sworn in certain/ the thing the which is in doubt/ It is mortal sin/ specially in judgment/ if he hath sworn to do thing the which of itself is ill/ as it should be to do sin/ he hath sinned mortally/ nor such oath ought not to be kept nor accomplished/ if he hath showed wittingly the secret or the counsel that he hath sworn to hold secret/ It is deadly sin/ as well in him that sweareth as in him the which wittingly maketh such revelation knowing well that it was given him for to keep it secret/ if he hath sworn detestably/ as by the blood/ by that death/ or by the womb of our lord/ it is deadly sin/ And in such manner to swear is reputed also as to blaspheme/ and in like wise to displease by Ire god and his saints/ if he hath promised & sworn to do any thing leeful/ and he there trespasseth without excusary on reasonable and unto his witting/ it is deadly sin/ but the thing sworn may be such as to beat his child/ or other thing semblable the which is not accomplished/ it is but sin venial/ if he hath constrained him to swear that he believeth that he shall be forsworn/ it is deadly sin/ except the judge the which by the order of right maketh to swear any in Justice if in songs unhonest/ & tryfylles/ and talkynge/ of language/ he sweareth god or his saints/ it is deadly sin/ also to swear troweth with out cause and for no thing. And also as at every word he may with great pain be done without the contenement of the law of god/ & by the consequent it is deadly sin.   

¶ Here followeth the third commandment.  
OVer these things spoken in the third commandment 
Caplm. ●v●●.  the sinner ought to take heed unto the points the which followen/ if he occupy himself his servants/ or his children in worldly works and cursed on the sunday/ or on other festes given by the commandment/ by covetousness & without constraint of necessity/ it is deadly sin as well in him that commandeth/ as in him the which obeyth and consenteth/ if he hath gone unto fairs or unto markets by his covetousness/ in the said feestes/ he there may sin mortally.:/ Other thing it shall be after mass heard/ if he it may goodly here/ he gooth unto the fayrres or unto the markets/ As these prelate's of holy church suffren/ without making special prohibition or without the making of any punishment/ if he be occupied all the day/ in disports/ in feestynge/ in going on hunting and hawking with out hearing mass/ and sometime they occupy the se other it is deadly sin commonly/ hear should they take heed/ and seek good counsel/ taverners/ ●y bakers hocsters'/ potycaryes'/ bailiffs and in like wise/ sergeants/ and other officers/ Also tayllers' cordyners/ and generally all manner of people/ of labour and of noblesse of what so ever degree that they been/ for every man him aught to examen after the vocation and estate in the which he liveth and to take heed for what occasion and with what circumstances/ if he be occupied on the holiday in worldly works/ for if that hath been principally by his covetousness/ it is deadly sin. Also frawdes evil thoughts clamations/ pariurynges and other tryfylles the which oft-times they commytten in all manner of merchandise/ be it in weight/ in measure/ in price/ in substance/ or in quality/ is more grievous sin on the holiday than it should be another day/ for as much that in so doing there is the transgression of the commandments/ that is of the third the which is to hallow the feestes in the which is principally the work of sin/ & also of the seventh the which defendeth all theft as shall be said here after.   

¶ Here followeth the fourth commandment.  
OVer these things said in the fourth commandment 
Caplm xviii  the sinner ought to take heed unto these points followen/ first if he hath spoken words unleeful unto father or unto mother/ if he hath cursed them/ if he hath mocked them/ if he them hath put or stricken/ if he them hath provoked to wrath/ and he in the wrong/ it is deadly sin/ if he them would not obey in thing the which was good and lawful/ it is deadly sin/ when in that there is a contempt/ for another thing it should be if by over sight or in any negligence or in thing of little reputation/ if he ne them hath purveyed of their necessities after as he may & aught to do/ if he unto them borne honour and reverence in place and in time it is commonly deadly sin if he them hath not acquit after their death and accomplish their last wills and testaments after as he may and ought well to do/ it is deadly sin/ if he hath been Irreverende unto his other friends/ unto his sovereigns as unto people of the church/ unto officers and unto his lords/ if he hath not taught his children and other of his household in making them to keep the commandments of god/ to receive the sacraments in place & in time in providing them of meet and of drink/ of cloth and hosing honestly after his power and his estate/ if he them hath caused to leave pride/ bostynge and vanities/ if he them hath suffered to be found in dances in companies perilous & unhonest if he hath made his servant or servants to work on the holidays/ in all these things ●●e may have deadly sin/ after the circumstances & modification of mortal sin the which hath been spoken here tofore.   

¶ Here followeth of the fifth commandment.  
OVer these things before▪ said in the fifth 
Caplm. xix  commandment the sinner ought to take heed unto these points followen/ first if he hath done manslawghter of any person be it in deed/ in thought or by ill doing/ in using things unleeful/ as it should be to cast stones without discretion/ or ●ny draft/ or in doing thing unleeful and adviseth not them the which may be in danger/ or by necessity evytable or not/ In the which necessity he should be fallen by his culpe/ as if in himself defending he killeth the husband of any woman with whom he should be found unhonestly/ in all these cases it is deadly sin. Also if any judge give sentence of death/ by envy/ by Ire/ or by his covetousness upon the which he hath deserved to die or not. It is deadly sin/ if a woman with child take any thing to procure the death of her fruit and they the which counseylling or thereto consenten sin mortally follow the deed of the death of the child or not/ and if the fruit hath soul that should be homicide and the case of the bishop in all them the which gynen counsel/ consenting or aiding/ if father or mother/ or nurse/ stop the breath of a little child/ by oversight/ or otherwise there may be deadly sin/ by their negligence and default of good keeping if a woman with child by to much labour/ by her avarice/ for to hold acquainted/ for to dance/ or for other ordinances loseth her fruit/ she sinneth mortally/ if any smite or shove a woman with child/ by such Jurisdiction that she loseth her fruit/ it is deadly sin/ if manor woman enforce them to find ways/ or manners by the which he may let that the woman conceive not a child/ it is deadly sin/ if any smite or hurt an other/ in taking from him any of his membres/ or of the usage of them with out the order of justice it is deadly sin/ if he give counsel commandment/ or ratify/ and hath except that any be killed/ or beaten again the order of Justice and of charity/ it is deadly sin/ not withstanding that the deed follow not/ if he desire the death of another with delyberation/ be it for hate/ for envy/ or for any other cursed cause/ it is deadly sin/ another thing it should be to desire the death of any malefactors for as much as they hurt the goods of any good man after the judgement human/ if he smite and wound wrongfully any in the church/ or in the chirchyarde/ it is sacrilege/ and the place hallowed polutyde/ if he hath made make/ or causeth to be made Justes in the which there may be peril of death/ it is sin/ many other cases particulars may come touching the matter of the fifth commandment/ of the which those unto whom they comen them aught to advise and purge.   

Here followeth of the vi commandment.  
OVer these things before said in the. vi commandment/ in 
Caplm. twenty  the which sufficiently enough hath been spoken of divers manners of lechery the sinner should take heed unto these points the which followen. first if he hath touched unhonestly/ or kissed for to draw the person unto the sin of lechery it is deadly sin notwithstanding that none other thing follow/ if he hath written borne or sent letters unto his knowledge for to provoke any person unto the sin of lechery/ it is deadly sin/ if he hath made songs spoken or heard the which should be vile and provoking unto the sin of lechery/ principally for to induce him or other unto sin/ it is deadly sin/ if he hath accompanied any or if he hath given favour of assembles/ or if he hath made messages/ or presents/ for to draw unto the sin of lechery it is deadly sin/ And in like wise of those the which unto such intention receiven gifts/ or promises/ if he hath taken delectation to think on the deed of lechery the which is deadly sin/ he sinneth mortally/ when there is delyberation/ if that he hath had cursed will/ and consented unto the deed of lechery/ and of such will proceeden lokynges'/ spekynge/ touchings in him or in other/ it is deely sin/ In like wise as the will whereof such things proceeden/ not that such a will and the deed that followeth been two sins/ but they been but one alonely/ hear ought they full well to take heed every good person that by his prayer by his looks/ or by his abyllymentes he ne giveth occasion unto another of foolish thought or of cursed will/ for the occasion may be such that it should be deadly sin. Also it is to be noted that of the sin of lechery proceeden many passions by the mean of whom a man falleth oft-times unto sin/ and in to great inconuenyens/ that is to know obfuscation of the very knowledge/ & of understanding preceptation/ in consideration/ inconscyence/ love dysordynate/ of his own sensuality love of this present life/ hate of the justice and ordinance of god/ And therefore the sinner ought to examine if for his sin of lechery he is in such wise occupied that he hath left to think on god/ & on his salvation if he hath been precipitant and without delyberation in his works and business. if he hath been without due examination of that that he hath done/ or for to do/ if he hath changed his good purpose/ and it hath left above all to do/ if he hath excessively sought the pleasures and cases of his body/ if he hath to moche loved this present life// or the delights of the flesh/ if he had in displeasure the law of god for as much as it defendeth the concupisbence of the world and of the flesh and in every of these things/ to have so great excess that it is deadly sin after as declareth saint Gregory.   

¶ Here followeth of the seventh commandment.  
OVer these things before said in the seventh commandment unto the sin of covetise the sinner should take heed unto these points that followen. The first is of simony. The second of usury. The third is of frauds and deceptions The fourth is of iniquity again justice. The fifth of bishops. The sixth of canons/ of curates/ and of other beneficed. The seventh of iniquity/ or default of justice in lordships secular. The viii of Juges been they of the church/ or of secularity. The ix of advocacyons/ of procurers of notaries/ be it in court of the church/ or the secularity. The ten of phe●ycyans. The. x●. of restitution necessary unto salvation.  

¶ Here followeth the first of simony.  
AS unto the first the which is of simony the sinner should take heed if he hath given money or other thing by paction and with his good will/ for to have or to receive any of the sacraments of holy church/ or other benediction having intention them to buy or to obtain for by cause of such thing given/ it is simony and deadly sin/ another thing it should be of his good will for alms/ or for the reverence of the sacrament/ or of the benediction/ or for any custom/ unto the which to keep he shall not be enforced/ and if he commit the sin of simony/ as well of him that selleth these things spiritual/ as also of him that them buyeth such things and the which been cause and mean that to do/ if he give any thing temporal for to obtain chapel/ parsonage/ prebend/ or other benefice of the church/ or for to be presented unto any office of the church it is simony and deadly sin. for to pay the tax of the court of Rome for to obtain bulls/ of benefices/ or other letters apostolycalles/ it is not reputed simony/ if he hath bought or sold the sepulture of holy church it is simony/ if he hath sold or bought unto his witting the right of a patronage/ of parsonage/ or of chapel or of other benefice ecclesiastical/ it is simony/ if he hath made prayers and supplycacyon● unto prelate's of the church for to benefice any/ the which of that was indign/ as the which hath not cunning sufficient for the execution of the office/ or the which is not of honest life/ or the which hath not age competent/ it is simony/ if any foundatour/ of church or patron hath received gifts or promises for to present any unto the benefice/ by cause of the which gifts he hath been presented/ it is simony and deadly sin/ if he hath received gifts or promises for to be mean to procure unto any clerk order or benefice of the church/ it is simony in both ii if he hath made paction to receive of any thing temporal for to preach the word of god/ it is simony in the one and in the other/ if he hath made covenant of certain some for him/ or for other for to be received in to religion/ the which is of great/ and sufficient foundation/ for to sustain the member of relegyous men or relegyous women it is simony in both two parties/ another it shall be after these doctors when the foundation of the monastery is not sufficient/ for than a man may make covenant of the quantity of gifts not having intention to buy any thing spiritual/ if he hath procured by his own prayers and supplications 
Thom. in iiii  to obtain benefices/ unto the which he hath cure of souls/ some doctors will say that he is a symonyacle for as much as he him showeth indign/ and meek/ prayer made for good intention/ & with that intention to have silver for to do with such silver other good work/ such intention is not evil nor corrupt/ for two good ends be not contraries 
Nota quam magis●● cipale non ● 〈◊〉 minus pricipal●s. / know ye that silver may not be the self end/ or principal to make prayers/ or predication prayers made in intention principally for to have silver to put it unto foolish usages/ it is deadly sin/ simony and sacrilege like unto the sin of Judas/ as unto the regard of the mass/ of the which some taken xii pens the which been worth thirty pens for to put them in foolish usage/ as it may be to wax rich/ by avarice/ or with other manners indevyde/ and if the said prayer be made by 
Mag. io. gerson  sinners in other things so much the less it is worth know ye again thew the which make such priests to sing wittingly/ if he hath renounced unto any benefice by such paction that it should be given unto his kynnysman/ or unto any other the which for so doing him hath promised any thing temporal/ it is simony in the one and in the other/ more and many other cases of simony/ there may be found/ as well in prelate's of the church/ as in lords temporal/ as in all other degrees of persons/ of whom I pass over as at this time by cause of shortness notwithstanding be the clerk well advised/ the which in receiving ordres/ or benefices/ is fallen in simony that he is irregular/ and sinneth mortally in executing offices of holy ordres before that he be dispensed with.   

¶ Here followeth of usury the which is committed as well in deed as in will.  
AS unto the second the which is of usurers the sinner ought to take heed if he hath lent money or other thing whereof the usage is consumption of that/ as should be corn/ or wine/ by paction/ or intention principal for to receive more than he gave/ that is usury and deadly sin if he hath lent upon gage of thing movable/ or also of heritage/ by such condition or principal intention/ that he shall have the usage/ or the fruits/ and leave of the said charge/ without deducting and rebayting of the sum lente/ it is usury except the gendered kynnysman the which taketh any wages/ in attending the promise the which unto him hath been made/ by cause of the marriage of his wife by such wise that he her maintain as a husband aught to maintain his espouse/ And it is well to be noted in this matter that there been two manners of usuries. The one is clearly open as that before said. The other is hid and is commit in divers manners/ if that he hath bought lands and possessions for little/ and minisheth the price for as much that the seller putteth in his bargain that he may buy again his heritage with in certain time/ he committeth usury if he rebate not that/ that he hath received over the costs and layenges of the said heritage/ if he sell many times the more harder/ for that that he leaneth in abayting his payment till unto a certain time/ how be it some what he may sew more specially when he loveth better to have upon the ower a less price than to tarry/ Also when he hath bought certayn ware as corn/ or wine/ the which been yet for to gather/ and for as much that he hath advanced the payment he giveth less than the thing is worth at the ower/ or at the time that he it should receive it is usury. Also when he leaneth principally for the intention to have presents/ money/ aid/ or other thing temporal/ it is usury/ if he hath betaken bestial unto haluys by such condition/ that if there happen mortallyte or other adventure of loss/ whereof he the which them taken is not the cause/ nevertheless his catyll shall be ever more safe and entire/ it is usury/ and for a rule general always as in such contracties/ be it of sheep/ of lambs/ of the hire of oxen/ or of other beasts that the one of the parties maketh his price and paction in such manner that he is assured to win or nothing to lose what so ever that there happen/ and the other party abideth in doubt and subject to the adventures of fortune/ such contract is again reason and again justice/ but when the excess of the one party/ or of the other is such that with great pain he may be in loss/ or in gains so that they intend no fraud the one unto the other. I put that every of them await unto his own profit/ here is none usury/ if the procurer or tutor of any fatherless children giveth their finance unto usury to the end that the said finance unto them shall profit/ and that by that mean/ they were nourished or their marriages augmented/ and also that poor marchaundes by such mean that them might advantage/ that notwithstanding/ it should be deadly sin/ and to the said procuroure/ or tutor is bound to restore the said usury in case if they the which have had the profit/ will not restore. In like wise as they there been principally bound. Also it is well to be noted that many sellers and buyers been full of usury/ before god and after good conscience as well for the cause of the intention of the being/ as also of the selling/ the which always semen to be lawfully sold after the form of the contract and of the words/ as for example Martin hath necessity to find an hundredth crowns for to lean/ but he saying and knowing that no man him will do that pleasure he cometh unto Petyr unto him she wing his necessity/ by the which he is disposed to sell him. xl shillings of rent upon his heritage/ by such condition that till unto the term of seven years/ as many times and as often that he shall yield the some lent/ that is an hundredth crowns Peter is hound him to deliver his heritage/ In such cases and semblables the intention and the conditions of the seller and of the bier should be weighed & considered for if the seller had not intention that these xl shillings should abide for ever unto the bier/ the which intention the buyer knoweth or unto him it is very semblable by some mean. Also of his party he willed and desired that the contract were made under the form of sale/ and not of winning/ unto y● that without knowledge of usury his hundredth crowns he may purchase upon him of such contract/ and semblable may a man say that it is a wolf covered with a sheeps skin. That is to know 〈◊〉 usury the which cometh of wnning hid specially when the seller was indigent or needy and a person dign of mercy. For in such case the some taken leaned by cause of the said sale is such that he should rebate as many times and as often as the seller shall yield his money/ In this matter to descend unto all cases/ conditions/ and circumstances in particular for to Juge certainly that there is usury/ and deadly sin or venial/ it is a thing right hard without the grace especial of god/ for the malicious avarice of earthly people hath so many found of eavil lacyons that with great pain there may go out of the way all the most greatest and most yllumyned doctors/ for the which cause I pass over from my other cases particulars. Also it is holden for a rule general/ as to lean money it may be done in five manners. The first liberally without any in tencyon of any retribution corporal/ or temporal over the some given/ and that manner is good and chartable. Secondly with such condition that he the which receiveth that land of money in marchaundysing unto the half of loss or of gain/ and such contract may well be made and he the which hath lent may receive a more greater some than he hath given/ But for the condition of persons/ or for the adversity of the intention of avarice▪ or of other/ he there may have letting. 
Nota  thirdly in putting the chattel that is the some given in certainty/ and the gain in certain/ that is to understand/ that lose or win he the which receiveth under such form/ he shall yield always the said some/ and if he win the bayllye taketh advantage/ here is usury manifest. Fourthly unto the contrary of this last case. That is to understand in putting the gain in certain and the chattel under incertain/ as for An example/ I leanly the an hundreth crowns where with thou shalt merchandise at my pareyll with all the sum/ by such wise that after a year/ or another ●erme thou shall yield me six crowns. or ten or more or less/ and if thou lose by fortune the said hundreth crowns/ upon me it is all and if it be saved he it shall yield with the some spoken/ such contract is full of usury after the right/ the cause is such for the hope that such a lener hath more is more to win than lose. fifthly in putting the gain/ and chatell in certain. as for an example. I leanly the an hundredth crowns by such wise that after the year paste thou me shalt yield an hundreth & ten here is usury manifest/ unto these v. manner to lean may be brought all these other/ But more over these doctors make a question if 
A question.  it be lawful in any case to receive any thing because of the lone. It is lawful in five manners. 
The answ●  first a man may well receive a thing spiritual as is the lone & the good grace of him unto whom he hath lente. Also if of free will he giveth any thing or it may receive/ so that the loan hath not be made to such intention. Secondly by reason of dysdammage/ as if the loan hath been made under a certain pain it for to yield at a certain time/ and that by the default of that for to do the lender were in damage without fiction/ in this case he may for by cause of the dysdammage take the said pain with his principal if that the said pain were not excessive and unreasonable. thirdly by reason and cause of the doubt/ unto the which the lender is submised/ in like wise as it appyreth in the second case of the notable before said in lending unto the half of loss or of gains. fourthly by reason of the damage that he runneth in the which lended/ by cause of the said ready. As for an example. At your great request I lend you an hundred crowns for a year/ in the which after god and good conscience I shall be in damage in the some of ten or twenty crowns. Than if he the which borrowed seethe that it should be better unto his profit to take the said some and to restore the damage of the lending he it may do/ & the other it receive over the principal for to keep him/ & to recompense him the damage. Fyfthtly by reason of the hire of a thing the which he may hire/ as oxen/ horses/ and other things that a man may receive/ some times more in valour that they were at the time of the hire/ and with the hire. But for to receive more than a man hath lente in any other manner wise than here before hath been said or done against the commandment and a man selleth the thing imprecyable/ and the which properly may not be sold. That is to understand the pleasure & the charity that every creature ought unto his neighbour/ as well by the law of nature as by the law of holy scripture/ the which laws & all other been they Canons or Cyvyles defenden the sin of usury. Also if any gyne old corn or other thing semblable for to renew it having intention principal that the new shall be more worth and else he would not give it he committed usury But if he do that principally to the intent that his thing perish not/ or for to do a pleasure unto his neighbour/ or in true semblable doubt if that the thing be more worthy or less at the time that it shall be yielded again in such a case it is none usury. The pain of usurers published is such that they been excommunicate of right wherefore the holy church defended that unto such there be not given the precious body of Jhesu christ. Also that their oblation be not received in the holy church. Also that after their death their bodies been cast in a void ground and not received in the place holy and blessed. For a man ought not to doubt but that the souls of them the which dyen in such estate been dampened with the devils in hell/ wherefore the bodies should not be put to rest with the faithful christian men. And if in their last days they require penance they may not be assoiled/ but in doing that that in them is possible to restore all these usuries that they have received in all their life/ & it sufficed not to be received unto the sacramentis of holy church/ & assoiled to orden by their testament that after their deaths these usuries been restored/ but it behoved to dispose movable & heritage till unto the sum the which may amount the said usuries & if they unto whom he ought to make restitution been present him behoved them to make full satisfaction in yielding it all/ be it by finance marvel/ by gage/ or assignation. And if they been absent the Juge of the court or his lieutenant/ or the bishop/ dean/ or curate sholden represent the persons in receiving the said satisfaction & in case that movables & herytagis suffice not▪ as often it happened after that they have all laid movables & heritages as it is said/ they should require mercy of god/ of holy church/ & of them unto whom they been redyvables/ & than a man may them assoil & not else. For the testament that they make in any manner wise is of no valour nor effect after the right. Unto that peril is bounden wives/ children/ nephews/ nyces/ or enherytoures the which wittingly retaynen the goods movables or heritages of usurers the which have not made in their life sufficient restitution or satisfaction/ and it ought to be restored if that it be possible/ not all only the some of that hath been received by usury but with that the damage that they might have had by cause of them the which have paid the said usuries/ by the which it apyreth clearly that full few of usurers escapen the devil. In like wise also it appyreth the peril of those the which receiven in their churches or chircheyerdes unto sepulture the body of an usurer/ such as hath been spoken. For the priests the which do it wittingly been excommunycate ipso facto after the new right. Also it is to be noted that he the which taketh unto usury for his great necessity of him the which is an usurer renowned and is ready that for to do sinned not in taking unto usury/ but to take unto usury for avarice/ or for to dispend foolishly/ or for to induce any to give unto usury the which it hath not accustomed it is a sin much grievous. And this is shortly as unto the second point.   

¶ Here followeth of fraud and of deception.  
AS unto the third point the which is of frauds and of deceptions the which is committed of divers manners of people/ and in divers manners the sinner should take heed. first in deed of merchandise over the things said of usury/ if he hath done fraud by false weights or any falls mesures or in the selling of any falls thing corrupt or meddled in affirming that it is good and pure be it metals/ appotecaryes'/ wine/ oil/ or any other ware/ by the which the bier is notably defrauded/ it is deadly sin/ sins in a little thing it is venial sin. How be it/ it is well to be noted that if any man defraud and deceived his neighbour in a little thing / that he him would well deceive in a more greater thing if he might such sin mortally. For god that seeth all weigheth more the good will than the work withoutforth. If he hath frauded & retained taxes searches passages/ or other impositions made by the ordinance of justice it is deadly sin. Also if people of signory & of justice have made priests taxes & impositions by avarice or tyranny/ & not for the comen weal it is mortal sin. Also if he hath falsed books of receit/ or other letters unto the notable damage of an other it is deadly sin. Also if the merchant merchandise principally for avarice or for to increase his cattles & not for to live honestly after his vocation or for to aid the poor/ or for the wealth of the comunalte/ it is deadly sin/ when in such gains he putteth his principal intent. If any buy stuff or ware in intention for to sell them again more dearer without changing them in doing with them any craft/ as is the corn/ or the wine/ not as it should be by the way for to write/ or of wood for to make any craft for to sell it/ or without carrying it from one region in to an other for the common wealth/ but principally secheth by such manner to increase his cattles such merchandise is unlawful/ and there he may have deadly sin after as saith master Frances de maronis. Also if they have made paction between them for to sell their ware rudely and at a price not competent/ by the which the commons be constayned for to buy it at their price/ it is deadly sin. Also if he be paid with one ware for an other / by the which that saying he hath above made his own/ and mynysseth and hurteth the other mortally it is deadly sin. Also if he hath paid simple people in false money/ it is fraud and deception and deadly sin. Also if he hath used flattering speech and of swerynges/ to sell indifferently at the day of the feast commanded/ or in hallowed place often there is deadly sin. Also if he hath bought of robbers of thieves/ where that he believed the thing to be such that it appertained unto them justly it is deadly sin. Also if he hath been the mean of any co●tracte that he believed to be unjust/ as of usury in buying of heritage/ or in corsing of horse/ or in treating of marriage/ saying and knowing the grievous damage of the one of the parties it is deadly sin. By these things beforesaid of the vocation and estate of merchandise a man may apply unto other labourers & handcrafty men/ been they drapers/ tailors/ cordeners/ weavers/ taverners/ bakers/ pie bakers/ smethes/ carpenters/ massons/ golsmithes'/ labourer's with their arms/ labourer's of the earth/ for in every vocation there may be fraud/ treachery/ & malice in their work/ be it in weight or measure/ in valour/ in intention/ or in these other circumstances/ if god & pureness of conscience ne them address. And therefore they should consider their estate & occupations/ as well by them as by the aid of their confessor/ & declare the frauds that they known well to do/ & to speak more subtilely that no clerk by writing may them declare/ & they should tell whether they were for to leave such manners of frauds or not/ & it show & confess plainly/ for if they have intention to return in continuing their deceivable manners to use/ they ne aught to be assoiled. Also if any him meddle of office/ or craft the which he may not do without deadly sin/ as to at house steves side/ to do service unto these usurers/ to move war the which is not Just/ to make these mixions wherewith women paint their visages/ & so of other vocations such ought not to be assoiled/ if they have not will never for to return unto the said office. Also people the which getten by their Journeys & them feign & sparen to work/ or the which in evil wise done their work/ & that notwithstanding will be well paid they been thieves & bound to make restitution. As for an example. They have promise of twelve pens for the Journey/ & I put that a man thinketh it sufficient/ how be it after god & good conscience they get not but ten pens/ for as much as they do not their journey lawfully they been thieves of two pens upon the journey the which amounted at the end of the year that a man hath made .cc. such Journeys the sum of xvi ● eight d. of the which some they ought make restitution. And offtime it happened by the judgement of god that unto such people their goods increase not nor yet profiten/ but some them dispend in taverns or unto them cometh losses & damages/ by the which they fallen in necessity of poverty & of no power to restore that the which should be well with reason. And by such mean been deceived by the devil without number/ & so to do he is aided by confessors ignorauntes the which assoylen such people without them enjoining restitution/ or without the counsyll the which upon that should be given.   

¶ Here followeth of iniquity or default of justice.  
AS unto the four point the which is of iniquity or justice/ that is of the default for to do & yield justice & reason unto his neighbour the sinner ought to take heed. And for as much as to yield/ keep/ & to defend justice it aperteyned principally unto the prelate's of hol●chirche/ & unto the lords earthly after as the jurisdiction of every of them extended & consequently unto these Juges/ advocatꝭ. proctors/ notaries/ sergeants/ prentices/ & witnesses of every of these estates & manners of persons some thing it ought here to be showed for to examen all well/ and first of the prelation & seygnoury ecclesiastical. If he were irregular/ suspend/ excommunicate/ bygame/ illegittinie/ or ●cubinarie open & known/ & by the consequens suspend at the time & hour that he received the dignity/ the cure/ or prelation he sinned mortally & is continually in deadly sin/ & in executing his office committed always of new deadly sin before the dispense & absolution. If he hath not been elect canonly of the college or patron unto whom it appertained or hath be/ received/ & confirmed of him that so to do hath power/ or unto that is come by means foreboden such is called after the right a wrong doer & thief and if he hath not any manner of puissance or Jurisdiction for to dispose/ or to make office of any thing temporal or spiritual aperteyning unto the office or benefice he sinned mortally as oftentimes as he him endeavoured to excecute that the which aperteyned unto the said office or benefice. If he hath made prayers by himself or by other for to be chosen & received unto the said office he is a symonyacle/ & if he hath had paction or covenant the dispense aperteyned unto the pope. & before the dispense he holdeth thevyshly the office or dignity. If he suffer & dissimule any great ill in his subjects that he may after the right purge & correct it is deadly sin. If he hath favoured any against justice & unto the damage of the other/ if he hath lost & wasted the goods of the church in foolish usages/ if he hath rebelled against reason unto his sovereigns. Also if he hath been negligent to get good & sufficient counsel for to seche justice/ by the which default the party hath been in damage. In all these things it is deadly sin. Also if he hath put officers indign or unworthy specially in cures of souls where a man them knoweth for such & them may withsaye lawfully & repel/ & is negligent that to do it is deadly sin. Also if he hath suffered confessors ignorauntes with great peril & damage of souls the which he may undertake it is deadly sin. Where some is indign/ or to much ignorant apyreth in the chapter of the science necessary unto a confessor Also if he hath been curious & proud in buildings/ in height/ in horses/ harness/ abyllymentꝭ/ in great & perilous dispenses unto the great damage/ as well of the church as of the poor it is deadly sin. Also if he hath been more curious of the temporalyte than of the spyrytualyte/ after the excess moche or little it is mortal sin/ or venial. Also if he hath left to lose the right & privileges of his prelation/ or of the benefice after as they aperteynen of right the negligence may be mortal. Also if he hath dispensed undiscretely by the which they be become reckless & unthrifty/ or by the contrary have been to hard & inhuman to dispense/ & to purvey for the enfermetes of his subjects after the excess of moche or of little it is mortal sin or venial. Also he ought to be the light & example unto his subjects in all things/ in few words & of things profitable in quenching discords/ in reproving detractions or bac●ytynge/ grudgings/ falls reports/ mockeries/ & foolish languages. Also he ought to be circonspect in all things/ & specially in holding secret the case the which happened after as it is of right & of charity. Also that he be in fere of honour & of reverence the which unto him been done by cause of his prelation/ for of that with other things before said him behoved to yield account. Also of the correction the which unto him appertained by cause of the office over the common the which he ought to do with all after the law of charity/ of the which had been made mention before. Also he is bound to pastor his sheep as a good shepherd by good doctrine & good example/ & them to defend unto his power from the wolves ravishing as been prechours that prechen principally for to go with their silver or other goods. Also of tyrants and extortioners the which oftentimes them devourens unto the witting & knowledge of prelate's And here he may have such excess of negligence with these other circumstances that it is mortal sin. For the prelate spiritual aught to be the father & defender of poor people/ of children fatherless & moderles/ and also of widows/ & aught to have special heart on their causes.   

¶ Here followeth more in particular of bishops.  
AS unto the fifth point the which is of bishops/ it is to be noted over these things beforesaid in general touching the estates of bishops that he ought to take heed first unto the form & manner of his entry. For if he be not entered regularly as before hath been said he is a thief/ in like wise as our lord saith in the gospel. If he hath given holy ordres by simony in secret wise he is suspend alonely as unto him & is in mortal sin/ & like wise those the which so been ordained been suspend & unto them it behoved to seche dispense before that they execute their offices. If he hath given holy ordres wittingly unto them that have not age to determine in right it is deadly sin/ for he may not dispense at the said tyme. If he hath given orders wittingly unto any the which hath not than the which should precede/ or to give ordres in an other time than of right without the dispense of the pope it is deadly sin/ & he the which so hath been ordained is supende. If he hath left any thing to do or to say the which is of the essence of the sacrament of holy ordres him behoved all to go back for as much as in such sacrament it is create of god/ & giveth a token spiritual named caractere. another thing it should be/ if he left a thing the which should not be essential/ how be it a man should supply in these other ordres/ that the which is forgotten/ & the hanging the clerk so ordained shall not office/ nor there ne may ignorance vicious excuse such defaults. If he hath not caused to make examen of the age/ of the holy life/ of the science/ & of other things the which been requisite of right in them the which should be ordained it is deadly sin. For by such default many indygne been received & ordained unto the great prejudice of souls & of all the holy church. If he hath been negligent to give the sacrament of confirmation by the which many be deed without such sacrament/ & the great good spiritual & caractere the which in such sacrament is received/ or if in it giving he hath not kept the form/ the matter/ & the place. That is to understand in the forehead/ or wittingly it giveth two times unto one self person. If the very day of the ashes he hath not consecrate the holy cream & other things in keeping there the form and ordinance of holy church/ he there may have deadly sin. If he hath not consecrate in place & in time churches chircheyerdes & ornementes. Also abbots & abbesses. Also in reconsyling churches & chircheyerdes. In all these things he may have so great default & damage spiritual that it should be deadly sin. If he hath provided of benefices/ be it of cures of souls/ or without cure/ those the which were notably indign & it knoweth or should know it is deadly sin. And in like wise in receiving them indygne as some present by authority of patronage. If he hath given prebends or other benefycis unto his kinsmen principally for by cause of lineage & in them preferring them unto them that been more worth it is deadly sin. If he hath not provided unto churches of a rector in time & in the manner that is of right & well possible/ or if he hath received unto holy ordres without title suffisant/ or hath not visited his diocese/ as right and reason it ryquyred in providing of confessors & other ministers/ in correcting the defaults the which is done against the sacraments/ & the office divine/ and the vices & sclaundres of his clergy & of his subjects. Also if he hath not made punitions & corrections after the discretion & charity ordained unto the rights/ the damage of the souls/ the slander & these other ills the which cometh by the occasion of the default of the things before said unto him shall be imputed & much grievous the deed of conscience. In like wise as it is well showed by the figure of the ancient testament in the xxv chapter of numbers. For our lord seeing that none ne died correction in like wise as it appertained unto ill & sins the which reygnen in the people of god commanded unto Moses that all the princes of the people should be hanged on high gybettes/ and for the default of correction died in one day. xxiv. thousand men of the people of god. Also if he hath found new exactions for to extortion gifts/ promises/ or   

AS unto the vi point the which is of canons/ curates/ & other beneficed/ it is to be noted over these things beforesaid of simony/ & of the estate of prelation that all they the which receiven office or benefice in the which to execute & govern they have no cunning competent/ they sin mortally after as saith saint Thomas in the xviij distiction du quart. Also canons curates & other prebendaryes should take heed if they have evil entreated the benefice/ as in letting the buyldyngꝭ to go unto ruin/ or indyspending ill/ & in foolish usage the fruy●●s/ rents/ & revenues of them be it against their rich friends or otherwise. For it is sacrilege after master Alexande de halis in his tires & they be bound to make restitution but whereof & in what manner it is a hard thing unto many. If they have procured dyspenses to obtain 
Nullus 〈◊〉 c●●ricus ●●●o vel favore dꝪ ●●l●●● epo peccatum publicum ꝑrochianis ●●●vel c●●ā minꝰdi●●e penitent reconciliate & ci testimo●●ū de hoc far ut dign penitentem rep●llere al●as symon ā●mittit extra d ●●monia. ●a Nemo ●●●s●ite ●orum.  many benefices/ principally for ambition & by avarice. Also if they have received the goods of the benefice without there making the service the which unto it appertained/ or there have commit person indign & insufficient/ by the which it happened that the office of god is evil said/ or the sacraments entreated & administered unduly as it is of confessions imperfect by the default of true examination and to enjoin restitutions. Also as is the default to visit & to take heed unto 
●●l●●● nolumus incorrectūquam●dē cler●●● eccles●as sic ex●●nunt suꝑlectibus spruce & etiam alie●●●.  the sick/ to counsel & to comfort those the which been in necessity/ be it corporally or spiritually to bring unto concord those the which been in wrath & in divisions. Of all these ills & other the which been in the people without number shall shall answer all those the which holden cures & benefices. 
Ut pocius domus laice quam dei basilice videantur non ꝯsiderantes qd dns non sinebat ut vas transferetur ꝑ templum. Sunt & ali● qui non solum ecclesias dimittunt incultas verum etiam vasa ministerii et vestimenta ministrorum ac pallas altaris. necnon & ipsa corꝑalia tam imunda reliquunt ꝙ interdum aliqius sunt horrori qr ●o zelus nos comedit domus dei firmiter ꝓhibemus ne hmōi suꝑlectilia in ecclesiis admittā● nisi ꝓpter hostiles in cursus aut incendia reptina seu alias necessitates vrg●tes Ad eas dꝪ ●●c refugium sic ut necessitate cessant res in loca pristma reportentur. Precipimusque ut oratoria vasa corꝑalia & v●sti●●ta pndicta munda & nitida ꝯseruentur nimis ei absurdum videtur in sacris sordes necligere q dedeceret etiam in ꝓphanis patent. Hec extra de custodia lucre. extra d● cohabitatone cleri. et mulie. Item extra de senten. ixion. Si concubine. & de cohabitatone cleri. & mulie. Quesitum.  Also if any hath it posseded the benefice of the church the which hath not insencyon to be finally a man of the church it is mortal sin/ moche grievous & he ought to make restitution. If he hath received the dystrybuconns' quotidiennes of colle without their abiding/ notwithstandynge that the ordinance is such that without he be present nothing he shall take or that he is gone unto the office principally for the distributions temporals it is deadly sin If he desire to have cures or benefices more principally for the good temporal than spiritual it is mortal sin & simony spiritual. If he hath left by fere/ by favour/ by love/ by gifts/ or by ꝓ mysses for to show unto his sovereigns the ills & sins open that he will not or may correct in his subjects he committed simony after the rights If he hath left the goods movable or unmoevable of church be they thing hallowed or other for because or in manner that they be not granted of right or also as with the goods of the church byed heritage fort give & to leave unto his kinsmen or unto another place than to the church he sinned grievously & aught to make restitution. If he hath suffered uten syles as linen cloth or woollen/ flesh/ corn/ & wine/ or other things naughty hath been put in the church without necessity leeful & sufficient after the rights as is should be for fere of thieves or of the embracing fire the which should be in the houses or other evident necessyte●s/ the which passed the said things should be taken out of the church & place hallowed/ he sinned grievously in trespassing the commandment of the pope Innocent the third/ & in like wise all they the which ben consenting or the cause of such dishonour. Also commanded by express words of the same pope/ churches/ chapels/ chalices corporaces'/ towells/ hallowed/ awters'/ chesybles & other vestiments & vessels ordained unto the service of the awtre be kept pure & clean. And it is well to be noted in this matter/ as to do wittingly that the which the pope defended or dispraised to do that that he commanded it is deadly sin. If he suffered that any plays provoking h●m unto vanities or noises/ turbations/ great noises/ or also drynkynges or etynges to be done in the church or in other place hallowed he sinned grievously. If he hath found or given novaltees of relics & them hath denounced unto the people for his avarice principally/ or if he hath extortioned by cautel/ or by fair language/ almsdeed/ or oblation it is mortal sin If he hath received unto sepulture ecclesiastical any person excommunycate by sentence of right/ as usurers open or other/ or those the which were denounced interdicted in other manner than it is taken of right over the sin mortal he is excommunicate in likewise as it apyred by the Clementyne. Also if he hath received unto sepulture these the which seeth each other in tormentis defended he sinned mortally If he be a concubynarye open & known when it is so that he of that was lawfully vanquished or that he hath that confessed in judgement/ or that his sin is so open & so evident that all they of the parish or the more great party of them it knowed/ or that there be so great perseverance that noman ought to doubt he is suspend as unto himself/ & as unto other & if he say mass or admynyster other sa●ramētꝭ in such estate he is irregular after as saith ●ostyense. And moreover some lawyers holden that in such case there may not be dispense but alonely by the authority of the holy siege apostolical. And this opinion holden richard de media villa/ the Scotte John Andrew. Astence & Panorme alleging the chapter Cū●terni extra de sentemcia et re iudicat● Also after that he is communicate namely all those the which him know●● sin mortally in hearing his mass/ but an other thing it should be of an other sin the which is secret/ for during that the holy church it taketh away a man sinned not mortally. Also it is to be noted that the concubine of the priest suspend as unto himself & as unto other & excommunicate as it is said/ renned in the sentence of the great excommunication. By the which it followeth moreover that such person may never be assoiled sacramentally but in the article of death if he be 
Hoc ●ba● ꝑ dec●e tum basiliefi extra d sn̄i● excon Si ●cub●●e publice clericorum ecc●astice censure districtone artā● eosdē●rubinarios non est dubiū●n̄i● maioris exconis involui qui post latam sentenciam cōicāt in eodem crim●e crimi nosis. hec ibidem.  not first unbound of the said sentence. And so it ought to be understand of the concubine the which persevered with her ribald excommunicate by that cause of fornication. If he hath not borne ●onsure honest/ if he hath learned the office of a lay man/ or unto marchaunde in buying for to sell again openly & more dearer therefore to gains as a lay man may/ if he hath haunted taverns/ the plays of Jogling/ dances with women. In all these cases may he have so great & so excessive slander that it is mortal sin. Also if he hath song mass in leaving wittingly any of the vestymentꝭ unto that requisite/ as is the coop/ the aube/ the many plea/ the stole/ the chesyble/ or without messal without light/ or without clerk to answer it is deadly sin for of that he may not be excused by ignorance. If he hath left his matins canonycalles all or part unto his witting without cause reasonable/ as it should be for sickness/ or other necessity it is deadly sin after that he is subdeacon/ & in like wise of the matins of our lady when they been of the ordinary or of custom approved. But if he them hath left by forgetfulness he shallbe holden to axe forgiveness when it unto him is remembered. Also y● he be occupied wittingly in things outwardby the which he hath greatly distrained to understand his mateus/ or if be put to think on an other thing unto his witting he there may have deadly sin/ an other thing it should be of thought coming against the will. If he hath received holy ordres before the age competent that is to know subdeacon before xviij years/ deacon before twenty priest before xxv & it sufficed that the xxv be begun/ or else it is deadly sin. And he ought not to excecute the office aperteyning unto the order till unto the time determined of right. If he have left any thing notable aperteyning unto the form or matter of sacrament it is deadly sin/ if wittingly or by negligence he hath commit such obmyssyon. Also after holy Thomas he the which excercised the office of holy ordres in deadly he sinned mortally as oft-times as he hath touched the things holy Also if he hath administered any of the holy sacraments unto sinners notorely known and open before satisfaction & amendment competent it is deadly sin. If he hath song mass in deadly sin without him confessing & repenting duly if he hath place & opportunity it is deadly sin If he hath committed notable reverence against the sacraments/ as putting no water in to the chalices or that the host were broken/ or the wine aygre or sour or the holy host evil kept/ or hath left any thing notable by to much hasting him/ or to sing for other intention than holy church doth intend/ or hath not borne reverently with light the body of our lord unto sick folk. In all these things & many other the which may come by negligence he may have such excess that it is mortal sin. Also if he hath promised to say certain masses/ & of that hath received the alms/ in intention not to say that that he hath promised it is deadly sin. Also if he hath been negligent him to prepare & dispose for to sing at the lest in the great festes and solemnities/ but hath left that to do/ not principally for the fere & reverence of the sacrament he there may have deadly sin. Also if he hath assoiled of the sentence excommunications or in the case and persons upon whom he hath not power nor authority/ or hath made dyspense of vows/ or if he hath showed the sin of the person the which he hath herd in confession/ or hath enjoined penances of alms the which by his inducing cometh unto his profit temporal/ or hath be notably undiscrete in assoiling them the which weren indygne for as much as they would not pardon or require pardon/ or make restytucon after as it was of reason or they would not leave any sin/ or if he hath inquired maliciously of the name of the persons with whom they have sinned those the which them confess●n unto him/ or hath done his devour to examen the deed of the conscience of poor & simple sinners/ or hath not been desirous it to inquire of clerks and more expert than he was of the difficulties & perplexitees the which often is found in the deed of the conscience/ or hath assoiled in deadly sin & without true contrition. In all these cases beforesaid there is commonly mortal sin. If he hath broken the vow of chastity the which he hath done solemnly over the principal promise made unto the sacrament of baptem. That is to understand when he received the holy order of subdeacon. Also when he received the holy order of deacon. And afterward in receiving the right holy & sacred order of priesthood. And therefore the trangressyon of such vow is horrible sacrilege dign of eternal death. Also if 
●●●. q. ca oens. e●. c. sequis Si ●o s●c●r does e● filia sua pe 〈◊〉 for●catus fuerit sc●at se gra●● adulter●●●m●●●sse. ●d●ireo fem●a si la●●a ● oia rel●●quat et res suas pauꝑ●bus tribuat & ●uersa in monas●e rio deo seruiat v●● ad mortem.  he hath known carnally his paryshens unto who me he hath other times administered the sacraments of holy church/ or his daughter or her the which he hath holden in confirmation/ or also his godmoder/ his kinswoman/ or his affinity/ over the great & detestable sin mortal been ordained divers pains after the ryghtis for such cases. Also if he hath given benediction nup●yale unto those the which other times it hath received/ he is suspended of the office & of the benefice/ of the which he may not be relieved but of the holy father. And if 
Sacerdos autē● malum exemplum dedit hominibus ab omm of f●●●o depona● & ꝑe grinando xii amnis penitcat. postea ve●o ad monasterium vadat ibique o● bus diebus vite sue deo seruiat. hec ibi Si vero est ep̄s et fornicatio e● notoria debet deponi. &. xv. amnis peu●tere. Ibidem.  he administer any of the sacraments before that he there be remedied over the pain beforesaid he is irregular/ & in so bearing him unto the sacraments in such estate he sinned always mortally. To number in particular all these cases & the diversity of sins the which may come unto bishops deans/ canons/ curates/ chapellayns & other people of the thirche & of religion/ by cause of their dignities & offices evil kept it is a thing right hard unto all lawyers & theologyens. But the holy scripture the which teched all troth the which is necessary unto all salvation/ it sufficeth well unto the conscience of every man of the church the which him enforced to do that the which is in him for to please god/ and for to keep well and justly the degree and for to execute the office that god and holy church unto him hath committed.   

¶ Here followeth of the default of justice in domination secular or temporal.  
AS unto the vij point the which is of the signory secular it is to understand that kings/ duke's/ counts/ & all other degrees of signory should first take heed how they be comen unto the said signory. That is to understand if by right of line/ or by other way of justice for than they their may purchase salvation. But if they it holden by usurpation/ or tyranny against right & justice they them dampnen/ & they have no power there to commit officers in any degree or authority/ but in so doing they sin mortally & the officers in like wise in excecuting their & other oppressions by force of armer/ or otherwise 
●●ūs david ●u● deus ●ā magnum testimo ●●u ꝑhibuit in his ●t●●●ēturio ● dno d●●it non sum dne dignus ut intres subiectum meum. Hec ibi Re● pont facere regem ini●tas imꝑandi. innocent ●o 〈…〉: or do seru●ē● pa●●t. xxiii. q. ●.  in like as it was possible it is deadly sin. For for that cause & service to do unto the commons they holden their seygnouryes/ these rents/ these tributes. & these taxes. If he hath Just title to make war but in the doing his affection is unordinate by avarice or other wise he there may have deadly sin as well in him as in them the which executen the said war. Wherefore it is to be noted as to do that whereof any war may be made justly it behoved that he there have vi condy●●ons/ that is to understand a good will & desire to do justice with authority of y● to do & this is of the party of the prince Also in them the which executen the deed of the said war ought to be intention & condition. intention not principally for avarice or for his proper vengeance. condition that is to understand that the person the which maketh such war be lay or secular not clerk in holy orders. Also in them against whom a man maketh war ought to have some guilt or default by the which they have deserved to be punished/ for without these vi causes war may not be Just. Also it is to be noted that these subjects of princes the which been men of war be not bound to have all knowledge if the war be Just or unjust/ but unto them it sufficed not to be certain that the war that they make by commandment be contrary unto reason & unto justice. If he hath suffered wittingly capitains or other officers that he knowed to be pillars & oppressors of the people he sinned mortally/ & is holden with all damages & oppressions the which by default of correction been felonyed. If he hath suffered & commanded homicides/ mutilations/ flagellations/ or prison against right & justice/ or not withstandynge that the cause were Just he it hath done or made to be done principally by hate or vengeance it is deadly sin & moche grievous. If he hath made or suffered forneys duellations or the fight of two men plays or presentations the which of their condition & oft-times been things noysauntes to the body & to the soul which he might defend & make to cease it is mortal sin. If he have commit against the church case wherefore a man him may lawful suspend interdict or excommunicate/ & that notwithstanding he hath made mass to be song in his presence in sustaining the censures of holy church it is mortal sin & moche grievous. If he hath taken & commanded or approved that clerk or person religious were taken/ beaten or inprysoned in deed & not in right & without the licence & Just permission of the church over the deadly sin he is excommunicate. If he hath suffered laws or statutis in his signory the which weren contrarious to the liberties of holy church over the mortal sin he is excommunicate. Also in like wise if with out licence of the pope & concessyon Jurisdycall he hath commit and suffered to be put and imposed upon the people of the church the which is not suffered of right/ taxes/ subsydyes'/ watches/ searches or other exactions/ after he hath admonition to cease despised so to do over the mortal sin he renned in the sentence of excommunication/ if he him correct not within the space of the time ordained in right that so for to do. And also if by his crime the city/ the town/ or the country/ fallen in interdict he is culpable of the cessation of all the good deeds which might be done & had been done if it had not been interdicted. Also if for the censures ecclesiastycalles done to him or to his/ after the order of right he endamaged or gyved vexation unto Juges or ministers of the church over the mortal sin he is excommunicate. Also if he hath received & suffered open usurers of an other region to dwell & inhabit in his signory to use their usuries & hath put no diligence them to expel with in the time that to do▪ is ordained ●e is excommunicate And in suffering them of his signory to exercise the said usuries in giving unto the permission or consenting it is mortal sin. Also if he extortion or distress or gyved aid or consenting that to do upon marchaundes or pilgrims upon the see he is excommunicate & the absolution reserved to the pope. Also if he take & retain the goods of them y● which have had letting in torment perdition of their goods/ & fraction & breaking of vessels & ships upon the see he sinned deadly. As saith Astence that no custom may him excuse. Also if he make to set on fire churches monasteries or other holy places. Or if he do or make to be done wrongs fractions without the order of right & of justice over the mortal sin he is excommunicate & if he be denounced for such by the dyocesayne the absolution is reserved unto the pope. If he have letted the election of any to prelatis ecclesiastical maliciously by fere/ by violence/ or by other cursed means/ or also to procure that any were chosen against the ly●●rtees & ordinances of right/ or hath given grief or vexation unto college or unto any of them for as much as men to him hath not obeyed in choosing after his will over the mortal sin he is excommunicate. If he hath broken & filed y● prevylegꝭ of the church in making by violence to take any person in the church or other place prevylged without permission of right he committed sacrilege mortal & him may a man denounce excommunicate aftr that he hath been warned duly to repair the forfeit. If he pill the people of the church or ravish things the which aperteynen to the church/ or taked for to mark the people of the church he sinned mortally. If he hath presented as patron of the church/ or hath ꝓcured by other that he the which was indign after right were received to benefice ecclesiastical it is mortal sin. If he have taken money gifts or promises for to present any unto benefice of the chirc● or hath written & made supplication unto the pope or unto other prelate to benefice any the which of that was unworthy he is symonyacle & in mortal sin. If he hath given aid favour or defence to heretics or schismatics in asmuch that they be such he is excommunicate. If he appropre things the which aperteynen to an other/ or letted wittingly the prevylegꝭ or liberties of any it is mortal sin. If he have letted by him or by his officers that any cause 
Li. vi. de imunitate ecclesie ca Quoniam.  were not drawn in the court of the church/ in like wise as it aperteyned of right he is excommunicate. If he hath made or imposed novelty of laws the which been contrarious to right & to justice it is mortal sin. I● he be the messenger of an other seyg forthwith & hastily sense for to know how her lady & master died the said Lountesse/ & it was found that at that hour that she unto her apyred she was deed piteously. And this vision rehearsed the said lady unto many in her life in the which it apyred that it is truly said that a fool believed not so much 
Quicunque e●cedit i ●●dumē● vel al●is mundi hu●● orna 〈…〉 tissup●lue & nota biliter pe● cat ●tra caritatem pr●m dan nabiliter & deum offendit etiam morta li●. & nisu pen●tēdo se corrererit & ta●● a supflua resecave ●it cum diabolo & an gelis eius ins●piter num interitum vadit. hec eusebtus i ep●a de obitu hieron. li. vi. ● imumtate ecclesie. ca Quoniam. Qui hꝪ duas tunicas der uni non hnnti luc. three Qui habuerit subs●ā●iā mund hu●us & viderit fremm su● necessitatem ha bear & clauserit vi scera sua abeo quon caritas de●manet i co. ●. ●o. three ca Si vir aut mulier se ornaverit & vultus spectantium ad se ●●●●cauerit & si nul●um inde ven●at damnan. iudici● tn pati etur i eternum qrvenenun obtulit & si nfuerit qui biberit. hec criso.  that he received. And unto that purpose saith Eusebius in the epistle of the death of saint Jerome that every person the which exceeded in robes in issues or in other abylymentes worldly be it that the said excess be to praise it may be so great & the affection so moche vndrdyna●● that it is mortal sin/ to determine how moche & how the said excess is mortal or venial unto the regard of any person in partyeuler it is a ching right hard as unto judgement human. But as saith a lawyer named Monaldus the blessed holy ghost teached many times them the which been disposed that that may not do the subtlety of the intendment or understanding human/ for as much that it is he the which teched all troth necessary unto salvation. Also saith our lord in the gospel unto the purpose of the horrible damnation of him the which exceeded in abylymentes that he then which hath two gowns is bound by the law of charity for to give one unto him the which hath none And it ought also to be understanden that he the which over suffisance hath abundance he ought for to aid charitably unto choose the which been needy. Also ladies and gentle women or other women the which them apparel to please men carnal & worldly and to the intent that they them coveten disordinately sin mortally/ & in 
Justicia ●emota ●d sunt magna regna nisi magna latrocu●●a Aug. li. d● civitate de●.  like wise may it be spoken of men. By these things beforesaid apyred the peril of those unto who me it aperteyned to yield keep & defend justice/ & of the great ills the which may come by their default as well in them as in their subgectꝭ. And therefore saith well saint Austyn that great signory is none other thing but great thefts and pillars if justice reign not & govern. And for a conclusion to put in this matter cometh unto my purpose the question the which saint Thomas made. That is to understand if he the which doth any thing contrarious unto justice sinned mortally. The answer. For as much as justice ordained these creatures the one against the other after that it is of reason in yielding to every man that that unto him appertained/ to do the contrary wittingly it is against the charity of his neighbour/ & by the consequent mortal sin/ & for as much as paradise is promised unto Just men/ these unlawful & unjust dwellen in hell.   

¶ Here followeth of Juges be they of the church or of secularity.  
AS unto the eight point the which is of them 
Deinde v●●o● timentes deum et i ●bsit ●itas & oder●● auar●ciā●●udic●t pp●m. exo. xviii.  the which have office & Jurisdiction to give sentences to make judgements. It is to be noted that they should take heed been they of the church or of the secularity unto the points followen/ If he be entered in the said office by simony/ by fraud/ or by usurpation/ for than he hath none authority to Juge/ but in so doing he sinned mortally If he have exceeded wittingly the business of his commandment or of his Jurisdiction he sinned mortally/ and ignorance vicious may not him excuse. If he by fere/ by covetise/ by love disordinate/ or other cursed cause he giveth sentence against right and justice wittingly/ it is mortal sin/ and is bound for to restore the party in damage/ in case that he for whom he hath been Juged will not restore him. If by his ignorance vicious he hath given false sentence/ he aught to dysdammage the party and ●ath sinned mortally. If he have been negligent for to study and to inquire the troth for to yield and give lawful sentence by the which negligence he hath Juged falsely it is mortal sin/ and is holden unto the party as before hath been said. another thing it should be of a Juge overseen the which hath done his devour for to have the counsel of lawyers and clerks/ and that not withstanding hath given false sentence by simpleness and not unto his witting nor by no malice. For obedience against him the which in that hath been overseen/ and the great diligence that he hath done for to inquire the troth him may excuse before god. And this the which is said of judgement contentions and in outward things may a man say of the judgement of the conscience the which is made in confession/ for every confessor is Juge ecclesiastical and spiritual. I put that some will say that as well he the which enjoineth the office of of the confessor as he the which it received and is not sufficient that for to do sin mortally. But that should be understand of those that avarice and presumption induced that to do and for not of those that charity inclined unto salvation of souls. I put that after good & holy intention in receiving or in enjoining the office he may have so great diligence to study or to inquire the troth that in giving falls sentence of absolution he there 
Hec secund● Raymundun.  should have mortal sin. If the counselor of the Juge the which Juged is simple & of good will counseled ill by ignorance vicious/ or by other malice the Juge may be excused in giving falls sentence the which he believed to be good/ but the counselor sinned mortally in afferming falsity for verity/ & so is holden to restore or to procure restitution to be made unto the party. But if it be very semblable unto the Juge that his counselor is not expert in laws or in customs/ or hath no renomee of great justice they be not excused y● one ne the other of mortal sin in giving falls sentence not withstandyng that they believe that it be good/ & every of them is bound to restitution/ not the double restitution aught to be made to the party/ but if the one restore not that other is bound to restore If the Juge ordinary take money or other thing to yield judgment it is mortal sin & may come in four manners. The first 
i q. i. Jubemus  for to take money to Juge falsely & to repair such sin the thing the which for such occasion hath been given aperteynen after the ryghtis unto the party which is hurt. Secondly to take money to Juge Justele & the more sooner. thirdly to Juge notwithstanding that of y● to do he hath none Juris▪ diction or puissance. Fourthly to the end that 
twenty-three. ●. v. cap̄. Administratores.  he Juge not false. In all these four manners restitution ought for to be made unto him the which hath given or unto the poor after good counsel. and unto the deed of conscience. If he hath not willed to do sentence notwithstanding that he it may & should do it is mortal sin/ and he is holden to restore the party. If he were Juge ordinary & hath taken of the parties other thing than victual the which was offered & given liberally and moderately/ he there may have avarice/ evil example/ & mortal sin. But the Juge deluded 
di. xviij. de eulogijs  the which hath not sometime great richesse/ and him behoved to ride/ and to go out for him to inform/ or other wise by the which he may the more largely dispend than he should/ if the said charge were not such may take salary moderate 
Scdm glow. et Raymundun.  after their labours & other considerations of the matter subject. If the Juge of the church give sentence of excommunication/ of suspension/ or of interdict to lightly or without order of right/ or principally by hate/ by vengeance/ by favour/ or by other cursed occasion against justice & unto the damage of an other over the mortal sin he is suspend of the execution of his office/ and he ought to be condemned after the estimation of the dammade made unto the party/ & if he in such estate mysbere him unto the sacraments he renned in irregularyte/ of the which he may not be relieved but by authority of our holy father the pope. If he hath suffered wittingly to call before him advocates the which weren heretics/ excommunicate/ or paynims. If he hath suffered & received dilations against the order of justice if he hath not kept the terms of right. If he have favoured the one party unto the grief & damage unto the other/ if he hath made questions unto the culpable that weren impertynentes after the order of right/ if he hath refused to receive appellaconns' legittime●/ if he maliciously hath given opportunity for to call. If after the legittime appellation he hath proceeded in cause/ if he hath not sought counsel sure & certain after as he it may & aught to do/ if he hath received allegations scornful & impertynentes/ if unto poor people as widows/ children fatherless & moderles/ & miserable persons he hath not given comfort & provision of counsel. In all these things & other semblables he there may have mortal sin. If he hath not punished these malefactors or ill doers after as the right & the case it required. In that may he have guilt & sin in three manners. first for as much as that to do he hath not puissance or commission of the prince/ but all only hath power to Juge after the laws and customs. Secondly if in so doing he hath done wrong unto the party. Or thrydely if he have pardonned the case the which ought to be punished. For not withstanding that of that to do he hath power & that the party so should consent if he might he sinned mortally in pardoning the case without punition. In like wise as saith saint Thomas in his quodlibetꝭ/ for in pardoning the case the which is unto the great slander of the people followeth default of justice & of reparation unto the common we'll/ if he hath augmented & diminysshed maliciously the pain or punition the which was of right he there may have mortal sin. Also it is to be noted that case may happen that he shall Juge 
●or●●de & cito apparebit vobis q●●●●●diciū durissunum in his ● pres●t fiet ●●p●en̄. vi. Quamto magnus ●s humilia te in omnibus ecc●. iiii. ca & greg. i ome●. C●to esse 〈…〉 or atque ad ser medun deo ꝑ●ptior ●sque e● dꝪ e● munere quamto obligatio●ē se e●●●●pit in reddenda ratione grego. Jesus autem cum cognovisset qque v●turi essent ● caperet eum & facerent regem. fugiti mōtē●pe solus orare. 10. vi. ca Sie●ōtrario mathei. xxvi. Surgite eamus ecce appropin●bit ● me tradet. H● cum i honore ●ent non itelle●it ●ꝑatus ●●u●i●●is insip●ēti bus & si●is factus est ●●●is. I ten. i. thy. three Non neophitum eligas supple in ep̄●●e i su●bi● elatus in judicium diaboli ici dat. Si dicentem me adimpium morte morteris & non an●ūciaueris e● etc. sa guinen eiusde manu tua re●ram. ezechielis. 〈◊〉.  him that he knoweth to be innocent/ & in so doing he sinned not mortally. As for example. A man proved & beareth false witness ayenstony in judgment of the which falsity the Juge is right certain & so he may not by dilation of sentence nor by other mean persuade to the witnesses for to provide unto their conscience. Nor may no● also justly the innocent the which is falsely excused without doing manifest Injury unto the witnesses. Also he may not constitute or ordain lieutenant/ nor to the sovereign when all these conditions shall be together & concurrentes he shall be constrained to give sentence after these things alleged & approved falsely against him the which is innocent/ & in so doing by his office he sinned not but may have merit. And of that opinion holdeth master Frances de maronis/ saint Thomas/ & richard de villa nova. Some holden the contrary affirming that the Juge should sooner suffer death than to give such sentence. But I ne consent to the first opinion in the cause pecuniary/ & to the second in the cause of death or of mutilation. For as for to lose the goods of fortune is offtime to the great profit of the soul/ but the holy scripture which may not lie forbiddeth simply the death of him the which is innocent. In like wise as it appyred in Exodi. By these things beforesaid of prelate's of princes & of Juges appyred the troth of the scripture the which saith that judgement right meruaylloes shall be given unto them y● which preceden. That is to understand if they keep not the line & the purity of justice & of equity/ & therefore they ought to fere & them humyle before god the Juge of Juges & kynge of kings. & every creature as much the more as he hath the more great charity of signory & of justice. After as say these scriptures & holy doctrines/ & of that to do hath given example the blessed son of god the father Jhesus nazarenus ordinary Juge of the deed & the quick. And therefore when a man would take him for to make & constitute him king he fled in to a mountain to pray unto god the father/ but when man him sought for to Juge & to put him unto death he him yielded & presented unto the town & unto the place where he know well that men him should cause to die. In like wise as he would say by an example that moche more Joyously should many receive the death than prelation/ office/ benefice/ or signory. By the occasion of signory & of prelation cometh many times unto them of such estate four ills. In like as it appyred by these scriptures. The first is pride and elation/ by the which proud men of good right be compared unto beasts. For of the thing whereof he him should humyle/ he him enhanced and enpryded. The second ill is the occasion 
Noli ●re●e fieri●uder nis● valeas virtute irrū●e in●●ratē ne forte extune seat faciem potent●●. eccl. seven. gre Hoc si homines attē●●r●●●latōes non a●●●ir●t  of the more great damnation/ for as it is said before the judgement of those the which have had prelation shallbe right straight. The third is ● in receiving prelation he him bindeth to answer & to yield account of his sins & of his subjects The fourth is the slander of his subjects the which cometh when the Juge or the prelate giveth not the correction & doctrine the which aperteyned unto the office or signory. And therefore saith well saint Gregory that if these men reasonable known the charge the which is the prelation they fear & never have appetite it to receive/ for as it apyred by the figure the which is in the xxv chapter of the book 
I●●tus d●●s dixit ad moysen. tolle cunctos ●●●ipes ppl● & suspend eos ●tra sole in patibulis etc. ●occisi sunt. xxiiii. 〈◊〉 ●oim Nun 〈◊〉. xxv. ca  of numbers. xxiv. thousand men of the prinipals of the people of god died in one day for the default of good presidents & of good correction. The which thing was figured of all those which after the example & doctrine of Jhesu christ presumed in pride & in abusing of their vocatonn/ in the which is reserved moche cruel damnation. But also by the contrary those the which in fere & humility there do that the which unto them is possible/ after god and good order of justice they shallbe right excellently rewarded. And this sufficed as now of the holy estate of prelation.   

¶ Here followeth of advocatꝭ/ ꝓcurours/ notaries. been they in the court of the church or of secularity.  
AS unto the ix point which is of these advocates sergcauntes prentices & notaries. It is to understand that they should first take heed & specially these advocatꝭ. If they been of such condition that the office for to be advocate unto them be defended by right or by custom/ as should those be that been excommunicate/ heretics/ or religious but for their monastery & of the commandment & licence of their prelate. For such people the which myshere them for to advocacyer sin greatly/ & also done they the which unto that them receiven wittingly. If he be in holy ordres or in less with benefice it is to him interdict the advocacyer in lay court except in his own cause/ or for his church/ or in case of pity in the cause of them that been poor. Also the Juge may not advocacyer in the cause that he ought to Juge. Also an advocate bevefyced in any church may not after the right advocacyer against his church without it be for some the which should be of the said church/ & if h● otherwise do to his witting that may be mortal sin by reason of the contemnement. If advocate or procurer sustaynen wittingly cause unjust it is mortal sin & is holden to restore unto the party all the damage the which unto him cometh by cause of that/ or to induce the party that he sustained to restore in deed rially. If he enterprise to sustain cause that he believed somewhat to be good & Just/ but in proceeding he it knowed to be falls he ought incontinent to cease not in showing the troth unto the party adversary/ but unto him for whom he hath pleated in inducing him to appoint with the party. For if by his counsel or aid the party is endamaged or loseth the cause the which was good & Just he is holden to make restitution/ or to induce him of whom he sustained the cause that to do. But during that the cause was doubtful a man it may sustain & pleat without sin. If in pleating he hath commit falsity as in producing falls witnesses/ or consented that to do/ or hath counseled his party for to lie or to allege a thing the which was false/ or is aided falsely of laws the which were not to purpose/ or also of probations be it in the way of right or of. If he hath sought dilations & cavillations again right/ or for to give costs & vexations to the party in the cause the which was not Just/ if he hath appealed of Just credence wyttyngly. In all these case may he have mortal sin. If he hath been slothful to study/ to sustain/ & to keep the good cause by his default/ & by sloth the party hath been in damage he there may have mortal sin & is bound to make restitution. If he hath showed enalycyously the secret of his party to the party adversary/ by that which cometh costs & damagis it is mortal sin & aught to make restitution. If he hath lost the good cause by negligence by unfaithfulness/ or by his vicious ignorance is holden to restore all the damages which by cause of that cometh to the party. If he see & know poor people which may not pursue & defend their good cause/ for as much as they been poor & seeth that none unto them giveth succour the which thing he may well do/ than he sinned mortally if he do not unto them as he would that a man died unto him in case semblable after the law of charity. If he have taken excelsyve salary he there may have mortal sin/ the salary may be Juged excessive or competent after the cause the labour/ the fecund of the advocate/ & also after the custom of the contract & may make covenant of the price with him the 
Aug xiv. q. v Non sane.  which unto him took the cause before that the cause is commenced or after that it be fynyed. Not after that it is commenced & hanging in right so as say the rights / & it is not lawful to make covenant that the advocate have the tenneth or the hundreth or other party determined but all only of the price named & certain. If any lawyer give counsel how any 
iij. q. seven. In fames. ss. pnterra  cause that which he knoweth unjust may be won he sinned mortally/ & if it so happen he is bound to restore the party as it is said of the advocate. Also if he be presented as sage & expert in the ryghtis & in the customs the which science he hath not/ by the which he hath given counsel which hath borne damage unto the party/ or if he hath demanded price excessive for to give his counsel/ or hath not counseled the poor that seeth in necessity be it said as of the advocate. Also as unto these procurers that is to understand if he have procured wittingly in the falls cause or by negligence hath let lose the good if he hath not given aid & comfort to the poor if he hath been excessive in salary be it said as of the advocate. Also as unto bailiffs & notaries/ if he hath done treason in his office/ as in falsefyenge a good letter/ or not willing to show letters certaynes or regystres/ or hath not willed to teach in like wise as he should/ or hath taught that that he should not/ or hath been ignorant to register or to indite/ by the which cometh often process & debates by the which the parties rennen in great damages/ or hath been negligent or slothful for to speed & yield his acts. In all these things he there may have mortal sin & is holden to restore the damages the which been come by his default. If he hath passed the testaments of those that were not in disposition of power to make a testament / as been those the which have not the usance of reason or other letting lawful it is mortal sin & is holden to dysdammage the party. If he hath not kept the solemnity requisite/ as witnesses & of oaths & these other things the which been of right he breaketh his oath & sinned mortally/ & more over is holden to restore the damages that followen. If he pass the testament of an usurer or symonyacle he is forsworn & sinned mortally. If he be suffycyantly waged in court or in community & that not with standing he taketh salary of the party/ or if he be waged if he be excessive in salary/ or writeth on the festes or holy days by avarice to get & without necessity suffycyante he there may have mortal sin. If he hath spoken or written statutes against the liberties of the church over the mortal sin he is excommunicate. If he be notary of the bishop & waged suffycyantly & that not with standing he taketh salary for these letters of ordres he is symonyacle/ & in like wise in loss & gaynse in the money that the bishop taketh by simony If any doctors in laws or in physic hath received in his scoles & lectures wittingly religious or priests seculars or other clerks in office of dignity of the church/ as well he as the said scholars been excommunicate. Also what so ever doctor that received wittingly any religious that which hath not licence of his prclate is excommunicate. Also if he hath made paction to read by such wise that a man unto him shall give a chauntrye he is symonyacle/ how be it a man may ordain that the chauntrye the which than should be vacant shall have from now forth such charge that he the which shall have it shallbe bound for to read. Also if a man ensure or if a man promit any price for licence for to read it is mortal sin/ & their falled privation of office & of benefice. How be it that it is not properly simony after as saith Hostience. Also to take or to give money for licence for to leave the lecture in any day of feast the which is of the commandment of the church it is simony. If he hath wages or be nefyce sufficient for to read & that not with standing he taketh salary it is simony & is bound to restitution/ but if he have not salary sufficient he may take salary of his scholars by such wise that he be sufficient in the faculty that he enterprised if he hath received mastership & office to read & he is not sufficient. In that he there may have so great insuffysaunce that it is mortal sin. And specially in the science & faculty of theology for the peril of souls. For a man putted faith in a doctor by reason of degree & of office. And more over those the which him receiven or justly in such degree or office been cause of the ills which thereof may come he there may have mortal sin. If he hath appetyted the degree & office to read by ambition or for avarice or for other cursed cause he there may have mortal sin. If he hath taught sciences defended as nygromancy or other cursed art it is deadly sin If he hath been negligent to instruct in science & good manners his subjects or them hath suffered to lead life unhonest & of sin he there may have mortal sin. If he hath not kept the oaths of the university. If he hath been short in disputations or hath sustained conclusions more by ambition thanfor to inquire the troth/ if he hath been proud in abylymentꝭ/ if he hath been swollen & vain & glorious for his science/ if he hath been slothful to study/ if he hath been a waster of time & of goods In all these things & many other as well the doctor as the scholars may exceed mortally. And therefore every man should study to know himself for to correct him & amend/ and it sufficed as now of the matter of the scholars.   

Here followeth of phisicyens & many other vocations  
AS unto the ten point the which is of phisycyens/ it is to understand that the physician may sin in many manners the which followen. If he be put to exercise the office whereof he hath not the science. For it is unto the great peril of the health or of the life of his neighbour. Also in being negligent in the said office. Also in giving counsel for the health of the body the which is contrarious unto the health of the soul. Also in not keeping by the commandment of the church the which is such/ that is that he ought to show the sick person after the disposition in the which he is to seche principally & first the medicine spiritual. Also in not aiding the poor after the necessity in the which he them seeth & that he it may & should do after the law of charity. Also in giving medicine undiscrete unto the great adventure of death. In all these things & many other as should be in avaunting himself in dispraising other of his vocation there he may have such excess that it is mortal senne or so little that it shall not be but venial. And like judgement ought to be of potycaryes & also of those the which sellen with weights or other measure & the which mixed & medlen their stuf in doing there deception & cursedness & offtime there falleth restitution. If the taverner or hosteler hath done fraud & deception in giving one manner of wine for an other/ or hath put water in it & gived to understand the contrary/ where there is a meddled thing the which may be noyous unto the health of them the which it drynked/ or hath made false measure or hath myscounted to his witting/ or hath received wittingly ribalds men & women players of the dice or of other game/ or gived his wine unto them that he seeth well that they will be drunken/ or also unto thieves or wasters or blasphemers of god the which he may well put out of his house. In all these things he may have mortal sin. And generally in all crafts & all merchandises in all estates & degree of every vocation of secularity/ or of the church he may beat down cursed avarice in like wise as saith holy scripture/ the which is none other thing but to love with out order those things worldly & temporal. And for as much as it is impossible unto nature human to live in this world without love/ all those the which love not god sovereignly as it is said in the first commandment fallen necessarily in love disordinate of things earthly and temporal. Of the which love also as the lively fountain pceden all these rivers of simony/ ot usury of ravine/ of theft/ of frauds & deceptions in diverse merchandises/ falls pletynge/ exactions pylleryes/ & other divers inventions the which better semen to be devylshe than humayns & without number & with out measure/ of the which inconuenynce & sins the soul may not be loused & repaired against his creature if he return not from such love by true repentance & in making restitution/ of the which it followeth here after.   

¶ Here followeth of restitution necessary unto salvation of those the which withholden from an other.  
FOr as much as to restore an other it is necessary 
Caplm. xxij  to the salvation of souls the which thing I seek & understand principally in all the process of this present book it behoved to say some thing. And first it is to be noted that to put out to take/ to ravysshe/ or to wholde any thing again 
Non dimittit peccatum nisi restituat̄●●latū. Her augus. ad macedon●ū. et habet ix q. vi. i. ca  the good & Just will of him to whom such thing aperteyned it is to do a thing against charity & by the consequent mortal sin. For after the law divine & also of nature no man ought to do to his neighbour that that he would not or will not unto him should be done. More over it is to be noted that there is three manner of goods/ of the which some may be indāmaged/ that is to understand the goods of the soul as been the grace's & virtues spirituals & good renown. These other goods been those of nature as health & beauty of body. And the third goods be named the goods of fortune as been goods earthly and temporal/ be it gold/ silver/ or other goods meovables or herytagis. And in every of these three manner of goods cometh by default of reason & of charity that oft-times unto him endamaged the other/ by the which he behoved to make restitution due or to be unjust before god/ & by that consequent culpable of death eternal/ for which death & damnation to eschew over these things beforesaid as well in the viij. commandment as in the matter of usury/ of simony/ & of divers estates & vocations here before put/ followen some case of the said restitution more in particular.   

Here followeth of restitution of the goods of the soul  
AS unto the restitution of the goods of the soul is first to be noted that such goods may not be lost but in giving them consentyngly to sin And therefore he the which induced my person unto 
Deteriores sunt ● vitam moresque bono 〈◊〉 corripiunt quam●●dia aliorum substantianque diripi●t vi q. i ca ex merito. Qui occasionem damni dat damnum dedisse videt. extr● de liu. ● damno dato  sin in giving him counsel commandment example or occasion to sin/ by the which he loseth the goods of the soul/ is of as much the more bound to restore as unto that manner of damage of as much as the goods of the soul been more worth than those of the body or of the world. The manner of restitution ought to have conformity to the manner of the dammager/ for if he hath ill counseled he ought it to revoke & to give good counsel. If he have given evil example he ouggt to give good. Also he ought to pray for the conversation of the person that he hath made to sin in recommaunding him or her unto god & to these holy persons/ for in such case a man hath more sooner stricken down than relieved. And saint Austyn saith that he the which doth not his devour for to restore in the case & in the manner beforesaid may not have remission. If he hath defamed his neighbour in putting on him crime which is not true he it ought to revoke before the persons to whom he hath told the said crime specially/ if he believe that by his words they be sclaundrers of the person to whom he hath imposed the crime/ & also that he may do it conveniently. For in diffaming his neighbour by such manner he is moche the more grievously endamaged/ as if he had lost millions of gold & of silver. If he hath spoken of an other the crime which was true/ but that notwithstanding it was secret he it ought to revoke not in saying that he hath lied & spoken falsely/ for than he lied unto his witting the which thing he should not do for to save the life of all those that been living/ but he should say that he hath ill said & that he it repented. And he ought to induce those to whom he 
Melius est nomen bonunquam divitie ml ●e. ꝓuer xii ca  hath spoken the diffame of his neighbour not to believe it/ by the which it appyred enough that this case here is never the less hard to repair well/ notwithstanding that the diffame imposed is not true. If he have withsayd or denied any of that that he unto him imposed in any crime in open audience the which was true/ but withstandynge it was secret. Than he is the imposaunt knowing of the crime of the slander the which is much great ill & infamy/ such case is right hard to repair/ for both twain been fallen in to inconuenyent/ the one in imposing openly their case the which was secret & that he might not prove/ the other in again saying it the imposaunt knowing that he is amiss thynker. And saint Gregory saith that notwithstanding that he the which is accused openly of the thing which is secret he it may deny after the manner that such case unto him is imposed. How be it so he it ought to confess & to make satisfaction/ and so he ought to repair the honour of the imposaunt unto his power not in avowing that he hath said troth/ for a man may well some time hold his peace of the troth/ but not to tell a lie. But he may and should speak seem words sober and covered/ as in beseeching the hearers that they be not evil disposed or evil content of the imposaunt/ for he imagined to have power to prove crime that he imposed. And for to abridge this matter it sufficed as now/ for these great and subtile doctors with great pain and difficulty determynen the matter of the miserable sin of falls & envious language. But many confessors taken but little heed and therefore they put not the remedy and the restitution the which is necessary & that proceeded of their ignorance & of the sin of detraction the which is at this day to much common. And therefore saith well the holy scripture that by the sin of false language almost all the world perished/ for with great pain and also as of the lest part of that is made true restitution. These things beforesaid should be understand of crime the which is a great mortal sin/ for if any man hath despised his neighbour by the which he might be the less praised/ he him ought to praise & honour discreetly as well against him as against other. And this may suffice for to repair the despising that he unto him hath do ne before.   

¶ Here followeth of the restitution of goods as unto the body.  
AS unto the restitution of the goods of nature is to be noted that some may be endammage in his body in three manners. The first is when a man taketh from him his life. The second when a man taketh from him any or many of his membres. The third is in beating him & hurting without slaying him or without depriving him from the usage of his membres. restitution for the death of any person may not be found more sure or more certaynet han that the which is ordained & taxed of god in these holy scriptures as well of the ancient testament as of the new. That is to understand he the which hath done homicide receive in gree & impatience the death the which unto him shall be given by justice. But if such penance 
O●s ● gladian acceperint. gladio pe●ibūt Math. xxvi. ca  unto him be not given/ or for as much that the deed is secret/ or for as much that he asketh his grace of the prince the which unto him it may do & give. The most certain penance after that beforesaid shall be that he amend his life in desiring to die for the faith commonly against these miscreants/ by such discretion evermore that he slay not himself/ or cause to be slain unto his witting. For if he so should do he should be the sleer of himself. And in case that he take not such penance as it is said/ that in giving life for life never may he all holy be acquit in this world/ as unto the pain deyte But well against god as unto the regard of the guilt & not for to be finally dampened. And if the person were slain of such condition that he sustained & nourished father & mother or children or other household/ the mother is holden if unto him it be possible them to sustain & marry the daughters & supply as unto that all other charges that the person slayn● sustained after that it is well possible in such ca●s. In this difficulty of restitution appyred the little discretion of many confessors the which oft-times assoylen more lightly for the death of a man than they should do for the death of an hound or other be'st in likewise as declared the Scotte in the xu distinction of his quart. And than for as much that with great pain may he bear so great charge/ it is there expedient unto salvation to take the death in gree after the ordinance of justice. restitution for the maim of any person ought to be done after the excess of the said maim the which is so named/ for as much as the person maimed loseth all holy the usage of some or of many of his membres. Also in such 
Extra de iniurii● & damno dato. ca ●.  restitution a man ought to consider the state of person endamaged/ for the poor labourer the which by that hath lost his hand should have more great harm than should a man greatly rich. Also if he lie in bed the striker ought for to pay the Journeys of the surgyne with these other necessities so as say the rights/ or else the restitution is not sufficient.   

¶ Here followeth the restitution for these things temporelles.  
AS unto the restitution for these things temporelles/ it 
Non furtum facies exodi. xx. Ricard ꝰde media villa di. xxxvii. ter●● in●t quam planum enquam i divinis p̄cept● non potest dispensare necetiam deus. two. ●●i. two. ca Fidelis ● den seipsum negare non potest. Iten i decretis di. x. cap̄. Mandata moralia ad ius naturale ꝑrincnt ideo nullam mutabilitatem recepisse mōstran●.  is to be noted that in like wise as to take from an other maliciously it is deadly sin & transgression of the commandment of god. In like wise to wholde from an other against the good & ordinate will of him to whom the thing appertained it is mortal sin. By the which it followeth that during the wile in such wise to retain from an other there is no power in heaven nor in earth the which him may assoil/ for the commaundementis of god may not be changed or varied by dispensation or other wise/ by the which more over it appyred that it is truly said & of good right. Yield or hang where the death of hell shall abide. In this matter of restitution the which is much necessary been to see & to note four things by order. The first is which is he that ought to restore The second is what thing he ought to restore. The third is to whom he should restore. The fourth is when a man ought to restore.   

¶ Here followeth of him the which ought to restore  
AS unto the first is to understand not alonely 
Versus. Iussi●●siliū●sensus palpo recurs '. Par ic●●ās mutus n● obstans non manifestans.  he the which hath taken from the other against reason & justice is holden to restore/ but with that many other manner of persons as he the which gave commandment that to do/ & without the which commandment the taking had not be done. Also if he hath given counsel/ comfort/ aid/ defence/ or if he hath hidden the thing taken/ stolen/ or ravished with these malefactors/ or that he hath taken gains or part unto the said theft he is holden to restore. Also if he should prohibit & may defend by the authority of his office/ as these lords & prelatis to the regard of their subjects or their offyeers'/ or he the which should be lawfully required to say the trouh of the theft ● will not it confess. All these conditions of persons be named flatterers & consenters/ & every of them is holden to make hole restitution/ by such wise that if they were many & one restored all holy they been all acquitted against him unto whom the damage hath been done/ as in regard to make restitution/ but every of them is bound unto him the which them hath acquitted of the portion the which unto him may appertain.   

¶ Here followeth what thing ought to be restored  
AS unto the second point the which is what 
Si videas futem currebas cum co et cum adulteris portionem tuam ponebas hec fecisti & tacui. etc. p̄s. xlix.  thing ought to be restored/ it is to be understand that if the thing stolen is of such condition that it may bear fruit as is land/ or beestis/ it aught to be restored with the fruits over the damages & other parts that might have run unto him unto whom the said thing appertained An other thing it should be to have purchased he rytages or possessions with silver stolen/ for it shall suffice to restore the sum of money with the damages justly esteemed that he might have run in damage.   

¶ Here followeth to whom he ought to make restitution.  
AS unto the third it is unto whom restitution 
Sanctus tho. i suo q̄●to dicit que qn̄ est i certus dns rerum abla ●●rum cunc pauꝑessunt heredes. Ité scotus Ubi ler divina vl ●●ct●astica fi ligat ꝑsonam sequenda ē●aturalis run. ron au 〈◊〉 dictat que persona q tenet faciat ꝑ se ● excludendo ꝯsiliū●om viti. hec ille.  ought to be made/ it is to understand that after right & reason it ought to be made unto him the which hath been endamaged or unto his next inheritors if he were decessy● or if such restitution should be made so long that the dyspenses should amount more or as much as the thing stolen unto whom he would go for to seche the places & the people/ or that a man knoweth not to whom to restore/ than a man should give to the poor the thing or the value the which ought to be restored for the spiritual wealth as well o● the quick as of them that been deed unto whom might appertain the said restitution. Some hath willed to say that the restitution of such things to the party incertain/ aught to be made by the ordinance of prelatis or other Justycyers. But saint Thomas & the Scotte say that it is not of necessity but it may be done by the good discretion of him the which is bound to restore/ be it by himself or by other. Also it is to be noted that if any steel from a thief the thing that he hath stolen a man it should restore unto him unto whom it appertained of right or the which it withholdeth under the form of pressed or of gage.   

Here followeth when a man ought to make restytu●ōn  
AS unto the fourth the which is to know when a man is holden to restore/ it is to understand that it is not lawful to retain from an other hour ne moment when he unto whom he ought to make restitution would justly that that said restitution unto him be made/ & allo that the withholder hath place/ time & space/ and puissance that to do/ for it shall be well lawful for some circumstances to defer to make restitution/ as when he unto whom it ought to be made would or should will after good reason that it be differed/ or for as much that it should be unto the great prejudice of the comen weal. As for example. He the which should be in the war & in the service of the king the which hath distressed any lawful marchaunde of the some of an hundred crowns the which may not be restored without selling horse & harness of arms/ by the which it shall be unprofitable unto the wealth of the common people/ and that restitution may be occasion of right great ill in all the royalme. For by the default of one nail a man loseth a shoe/ by a shoe an horse/ by an horse a man/ by a man a battle/ by a battle a royalme. By the which it appyreth that the marchaunde should more love that restitution were differed for the great common wealth than his own will were accomplished for his little wealth particular. And therefore in such case and other semblable he may well defer restitution with purpose to restore in place and in tyme. Also restitution may sometime be unto the great peril and damage of him unto whom it is done/ as the glayne to a man at the hour that by fury he would kill an other. Also some may be of such condition that if he restored upon the hour he should run in great shame or in great damage/ & he unto whom he should make restitution nothing or little of profit should have. By the which it appyred that after charity & reason he ought to attend place/ time/ & opportunity in that that restitution unto him be made after good charity & reason in like wise as it appertained. By these things beforesaid appyred enough that if the thing withholden hath been taken secretly it ought to be yield secretly/ & as unto him the which hath no power to restore unto him it sufficed unto salvation to have displeasure of the case with purpose to yield as many times & often as he shall have opportunity as it is said/ & he may retain his necessity corporell/ as of drink & of meet & of cloth not to live deliciously/ or to hold great estate & abundance of an other man's goods. If any were in extreme necessity/ by the which he should take any thing fruytefully for to aid him in such necessity/ he shall not be holden to yield it/ notwithstanding that afterward he hath well the power/ but if he hath taken before such necessity in the which he falleth afterward during the time of that necessity he shall not be holden to restore/ but afterward if he have power than he shall be bound to restore. If a woman married conceive of an other than of her husband the case is strong to remedy & of that may come great ill & damage/ as well unto the husband as to the very inheritors/ by the which it followeth that the woman may not recover salvation if she make not restitution. But of the manner many great theologyens & lawyers it determen diversely. The Scotte is of the opinion that such woman is not holden to declare herself neither unto her child but it ought to show discreetly/ be it soon or daughter for to put him in the estate of the church/ and to leave the heritage unto other/ or if she may not unto that come and that she be rich of meovables and of heritages she ought with out her to declare b● testament or other wise to recompense as much the husband the which hath had the charge of the avowtry as also the inheritors after as she may goodly. Raymonde saith that if it were very semblable that such infant feared and loved god and were persuasyble the mother might make such process/ that is to understand that before her confessor/ the mother & the child now having age & discretion them should present/ & that that the confessor make the child to swear that he shall hold secret the thing that he unto him will declare unto the profit of his soul. Also to make the mother to swear that she shall say without any malice the troth. And than these things done the said mod may well swear if she be well certain that the said infant is not of her husband/ the which thing always the said infant is not bound to believe in such manner that by that he is bound to forsake his heritage. But if he it believe & he it forsake he doth well and meritoriously. Other hath willed to say that if the woman & the husband were of such conditions that she were also as governouresse & that unto him were very semblable that she him should pacify than for the surety of conscience she it might declare & manifest/ & more over to remedy the case for the best that it should be possible. By these things before said appyred as to give true & sure remedy in that case it is a thing right hard considering the variations of the circumstances & the diverse conditions of the persons. Appyred also the horrybyly te of the sin of the breaking of marriage & the great theft & damnation of many●ybaudes men & women. If any let & draweth back an other to enter in to good religion approved without Just cause & reasonable he sinned mortally. If he do any violence to the person late entered in to religion over the mortal sin he is excommunicate & so is bound to induce that person that he hath withdrawn & myscounseylled/ or other to enter in the said religion and in case that he may not make such induction/ he there should enter himself/ if he have not letting sufficient lawful/ for else he maketh not restitution sufficient unto religion. If he have letted any to come unto benefice of the church unto marriage/ unto the purchase of heritage/ or of other thing/ & he that do principally for to annoy him/ or principally for his singular profit & with that in awaiting to annoy an other/ by such condition that he hath not done the said letting but for to annoy an other he is bound to restore after the arbitration of people of reason and of good conscience. But if he have letted an other not by intention and will to annoy him/ but for the profit of him/ or of his/ he is not in nothing holden to restore/ for every man may procure his profit by ways and means lawful and honest/ notwithstanding by the occasion of that cometh some letting in damage unto his neigh/ bour/ if he hath stolen a little hog of any little valour from the hour that he him taketh and afterward him nourisheth till unto the valour of any great some he is not holden in deed of conscience for to restore but only unto the valour of the best at the time that he him took/ And alike thing it should be of a colt/ or other beasts/ or to have healed or nourished or else to better the thing stolen/ or ravished/ and by the thing contrary if the thing stolen be impeyred/ he ought it to repair and so is holden of the damages the which may be comen unto him unto whom aperteyneth the thing stolen/ for by cause of the said theft./ ● Also if such thing stolen perish by fortune or else if it abide always he the which hath stolen is bound if he hath not done his devoir to offer restitution before that the thing perish. The which restitution he that is endamaged hath not will it to receive/ if he hath bought wittingly the thing stolen/ or ravished the which other wise aperteyneth not unto the seller/ and hath intention to buy it and retain/ for himself/ over the mortal sin he is holden it to restore unto him unto whom appertaineth the thing so bought/ or unto the inheritors/ or unto the poor as it hath been said before without power to repute the prise that he hath given/ but only unto him the which him hath made such sale. Also more over he is holden to keep harmless and warande him unto whom appertaineth the thing stolen where so ever that he become/ but if he it bought in good intention/ that is to know for to yield it/ and unto that/ that it were not all lost/ he there may Justly repute the some given or yield alonely the surplus that it may be worth/ and if he can not find him unto whom such thing appertyneth/ that sum of the surplus ought to be given unto the poor. but if he hath bought thing the which hath been stolen/ the which he believeth to be of loyalty he is not holden it to restore till unto that/ that he be certified of the troth/ but after that he is duly certified/ than he is holden it to restore/ and that during the time that he believeth that the thing was of loyalty it perisheth or were consumed in part or in all/ he is bound to restore alonely the party with the fruits that he hath in time that he believed that the thing was sold truly Also they that eaten and drinken of the raven of the theft benholden to restore unto the estimation that they have taken/ except those the which been in great necessity/ and unto whom it may be very semblable that it shall please well those unto whom the said thing ravished or stolen appertaineth/ as it should be preachers/ or other the which intend to induce these thiefs to amendment & unto restitution also the wise the children/ & the servants of those the which have all their goods of theft/ as is that of usury/ of simony/ or of raven been held to restore after the valour y● that they may have of the said theft be it in drink/ meet/ to hose/ to cloth/ or otherwise/ but only in as much as they have laboured and take pain by ammonytion or other wise that restitution were made unto the party Also if with the goods the which were evil gotten/ there hath some the which were truly gotten/ they may address their intention to live of those goods/ and not of the theft/ or they may live with their labour/ or they should demand provision of justice/ & if they may not live by any of the ways before said they should more sooner demand alms than to live of theft/ but alonely in the case of extreme necessity. Also ignorance may excuse as much the persons before said/ as also the poor the which receiven and demaunden alms/ 
Si ●d invenisti et nō●eddidisti rapu●s●i. He aug. & habetur lx q. v.  Also if he have found any thing the which appertaineth unto another/ he committeth theft in it reteynyug●●heuysshely again reason/ & again the good will ordained of him unto whom such thing may appertain/ and therefore if he know not unto whom it appertaineth. he it ought to make to be cried in open places/ and if the party be not found after the tarrying sufficient/ it aught to be departed unto the poor by good discretion And the finder may abide by long time with good and prompt conscience it to restore as oft-times & as many as the party shall be found/ another thing it shall be of things found the which hath not other times be in the possession and domination of any person for than he that findeth may retain in any place where as if it should be old & ancient treasures found in the heritage of another For after the law civil the half appertaineth unto the lord of the heritage and the other part unto him the which hath found it. And unto that 
S●●e est regnum celorum thesauro abscondito in agro quē● in venit hom abscondit et p̄ gandio ●●●us vadit & vendit universa q hꝪ e●e●it agrum illum math. xiii. Non qd furto subla●● est mens furā●is attenditur. ix. 〈◊〉. vi. ca v●t●. Item deusnon judicat ex oꝑibus sed ex cogi●acōibus. xxii. q. two ●x. q. v. Non sane Item tho. i●. two. li. extra de s● excon. li. vi ca caveant. Non sane ●d●d abinuito sumit iniuriose affert. nam plerique ne● mendico volunt redde●e honorem suum nec oper●rio mercedem. nec 〈◊〉 hec q ab invito ●ccipiunt per iniu●●am.  purpose it seemeth to besaid in the parable of the evangelist that if any find a treasure in a field he goth and buyeth the well of the heritage/ in the which the treasure is hid/ and than he is lord of the treasure as well by the reason that he it found as by reason of the possession of the heritage./ Also the finder may be so poor that he may after the good counsel of his prelate or confessor retain the thing found specially when he knoweth not unto whom to restore it/ Also the thing found may be of so little valour that a man ought not to form conscience of it to restore. but when the will shall be such that a man shall take wilfully a more great thing/ or that such little thing a man believeth to do injury and displeasure unto him unto whom it appertaineth/ than he there may have mortal sin/ were it for a thorn/ for a nedyll/ or for another little thing/ for his will is more weighed before god/ than is the work outward/ if he hath taken thevysshly of the gods of him the which unto him oweth any some till unto the price of the debt/ or less after good conscience/ considering more over that he can not well pay him without plea or other letting/ the manner of that to do/ it is ill and sin/ for by the fere of god & patience in his damage he may purchase great merit. But nevertheless in such case he is not holden and bound to restore him/ & more over some say that if for such manner of taking thievishly the sentence of excomunycate were cast/ he the which hath taken as it is said/ is not accursed/ for holy church intendeth not to bind by such sentence/ but those the which witholdeth fro another again reason/ & maliciously The which thing doth not he the which is paid as it is said/ notwithstanding that after the law civil he should be culpable/ and punished/ how be it it followeth not that he falleth in the said sentence/ & he should take heed unto whom such case should come/ that he give not in that doing slander or evil example unto his neighbours/ if he be an office and he take gifts/ or services for to do pleser unto any/ unto the prejudice of justice and to the damage of another/ it is deadly sin. Also if by threatenings or otherwise/ he extortion gifts promises/ Journeys. or other thing notable he ought it to restore/ how be it for his pain/ or some pleasure done reasonably he may receive that/ that he unto him shall give liberally/ These lords of the church/ or of secularity may receive the amends/ after that they ben taxed in their courts/ be it by right or by good custom/ so that it be not done by hate/ or by covetise/ or by other cursed occasion/ and it is good counsel to depart such amends/ unto the power special when the amends surmonteth the damage/ if he hath used wittingly of a thing lent over the terms and will of the lener/ he sinneth mortally and is holden to make satisfaction/ if the thing lent impeyre/ or is all lost/ he is holden it for to restore/ if that he hath lent wittingly any thing/ As a ton that is musty to put in wine/ or an horse/ another thing/ by the which cometh damage unto him the which borrowed/ The lener is holden to keep him harmless. Also he the which is hired for to win in Journey to do any work/ as he the which undertaketh to carry tons of wine/ or voweth to do other thing/ he is holden to restore the damages/ the which cometh unto the said work by his default and notellies/ if he have taken to keep any thing he it ought to yield except some case/ The first when it shall be yield unto the great ill or damage of him unto whom a man should yield/ as it should be to yield the glaive unto a man furious/ The second when a thief hath given to keep his theft/ a man it should yield more sooner unto the very lord. The third when the giver it should forfeit by the which his goods should be in like wise forfeit/ In another manner he the which taketh it to keep/ aught it to restore how be it that the thing perish or were loss by his default/ or by case of fortune/ if he take salary for the keeping/ or if he were unto that bound or for that/ that he yield it not at the term that he should yield it/ and for a rule general in this matter/ it is to understand that the thing lent put in keeping or hired/ abide unto the peril of him the which it giveth/ if it be not by bargain made between the giver and the receiver/ or for the guilt and the default of him the which it receiveth or for his long abiding. And also every man is holden for to restore that/ that he hath received by bequest/ or by any play/ of those the which hath lost their wits natural/ or that been wasters/ children fatherless and moderles and young folk/ under the years of xxv or the which were in framnesye/ or dcef/ dumb/ blind/ or in sickness perpetual for all these before said be not properly lords/ of their goods by manner that they them may alien without the ordinance of them unto whom it appertaineth ordenarely/ and in like wise the seruy tower/ the child the which is in the household and governance of his father/ the woman married/ the monk/ and he the which hath the administration of the goods of the church/ as those the which have the rents and benefices of the church./ All these manner of people may not justly alien the goods in the which they been subjects to their sovereigns/ again the Just will and reasonable of them be it of the master/ of the good man of the house/ of the husband/ of the abbot/ or of the pope And these the which wittingly receiven unduly of such manner of persons/ been holden to make restitution. Also all those that winnen in plays of the dice/ or the cardies been holden for to restore/ when by cursed covetise/ by frauds/ by force/ or by Importunyte they have induced their party to play/ or that they have made deception in the manner of play/ another thing it should be to play fordysporte/ or for recreation in plays honest & not defended for some little things after the conditions of the persons/ as for the dyner/ or for the supper among lords or rich people the which attend more the disport & recreation/ than they do the gains or the loss/ for in such case there shall not fall no restitution I put that he there may have there venial sin. Also it is to be noted that pillars & ravysshars of goods the which pillars been known and published/ the which hath been warned duly it to restore/ and they have no will it to do when they should/ and may if in such estate they comen unto the death/ and than they would well make restitution but they may not nor should not be buried in hallowed ground/ notwithstanding that they have been assoiled/ and received the body of our lord. Also those the which receiven gifts and known well that they done more by fere than for love/ or the givers been deceived in weening to give unto one/ and they given unto another/ as if any by mysthynking or fiction/ him calleth the kynnysman of any/ or affirmeth to be poor/ and indigent and is not so/ as been many trewandes and drunken beggars the which oft-times demaunden alms/ and it receiven of many the which been more needy than they been. Also such manner of people been holden to make restitution/ for the givers been constrained for fere of more loss/ or deceived by ignorance. By the which it followeth that that the which they given/ is not properly given/ for every gift ought to proceed principally from the fountain of love. Also these the which maken/ and edefyen waremes dove houses unto the great damage/ & prejudice of his neighbour/ & will not repair the damage the which followeth sin mortally/ Of weremes and dove houses ancient some say that when it is very semblable that they which keep heritage ner hest and neighbours they been cast under in that for as much as they holden their heritages of less price or for other good cause. Than the lords of these dove hours/ and of these waremes/ be not held them to restore. Also those the which holden and nourish beasts noyous/ as should be a wolf/ a bear/ or a dog the which biteth the people/ or estrangleth any fame beasts or an ox the which striketh with his horns/ been holden to repair the damages the which the said beasts done. Also those the which by huntynges endammagen greatly corns/ grass/ or other labourages/ in breaking hedges/ closynge again the will of the labourers been holden it to repair/ And those the which without necessity leeful or sufficient/ leaven the office of holy church/ in festes and days commanded to hallow. 
Niero. Quicquid hn̄t clereci pauperum est. id aut q● expendit extra pauperes ●d alivo quam rapina.  sin mortally. And also those the which them obeyens of their good will so to do. Also those the which have the patrimony of Jhesu christ/ that is to understand the goods the which comen of 
Item idem. Ecclesiam traudare sacrilegium ● aliqid ei suutrahere d erogandis pauꝑibus. crudelitatem pndonun suparat. Iten ber. Quid quid pter necessatum victum & vestitum de altari retines. tuum non est rapina est sacrilegium est. xii. q. two.  any benefice of the church/ the which over the sustentation reasonable/ of the mynystres of the church appertaining unto the poor/ giving and departen the said good unduly/ as in pomps/ in excess of clothes/ of wines/ or of meets/ or them given or dystrybuten/ unto their rich friends for them to augment or ennoble/ or in other foolish usages again the will and ordinance of holy church commytten sacrilege and been holden to restore/ for the said goods be not unto them otherwise than it is said/ and for to administer them in works of charity and of pity. And it is well to be noted that the restitution the which he ought to make of such 
Aurum hnntes sufficiens patrimoniū●●bere pn̄t bona eccle●●e non ut ea si bi reseruent. sed ut pauperibus d●t alias mortaliter peccant scdmm asten. x. li. vi. c. xxiii. arti four ss. fi.  goods evil dispended/ may not be made of the said patrimony/ for that should be of another's/ But if they the which ben fallen in to such inconuenyent have patrimony in secularity or dispose them to win by other manner/ they may them acquit of the goods the which unto them shall come of the other party/ as of the church/ or he ought to restrain till unto the valour of that/ the which ought to be restored of the thing the which unto them was well lauwfull to take/ for them in pitance and in vestymen if they were not fallen into the said inconuenyent/ more over say the right that those the which have patrimony in secularity may well have patrymoneye in that holy church not for to do with it their proper will/ but alonely for to depart them unto the poor/ Also foolish women rich/ Also iogelers the which have received unduly as it is said the goods of holy church/ been holden them to restore/ not unto the person of the church/ the which them hath given/ but unto the profit of that church the which by that was endamaged/ or else they been sacrileges. Also those the which receiven the goods of holy church without there doing the service the which appertaineth/ be holden to restore. for these goods temporal been given for them the which done the service divine in holy church. And therefore saith the holy scripture/ That the which laboureth not 
Qui non laborat nō●●●ducet Labores manuum tuar● quia manducabis brunse & bene tibi ●rit cxxvii  should not eat And also it saith blessed been they the which win their living in labouring with their hands. By this things beforesaid appeareth the malediction of those the which have the gods 
Radix omni malorum cupiditas. i. thy. ut capi. Conversi sunt ad irritam dum me ergo & ego faciam 〈◊〉 furore me● & non ꝑcꝪ oculus meus neque miserebor. & cum clamaverit ad aures meas voce magna non exaudiam eos eze. octavo.  of the church without there doing the service/ of nobles the which have rentys/ and renowns/ taxes and subsydes without defending/ keeping/ and conserving their people/ of freres beggars the which have the habit and not the observance of holy religion/ of trewandes/ knaves & other questours the which by evil thynkynges and fictions abusen the people by their cau●elouse avarice/ For all these manner of people been holden to make restitution after the good ordinance and discretion of confessors/ unto whom I submit as well these 
Fac conclusionem que repleta est ●ra judicis sanguinum & civitas plena est u●tate. eze. seven. c. erit tribulacio magna qual non fuit ab 〈◊〉 clo mundi Mathei xxiiii.  things before said in the exposition of the commandments/ as in this present matter of restitution. Also it is more over to be noted for the time the which is now/ that in like wise as in the time of No reigned and abounded lechery/ the which was by the justice divine punished. And in the time of Abraham and of Loth reigned the horrible and stinking sin again nature. And in the time of Moses and of Aaron murmuration again god & also idolatry. Also in the time of sovereign bishops scribes & pharisees/ over these evils reigned envy & cursed avarice/ the which 
Iten da xii. Erit t● pus qua●e non fuit ab eo ex quo gentes ceperunt. Humiliavit semetipsum phil. two. v. Item mat. xi.  things were the occasion of the death of our saviour Jhesu christ. Also in like wise who answereth of the rial verity to the figure of old saying these evils reign togethers/ & each of them more evil than ever were afore/ by the which it faileth not to bring in doubt that the alberte dyffygured is not come in these days the holy scripture saith the which been sovereignly to redoubt/ for as much as it is certain that god shall do such punition/ and shortly/ that there was never thing like/ for it appertaineth unto the justice in finite to give the pain of sin/ who answereth unto the guilt of unkyndenes 
Discidite a me ●amitis▪ 'em & huilis cord. vulp es foveas hn̄t et volucres celinidos filius aunt hois non hꝪ ubi caputsuum reclinet. ma●. viii. ca  and iniquity. Jhesu christ the master and lord of troth hath taught unto christian men and women sovereignly humility/ and the world unto the contrary/ hath taken pride/ boasting/ & vanity/ Also he hath showed sovereignly poverty/ and these worldly people hath take● avarice/ of whom proceden/ usury/ simony/ ravens/ frauds/ trecheryes/ and thefts without number and without end. Also unto us he hath showed sovereign obedience 
Sciebas quia ho●●● austerus sum. etc. ●●c xix ca Item phi●●. ●●. Humiliavit. & factus obediens us ● ad mortem. mortem aunt crucis. Et in font nomen eius scriptum misterium Sabilon magna ●●d̄ fornicacionum ●abhoiacionū●re a●o xxvii  and dread/ and the world by the contrary hath taken all rebellion again his holy commandments/ in lechery and in carnalyte without him reknowledging and without returning him to the fruit of very penance/ and of pity/ and of compassion after the form & manner that those days were clearly showed in the holy evangelist/ by the which of good right he entytleth and nameth the sixth estate of holy church/ as unto the congregation of those that been accursed. The great Babylonye/ mother of these fornications and of these abhomynables of the earth. Babylonye is by interpretation confusion the which was never so great in the transgression published and manifested of holy dyvynies commandments/ and by the consequent/ the damnation of souls and specially by cursed avarice and of default of correction and of perfit restitution/ for as men sayen commonly him behoveth to yield/ or to hang/ or the death of hell to abide.    

¶ Here followeth of the viii commandment.  
OVer these things before said in the viii commandment the sinner ought to take heed unto these points that followen. The first is of the sinner dying. The second is of detraction. The third is of adulation. The fourth is of pariuring/ As v●to the first it is to understand that there been three manner of lyenges as to speak generally. 
Mendacium triplex est ꝑnisiosū●ocosū offici. sum.  The first is that the which beareth nuisance unto any personel/ and is always mortal sin when a man doth it wittingly for such an intent and is commit in three manners/ of the which the first is ill/ The second is worse/ The third is worst of all. The first is the lie by the which a man doth nuisance unto one/ and doth profit unto another/ The second is that by the which a man doth noisance unto another without prouffyting another. The third manner is that y● which is contrary unto the holy faith catholic/ as been heretics the which sown errors and false doctrines sometime for to come unto their lecheries/ as those the which affirming that simple fornication is not mortal sin/ or that the sin of lechery is not so great/ or so grievous In like wise as saith these holyscryptures/ & these preachers/ the which it condampnen/ sometime such is commit by such dying covetise/ As been those the which prechen unto the simple people as for to give some silver/ or other thing temporal in taking their indulgencis they purchasen their absolution a pena et aculpa in hiding from them the truth/ and giving them to understand that by the virtue of the indulgence he is pardonned a pena & aculpa the which thing is false/ for the virtue of these indulgences may not be understand/ but unto the pain temporal/ of those the which been in the estate of grace and by the consequent without the guilt of mortal sin/ and of such preachers there been at this day without number throughout crystyente/ after as the glorious saint Petyr hath lately prenounced. The second manner of dying is that the which is done by disport/ and is commit in two manners. The first by disordinate pleasure that a man taketh in tryfylles & talkings. The second by a desired disordinate/ and to please the hearers rehearsing fables/ or disports & in these two manners may he have mortal sin/ or venial/ after the circumstances of the dysordenaunce and of the matter of which a man speaketh/ or of the persons of the which a man speaketh/ or unto whom such lies been told. The third manner of lyenges is that by the which a man profiteth unto any person in saving him his goods temporal/ as gold silver or other thing/ or to chastise his body/ or his life corporal. and it is to be noted that for asmuch as to lie it is to say some thing/ & to believe/ or understand that it is not so as a man saith & affirmeth/ it is impossible to lie wyttyngly in any manner without mortal sin or venial/ the which thing he should not do for to save all those that been living. A man may some time hide the troth/ but not to lie without great sin/ to say false for dysporting or for to profit unto any person without nuisance unto another it may be venial sin in lay people and seculars. But with great pain is dying in people of perfection without mortal sin/ as saith Bonaventure & francoys de maronnes upon the third of the sentences/ of the which the reason is asmuch for sclandre of their neighbour's/ as for the perfection of the estate of religion/ by the which right desirously every relegyous aught to keep him from the telling of losings/ if it unto him be very semblable that in so doing he giveth evil example/ & matter of slander/ specially unto people feeble and sellers the which lightly maken of a little occasion their evil profit/ another thing it is to go a back with any fable. The which as well in the intention of the saying as in the manner/ and unto the purpose to speak it seemeth well to be rehearsed for a fable/ for in such manner of dying is not properly to lie/ for as to lie it is to speak again his conscience in giving falsely to understand unto the hearers/ and in the recitation of such fables where the speaker willeth for such to be understand it is not mortal sin after ●aynt Thomas/. master Alexandre and the Scot Also in another 
In quolibetis.  place saith saint Thomas that a man may lie mortally/ as well by writing by abylemens' by tokens and by operation. as a man doth in words For a man that is dumb may well sin mortally in his manner to lie/ Also dying is principally in speech/ In like wise simulation and fiction been in operations/ hypocrisy is one manner of simulation 
Simulata santitas duplex est intquitas high. & an. sup ipsum. Eraudi deus oraciones meam cum de. Simulata e●tas non est duplex ī●●tas Sumulatores et ●alidi ꝓuocant ira & dei. job. xxxvi.  but all simulation is not hypocrisy/ as to kneel/ to join the hands/ to strike his breast in token of devotion/ the which is not in the person/ but the deed for some evil end/ as for to be hired and praised for to come unto office/ or unto benefice/ of the which he is not worthy/ it is mortal sin/ after the Sootte and saint Thomas. speech in paraboles or by similitudes/ as to say one thing for to give to understand unto another it is not of him the lie or sin/ for our lord the which may not lie nor sin feigned before his disciples/ that would go forth from thence in figuring/ and willing to give to understand that yet was he far from their understanding/ by very knowledge of the true faith/ Also forto hide the troth in words covert he may do without sin specially mortal. For the holy scripture rehearseth of the holy patriarch Abraham that he counseled his wife that she should say unto the Egypcyens that she was his sister/ and in that doing there was troth hid and troth wrapped/ for as moche as she was his wife rially/ and his sister in nature human/ or also for as much as auncyently those of one self line as were Abraham and his wife called each other brothers and sisters/ and in like manner to say is found in many other places of holy scriptures. Also a man findeth another manner of dying the which may be called iactance & is committed in speaking or imagining of himself more great things than there is of goodness of nobles/ of prowess/ or of virtues and after the grievousness of the circumstances/ it is offtime mortal sin. Also to say of himself any thing of his feblesses and necessities/ or of his sins/ or to take vestemens' of ab eccyon to the end that a man be renowned and reputed humble abject & great thing in merits and devotions before god/ the which thing is not such as a man it showeth/ that may be mortal sin/ and such sin is named yronie/ not that the which is of grammare/ by the which a man saith one and giveth to understand the contrary/ for the manner and for the purpose in the which a man speaketh the words/ as to say alas that thou art a good man/ or thing semblable/ the which is asmuch to say that he is nothing worth/ and there he may have sin/ if such thing 
Qui offenderit i● uno factus est omni reus. ia. two.  be said maliciously/ & for to defame/ another it should be if for to reprove/ or for to teach a man usech in such manner to speak/ a man may more over doubt of a priest/ or of another person the which is in the estate of grace/ and saith his confyteor in advoving that he is a sinner/ in deed in word and in thought/ and in all manner of sins to know if he say troth or lie/ and if he ought so to assent/ or otherwise/ The answer the pressed speaketh in the person of all them that been christened/ in whom be it in one/ or in another been all manner of sins/ Also saith saint Austen/ that in one only sin a man may truly consider many sins/ For he that sinneth mortally is a man kill killer/ For asmuch as he putteth his soul the which is the daughter of god with all the blessed trinity by creation unto death spiritual. Also he committeth theft or sacrilege for as much that he taketh as well from god/ as from the holy church the thing the which unto them appertaineth again the will of the sovereign lord/ That is to understand himself and the honour and obedience that he oweth unto god. Also he committeth bawdry & auo●●rye for as much as he giveth and subdueth the soul/ the which by the virtue of the passion/ and of holy baptism was the espouse of Jhesu christ unto the ribaldry and avowtry of souls. That is to understand of the enemy of human lineage. Also he lieth and breaketh the faith promised unto baptism and is apostate of the holy catholic/ & also of other sins by such manners spiritually to understand that who so committeth one mortal sin/ he him may know in all with out lie/ after these things before said is to be no/ted that every true christian man ought to be veritable as well before god as before man. And also in his own conscience/ in deeds/ in w●●des/ and in abyllementes/ and in his countenances/ In like wise as in all these things he may commit dying/ fiction/ and duplycyte/ of the which things if they been come a man ought him to repent purge/ & confess/ Also if he hath been called for to bear witness before a justice & he will not say the troth the which unto him was demanded/ or to lie to his witting unto the damage of another/ and in doing irreverence unto the justice/ over the mortal sin and the pain of infamy he is holden to dyl damage the party if he hath lied in confession of that the which was needful of confession/ it is mortal sin/ and is not assoiled of that he hath confessed if he hath accused any falsely & again 
Detraccio est quoti ens ●s allied eam t●tione de alio dicit vtipse minus a mari vel minus appreciari possit. hec anselmus.  the order of charity/ again the justice/ or again the prelate's/ it is mortal sin/ if in preaching he hath said false wittingly/ it is mortal sin another thing it should be if by surrectyon & suddenly he saith a thing false. and this is as unto the sin of dying.  
AS unto the second point the which is of 
Noluit  judam ꝓditorem publicare ut nos doceret quam pctā occulta alio rum publicare n debemus qr sicut est mortale pctm ino●●ti falsu crimen imponere. sic verum crimen occultum alusre velare. hec criso.  detraction/ it is to understand that detraction is to rehearse ill of any in his absence/ and to the end and intention to minish his good renomee/ or unto that he be the less praised/ And for as much that good renomee is the most great good that person may have in these things temporals/ it followeth that to take the good renomee from any it is again the order of charity/ as when it is by pride/ by envy/ or by vengeance/ or other cursed cause/ it is mortal sin/ and a man is holden to restore the good renomee/ so as it may be possible and as it hath been spoken before/ and therefore ought well to take heed the which will well him confess/ if he have imposed unto any the thing the which ought be mortal sin/ the which thing was not true/ or if it were true it was secret/ For than if he it publysshe it is mortal sin/ & not with standing that the sin were published as oft-times as he it rehearseth by hatred/ or by envy it is mortal sin/ how be it he is not holden to restore 
Qui talis agsit digni sunt morte non solū● faciunt ●a. s● 〈◊〉 ●●sētiūt faci● tibus. ●o. i ca Qui racet rsentire vide t●r. extra de re. iii  if he have rehearsed the ill/ or the sin of his neigh bower by the manner of comen language not having intention him to defame/ or him for to annoy it is commonly venial sin/ if he hath rehearsed the frailty and imperfection the which is of itself venial if he do. it not again charity/ as for to defame or to let his neighbour from any good if he have wilfully heard the detractoure/ or him induced wittingly that to do/ or unto him hath showed by any token that such● language him pleased/ or hath not him reproved when it was a person the which he might and should do/ it is mortal sin/ another thing it should be if he left him to reprove by a manner of fere human or that unto him it appertaineth not/ if he hath caused writings dyffamatyves for to be found in place openly or hath made or spoken songys' rhymes or mockeries for to diffame or to mock any person it is deadly sin/ if he hath said that the good works that any person doth that it is by fantasy or by hypocrisy/ or hath not willed to say or to confess the goodness the which was in another him to excuse/ or to deliver from any opprobe when there was place and time/ it is a default of charity/ And by the consequent/ it is mortal sin. To tell and rehearse the ill of another by compassion unto these prelate's/ or unto other the which that may remedy/ it is no detraction/ but charity/ and of times necessary unto salvation/ for who loveth his neighbour he ought to remedy his inconuenyens.  
AS unto the third the which is of the sin 
We ● dicit malum bonum. ysa. v. Item hiero. Nichii est qd tam facile corru●at mentes hoim sicut adulacio Item ambroiser. Ne ●audau●ris hoinem invita sua Item ꝓuer: xxvii. Meliora sunt vulnera diligentis que oscula fraudu●ē caodi●tis Qui occasionem dā● dat damnum dedisse videtur extra de ●●ur. & ●●no dato.  of adulation or of flattering it is to be noted that sometime it is venial sin/ and some mortal sin/ and is defended in this present commandment/ and it may be commit in three manners/ first when a man praiseth any person for to please him/ in that the which is mortal sin for that should be again the honour of god and the goodness and charity of his neighbour. Secondly for the reason of the intention of the flatterer it is to understand when by his adulation & flate ring he intendeth to deceive his neighbour and him for to annoy corporally & spiritually. thirdly when the flatterer giveth matter/ or occasion by his adulation to sin mortally/ And how be it that he intendyth not by such manner of flattering to make his neighbour fall in to mortal sin: Never theles the thing in which he flattereth may be of such condition that/ that notwithstanding he should sin mortally/ In other manners of adulation and flattering is commonly venial sin/  
AS unto the fourth point the which is of perjuring/ it is to understand that periuring is none other thing but to swear falsely the which thing he may do in three manners. The first when the thing that a man sweareth is not true/ or a man believeth that the thing is not so as a man affirmeth by his oath/ and also it is a lie to affirm by oath/ and therefore to swear it is none other thing/ but to call the troth of god to witness that the thing that a man affirmeth/ or that a man denieth is such as he saith himself to perjury is asmuch to say as god is witness of the falsity/ the which thing to say/ or assent is much horrible blaspheming and irreverence done unto god the which is troth infinite and therefore it is mortal sin when he doth it by deliberation Secondly when the thing that a man sweareth is contrary unto reason and unto justice/ as it should be to swear to do sin/ or thing unleeful/ in so doing it is irreverence to do unto god the which will not approve the ill/ and also it is mortal sin as in the manner precedent. thirdly when without cause and reason good and sufficient a man accomplisheth not that that he hath Justly promised by oath and therefore it is mortal sin when it is done by delyberation/ for if by precipitation or surreption in word without consenting of will a man sweareth false/ or thing unlefull that is no mortal sin▪ the which is never commit but by delyberation and consent of will. But here is 
Sicut ●●s prudenti● magnam quasi tpe i perceptibili ●●●b●ratsic potest ●●●osueer hitu opposito quasi i tpe ●●●●ptibili deliberacio erit sufficiens ad tonnem peti sicut al●● ad tonnem 〈…〉 Hec scotus 〈◊〉. di. tercii.  well to be noted that in like wise as an harper striketh the strings of his harp by delyberation and the one after the other in diverse alteration & melody/ Also as without arresting/ or thinking on y● that he doth/ and he maketh such delyberation by his habituation and majesty/ of the which he is to praise/ In like wise is it of the delyberation that a man hath to do well/ or to do ill/ for in little time & also as imperceptyble a man may have deliberation sufficient to commit mortal sin in cursed works/ as is to swear in vain/ and himself to forswear/ or also for to seche merits in good works as is to praised god/ By the which many great and solemn doctors in holy theology aftermen and shown that to swear without profit and necessity in comen language/ notwithstanding that the thing that a man sweareth be true/ and that a man is not disposed otherwise as it is said/ be it by custom unto the which a man putteth no pain to resist as a man should/ it is the transgression of the commandment of god and by the consequent mortal sin/ for it is not leeful to swear/ That is to understand to call the troth of god unto witness/ if there be not three conditions The first is that the thing that a man sweareth be veritable. The second that it be a thing Just and lawful/ for every true thing is not Just ne good to speak morally. The third that notwithstanding that if any be true & Just/ as it is true and Just that the day the which was yesterday is passed/ and that the day of the morrow is coming. How be it it sufficeth not of such troth for to swear well surely/ but with that it behoveth that swearing be made in judgement. That is to under stand with discretion in advising if there be necessity/ or profit for himself/ or for his neighbour/ such that the troth infinite ought to be called to witness/ by oath what so ever it be. for who that sweareth by these saints/ or other creatures heswereth always principally/ by god the which hath made and mayntenyth such creatures/ And therefore say as well these doctors of theology/ as of the troth and right that when of these three conditions before said or many/ That is to understand verity/ justice/ judgement/ or discretion/ dyffaylling/ it is to swear in vain/ & again the commandment of god/ and abusing is to swear/ but when an oath is made with these three conditions a man may well swear surely/ and there he may have merit/ In like wise as by the de● fault of the one/ or of many it is great irreverence done unto god and transgression of his law/ by the which it appeareth clearly the great peril of damnation/ unto those that can no● spe●e but in swearing/ also as at every word ●nd for a thing of nought/ but they say that it is not but of custom and that they do it not by delyberation the which is none other thing to say but to excuse and increasing of their sin/ How be it well it may 
●●● multū●urās ●●pleb● i quitate ● non d●s●ed●● a do 〈◊〉 plaga. ●ccl. xxiii. c. S● 〈◊〉 pone 〈◊〉 p●●●o p●●● mortalisēpec●atūmor ●ale unsin. Agere i ●ertum & dimittere certu● in materia morali pe●m̄ mortal ● S● ta●e sit i certunquam sit morta●● non sol●● conie ●turas le●e aut ex ●●spitōne t●ep da ● s●ru●ulos● 〈◊〉 itel 〈◊〉 dū●ale est vehe menter & ●babil● i certuneque sicut oppositum v●l mag●s tunt illud ●dagitu● mortali culpa non ●●re●●●otimg●●o ●●s gersō● tracta●●● de tegulis man datorr ho eiav augustino maximo morta●e ●udicatur ●si ●s in certitudinis pic●o ant mortal pcti discrimini se ipsum ● mittit. hec ille.  happen that he the which hath very dyspleaser of such cursed custom and purpose him to abstain in time to come that if he swear by oversight and by habituation of his cursed custom/ of the which thing he should be displeasant when he knoweth it for to swear/ Than it is not to say that in ly●e wile to swear in vain were sin/ or at the moost●it is not but venial sin/ but it is not to doubt that those the which haven such purpose. and displeasance shall be in short time/ as in half a year/ or less moving the aid of god him to dyscustome/ unto the which dysacustomaunce be not many comen in the space of. xx. or. thirty. years/ but for the contrary many that been aged gone from ill unto worse/ notwithstanding predications/ and inspirations that god unto them sendeth from year to year/ and from month to month/ By the which I can not imagine that such christian people been in the way of saluacy●n/ nor that they may perfitly resist unto the devil/ ne resist unto their cursed custom/ if they labour not first parfytly to put them in the estate of grace/ without the which a man may not begin to do well/ and therefore saith well the wise Lathon that he is the gret● friend of god the which can govern well his tongue/ and such is beginning of all holiness of life And for to show that the holy ghost appeared insemblaunce of tongues upon the apostles the which been and were the pillars and the foundars of holy church after Thesu christ and the sweet virgin his mother in she wing in like wise that if the holy ghost govern not the tongue/ with pain may it be but that it be the instrument of the devil/ embraced with the fire of hell/ as witnesseth saint James in his canon/ who so hath not ●he beginning of good life/ That is well and holy to use with his tongue may not have good mean/ that is to understand the grace of god for to come unto the holy end the which is the glory of paradise/ wher fore saith well holy scripture that he the which sweareth often shall be fulfilled with iniquity and that finably the punition of god shall come uponhym. Some doctors of our time saying the multy 
Queritdoctor sub tilis i ●lo●o utrum cognic●● su● naturalis sit sufficiē●● sacrascriptur● tradita ● arguit 〈◊〉 non m●●a sunt de ●bus non cognoscit●r cer ●●●udinal●ex s●cra scriptur● utrum sint peccata velnon quo ●ū●n̄ cog●●cio est nece●saria ad saiuten Responcio. dicit orig. quam nulla sciencia ●ia e●plica●it. sed illa ●x qua pn̄t ●uffici●ter elici. ad quo●um expōn● v●● li● fuit labour do●●●●●̄.  tude of choose the which were often in their comen languages without profit and necessity/ and more over considering their estates/ their sciences/ and their degrees as been many people of the chirthe/ as well regulars as seculars and some doctors in divinity/ in laws Lyviles/ and in decretꝭ. Also noble people advocates/ and other indyvers estates/ among whom there hen many the which have great tolrenes to fere and to lo●e god/ have made great admiration in this matter/ and have fere to give sentence that such people been all in the way of perdition/ for their abusing to swear in vain and without discretion/ but the honour saved of werlres▪ piteous/ less admiration in that aught to be made that in the sentence of blessed Thesu cryst irrevocall the which is such Multi sunt vocati/ pa●●i vero electi. Math. xx. ca And is as much to say/ many of the people been called/ & right few there are that been saved/ or in another manner and unto our purpose/ many there been that been baptized/ and the which should never swear in vain and right few there are that it will keep/ Also it is a comen sentence/ and a conclusion certain that as oft-times and as many/ as in the mat●r of the faith/ or of good manners these doctors holden divers opinions/ of the which the one is● certain and sure to hold/ for to keep him from sin and 
Et●● obiciatur● e cian suppoitur doctorum doctrina ad b●cintrasūt dnbia utrum sit mortalia. Responsio non est dubi● via salntis ●ra ●al●b● tamquam a ●iculo sis debꝪ hom cavere ne si expona● pari ●●lo icidati p●tm̄qd si noluerit q̄re●e salutem sꝪ n curam do expona se illi pi ●●o 〈◊〉 forte de genere actus ● pet●● mortale. t●● peccabit mortal●sese ●lli pi●ulo exponen●● hec scotus.  that the other opinion containeth in him doubt hogely where that it is sin. a man is holden in such case upon pain of mortal sin to hold the party certain/ and to leave the doubtous/ for it is he disposeth hy● unto the peril of mortal sin and by the consequent despiseth his salvation./: Now is it so that some hath willed to say that to sw●re in vain as it is to swear in comen language the thing the which is not necessary nor pro●ffy table it is not but ve●yall. in. These other doctors / and great number say the contrary. That is to understand to swear without discretion and for thing of no profit/ it is the transgression of the commandment of god/ & by the consequent mortal sin/ after the form the which hath been before put and declared/ Of the which opinions the one is right sure and right certain/ that is to eschew such swearing/ in holding the doctrine of our saviour and redemptor. Thesu christ put in the gospel there where it is said that our manner of speech is hard/ or not/ without other manner of swearing/ if there be no necessity. The other opinion the which saith that such manner of swearing in comen language that the which is true I put that it were not profitable/ or necessity it is but venial sin/ it is hogely doubtous. specially after as Thesu christ unto us hath declared in this matter his holy will as it is said By the which to do the contrary indifferently it concludeth in itself the despising of god and of his conscience/ and for as much after the sentence of the doctors to hold such opinion/ and it to use/ it is for to sin mortally/ And yet for the more certain to show that such manner of swearing upon comen language by custom and without necessity/ it is a thing right perilous and reprovable.  

¶ Here followeth certain conclusions in latin extractes of doctors & writings of great & solemn doctors in holy theology.  

Secundum preceptum nos ordinat ad reueren●iam (veritatis summeideo non debimus sine causa jurare. 
Alexander de hall. in tercio: Bonaucn. i tercio Idem ubi supra. Idem. Nicolaus de lyra Matheiv. capitlo Idem ibidem. Franciscus de ma ●onisi tractatu de preceptis. Scunsthomasi tracratu de pcepti. s. Her guillerimus du randi. xxxiii. Radulphus ardentis. xiii. li. ca xi. Ricardus de media villa d. xxiiii. three Idem ricardis.   
Jurare sifiet reverenter est ad ocultum dei/ si irreverenter est opositum.  
Jurare sine causa et vtilicate est porcio irreuerencie veritatis divine.  
Juracio nominis dei ubi nulla est necessitas vel utilitas/ valde est irreprehensibilis.  
Juramentum incautum quod fit sine causa vel necessitate importat irreverenciam divini nominis.  
Non solum juramentum mendax sed eciam quod fit sine necessitate et utilitate est in secundo precepto inibitum.  
Jurare sine causa est nomen dei in vanum assumere & disponit hominem ad conceptum dei.  
Non est iurandum de falso nec de mutili et non eciam nisi de justicia et veritate.  
In juramentum debet esse discreta deliberacio ut non iuretur verum nisi pro necessitate vel utilitate  
Ex irreverencia nascitur iurandi consuetudo que peccatum est iugens et mortale et non solum unum sed multiplex.  
Consentus interpretavimus est quando quis negliget reprimere aliquod inductum est mortale.  
Contempus dei sine peccato mortali esse non potest.   
BY these things signified in these conclusions and authorities as well of holy scripture as by doctors before said alleged appeareth clearly that all those the which have such cursed custom to swear for nothing and without necessity And will not labour to correct them/ dyspysen god and their salvation/ and by the consequent sin mortally/ and me seemeth also/ as impossible to believe that the person the which is in mortal sin may leave the evil custom to swear with out cause and necessity/ for the devil of hell the which tormenteth spiritually such manner of people he aideth the more easily from their membres/ for even in like wise as a man putteth a bit of a bridle 
Omnisl any natura bestiarum & volucrum serpentum & cete rorum domant a natura humanam liguam aut nullus hoinem do mare potest. ia. three capitulum.  in the mouth and upon the tongue of a great strong and terrible horse/ by the mean of the which a child little of age and in might him turneth and returneth and holdeth steadfast. In like wise doth the devyllin putting cursed custom to swear and offals language in the tongues of those 
Si e●s frena fore mittimus ad consencie dum nobis oens corpusiilo rum circumseri nius. ia. three capitulum Itenaug. super illd 〈◊〉. immissiones ꝑ angelos malos dicit in malis potest diabolus sicut hom ipecore suo nisi ꝓ hibeatur asuperiore.  that he possedeth/ by the which he them leadeth and bringeth again from sin to sin all at his will by such manner that there is no doctrine excused nor puissance human that which may or can stop and refrain such tongues so inflamed and governed by the spirit of devil/ that they do not the operation of him the which them governeth/ as is to lie/ to backbite/ to for'rs were him/ to mock/ and all other manner of foolish and abominable languages/ of whom proceden other ills innumerable. In like wise as it appeareth by the third chapter or the canon of saint James/ and this is as at this time as unto the sin to swear/ and to for swear foolishly/ the which thing weighed and advised a man him may well confess.    

¶ Here followeth of the ix commandment.  
OVer these things spoken in the ix commaandement the sinner ought to take heed unto 
Caplm. xxiii  the points the which followen. That is ●o know if he hath desired by consenting and delyberation to accomplish the sin of lechery/ or if he have delighted in carnal thoughts/ and for to understand and well to Juge of such wills when it is mortal sin/ or alonely venial/ The which thing is right hard/ it behoveth first to understand three things the which been in us defferences/ The first is sensuality the which is none other thing but the .v. wits of nature with their operations/ as is the sight/ the taste/ the hearing/ the smelling/ and the touching/ In these five things we and these beasts been comen/ The second thing the which is in us/ is the law portion of reason the which is a light of knowledge of our operations and discretion natural of things sensybles in the which we surmount these beasts./: The third thing is the sovereign portion of reason the which is a light by the which we have disposition to understand these things spiritual▪ divine/ and eternal/ the which portion may be anormed of the noble virtue of the faith catholic and informed of the troth of the commandments of god/ and than she may and aught to have do mynacyon and rule as well the sensuality/ as the law portion of reason and all their operations/ or if there be default/ or negligence of the devil of hell allied of the sensuality/ and of the mondanyte of this present life putteth in oft-times the concupisbence carnal and temporal by the windows of the souls the which ●en the five wits of nature before said/ to the end that the law portion of reason there taketh pleasure dysordenate/ be it in drink or meet/ or melody of soundies/ or in towchynges/ or other pleasures sensualles/ and that she induceth the high porcyan to give consent in such pleasure dysordenate is displeasance unto god after the form that though days/ Eve presented unto Adam the beauty of the apple/ and the sweetness of the taste/ unto the which thing he condescended and consented again the commandment of god by the which all human lineage was damned/ if god by his mercy infinite had not remedied. By Eve a man should understand as well the sensuality/ as the law frail portion of reason/ and by Adam the sovereign portion & this is the foundation to understand when these sins the which be committed alonely in the will been mortal or venial for in the only pleasure of the sensuality/ he may not have mortal sin/ But if the pleasure of the thing deffended/ as is lechery theft or proper vengeance cometh till unto the law portion of reason and in that doing aresteth and abideth in him there in delighting before that sovereign reason may or aught to have suffycyente aduertyssement/ it is venial sin commonly/ But if sovereign reason is notally negligent to reprove and again say such pleasure dysordenate/ by the which negligence and default/ the reason inward abideth and delighteth in the said dysordenaunte/ how be it that the accomplishing of the deed him displeaseth/ and it again saith/ than is that mortal sin after the comen sentence of doctors for high portion of reason is in blame/ for as much as she hath not been enough diligent to reprove and to put out the perilous pleasure the which was comen into the inward reason/ & such negligence may be named consentyngly by interpretation/ Bonaventure saith in this matter that many such thoughts to be alonely venial sin The which hath been well Juged they been mortal sins/ wherefore in such doubt a man him ought diligently to examen and him to confess/ as of mortal sin. for in all cases of conscience/ the which been doubtous/ a man is bound to cheese the most sure party. Also it is to be noted that only will fully determined and disposed to accomplish any mortal sin/ is mortal sin/ & of such condition/ as had be the the sin/ if that it had been accomplished by work. As for an example/ if any had will to have company carnal of a virgin he committeth the sin of defloration// if with any of his kindred/ it is incest/ if with any relegyous/ it is sacrilege/ and so unto the sin of theft and of other commandments But in that unto such difference that the sin the which abideth alonely in the will is not punished/ of the pain canon/ or civil as should be the will with the deed/ An example only will to beat a clerk/ or to slay him again the order of charity sufficeth not for to run in the sentence of excommunication/ or for to be reserved unto the pope or unto the bishop/ and therefore a simple curate him may assoil/ and so of other case. Also it is to be noted that if any person hath will to accomplish mortal sin/ such will may be interrept and devised in many manners. first by will contrarious as is true contrition and dyspleaser to have had such will/ and after such contrition of new returneth unto that cursed will of sin. And than they been two mortal sins/ in asmuch that such will drowe back in the manner spoken. Secondly she may be interrupt by diverse thoughts/ and occupations woldly/ as for to sleep/ to drink/ or to eat/ or for to speak with other persons/ by such wise that as many times & often the temptation returneth unto the mind the will is disposed to accomplish the sin/ and than after some doctors/ they been as many of mortal sins/ as the said will hath been interrupted oft-times Other will say that it is but one mortal sin/ of as much the more grievous/ as it hath been by long time continued/ and therefore the long abiding/ and frequentation/ of such temptation ought to be confessed/ and disclosed after that it is possible/ unto the frailty of the mind human/ by such manner that the confessor discrete may understand the multitude/ or the grievousness of such sin/ for else the confession should not be sufficient/ for that that a man is bound to tell all his sins as unto the number. Also if such cursed will were applied again many persons/ again one/ & after unto another/ they should be as many sins mortals as they should be of persons but if such will be applied unto many persons by one only operation that should not be but one sin as to the operation of the will/ but it should be many as unto obligation of pain and unto the deformyte of sin/ as for example. Some harlot seeth vi women/ of the which the one is in wydohode/ the other in marriage/ the other a virgin/ & so in other divers degrees/ and that he hath had a will and consenting to desire to have their company carnal/ unto the regard of one that should be adultery/ and unto the other defloration and so of other divers degrees/ And a man ought to understand these things spoken of cursed will/ as well of the concupisbence carnal defended in the ix. commandments as of the concupisbence of covetise defended in the ten   

¶ Here followeth of the ten commandment.  
Over these things spoken in the ten commandment 
Capl● xxv  it is to be noted that only will to steel is theft and mortal sin. and of that espyce and manner as if the deed had been accomplished in like wise as hath been said of the will of the concupisbence carnal in the ix commandment. Also more over it is to be noted that he the which endammageth his neighbour in a little thing be it in buying or in selling/ or else he him would endammage gladly of a more greater thing if he might he sinneth mortally/ for god looketh more principally unto the will than unto the work outward and unto that is unhappy should well take heed the which over sellen their merchandise in little price for as much that they may not nor should not oversell in more greater price of the which thing to do they have well the will the which is damnable and also mortal sin. By these things 
Pranū● cor hois & instrubile ●s cognoscꝪ illid etc. Ego dns scrutans corda & probans renes ● do unicuique turta viam svam. high. xv●.  before said clearly appeareth that it is a right hard thing to Juge well of wills humayns: And with moche great pain it sufficeth the most greatest clerk of the w●●lde well to Juge deserve and weigh his own wills/ in the which more over may a man know the presumption of those the which Jugen lightly of the conscience of their neighbours. The which suffice not to Juge well themself alonely and none other. And therefore it is necessary unto every creature earthly the which yet is withholden in the derkenesses of this life to dispose himself by humility meekness and prayers again the light and clearness without end/ the which illumineth and adresseth every creature 
Erat lur vera q i● lu●●at o●m hoinem venientem in hunc mum dum io i ca  the which been in this world create/ so as it appertaineth and as a man it shall deserve and win well and meritoriously. That is to say the blessed Jhesus unto whom by honour and glory of this world and reward us for our labour in the eternal bliss Amen.  

¶ Here followeth how fasting ought to be made and when and of whom.  
FOr as much as oftentimes a man is enjoined in penance for to do almsdeed/ fasting/ and prayer/ And that of almsdeed it hath been treated in the third party of this book/ rest we as now to see something/ and in few words of fasting. As unto the first it is to be noted that some may be bound to fast other by commandment general of holy church/ or by penance enjoined/ or for as much that he hath vowed to fast As unto the fastings of the church it is to understand that the xl days the four Imbres that is to understand the wenysdaye/ the frydaye/ and the Sabbath next after whitsuntide/ and those after 
●ona est or on cū●e ●un●o & clemosina magiequam the sauros agri condereqm elemosina amorte libetat & quama est q purgat peccata & fac● et iuen●re vitam etnan. the xii ca  ●he exaltation of the holy cross in the month of Septembre/ and those after saint Luce in december/ and those after assh wenysdaye/ Also the monday/ the tewysdaye and the wenysdaye before the assention/ the vigiles of the apostles/ except saint Jamis/ saint Phelip/ and saint John the evangelist. Also the vigiles of christmas/ of 
De conse. di v. qua diagesima. d. xxvi Statuimus.  whitsuntide/ of the assumption of ourelady/ of saint John baptist/ of saint Laurence/ and of All halowen been fasted of the commandment of the 
Extra de obserua●ione ●e●uniorum consi ●ium. &. ca applica●i  church/ how be it the fast of the three days of rogations is not properly commanded if it were not for the general custom of the region/ but it is the counsel & admonition of good devotion. The custom general to fast in every region or bishopric bindeth them the which than inhabit in it if they have not excusation leeful/ for the law of right positive intendeth not to bind any person the which hath exculation reasonable to fast all the lent/ or other fasting days/ as been women with child/ or nourysshes/ labourer's/ the which travalen greatly/ poor people the which have not whereof to take sufficiently their refection/ old people/ & people that have the gout/ young people under the years of. xxi. like people/ and pilgrims the which have necessity to speed and diligent their way how be it young people the which been of. x. or of. xii. or of. xv. years after their complexion should of good congruyte fast more or less after as they find by the counsel of their confessors of their good inspirations. Also many poor people and labourers enforce them to fast/ & in so doing they may purchase great merit/ notwithstanding that they be not bound after the require of commandment/ every other person the which without excusation reasonable trespasseth unto his witting. and by contempt the fasting the which been of commandment of the church or of good custom approved mortal sin mortally nor may not be excused of one only day in giving an hundredth thousand crowns for to redeem the said fast./ Another thing it is of a fast put in penance/ or that a man hath it by vow/ for he unto whom it shall appertain it may change/ or dispense. also I put that a woman married may leave by the commandment of her husband the fasts that she hath by vow before that she was his wife/ how be it she may not by such commandment without other excusation break the fasts of the church but that she sin/ Also it is to be noted that▪ when christmas day cometh on the friday a man may eat flesh/ except those the which have the friday by vow/ or by penance. These other the which wyllen them absteye without Juging their neighbours they do not ill. Also to eat spices or confectures/ to drink wine/ or ale/ or other drinks before dyner/ or after is no breaking of the fast/ if it be not done in frauding the fast/ that is to understand that a man taketh such things not for necessity of thorste/ or of debility of stomach/ but for to keep him from hunger/ or in taking the said things in quantity excessively. Also to eat flesh on the saterdaye it may be done without sin if it were the custom of the country. Also the bishop dyocesayn may and aught to dispense with sick people to eat flesh in the lente/ or the friday and on other fasting days/ and in like wise with the people in time of necessity/ and of great famine/ for 
Extra de observation ●eiuniorum. cap Consilium.  necessity is not subject unto the laws/ for to abstain on the frydaye to eat flesh it is good counsel and a thing to praise but not commandment To fast the advent or not the custom of the country ought to be observed. The hour of dinner the right is three hours after the midday/ but the custom obtaineth at the midday/ servants may after their offices taste the meets one after they have broken their fast to bear some messes/ and afterward make an end of their dinner without fracc●on of their fast. To hold long table excessively for to pass the time/ to the end that the fast be not to much costable to bear/ it is fraud of the intention 
Legem frangit ● in fraudem legis aliq●d facit.  of the statute of holy church/ And here may he have such excess that it is the breaking of the fast Also one drunken body on the day of fasting sinneth sometime more grievously than he had done in breaking his fast simply without making himself drunken/ to eat many times on the fasting day he breaketh his fast/ it is also agrevaunce of sin more or less of asmuch that a man eateth many times.    

¶ Here followeth the second point the which is of prayer.  
AS unto the second point the which is of 
Caplm xxvii  prayer that is to understand that every creature reasonable the which hath age and discretion competent is bound by the right of nature to make prayer unto god his creator/ for prayer as unto that purpose is to lift up his heart unto god in reknowledging him his/ creator/ master/ & lord In requiring him provision of things necessary unto this present life/ and aid again all our adversaries/ and of divers temptations the which cometh on all parts to the end that by the mean of his aid and of his blessed grace we may come unto his blessed royalme. Nature unto us saith that we should seche the thing without the which we may not be as is the aid of god/ The which aid is not unto us duly regnoure of justice nor we have not whereof we may it sufficiently buy/ by the which we must & should abide in that necessity to demand that aid humbly and devoutly by prayers and orisons and therefore in all places and at all hours the aid of god unto us is necessary. for other wise we may not endure/ or unto our adversaries resist. So unto us of necessity ever more 
Oportet semper orare & n●quam deficere. Luke xviii. Dne ante te oen desi derium men. p. thirty. seven. v●i glosa. numquam de sunt orare qu● numquam desunt amare.  to pray in like wise as saith Jhesu christ in the gospel. That is to understand that after orison vocal/ or mental made in place and in time after good congruity/ holdeth us evermore in the love and fere of god/ & holy occupied/ and in so doing we pray god without ceasing/ for the good desire of the heart is before god an high clamor./ Also saint Austen declareth that we may not nor we should not come to god if he called us not/ and we may not come if he aid us not/ and we deserve not to be aided but only by devout prayers/ & therefore at the beginning of the seven hours canonicales we require the aid of god/ when we say deus in adiutorium.  

To have patience in suffering great adversities.  
To have victory of tribulations & temptations.  
To put out these evil thoughts & affections.  
To hold thine espyryte in holy and profitable meditation.  
To know the begylynges & temptations of the devil.  
To berethe labour Joyously unto the which god the calleth.  
The to confirm and make strong to do the will of thy creature.  
To leave the estate of sin & to purchase virtues.  
To come unto holy contemplation/ and thou too come with god.  
To have joy and sweetness spiritual in god.  
To be familiar with angels/ and hateful unto devils.  
Finally to have the royalme of paradise.   
¶ Also more over it is to be noted that some may 
Derse. d. i Missas died dnica seclaribus totas audire speci all ordinepcipimꝰ ita vtan̄bn̄diccōn● sacerdotis egredi populusn̄ pnsumat qdsi fecerit ab epo publice ●fūdāt. id est excommunicent. O●oēascē● mentis in deum. hec domas.  be holden & bound to prayer vocal/ or for by cause of his office/ as been people of the church/ or for penance enjoined/ or for as much that he hath avowed such prayer/ or for such ordinance general of holy church/ by the which the people is bound to here the divine service on the sundays and great solemnity/ if they have not excusation leeful/ and unto them it sufficeth not for to acquit and for to seche merit before god to be in the church/ and to here alonely with the ears corporals the office of the mass/ but they should lift up their hearts unto god in like wise as the priest the which unto them representeth Jhesu christ them commandeth saying (Sursum corda) That is to say have your hearts upward/ that is to know the understanding and the will toward god/ and therefore answereth the clergy as well for them as for the people (habemus ad dnm) That is to say we have our hearts with god/ and such thing that is to understand to have his heart/ his understanding/ and his will toward god is a rial and veritable prayer after as saith a doctor named Damascene & unto that purpose saith Bonaventure that he heareth truly the mass and none other the which 
Extra de cele. mis●arum. Dolentes. high. habe● de ●se. d. v. N●● verbis tm sꝪ ●orde orandus est deus.  with that that he heareth the words he him converteth by devotion/ and by the understanding to consider the mystery of the blessed passion/ by the which it is to be noted that he the which is bound to make orison vocal by vow/ by penance or otherwise and wittingly during that orison he is occupied in other works or thoughts/ lettynge/ or contrarious unto the said orison sinneth much grievously and is not acquit/ another thing it is when such thoughts and occupations/ comen again the will/ and that a man doth his pain to put them out after the fragelyte human/ & unto this article should those desirously take heed the which been bound unto the hours canonyales For the holy church commandeth in the virtue of holy obedience that they been said devoutly and attentively/ for god taketh more of pleaser and of love in the devotion of the heart/ than he doth in the voice and articulation of the mouth. Also orison made with three conditions/ that is to understand profitably/ faithfully/ and with perseverance is ever more finally exalted of our lord. profitably that is to demand the thing that is unto the glory of god/ & unto the salvation of the soul. Faithfully that is when he the which maketh the orison hath true faith/ hope/ and charity toward god with 
●●●g● dico vobis petite & dabor vobis quite & ivenietis puisate & a ꝑie● vobis. Petitis et non accipitis eo quam male petatis. ia.  perseverance/ when the prayer/ the affection and good life/ and good operation perseveren/ and it it is that y●our lord saith in the gospel/ axe/ seek and knock/ axe by prayer/ seek by affection/ and knock by good operation/ for all those that so done shall receive that/ that they would. many maken 
De pen. d. iiii. cap Cavendum d● si divesille aliqd bonum non egisset vn̄ ī●●ti seculo remuneracomem recepisset. ne quaquam abraham ei diceret recepistis bona in vita tua Abundant tabercula pndo num. job. xii. Item. p̄s Ecce impu pctonres & habundantes in s●l▪ obtinue●t divicias psal. lxxii. Deus orantibusne ●at ꝓ●icius ● con●● dit alus ●bus merito eniratus. xvi. q. i Revertunin. tpalia ꝓmittuntur his ● decimas soluunt l●cet sin & in pcton.  prayers oblations/ pilgrimages/ processions the which god exalteth not be it for himself or for other/ for they have not the conditions before said. As unto the regard of goods and prosperytes temporal the which many demaunden and requyren in their prayers/ happeneth oft-times that god them granteth unto great and horrible sinners/ and in hiding it unto his friends the which been in the estate of grace/ so as it appeareth of the cursed rich man unto whom Abraham answered after the death. Remember the that god the reward of thy goods as thou haste done in the other world/ And therefore saith Job. that oft-times that the vys & people of evil life have abundance of gods of this world/ for god granteth oft-times the gods worldly unto those again whom he is wroth/ & giveth adversities and tribulations unto those the which that he holdeth in his love/ In like wise as he saith by saint John in his appocalypse./ These holy scriptures unto us declaren in many places right plainly what conditions and circumstances true prayer ought to have/ among the which there are thirty specyalles of the which again the form of this treatise followen the authorities/ line by line after their order with the french.  

¶ The first condition of prayers is that she ought to be made in true faith.  
Miserere me●deus quontam in 〈◊〉 confydit anima mea.  
Secondly with great hope without doubt. Jacobi  
Postulet in fide nil hesitans. de hoc. xxiiii. q. two. ss. two 
Citius exaud● a deo ●●ohū●liantis ● dec● milia cont●●●ris. aug.   
thirdly prayer ought to be made with humility  
Eccle. xxv.  
Oracio humiliantisse nubes penetrabit:  
Fourthly with discretion without the which she is not unto god pleasant.  
Mathei: xx. Nestitis quid potatis. Et ia. iiii. petitis et non accipitis eo quam male potatis.  
fifthly more of the heart than of the mouth in multiplying. i. reg. i.  
Anna loquebatur in cord suo et vox penitus non audiebatur.  
sixthly with reverence in humility & in fere. luce. xviii  
Publicanus non audebat levare oculos suos ad celum.  
seventhly she ought to be made secret and in place prive. Mathei. vi.  
Tu autem cum oraveris intra cubiculum tum et clau so ostio ora patrem.  
eightly in poornes of heart/ & of conscience. p̄s.  
Iniquitatem si/ aspexi i cord meo non exaudiet dns.  
Nynethly with teries at the lost spiritual & cordial.  
Audivi oraciones tuam vidi lacrimas tuas. et idem. though  
Tenthly with attention unto the which a man speaketh and that demandeth. p̄s. Intend voci oraconnis me: & rex meus deus meus etc. ergo et tu attend:  
Enleventhly with great fervour of spirit. high. xlviii  
Maledictus ● facit opus dei neglygenter.  
Twelfthly she ought to be accompanied with good and holy works. Tho. xii. bona est oracio cum jeiunio  
Et Mathei. v. Beati misericordes. Thyrtenthly with perseverance/ as from day to day/ from good unto better. Actum. apostolierant perseverantes cum mulieribus et maria matrem eius.  
By these things before said appeareth the necessity/ the noblesse/ and the profit of the true orison for as saith John Crisostum we shall speak and may speed with god by holy orison as oft-times as we will in marchaundysing and in asking all the things the which unto us be necessary/ and profitable/ and in this faith I require the mercy of the blessed sweet Jhesus as well for me as the necessity with all our mother holy church that it him please us to pardon/ and us to reform and to bring in the true observance of his blessed commandments and of his holy grace and benediction by the merits of our lady his glorious mother/ and of all other blessed saints our poor soul's yllumyne/ to the end that finally we may come unto his blessed fruccyon amen.    

¶ Here followeth a right profitable application of the art of a phesecyan with the practise the which the phesecyan spiritual aught to hold with the interrogations that a man ought to make unto him the which is in the article of death. 
Caplm xxvi.   
AS for to seche and conserve the life & health corporal many stodyen right desyrouslye as well the theoric as the practyser of the art of phesyke/ by more greater reason/ of as moche as the soul is more noble than the body/ and the life of glory more dign than temporal/ every true christian man should study in the science by the which he may purchase and conserve in his soul the life of 
Inu●sibilia enim dei a creatura mum di ꝑ ea ● facta sunt in tell●eta conspiciuntur. rom̄. i ca.  grace without the which a man may not come unto life eternal/ And therefore to the end that we may know and eschew sin the which is the sickness of the soul and the cause of death eternal followeth brief recollection of the art of physic spiritual founded in the twelve rules of the science of physic corporal/ for in like wise as us teacheth the right glorious apostle saint Paul by the mean manduction of things corporals & sensybles a man may come unto the contemplation of spirituals/ And therefore unto us hath given the sweet Ihesu christ the true saumarytayn and physycyans of oursoules/ the physic of his holy sacraments under the form of things corporal in fere who answereth/ as well of the sickness as of the medicine/ and also as of the sick body. For for asmuch that for the occasion of the first sin was the eating of the apple the which was a thing corporal. Ihesu christ unto us hath given his precious body/ and his right holy blood under the for me and semblance of breed/ and of wine/ and so of baptism and of other sacraments in like wise as well again the meeting of sin orygenall as of other/ As unto the regard of the physician it is Ihesu christ the which is god and a man togethers/ and the sick body that is a man and woman in body material/ and spiritual/ by the which of good right appeareth that by the physic corporal a man may treat and give to understand the spiritual.  

THe first rule of a physecyan is that he ought to understand what health is/ & what sickness is. Or else he may not induce the one and put out the other/ In like wise ought the physycyan spiritual. That is to understand the confessor to know what sin is/ the which is the sickness of the soul/ and what it is to be in the estate of the grace of god the which is the health of that soul: wherefore it is to be noted that health corporal is 
Quatuor sunt humores sanguis tleuma colera melancolia.  good disposition the which cometh of an armony and consideration of the four humours. that is to understand of the blood/ of the collar/ of the phlegm/ and of the malancoly/ For when all these four keep his degree without exceeding or having rule after the complexion of the supposaunt there is health corporal/ & by the contrary excess/ or default/ or tribulation in the one/ or in many of the said humours causeth sickness application/ In like wise when 
Quatuor passiones Ira cōcupiscē cia timor tristicia.  the four principal passions of the soul. That is to understand/ Ire/ concupisbence/ fere/ & heaviness benduely ordained & amodered/ than the soul is well disposed & in health spiritual. But by the contrary when they been dysordenate/ and troubled there is sickness/ & plainly to understand this matter/ that is to know that when the passion of Ire/ is unto the regard of things the which we may sooner from the love of the creator when our concupisbence & desire is to the regard of the goods of glory/ fere is unto the regard of damnation/ & heaviness is unto the regard of sins the which we have commit Than the soul is well disposed and in health spiritual/ And than by the contrary when that these four passions been dysordenate/ and unto the regard of things earthly the soul falleth in languor and in to excessive sickness.   

THe second rule of a phesecyan is that he ought to inquire the causes of health and of 
●●atuor qualitates calor rigiditas siccitashumiditas  sicknesses/ for every thing produceth bringeth forth and nourisheth his effect/ By the which it is to be noted that when the four qualities/ that is to 
Super cecidit igniset non viderunt solen p̄s. lvii.  understand/ heat/ cold/ dry and moisture been in certain and in good portion unto the regard and suppost: Than they causen harmony & health 
Trepida●ersit timore ubi non erat timor. p̄s. lii.  In like wise the excess or diminution or perturbation the one again the other/ causen sickness/ application/ In like wise is it unto the soul. By he 
Inici●● sapinetimor dni. p̄s. cx.  te unto us is signified love the which may be well ordained again god/ or disordinate again those things earthly/ and than it causeth in the soul health or sickness/ more or less after the ordinance/ or dysordenaunce. By cold is signified fere the which may be worldly/ human/ seriule/ & vicious/ and than that causeth sickness spiritual or it may be health/ and fylyale and the beginning of true sapience and she causeth health/ by dryness is signified heaviness the which may be disordinate in moche and in little/ as is to be to much heavy of adversities worldly/ and little of the offence and dishonour of god/ moistness signifieth delights and pleaser without the which soul reasonable may not live/ if they been worldly & carnal they causen sickness/ if they been in god and in things spiritual they causen health spiritual.   

THe third rule of a physician is that by 
Grego. sicut in arte medicie calida frigidis frigida calidiscurantur ita dns nt̄●traria oppo●● it medica●ta pctins ut lubricis ●tinēci Turrian tenacibus largitatem iracundis mansue tudinem elatis preciperet humilitatem  thing contrarious he should chase tother as if the sickness be hot/ he aught to give a medicine cold/ if it be by cause of coldness/ he ought to give medicine of heat/ and so of other causes application. In like wise in the physic spiritual/ for in like wise as Ihesu christ teacheth/ and the which saint Gregory declareth/ again lechery a man should put to abstynaunce/ in drink and in meet/ in the using/ in taking heed/ again covetise/ almesded●/ again Ire/ and furor/ patience/ heaviness/ again pride humility/ The which manner to remedy aught to be understand when there is no cause sufficient wherefore reasonably a man should other wise do.   

THe fourth rule of the physician/ is to conserve 
Non in solo pane vivit honsed in omni verbo qd procedit de ore dei. deut. viii. & mat. iiii. Qui ꝑseveraverit in finem: hic saluus erit. mat. ten Quid principiis obsta sero medicina paratur. Cum mala ꝑ longas ●ualuere mor●s. ● mu tarepnt ethiopspel lem svam & pardus varietatessuas e● vospoteritisb●●sa cere ●sididisceritis malum. hiero. xiii. c.  the health recovered the which thing is done in four manners. The first in the using of good meets. Secondly in taking of good drink. thirdly in eschewing drink excessyf noysaunt. Fourthly in holding him in good air In like wise is it unto the deed spiritual. first in hearing good doctrines and predications. See condly to desire always to do better & to be more worth. thirdly in occupying him in holy operations/ forellies at long going a man may not eschew these evils. Fourthly in persevering in good works/ for without perseverance in good life a man may never come to the hire or reward.   

THe fifth rule of the physician/ is diligence for to remedy at the beginning of sicknesses. For with more great pain is the thorn areched of as much as she putteth her rote the more in deepness/ application/ a like thing it is of sin who so him will plant in the soul/ be it Ire/ envy/ pride/ lechery or other sin/ for who that will resist at the beginning he thereto may come easily/ but who that it deffereth by long time with great pain he thereto cometh/ And therefore saith well holy scripture that he hath the blessing of god the which casteth his lytelnes and youngth nourished/ and it chaseth again the stone/ by thesely 
Fundamentum aliud nemo pont ponere pter illud qd pos●tum est jesus xpns▪ to ●i. iiii.  tell young and newly borne been signified these evil thoughts and movings of sin the which been casten again the stone/ when a man requireth the aid of Ihesu christ the which is named the true stone/ for as moche as he is the foundation of the holy faith catholic and of all holy church.   

THe sixth rule ●f a physician is that he ought to know the tokens of the sickness the which 
Nota quattuor signa ifirm●●a●●s.  been four. The first when the person hath lost all appetite. The second when he eateth and forth with he it avoideth by the way that he hath it received. The third when he appetiteth not but things the which unto him be contrarious. application/ Alike thing it is unto the deed of the soul when she enjoineth not to receive good doctryne/ it is the first token of his sickness or when she harkeneth gladly evoweth but nothing she retaineth that is as unto the second/ or when shear ceyveth and retaineth but she putteth nothing in work by good digestion that is as unto the third as evil token/ or when she desireth not but things worldly/ and earthly and without measure/ as by simony or usury.   

THe seventh rule of a physician is to know 
Erit tp̄s cum sanam doctrinam non sustinebunt. i. thim. iiii. Ad tp̄s credunt et in tpe temptaconis recedunt. luce. viii. Dicunt et non faciunt mathei. xxiii. c. Quatuor signa sanitatis. Qui ex deo est verba dei audit. io. viii. c.  the tokens of health the which been four & contrary unto the four tokens of sickness before said. application. when the soul appetiteth to here good doctrine and putteth pain to retain/ and to put it in work by good life/ and eschew evil language and foolish companies. Than she is nourished with remembrance by holy meditations those things the which unto her may profit/ and by that she increaseth and fortyfyeth in every benediction.   

THe viii rule of a physician that is to avoid pain and heaviness unto the patient in giving good medicine. Example/ great abstinence and diet for to he'll fevers with portion of herbs bitter to pierce and cleave in divers manners botches 
Pene in montibus sunt medicinales secundum aristo.  swellings/ and apostumes/ to give pylles or treacle made of venom/ and of porsons/ and of bitter things/ for to avoid these evil humours/ for to break bones/ sinews/ veins in membres evil set & crooked/ for to bring them again & then remit in their right point/ & soof many other medicines. applicaton. so is it in medicine spiritua▪ for who that suffereth the brenning of cursed concupisbence carnal he ought to make diet/ who that hath botch and swelling of pride/ aught to consider the humility of the king of glory/ his life and his passion and humble himself/ he that is in Ire/ or in envy the treacle of bitter compassion unto him is necessary and him behoveth to make fraction of the hardness of his heart. Also as he hath one member crooked & dysordoned from his place in requiring pardon and in humbling him to ward those that he might offend/ and by such wise he him shall redress and shall live with his neighbour.   

THe ix rule is little/ and little and by success 
●umb● nissemad vos frens veni non i sublimitate sermonisaut sapie. i. cor● 〈…〉 se●tur i. c. three ●āque●●●lis i xpo la● vobis potum dedi non escam mundum ei poteraris intelligente sed nec nunc ●dem potestis a dhu● any ●●rnalis estis. etc.  zion of time he should give medicines purgatives/ for nature may not work suddenly/ and therefore to give medicine without disposition is adventure to lose all/ application. This form ought the physycyan spiritual to keep/ for at the beginning of the reduction of the sick body that is to understand of the sinner he ought not to enjoin things of high perfection or strong/ or hard restitutions/ or sudden/ but aught him to reduce from little unto more greater/ for to come unto correction and amendment/ And such doctrine holdeth and teacheth saint Paul/ the true medicine spiritual as it appeareth by his writings.   

THe. x. rule is to have good knowledge to purge the body of his evil humours/ for of as much as they abound they converten the good meets in to themself/ wherefore it is to understand that in four manners he may make purgaryon of evil humour's/ for sometime he doth it beneath/ & another time by the mouth/ another time by bleeding/ or by seething and by force of fire. application/ like ching is it in the deed of the soul/ for his purgation is made beneath when the sinner considereth the great and horrible pains of hell the 
Date elemosinā● oia mundasunt vob. lu. xi. Purgabit filios levi & conflabit eos quasi aurum & quasi argentum. malachi. te●●io.  which been maderedy unto syuners/ sometime it is made by the opper▪ part by a consideration that he loseth the blessed royalme of paradise/ by the which the sinner is moved to make an entyere and perfit contessyon/ sometime it is made by alms deed in putting out from him of his goods and of his substance/ another time by the seething and by the fire of tribulation taken and endured in good patience.   

THe xi rule of a physician is to know the tokens of death to the end that he may denounce as well unto the patience as unto his friends that they puruayen of the surplus for than the physician is at the end of his knowledge & may never bring again health/ wherefore it is to be noted that in a sick body there may be four tokens of death corporal. The first is when he feeleth not his sickness/ for then nature is to much low. The second when he hath noshame that a man seeth all this membres/ for shame is the token of good disposition in blood of person reasonable the which disposition is than destroyed. The third when he knoweth no more those persons the which other times he knew/ for that is a token that the brain and the principal organs been lately deed/ or excessively troubled. The four is when he is in franesye/ for thenne not alonely the brain but with that the heart is in torment./ application. In like wise may a man have four tokens of the death spiritual of the soul/ And of the conscience of the sinner. The first when 
Amplius la●a me dne ab unstate ma ●a pcton meo munda me etc. qm ū●tatem meam ego cognosco p̄s. l I●●ciū salutis est agnicio prope mi●tatis. ●n̄.  the sinner knoweth not his guilt and his sin/ it is a token evident that of such sickness he may not escape but that he go unto the death eternal/ The second when he hath no shame to sin openly The third is when his affection is in such wise disordinate and applied unto ill that he hath no knowledge of his deed nor of his peril of his soul & damnation. The fourth when the sensuality ruleth so in him that he hath no reason nor strength for to resist unto the passions of Ire/ of envy/ of wrath/ of lechery/ or other the which upon him cometh. By these four tokens a man may know that the sick body spiritually is disposed unto the death of hell.   

THe xii rule of the physician is to know the tokens of life and of health/ for to denounce it unto the patient to the end that it him may enjoy and recomfort in his spirit the which thing helpeth moche unto the health corporal By the which it is to be noted that the tokens for to mow recover health been four/ The first when the sickness is minished and that nature is strengthened those been twain tokens of health. The third when the matter of the sickness beginneth to digest. The fourth when by any manner of evacuation a man putteth out humours and matters the which causen the sickness. application. These four tokens to recover health spiritual been showed spiritually. first when the person restraineth and reproveth his passions. The second when be him enforceth to purchase virtues and good habituations for to resist. The third when reason argueth and comprehendeth the inconuenyens the which may follow to obey unto his passions sensualles. By the which she requireth the aid of god & of his blessed saints for to resist again them. The fourth when he fleeth unto his power the occasions of sin as from the place from the time/ from the persons & so of other things the which him may induce unto sin./ By these things before said appeareth in brief the application of medicine spiritual unto the medicine corporal and who answereth of the one unto the other who so well doth unto his profit/ health must he have eternal amen.    

¶ Here followeth some brief interrogations that a man may make to every good christian man that a man seeth labouring in the article of death/ or the which if he can or may and first ought for to do.  
christian man/ or christian woman believe you stead fastly all the articles of the faith. That is to understand in god the father the which is creator of heaven and of the earth/ and of all other things visible and invisible: Also in Jhesu christ his son the which for us hath be conceived and borne of the virgin Mary. The which for us to teach and to again buy hath so much suffered of pain/ and finally the death right cruel/ and the third day arose/ and the which is stied into heaven/ and shall come again to Juge the quick & the deed for to yield unto every creator that/ that he hath deserved. believe you that by the grace of the holy ghost the holy church is sustained & nourished and the holy sacraments ordained and that after our descesse we all shall arise. The answer yes. Be not ye well Joyful to die in the christian faith/ and in the unity and obedience of our mother the holy church/ The answer yes. Confess ye to have so poorly lived that you have not deserved any merit of goodness/ & that ye better should have lived than ye have done/ The answer yes/ Knowledge ye that ye have offended your god/ your creature right often and right grievously/ The answer yes. Have not you sorrow and dyspleaser of all the sins that ye have done and of the goodness that ye have left to do/ of the gifts and of the graces of god the which ye have not well used answer yes/ have not ye good purpose and will you to amend if god you grant to come unto health. answer yes/ pardon you not with good heart for the love of god all them that you have offended answer yes/ require not you also & demand right humbly pardon and mercy generally of all those that ye have offended/ answer yes/ believe you well that for you our lord would die/ and that otherwise than by his blessed passion ye may not be saved/ answer yes/ Of this and of other innumerable graces that he unto you hath done and unto all the world yield ye not him graces and mercy with heart as much as ye may/ if the person may speak with very faith and good conscience with heart alonely/ or with heart and with mouth togethers these things before said/ and answer in like wise as it is said/ and in such estate desseaceth/ it is a right great token of salvation. Than the person the which in such wise is disposed all holy him aught to recommaunde and to commit unto the blessed passion of our lord in putting thereto his hope/ and not in other merit or good deed and thereon ought he to think continually in as much that the sickness he may endure and bear/ for by that been surmounted and beaten down the diverse temptations of the devil of hell/ And than a man ought between god the father & the grievousness of the guilt of his sins put & oppose the death of his sweet child without otherwise to plead or allege/ and also for the merits that he ought to have and that he hath not he ought to offer the merits of our saviour Jhesu christ/ the which been infinite comen unto all those the which duly them axe and reclaim and think on him/ Or a man should call unto his mind the story of the good thief how he knowledged his guilt and his sin and the sweetness & pity of our lord the which required god the father for the sin of those the which him put and held in torments and in diseases of death/ by the which▪ consideration he was inspired to require the aid of Jhesu christ saying (Memento meidne) That is to say lord have pity and mind of me. The which thing ought he to say unto his power the which laboureth in the extremetes of death/ and also aught to say his confyteor/ and after to make protestation that he will die in the troth of the holy faith catholic/ what so ever illusion/ or frevesaye unto him come in the article of death. And afterward say in manus tuas dne commendo spiritum meum etc.   

¶ Here followen. vi. advisements right profitable for to induce them that be living for to die.  
HOr as much as in the consistory of the blessed 
Caplm xxix.  trinity is determined irrevocably that it us behoveth all to die and before god at the hour of death us represent all and that every creator in particular for tore●eyue judgement and final sentence of salvation or of dampnasyon after at every of them hath deserved/ it is sovereign wisdom 
Quocunque enim die comederitis de fru● tu ligni scīe boni & mali morte morte mini. green. i. ●  for him to study to die well. Than for to have some knowledge of perilous things the which comen unto every creator at the hour of death and for to have matter & exitation us to prepare from day 
Statutunen hoimbus semel mori et post hoc judicium▪ hebre. ix. c.  to day so that continually we approach unto that hour right doubtful. Here followen six advisements for to conceive fere by the which we may dispraise this present world and for to prepare us to depart surely from this present life.  

THe first advisement is that at the hour of death of every creature is the end of the world and the great judgement as unto regard of the sentence/ and of things the which thither comen and been done unto the case particular of the creature 
ubi te ivenio ibi te iudicabo.  reasonable/ for in that estate in the which a man is found in that estate and hour a man is Jugyd and sentence irrevocably unto the which sentence he may not resist/ let or it differ/ by science/ by puissance/ by love/ or by favour. Alas pope's/ emperors/ Kings. Dukes/ earl's/ Baron's/ and all other of what so ever pre-eminence/ or conditions be it a man or a woman/ old or young/ all by the condycyovegalle we be now acyted for to appear unto such and so marvelous judgement/ And full few there are the which on it thinketh duly The which thing these worldly people shown clearly by their life that they holden and leden thee (which is damnable/ for the more part of them been beguiled 
Dens morimut et quast aque delabimur in terrā● non reupttantur. three reg xiiii. capitulo.  by the temptation of the devil the which them maketh ymagen that they have true repentance before that they been presented unto the judgement of god/ and unto the hour of the death as it is said/ wherefore 
Ducunt in bonis dies suos & ipunto add in ferna descendunt. 〈◊〉. xxi. capitulo.  they doubt not to continue their vain life/ secular & worldly/ and when they comen unto the end they fallen by Justice secret and infinite in to despair and by the consequent with Judas 
●ac ainaduersien ꝑ ●uti● petonr ut morieus oblivi scatur su●● dum viveret et oblitus est del. an.  in eternal damnation. By the which it is well and truly said/ of good life good end/ of evil cometh never good. And unto that purpose make these theologians such question. That is to understand 
Decentfi milibus hoibus quorum vita erriteri● mala vix rueretur salvari unus ●a si vix justus saluabit impius & peccator ubi pare bunt.  if the person the which hath led evil life till unto the sickness/ or unto the time of the death may come unto good end & have salvation The answer. After saint Austen it is not possible but that he the which hath been of evil life may have a good end/ but it is right hard for as saith Eusebius in one of his epistles/ of an hundred. M persons the which have continued an evil life cometh there one unto a good end. And unto that purpose saith Richard de media villa that the penance is sufficient unto salvation/ when the sinner hath dyspleaser of his sin/ and in purpose never to consent unto mortal sin/ and of time paste maketh a true confession and an hole or in purpose that to do in place and in time/ and that unto all these things before said it is moved and induced principally for the love of god & not principally for fere to be dampened or for other occasion seville or temporal/ or else the penance that a man doth in the article of death sufficeth not to get salvation/ and for as much that right few of those the which have been of evil life have the conditions before said at the hour of death it followeth that of those the which dyfferren and tarryen to do true penance till the bed and at the time of death full few there aren that be saved/ For if it be so that they have not will to love god faithfully during the time that he unto them giveth so much of his goods and of his graces/ as may be the body and the soul/ health/ prosperity/ of wit of mind of goods earthly/ ●other things/ how may they him love and reclaim with heart piteous & tayth full when he them shall hold in great dysti esle in the prison of grievous sickness in taking from them health plays/ disports/ Joys/ and gladnesses and all pleasures worldly In the which they have put their hearts and their study. This thing is right hard for to imagine. That is to understand that than they love god by true charity the which proven these doctors by many reasons/ the first is for the great and horiyble passion of the sickness and of a fere servile & hateful in the which talleth than the espyryte human the which hath not god with him by grace when there come such necessity/ as 
Dfie si pauci sunt q saluāiur. quame aunt dixit ad illos Loten dite itrare ꝑ augustan port● dito vovis qr multi querant itrare & non potuerunt. lu. xiii. c. Item. ps. vi. No est imorte ● memor sit tui.  if any had the foot in the tire/ or in the water seething he may not find his understanding Than for to reknowledge his sins for the great so row that he suffereth/ and by the consequent may not have the dyspleaser the which is necessary before that god pardoneth the synnet/ & that he giveth his grace & therefore saith well holy scripture as unto such people they think not on god suffycyantly for to find grace when the hour of death cometh/ For justice and reason requiren that he the which hath no will to recorne unto god by promesses/ and by gifts/ by threatenings & by increpations/ that god hath continued toward some by thirty/ or by thirty years/ more or less/ As been predications/ remorse of conscience/ prosperytes worldly/ examples and 
Qui fecit tesine tenoiustificabit te sive te. au. Iten greg Justum ut ● noluit penitere cumpotuit cum volverit sero sit  judgements of god they been comen as in their time as of the death of those the which they known And peraventure them resemb●n in estate and in manner of living & in other manners without number unto god called & be not in will to return during that he had the time & the hour/ by the which god them suffereth Justly to fall into damnation eternal/ for he seeth & knoweth in his science divine & infinite/ that where by. M. of days & of years/ he then tarrieth/ yet ever more they abiden in their obstination/ & therefore notwithstondynge that when the end cometh & their necessity they them would confess & amend it is to late for to abide. Also as in all case commonly such penance proceedeth of fere servile/ as is the fere principally to be dampened. and 
Paucos ex his credo salvari ● usque in fine expectant iustifica●●. Ne tardesconuertiad d●●im nec diffe●as de die i diem. eccle. v. Si mutare pont ethiops pellen svam et ꝑdus varietates suas & vos poteritis v●facere cum diceritis malum. hi●. xiii.  therefore saith and believeth saint Jerome that of such there aren right few saved/ By the which it appeareth clearly enough that he the which dyfferreth true perfit penance till unto the time of death he him disposeth unto damnation/ & doth again the admonition of the holy ghost. The second letting to do true penance when the end of the life cometh it is an habituation of sin the which is in the soul of them the which have longely continued an evil life. The which habituation is 
Hanc ●●adue●siōe ꝑ cuci● pctonr ut moriens obliuisca● su●●dū viveret oblitus est dei. aug●.  unto them also as natural. By the which it should be a right hard thing it for to break/ destroy & put away when it cometh unto the end & consummation of the life & there where the person hath so little of time & so many of lettings that to do. The third letting is the temptation of the devil the which tempteth the person at the time of the death more than ever he had done in the days of his life/ & the person him resist not with times passed/ & in the time of his great knowledge of his health & that which hath not deserved so much again god as the blessed saints of paradise to find aid in that last necessity/ what may he do in such shortness of time/ and in such oppress of pains & of temptations the which cometh on all parties. The fourth letting is dyffayling of wit human For in as much the the sinner hath put his heart & his understanding in things earthly & transytoryes the which failen at need been they women/ children/ richesses/ delights/ pleasures/ and other goods of this life they fallen in a confusion of understanding/ and is in a dyspleaser of the judgement of god. By the which he them maketh to lose and to leave the thing in the which they have put their love/ and their pleasance/ and by such passions/ as well in the understanding/ as in the will they forgetten god and their salvation/ By the which god suffereth tyght Justly that they fallen and abiden among the hands of their en (nemyes'/ many other great and also as innumerable lettings comen unto sinners at the hour of the death when they have been of evil life/ And so appeareth the troth of the question. That is to understand if the sinner the which hath led an evil life till unto the time of his sickness mortal may come unto salvation and this is as unto the first advisement.   

THe second advisement is of the mystery of the two angels of the creature the which should die That is to understand of the good and of the evil/ for every person the which hath good and reasonable understanding ought to be advised that he hath a good angel/ the which hath 
vnusquis●● ab exordio vite su●habꝪ ●onu angel● custo d● et malum angelum excitante. He magister sentenc●arū 〈◊〉. d●. secundi.  the office and commandment of god him to purge/ illumine and induce to come unto perfection. And also him to defend from the devil of hell. And to keep him from the h●ure of the creation of the soul till unto the departing from the body the which is the hour of death. And in like wise he hath an evil spirit for to tempt him and induce unto all ill and finably unto damnation if he may/ And a man ought to understand that as w●ll the good angel as the evil have greater knowledge natural/ than ever might have philosopher/ astronomyer/ or physycyan/ by the which it followeth that they may know naturally the complexion the causes/ and the grief of the sickness of the person of whom they have the charge/ and the cure▪/: That is to understand the good to induce him unto salvation. And the cursed unto despair and unto eternal damnation. And therefore when 
●mnis 〈…〉 onis vid● fine. ●s. ●xviii. Constituite principem super ●i●●ias suscip●ed ●.  the good angel seeth/ and knoweth the end and the hour of the death of such person to be comen/ and knoweth not what shall be the sentence of the judgement of god/ he showeth and bringeth this matter with the blessed and glorious archangel saint Michael unto whom god hath given office to receive the souls the which have obeyed unto the good inspirations of the blessed angels and than the said archangel giveth and assigneth certain number of the chyvalry of paradise unto the said angel for to d●scende and to come unto the judgement of the little world. That is to understand of man and of woman the which of good right is named and called the little world/ for it is the conclusion and consummacyon of all the great world/ & than the angel so nobly accompanied more or less after the dignity of the office/ or the prelation of the person the which ought to be Juged descendeth & him presenteth on the right side. And in like wise the evil spirit the which hath had the office to tempt that person maketh great diligence to fetch unto lucifer the end & the judgement of the person that he hath tempted to be come/ & hath not than certain knowledge if he shall be saved or dampened for any ill or sin that he him hath made to do. And than lucifer unto him giveth company of devils more or less after the vocation & the degree of the person in like wise as it is said of the good angel. & than the devil so accompanied cometh & him presenteth on the left side of the champion/ be it man or woman that is bataylled & than cometh as well unto the body as unto the soul of such person so great & so Imcomprevable battle of disease/ of sorrow/ and of fere/ that there is no tongue nor writing that it may declare & tell/ for there was never so holy a person that by the way of nature & of comen course may be assured of his case & what shall be the end of his judgement. And therefore those the which been present at such departing should pray with the company of holy creatures the which been presented for the poor creature the which is in the most great necessity & distress that ever unto him▪ may come in this world/ and him they sholden recomfort & induce unto hope in she wing him the token of the ryghtt piteous passion of our blessed saviour & redemptour Jhesu christ/ the which is the confusion of devils of hell in naming him/ or make to speak the name of Jhesus/ for than it is no time to bring unto their mind debts restitutions/ or the great hates and sins/ for that ought to have be made before that they were comen unto such extremity of pains & of diseases the which than them holden in all parts. Also it is to be noted that by privilege singular god showeth unto some holy persons their good & holy departing before the hour of their death By the which they be not more fearful as it is said But they been in one peas and gladness spiritual the which unto them is now a beginning of glory/ O very father omnipotent what have we this hour and this battle before our eyes of our understanding for to arm us with merits & with virtues and for to dispose us and to deserve again the saints of paradise and singularly again that virgin Mary to more we have socours and aid/ for than shall profit nothing gold/ silver/ towns nor castles/ offices/ dygnytes/ ne preemynences/ But of all such things it shall behove to yield account right straightly/ as shall be said here afterward. 
Dedit ei iudiciu● facere quia filius hois est. Jo. v.   
THe third advisement is that every creature been they good or evil shall see at the hour of the death the blessed sweet Jhesu christ the which 
vbi●ūque fuerit corpus illi ●gregabūtur & a●le. lu. xvii.  is Juge general of the quyche and of the deed and him they shall see in the form and manner that he was on good friday when he hongelupon the cross 
Sol obscurab● et luna non dabit lumensuum & stelle cadent de celo & virtutes celorum cōmouebū● & tunc aparebit signum filii hoins ī●e so & videbit filium hoins in nubibus celi cum virtute magna & maiestate etc. mathe●. xxiiii. cap●.  say unto god the father (Pater in manus tuas commendo spiritum meum) wherefore it is well to be noted that the person so approaching unto the death cometh unto such passage that he loseth the usage of his five wits of nature all holly/ for if all the bells and bombards of the world swooned in his ere he them heareth not/ and so of the sight and of other wits unto regard of sight/ of feeling/ of smelling/ and of tasting/ and than in that moment that the yates of the body. That is to understand the five wits been closed/ the yates of his soul yet being in his body been open/ for than the soul seeth all clearly the blessed Jhesu christ in the form and estate as it is said before/ Also she seeth her holy angel with great company of glorious spirits/ And also seeth the devil and his company the which all abiden the sentence divine/ be if▪ of salvation or of damnation and than the bokesben open/ for the soul be it good/ or evil seeing the blessed Ihesu christ the which is named truly the book of life writeth within and without seeth than clearly all the process of his life/ for never had he thought in his life but than thereof than she hath clear knowledge of all togethers and of every of them in particular weren they good or evil. And in like wise of delyres of wyiles/ and of words & by a more greater reason of all his works been they good or ill and of the good deeds of the which a man hath had opportunity to do and that aman hath not done/ and also in like wise of the evil. & all these things shall be weighed and examined by the just balance of the justice divine. and than many things the which seemeth to be gold/ silver/ precious stones after the judgement human shall not be but dung/ earth/ and caryn. That is to say that many semen unto the world to be of great devotion and of great perfection shall be than known to be full of hypocrisy and of abomination here rynnen to socours/ the right glorious virgin marry and the holy saints of paradise/ unto whom the person hath done honour and service in his life/ and also the good works and merits that a man hath purchased during that a man hath had time and space. And those the which have not deserved to be aided suffysen not to answer/ or them to excuse. O very god the which sercheste and examynest the hearts/ the sinews/ the 〈…〉 veins and the movings of the bones of humayns. That is to say the causes/ the reasons and the intentions/ and these other circumstances of deeds humayns/ what shall he be that may than answer before thine right holy face/ before the holy angels/ and before the devils. Also shall be demanded reason and a count of all the time of our life and so till/ unto the shetting of the eye. And of all the goods the which unto us hath been given in our life been they gifts of grace/ of nature/ or of fortune/ as we them have used be it 
Qui g●abitu● 〈◊〉 mundum se h●e. cori.  in prosperity/ or adversity. Alas more than a. M. times alas/ Alas what may than answer those the which so foolishly and so vainly passen and so losen the time of mercy/ and therefore at the hour of death the soul be it good or evil/ shall see & know by the puissance divine all the process of his life/ for the book of his conscience unto him shall be showed so clearly that by the bounty/ pity/ & mercy of god she is of the number of the saved/ or that by the justice divine she ought to be justly condemned and delivered unto the devils for his default and right cursed life. And this is as unto the third advisement.   

THe fourth advisement is of the sentence of the judge/ for than our lord shall appear so terry●●e unto them that have not deserved saluacy on that none understanding sufficeth it to ymagen 
Rebrobi malent o●●e tormentum sust● near quam faciem ●ud●●●s ●rat● vider●. a●●  And therefore saith well saint Austen that there is no torment in the world that is so hard to endure as is to be presented before the face of Ihesu christ and hath deserved his Ire/ & his malediction/ for he shall reproach unto the cursed/ their sins great & horrible giving unto them clear knowledge of their unkindness/ and how they have him crucified 
Uoc●ui & re nivistis venire extendi manum meam & non fu it ● asp●cerꝪ despe xis●is o●e consilium meum & increpaciones meas neglexistis ego quoque in interitu v●o ridebo & subsā●●abo cunvobis quam ti mebat▪ advenerit cunirruerit repenta calamitas et in teri ●us etc. prouerbiorū●. ●ap●.  of new/ As done all those the which after the baptem/ after the sacrament of confession/ & after the reception of his right precious sacrament in the which he giveth his flesh and his blood they been returned unto their sins from year to year. & without there making an end. And unto them he shall show clearly the myste●ye of his blessed in carnation/ and of his passion/ and the time/ and how long he them hath abiden unto mercy/ all the which things they have dispraised in as much that they have not them used unto salvation. and therefore in that last hour right justly he them dispraising in giving upon them his sentence so terrible that the heaven and the earth shall tremble That is to understand nature angelic/ and nature human in saying unto the soul dampened Depart thou forthwith/ with thy body cursed creature/ and go thou unto the fire of hell and unto the torments eternal/ the which unto the been made ready/ and the which thou hast▪ justly deserved with the spirits dampened unto temptations of whom thou haste willed to obey/ Than the soul accursed is constrained to depart from the body/ and saying that she is in the bond and malediction of god/ and more over seeth the cruel best enraged/ that is the devil of hell the which is ready & in awaiting her to receive. Than finably she her turneth and converteth toward her holy angel the which always till unto that hour hath her defended from that evil enemy in desiring naturally yet to have succour & defence. But the good angel in approving the right just sentence of god unto him saith/ Go thou with the devil accursed by the sentence of the blessed trinity & of all the company of heaven/ for thou haste not in time passed willed for to know thy creator/ & the seruy●e that to the hath be done by his commandment in defending y● from the adversities & in procuring the to remorse of conscience & inspirations to do well/ & to leave sin/ but thou m● haste refused/ & therefore now of good right god & every holy creature the ought well to refuse/ and there with all the to leave unto those unto whom thou haste obeyed and than the poor soul saying that she hath not socours nor aid in heaven nor in earth/ & that she may not flee nor avoid the hand and puissance of devils the which been present as these slaughter men of hell for to execute the sentence divine maketh so great acrye spiritual and maketh so great sorrow and so great complaint/ as saith the book of angels that there is no torment in this world that a man or a woman ne beareth more easily than to see the piteous departing of the soul and of his holy angel Opyteous hearts humayns why have not you regard in this matter that may have remedy unto such in convenient/ for if a person had done all the sins that ever were done/ so may she during the time of mercy do penance and amendment/ By the which she may evade & escape the and hath deserved his Ire/ & his malediction/ for he shall reproach unto the cursed/ their sins great & horrible giving unto them clear knowledge of their unkindness/ and how they have him crucified 
Voc●u● & ●e niuis●●s venire extendi manum meam & non fuit ● aspicerꝪ despexistis o●e consilium meum & increpaciones meas neglexistis ego quoque in interitu v●o ridebo & subsan nabo cunvobis quam ti mebat advenerit cum irruerit repenta calamitas et in teritus etc. prouerbiorū●. capi.  of new/ As done all those the which after the baptem/ after the sacrament of confession/ & after the reception of his right precious sacrament in the which he giveth his flesh and his blood they been returned unto their sins from year to year▪ & without there making an end. And unto them he shall show clearly the mystery of his blessed in carnation/ and of his passion/ and the time/ and how long he them hath abiden unto mercy/ all the which things they have dispraised in as much that they have not them used unto salvation. and therefore in that last hour right Justly he them dispraising in giving upon them his sentence so terrible that the heaven and the earth shall tremble That is to understand nature angelic/ and nature human in saying unto the soul dampened Depart thou forth with/ with thy body cursed creature/ and go thou unto the fire of hell and unto the torments eternal/ the which unto the been made ready/ and the which thou hast/ Justly deserved with the spirits dampened unto temptations of whom thou haste willed to obey/ Than the soul accursed is constrained to depart from the body/ and saying that she is in the bond and malediction of god/ and more over seeth the cruel best enraged/ that is the devil of hell the which is ready & in a waiting her to receive. Than finably she her turneth and converteth toward her holy angel the which always till unto the hour hath her defended from that evil enemy in desiring naturally yet to have succour & defence. But the good angel in approving the right Just sentence of god unto him saith/ Go thou with the devil accursed by the sentence of the blessed trinity & of all the company of heaven/ for thou haste not in time passed willed for to know thy creator/ & the service that to the hath be done by his commandment in defending y● from the adversities & in procuring the to remorse of conscience & inspirations to do well/ & to leave sin/ but thou me haste refused/ & therefore now of good right god & every holy creature the ought well to refuse/ and there with all y● to leave unto those unto whom thou haste obeyed and than the poor soul saying that she hath not socours nor aid in heaven nor in earth/ & that she may not flee nor avoid the hand and puissance of devils the which been present as these slaughter men of hell for to execute the sentence divine maketh so great a cry spiritual and maketh so great sorrow and so great complaint/ as saith the book of angels that there is no torment in this world that a man or a woman ne beareth more easily than to see the piteous departing of the soul and of his holy angel Opyteous hearts humayns why have not you regard in this matter that may have remedy unto such inconvenient/ for if a person had done all the sins that ever were done/ so may she during the time of mercy do penance and amendment/ By the which she may evade & escape the sentence and malediction of god and to come unto mercy & unto salvation. Here followeth the execution that the devils of hell done in taking the possession and seasyne of the soul condemned the which is a thing piteous and also to marvel▪ that by writing it can not be duly spoken nor recompted/ for than she taketh and receiveth for heritage eternal pains of hell declared in the treatise following unto whom it shall please also them to see. Alas well may she curse the hour of her creation when by his default he loseth the royalme of paradise and falleth in to the furor of god and of his enemies.   

THe fifth advisement is unto the regard 
Qui hol mor●enti apparuit ●esus  ī●ruce pendens ● bo●os ꝓuocat ad supplicandum ꝓ▪ mina et ma●is apparet ad magnum terrorem. Hec lotharius ● post ●a fuit papa innocen●ius terc●us in. li. d. miseria ●d●cōis human. Iten mg● nicolaus de ●ira luce x●i. he. x. apo. ix. et xii. in fine. Absterget deus omne 〈…〉 manab oculis 〈◊〉 & ●ā non erit am p●●us neque ullus do●or 〈◊〉 ●ora trās●●●ur. apo. xxi. ca●.  of the soul the which hath deserved salvation/ for she being in the battle of death as it hath be said before. incontinent that she seeth the blessed sweet Jhesu christ in the form and manner that hath been said. That is to understand in the estate that he was in at the hour that his right holy soul was departed. She shall know clearly that by the bounty and mercy of god and the merit of his passion she is of the number of the saved and shall see manifestly and openly the ills that she hath evaded and escaped and all the means/ By the which she shall come unto such end/ as it shall be to have believe unto good inspirations of his holy angel and to have fere and love god in keeping & accomplysshing his holy commandments for else it had be impossible for to come unto a good end And the blessed sweet Jhesu christ his god/ his love/ his espouse him shall comfort of pains/ of sorrows/ of the fere/ and of the doubt and of the peril from whom she came/ and so shall be assured of the devil the which than shall be all confused saying and knowing that he hath lost his pray and that the holy person/ be it man or woman/ him vaynquyssed in deserving to have the royal me and glory of paradise/ The which he hath lost by his pride and default/ none understanding ne may comprehend. No clerk worthily express the Joy and exaltation the which than cometh unto the soul the which hath deserved to be of the number and of the company of them that be choose For she her seeth and knoweth the espouse of Jhesu christ/ And by the consequent queen of paradise And therefore Jhesu christ in ●allynge her/ unto her saith right graciously come you▪ with me mine espouse. Also she her seeth so much loved of Jhesu christ the which hath willed to suffer death and passion for her on the tree of the cross/ and in the manner in the which he appeared than as if he would say unto the soul/ reknowledge right dear creature that by this passion how moche I you desire & love for no creature may not more strongly love than to will to die wilfully for the love of his friend./ Also she seeth the humanity unied with the deyte in the person of his love and of his espouse/ by the which she knoweth to be the daughter/ sister and love of the king of glory and honoured more than nature angelyque as unto that. And therefore Jhesu christ in calling yet again unto her saith 
〈◊〉 mei ●ul santis aperi mic●i soror●●a amica●●a columba mea imacu lat●●ea. cant●. v.  Come unto me my sister and my dou●/ and than the blessed soul so departeth unto the voice of her love the which calleth so sweetly/ she her departeth and leaveth her body and her representeth unto him unto his blessed pleaser and commandment/ and than all the angels and saints of paradise receiven a new jubilation in giving praisings and graces unto the creature the which by his mercy hath given such aid & comfort unto his creature that she is escaped vyctoryo●sly the devil of hell/ the world/ and the flesh/ and than the glorious angels right reverently taken the daughter of god the father/ and the love of god the son the temple and habitacle of the blessed holy ghost and her conduiteth Joyously in to the possession eternal of the royalme of paradise the which from the beginning of the world unto him hath been prepared promised and given. O he●te faithful and piteous and of the virtue of the faith yllumyned imagined/ contemple/ and esmeruayll the great and incomprevable difference the which is at the hour of death/ between the good soul and the evil For in like wise as the death is the gate of paradise unto the good soul. Also is it the gate of hell unto the evil/ Come with me blessed of god my father. And by the contrary he saith unto evil/ Go thou unto the devil accursed and separate from all the blessed trinity. And even in like wise as these holy angels taken accompanyen and comfort the good soul of joy inestimable. In semblable ●yse by the contrary the deuylle● taken/ and devouren the soul of the dampened in giving unto her fere disease/ and torments without end and without relesing/ And this difference appeareth more plainly unto him that will read and consider the treatise of the pains of hell/ and of the Joys of paradise.   

THe sixth advisement is of the estate of purgatory/ of the which every man ought to vn●e●stonde that it is one part of hell & the place of right marvellous pain/ For first the soule● the which been in that torment been bolded & tarried to see the incense divine/ the which unto them is noysaunt incomprevable/ Also they been in afflection of fire and of torments much sharp/ or of other pains after the judgement divine. Whereof saith saint bernard in his writings/ that the pain of purgatory of one day surmounteth the pain the which all martyrs and other saints of paradise have suffered/ For the justice divine punisheth otherwise in the other world. And therefore saith saint Austen that a man may more acquit of the pain due unto sin by weeping one ●ere in this present life than a man should do in ten years by the pain of purgatory/ for as much that a man is in the other world in the court of justice. And in this world a man is in the court of mercy/ of that place and of that estate hath full few the knowledge the community of christian people the which lyven at this day the which will not fast/ or do other penance the which little doth for any manner of s●ne that they have committed. how be it it behoveth to do dign penance in this world or in the other. And therefore saith well saint Gregory and saint Ambrose that a man findeth in paradise more of saved the which have kept the innocence of baptism than of those the which have longely lived/ and doth such penance of their sins that after the death they should not be holden in purgatory and notwithstanding their great pain/ how be it be they certain that they shall be saved/ And they been visited by those angels of paradise and aided right greatly as well by the blessed saints unto who me they have had devoeyon and done service in this w●rlde as by the suffrages and orisons of holy church/ for as much as those of paradise and of purgatory/ And those the which yet been in this present life in the estate of grace been one body mystical in Jhesu christ by the unyon of charity/ for all these before said have the blessed holy ghost by grace/ for if the one member serve unto the other naturally by more stronger reason the saints of paradise may aid as well unto us the which been in this world for to praise them & reclaim as unto them of purgatory the which have deserved on this half to be aided/ For commonly after as some doth their devour to pray & to acquit them again them that been departed/ In like wise shall it be done for him after his death Also these doctors say that they of purgatory prayen for us the which been in this world & that moche of goods corporal & spiritual unto us comen by the merits & orisons of faith full people departed/ specially when we do our devour again them & by the contrary those the which them dyffrauden as done these possessors the which posseden/ laudes/ rents/ & house's/ be it in little/ or in great the which to them be come & succeed from their friends/ & predecessors departed./ & as been those the which been charged of the execution of testaments/ & to do alms ordoned by the last will of the deed/ & also as done people of the church he which posseden rents/ laudes/ & renowns/ & which have been given & ordained commonly for to ●o coure & aid tho●e that been departed. Also as been these beggars been they relegyous or other the which live of daily alms/ Of all these manner of people plainen they of purgatory & requiren the vengeance of god/ for those the which them may & should aid as well by the obligation of right of nature/ as of the ordinance of holy church then leaven tormented cruelly/ notwithstondynge that they cryen in demanding aid continually & in say (Miserem●●i mei saltem vocis amici mei) That is to say/ have pity have mercy/ have mercy on me/ at the least ye my sons & daughters/ nyeces & nephews/ cousin & cousins/ & ye other unto whom I have left my goods/ & for to understand the crudelity of many again the that been departed/ we imagine that when the sone or the daughter/ or other friend seen their father or mother or sister or other friend in any cruel torment as of fire/ or of water boiling/ & then they may aid. Nevertheless they take no heed nor diligence to succour them. shown they not clearly to be cruel & dign of the vengeance of god/ and certainly we may say by more greater reason that they been right cruel. & in the Ire of god the which acquit them not again 
In firmus & i carcere eram et non visitastis me etc. Amen dico vobis quam dui ●ō fecistis uni ● mioribus his nec mihi fecistis & ibunt hi i supplicium et num mat. xxii. capi.  them departed after that that they been beholden more or less/ for at that end of their life our lord unto them shall say/ I have been in hard prison & ye have not visit me/ comforted nor taken pain to deliver me & than they shall answer/ when see we the in prison or in such necessity/ & than he unto them shall say. that that ye have not willed to do unto my membres to my childer & to my friends the which were in hard prison were it in the world/ or in purgatory/ of that 
Et cum apperuisset septimum sigillum factum est silencium ice to quasi media ho●a. apo. viii.  pleaser there ye have me refused & now I you refuse & dysavow & you condampne in to the hard prison of devils in to the fire of hell. O very god to what usages gone at this day the gods by the which a man should aid them that been departed/ well should I tell it if I were not constrained to keep the half hour of silence that him behoveth to endure in these present days. Those the which done well their devour for them that been departed purchasen great aid & great me rite/ as well for this present life as for the other/ for who that by alms fasting/ prayer & by oblations/ or in saying/ or in making to say masses/ vigils/ the seven psalms/ or other suffrages make short the purgatory of one departed or of many by the which they comen the more sooner sometime of a year more or less unto the vision of god & of the virgin Mary & to possede the glory and the royalme of paradise/ it shall never be but that these blessed holy saints men or women the which in such have been aided/ and made shorten hold them redevables & bound unto him or unto them the which them so have succoured in their necessity and aided the more sooner for to come unto the glory before said/ for in like wise as a man speaketh & writeth other times some the which now been in the glory of paradise/ to see the virgin Mary by the space of one year alonely in the glory of her majesty is so great goodness that a man should Joyfully endure. all the marterdomes that have been suffered in this present world with all the martyrs and other saints of paradise for to come unto such goodness as it should be to see the virgin mary in so little time unto the which vysyon us will bring for eternyte her dear child the sweet Jhesns unto whom be honour and glory in secula seculorum amen bone Jhesu.    

¶ Here followeth ashorte epilogation of the seven mortal sins right profitable for to see the branches 
Caplm. thirty.  shortly and the matter of every of them.  


six sins been said to be again the holy ghost.  
Envy of the goodness of his neighbour.  
To Impugn wittingly again the troth  
obstination of spirit.  
presumption.  
despair.  
To dispraise finally penance.    
Pride hath seven branches unfaithfulness unkindness as not to wouchsauf to thank god of the goods of nature to deny his graces/ or forget his goods of grace/ ill for the good reward of the goods of fortune is to give no force to employ well the goods and the graces of god and not to think how ne when it him behoveth to yield account before god/ to deny is not to believe ● ᵗ that a man ought to believe as men the sinneth with beasts/ and as those the which forswear them and falsen their faith/ to believe more than a man ought to believe/ As dyvynies/ sorcyers/ & charmers/ dispraising is not for to praise his neighbour as a man ought as unto god not to honour those ● ᵗ a man ought/ as to his father & mother/ neobeye unto them that a man ought/ as unto his prelate and other/ arrogance to ween to be better than a man is/ to ween to vow more than he may/ to ween to know more than he knoweth/ to ween for to know more/ to be more in valour & of power than any other. syngularyte/ as not to vouchsafe to do as done other/ foolish enterprise or prodygalyte of his or of other/ for the foolish praise of worldly people/ presumptuous thinking as to undertake noise plea/ and contempt/ boasting & avaunting by him self or by other/ deresyon of his neighbours for as much that they have not that/ that such errogant or after weeneth to have/ rebellion in dyffending his vice & sin not willing him to amend ne correct/ nor not willing to believe good counsel am bycyon will some please by praisings to intent that he be holden curtays and large/ By folly to give to end that he be hold courteous and large/ By folly to give to the end that he be holden cur toys and liberal other for to by evil speaking of those that he would refuse for to exalt himself by the raising on them blame/ By desiring the death for to come unto that unto the which he looketh fore. By unfaithfulness & by treasons/ by cursed inductions and counsel. By wicked conspirations. By contempts and obligations/ vain glory in the goods of nature of the body/ as health beauty/ strength prowess/ noblesse/ good tongue/ good voice/ of the soul as clergy/ fair engine/ me moryes/ largesse/ pity/ attemperance/ In the goods of grace/ as been virtues/ and good works/ of the which proceedeth some vain glory/ In the goods of fortune/ as been prosperity/ riches/ delights/ great company/ buildings/ abyllementes/ plate/ and other utencyles/ great presents/ great renomee worldly/ of pride/ foul Ipocresye/ as to be a great sinner evil and unfaithful and to show holy out ward/ a fool as to do great penance for the praise worldly/ folysshenes' as to do many good deeds to purchase dignities and offices/ foolish fere worldly/ as was that of Pharaon/ of Herode/ and of the Jews the which feared to much those things temporals. human as was that of the first father the which feared to much to make Euesorowfull/ by the which he obeyed & sinned/ Sevyle as it is of many the which have more fere of the fire of hell than to lose the vision of god and the blessed glory of the royalme of paradise/ Enuy. In heart by false judgements of his neighbours. By cursed sorrow of the goodness of his neighbours./ In the mouth by maledictions and conjurations again his neighbours. By words rude & bitter again his neighbour. By treason again his neighbour/ In works again the commencans/ again prouffytans/ and again the times. Ire. unto himself in losing the drink the meet/ the sleep/ the life and all other goods/ again god in despising/ in blaspheming in swearing by all the membres of god in cursed saying in dysabling. unto his subjects of whom comen contemptions/ tancures/ hates/ unto his neighbours whereof comen desire/ desire of the vengeance of manslaughter/ lechery/ of will/ in foolish thoughts/ & imaginations of that vile and dishonest sin/ Incursyd delectations/ the which followen of mind and of thought/ In consenting of will with delyberacyon/ In determining himself unto any person/ or unto many/ of deed/ in foolish beholdings/ in foolish words/ in foolish touchings/ in foolish kyssynge/ in person free/ not in the bond of marriage the one alonely or both tweyn with person in the bond of marriage/ with person virgin the one alonely or both twain/ with person in the estate of wydowhode y● one alonely or both tweyn/ with person of relegyon the one alonely or both twain/ with person in the estate of prclacyon the one alonely or both twain/ In his proper part again the unhonest of marriage the one alonely or both twain/ with his gossype or gossips/ with their daughter/ or daughters child or with the childer of the godfader or godmoder/ or with his kinsman or kinswoman/ by consanguynyte/ or affynyte/ with person in holy ordres/ or with other creature as person human/ or with other person of the same kind/ the which sin is named the sin dysordenate. The which ought to be punished by fire after the laws for the injury the which by that is done unto the right holy humanity of Jhesu christ and unto all nature human/ Of the sin of lechery comen ills innumerable thee which I pass as now by cause of shortness/ gluttony is commit in drinking/ and eeting at an hour not due in drinking/ and in eeting with out measure/ in drinking and eeting to hastily/ in drinking to abundantly/ in drinking and in eeting to deliciously/ of this sin cometh many of ills as well unto the body as unto the soul of the which hath be spoken as well in general./ and in the sixth commandment as also in the treatise of confession. And therefore it sufficeth as now covetise. In gytting to much brennynges by usury as in leaning silver by himself or by other by condition and hope principal to receive more./ By theft and raven/ be it by thiefs apart coverdeprpue or fellows executors/ lords/ Juges hostylers'/ marchaundes/ labourer's/ or other what so ever they be the which done falsity in their vocation/ By falsity Imposing crime unto another as should be false playntyf fayntyf/ advotates witnesses notaries/ assessors and other/ By sacrilege in evil entreating the body of our lord or other sacraments/ in breaking and in euyl● entreating the cross/ chalays/ or other things hallowed in breaking the church there striking any body/ in drawenge him wilfully from the place hallowed/ or prevyleged/ in dying his hand on clerk or one person relegyous again right/ in stealing in place hallowed and blyste/ in taking ill & retaining the goods of the church/ In breaking the holy festes and solempnytes commanded in buying holy ordres/ or other sacraments/ By simony in by enge the word of god/ or in selling it in taking gifts/ promesses/ or favours worldly for to give/ or for to get benefices of the church/ by malygnyte and by merchandise the which is done in place in time/ in manner by persons/ or things undue as in place hallowed/ or on a holiday in swearing in dying/ or by people of the church for nygardyse or also for the falsete and deception of the ware. by cursed crafts as been those the which may not be excercised without sin/ By cursed plays/ as been those of yogeling and of the hazard/ in retaining to straightly as in not clothing the poor the which been the membres of Jhesu christ/ not giving meet and drink unto them the which been in necessity not aiding the poor persons/ not using hospitality when there is place and time/ not visiting nor comforting the poor sick people./: Not bearing the deed so as it hath been said before In dispending too scarcely as they the which holden workmen in Journey The which furnysshe not right & reasonably of in dispense with their own servants. or other of the household. By the which default they commytten oft-times murmurations and occasion to take thievishly/ and of many other lettings.  
SFouth cursed beginning by weariness in loving to little good/ by tenderness in obeyenge unto his sensuality/ by idleness in losing his time foolishly/ by heaviness in dying and sleeping to long/ by cursedness in abiding in sin with out crying god mercy. In pusyllamynyte in defailing without any thing making sure/ cursed amendment by unfaithfulness in refusing good inspirations/ by negligence in leaving to do well as well again god as again his neighbours by forgetefulnes in the knowledge as well of himself as of his sins as of the will of god the creator By sloth in losing good will/ favour and devotion of spirit/ by lachesnes in deffayling with out desire to do well/ by grudging in refusen doctrine and correction/ by heaviness in all things falleth in languoure and in ennoysaunce of his life/ by dyspayreby the which the devil him receiveth and him putteth unto death. For as much as they the which have lost the light of true charity have found and finden from day to day frauds cautels and malices from ill unto worse after as the spirit diabolical them suggerneth in the matter of ●suryes.   

¶ Here followeth an epilogation of the said matter moche utile and profitable well holy to understand. 
ff. de regulis juris   
ACcipere ultra sortem intelligitur quadrupliciter. Quia aut racione pene convenconnalis. Aut racione liberalis donacionis et sic de se lici tum est aut racione interesse/ etsic fit sex modis primo 
Ertta de fideiusso ribus. constitutus thi dē. c pervenit.  quando fideiussor soluit capitale et usuram. Secundo quando mutans incurrit damnum propter defectum solucionis. Tercio quando impignoracio 
Ertta de usuris sa lubri. ibidē●questus.  fit ecclesie a suo vassalo qui tempore impignoracionis non soluit seruicium etc. Quinto eciam quando fit dno temporali modo simili sicut dictum est 
ibidem ꝑ arma si●●c in  de ecclesia. Sexto quando mutuat quisalicui qui 
ertta. c. iiii. pervenit  injust rem suam de tinet aut racione exaccionis. Et hoc fit tripliciter. Primo sine pacto et insinuaci one aliquid plus habendi quamuis hoc intendat etsic peccatsed non tenetur ad restitucione. Secundo sine pacto et in sinuacione tamen et sic restituere tenetur. Tercio cum pacto et hoc quadrupliciter. Primo ponendo capitale et lucrum sub certo. Secundo ponendo capitale sub certo et lucium sub in certo. Tercio econuerso/ lucrum sub certo et capitale sub incerto. Quarto ponendo utrumque sub incerto/ etsic aliquando licet Quia aut de locacione/ aut de vendicione aut de empcione Etsic bene licet obseruatis obseruandis.    

¶ Here followeth the fifth & final party of this book in the which is made mention of the pains of hell and of the Joys of paradise and first of the pains of hell.  
 
FOr as much that every good person humaynehym ought to conform after as it is of reason unto the will divine the which is such That is to know that we eschew all ill & that we us enforce to profit in virtues and in good works unto the which thing to do we be induced naturally/ by fere in regard to purchase merits and virtues. Here followeth thetreatyse of the pains of hell and of the Joys of paradise the which is the 
In omnibus oꝑibus tuis memorare novissima & in eternum non peccabis. eccle. seven.  fifth and the last party of this book/ by the consideration of the which we have the sovereign matter and occasion the which may be found/ or ymagened for to fere/ and for to love. That is to understand for to fere the pains of hell/ and for to love and desire the glory of paradise. The which thing to do the holy scripture us hath warned the which saith that if we consider well the things last or extreme/ we should never do sin wherefore it is to be noted that hell and paradise been named the extremites/ or the things last that we should think and consider that they been right extreme in comparison of this present world as unto the situation of the place and as unto their qualities as unto the place and situation/ for this present world is between hell and paradise/ and for as much that every thyngemeane hath comparison and participation with his extremytes/ we see sensibly that in this world there are many of ills/. and many of goodnesses/ for there are ills as well of culpe as of pain. That is to understand cold and heat/ winds/ rains/ hails/ thunder/ lightening/ & other tempests/ as well upon the see as upon the land/ Also hunger/ thrust/ and sicknesses of divers conditions/ As been fevers/ styches/ gouts/ botches/ and rottynge of membres/ swellings/ venymes/ and apostumes. Also wars battles/ divisions/ mortalytes/ famynes and other ills innumerable/ the which been noisome and adversaries of the body. Also of the party of the soul there are ills of sin and of culpe great and without number/ and temptations the which comen unto some by cause of their divers occupations worldly/ these other of the cautelle & malice of the devil/ these other by cause of our own inclinations & of the corruption & fragility human. By the which the esperyte human falleth in to heaviness/ & thought/ & indesmaye/ in Ire/ in envy/ and 
Ci●●si●●detunt 〈◊〉 mala ●rum non est numerus ꝑs. xxxix.  in malancoly/ & also in sins detestables and more horrible than understanding may understand/ or ymagen. And also those things bensom what figured/ with representation and royal representation of the extremity of pains & of torments the which been in hell without end. Also on the other par●e we see in some persons of this world/ joy/ gladness/ health/ beauty/ honour's/ richesses/ pleasures/ disports/ games/ and delights▪ after the desires of heart human/ and fornication of the pleaser of creatures. As delectable odour of the savour of divers fruits/ wines/ meets/ & the delectation the which is in pleasant touchings. Also in the sound and melody/ of dyue●s sounds/ as well of Instruments musyques/ as in the joyous articulation of voice human and other things pleasauntes and delectables/ as well unto the five wits of nature/ as unto all the puissances of the soul. The which things been the symelytude and representation of the glory and beatitude of paradise. By the which it appeareth clearly that in this world all is meddled. That is to understand 
Contra malum bonū● & ●tra vitam morssic & ●tra v●rum justum pctonr. & sic intuere in omnia opera altissimi duo ●tra duo & unum contra vn●. ccc● xxxiii.  good and ill/ as death and life/ health & sickness poverty/ and richesse/ sorrow and gladness. and so of all other things contraries and opposytes by such condition how be it that in this world there is no good parfayte/ but alonely is found and ho●ed in paradise. In like wise the ills and tribulations of this world be not ills sovereigns & extremes/ but been alonely found of the dampened in hell/ and therefore the god of nature the which putteth order and reason in every creature and yieldeth and bringeth every thing unto the end and 
Ode●t peccate m●i formid●e pene o●erūt peccareboni ●tutis amore oracius i eplissuis.  consummation taketh in this world the good & them putteth and ordaineth with the good unto the royalme of paradise/ and the cursed with the cursed in the prison and in the torments extreme of 
Discediteame male dicti in ignem etnū● pmparat ena diabolo & angelis eius. mathei. xxv. capi.  hell. And therefore of those two extremytes it behoveth some thing to touch and recite for to put us in fere and love the which been the two roots for to flee and to leave all ill/ and to take the pain to 
Ecce ipsi pctonres & abundantes in scton obtmue●td●●cias p̄s. ixxii.  do well. And first of the pains of hell. & secondly of the Joys of paradise. As unto the first it is to understand that no christian man ne aught to doubt but that in hell there is prepared pain eternal. unto those the which refusen & dyfferren to do that/ that is unto their salvation in the shortness of this life/ for it is the troth anounced by the holy scriptures and preachings by the mouth of Jhesu christ & a thing confirmed in the light of reason. The holy scriptures the which wytnessen that in hell/ and the eternal pains of it the which ben reserved unto the cursed been enough manifest. The reason unto that may be such. sins it is so that god is of justice infinite/ it is impossible but that such justice ordaineth and suffereth that every sin be right justly punished. The which thing is not always done in this world/ For of the more comen course the most greatest sinners/ have the most of felicity worldly. By the which it behoveth 
Malal●●●nidicere vel cogitare ꝓut sunt neno pont p●iora ●ppe sunt quam cogitentur. het au. li ●e triplici habitacth circa princi.  to conclude that they shall be punished in the other. Of the which punition it behoveth to see first in general and afterward more in especial. As unto the generality of the pains of hell comen unto purpose/ the saying of saint Austen in the book named de tribus habitaculis. In the which is declared that none understanding created sufficeth for to think/ or imagine the torments of hell and of eternal damnation such as they been/ for they been right more grievous & excess if than may be spoken or thought/ and how be it an high and a fair understanding may think pains & formentes much to marvel/ as should be the bitterness and horrybylyte to see in fire/ or in metal molten with out having power to taste the death the which is than in hell of as much or more desired of the dampened the which is not in this world redoubted/ and of good right unto them it is denied For as much that in this world they have the life eternal dispraised and refused/ Also a man may 
Decide rabunt mor● et mors fugiet ab ei●.  consider the generality/ the diversity/ and the eternity of the said pains the which▪ the dampened suffren as well unto the body as unto all the puissances of the soul in such rayge and variation mayntenaunt of cold and after of heat that every understanding there faileth. Also the weepings and the wailings and the confusion the which been continually in hell and other pains innumerable without ever there having release/ and without 
Ab a●s nivisi transibunt ad calorem nimium.  that/ that the dampened mayen by length of eternity be enhardened or accustomed for the less grief them to endure and bear. Also a man may consider 
●ich●● ardet ●●●e● no nisi propria vol●●as. aug.  the remorse and the displeasures that these dampened have. When they known certainly that they had been saved if they had would/ and for a moment of the pleasure of this present world they been given unto such inconuenyent that never in their case there is no hope nor abiding of reparation and many of other such contemplations may be imagined by intent human and how be it as saith saint Austen in the book before said that it is as nothing in compa●yson of the deed and of the royalty of that/ that suffren the dampened and that notwithstanding yet we should us enforce after our little & obscure capacity to understand & think that/ that by the holy scriptures unto us hath be given & showed/ for the fere that we seek by this consideration cometh and proceedeth when a man apprehendeth and taketh by understanding some thing terrible and of as much that a man considereth and that a man understandeth such thing horrible more in special & in particular of as moche conceiveth a man the more greater fere. and for as much that in the second point the which is the consideration of the said pains in particular moving the aid of the holy ghost. I shall rehearse ten pains principals of the party of the body and ten other of the party of the soul. And every of the twenty pains is devised in four/ & so there shall be four and twenty pains particulars taken of the pains infinite and without number that suffren and shall suffer ever without end (these cursed dampened souls/ by the consideration of the which the heart human the which them will read or hearken shall be to much enhardened and tayde of the bonds of the fiend of hell the which conceiveth not fere/ and trembling for to come after the shortness of this present life unto such & so horrible torment.  

¶ Here followeth the ten pains of the party of the body that these dampened suffren in hell and every of them devised in four & so they been. xl. pains.  

THe first is fire right cruelly brenning.  
The second is cold so moche fresing.  
The third great cries of dolour without ceasing  
The fourth smoke the which may not in hell be left.  
The fifth odour and stinking much horrible  
The sixth vision of devils terrible.  
The seventh hunger tormenting cruelly.  
The viii thrust the which tormenteth in like wise  
The ix great shame and confusion.  
The tenth in all his membres affliction.   

THe first pain is of fire brenning of the which it is to understand that notwithstanding that the fire of hell is a thing corporal & of the same nature as is that of this world/ how be it they dyfferens in four things. The first is in sharpness of heat/ for it is more hot than is ours/ of as moche as ours is more hotter than that the which is painted on a wall after as saith saint Austen the which is none other thing to understand but that we be not sufficient for to imagine the excess of the fire of hell in regard and comparison of ours. Of the which ever more we have so marvelous experience that there is no metal/ ne other thing but that it melteth/ brenneth/ or altereth/ and therefore esmeruayll the torment of the fire of hell what it may be. The second difference of the fire of hell/ and of ours/ is as unto the hardness for ours is in being lesseth and consumeth his matter/ but that of hell is eternal/ and never lesseth/ For for ever her matter shall endure▪ That is to understand the body and the soul of dampened sinners them holden always in one manner. thirdly they dyfferens in light/ for how be it that/ that of hell is great and brenning ever more/ yet it yieldeth no light the which is any thing plea saunt/ but all the sight and light the which is in hell/ it is for to torment grievously those that ben dampened. Fourthly they dyfferens/ for it conserveth in being the thing that it brenneth and boileth to change in to ashes/ or in to other nature. By these four things appeareth that none understanding is sufficient to comprehend the horrybylyte of such torment.   

THe second pain is of water cold/ & differeth from that of this present world in four things. The first is oppress of cold/ for like wise as the brenning of the fire of hell surmounteth the brenning of ours/ even so the cold in the other world surmounteth the cold in this world by such manner that if the most greatest mountain of the world were of iron massyf and embraced as was ever steel for to forge/ and it were put in the torment of the pond of ice in the coldness of hell●/ it should be from part to part ice. also as in a moment. And therefore saith well saint Gregory that such cold is intolerable/ & if a man demand wherefore our lord saith not as well in the gospel/ depart you from me accursed dampened and go ye in to the cold eternal as he saith into the fire eternal. The answer/ for asomoche as the fire among other elements is the most active and the most afflyctyf/ therefore god unto us giveth example of fire more sooner than of the ice. I put that he it giveth enough to understand by other places of the gospel/ where he saith that these dampened shall weep and shall grind their teeth for coldness. The second difference of the water of hell & of this world is for that of hell never chauffeth for any thing hot the which unto it may be given/ but ever more abideth in one estate and degree of coldness. The third difference is that/ that of hell is evermore trouble full of stench and incomparable error: The fourth difference is for that hell maketh not these dampened to die but in like wise as these fishes lyven in the water in this world/ so these dampened may not die in the water in that world.   

THe third pain is to cry & to bray in weeping and in plaining the which torment is the cause for four things. Therefore as much that the dampened known that they shall never see god/ the which is the most greatest pain of hell for these saved/ or these dampened love better to be in hell for ever/ and to see god than to be in paradise & see him not if such thing were possible And in such wise that none ne may speak nor think the melody the which is made in paradise as well of the blessed angels as of holy men and women yblyssed. In like wise there is none that may declare the piteous and horrible try and howling the which is made in hell as well of devils/ as of other dampened/ And if a man demand what they say in crying. The answer. All the dampened cursen the creature. Also they curse togethers/ as their father and mother/ and the hour that they were begotten/ that they were borne/ and that they were put unto nourishing/ and those that them should correct and teach/ and also those that have been the occasion of their sins/ as the bawd cursed be the bawd/ and also of other occasions in divers sins. The second cause of the cry of them dampened is for the consideration that they have of the time of mercy the which is paste. In the which they may do penance and purchase paradise/ The third cause is of their cry for by cause of the horrible pains that they endurens. As we may consider that if an hundredth persons had every of them one foot and one hand in the fire or in the water seething without power to die/ what bruyt and what cry they should make/ but that should be less than nothing in comparison of devils and of other dampened/ for they been more than an hundredth thousand thousands the which all-togyders unto them doth nuisance/ and all in one thunder crying and brayen horrybly. The fourth reason of such clamor is for as much that they been despaired for ever to have remedy. A man may demand how that may be as after the justice divine that for one only sin the which hath be so soon done and so lightly commit a. soul the which hath been of god so much beloved the which unto the image of himself hath be made and fermed is dampened eternally unto so great deepness and confusion of pains and torments. The answer may be made by the example of a buying of an heritage the which is done in a little time & how be it he giveth the right of possession in perpetuity. In like wise the sinner selleth his soul and the right that he hath unto the royalme of paradise in little while. By the which he is dysenheryte for ever/ and unto eternity of pains condampned. Also a stroke is soon stricken whereof the death followeth without ever to recover the life. Also a man is anon fallen in to such a ditch so that the arising is impossible. The answer by reasons the sinners the which in their end have be found in sin mortal have sin in eternity for if they had lived in this world ever more had they continued their sin. By the which of good right they should have pain without end. Also after the death the soul and the will been innwables be it in good or in ill. And for as much that the cursed will of those that be dampened dureth & persevereth in her iniquity she ought for ever more to abide in pains also the sin in the which the dampened been deed/ is again the god of eternity/ By the which after justice eternal and infinite the pain ought to be without end. Also for a little time of true penance/ or of a good work done in the estate of grace/ god giveth in eternity the royalme of paradise/ by the which justice it requireth that in like wise/ also for one only sin mortal of the which a man might in lycell time do penance is given pain eternal and of that eternity of pains shall be spoken after more plainly.   

THe fourth pain is smoke. By the which it is to understand that even in like wise as smoke herebyneth is the cause of the thickness of the fire from whence it showeth dark & black and engendereth stench and pricketh the eyes/ procureth teries/ letteth the sight and hurteth the brain So in showing that of all pains possybles there are in hell abundance. The holy scripture saith 
●laye. lxvi. Fumus erit in furore meo fumus ardens tota die.  that in hell is smoke the which proceedeth of four things/ first of the place infect and stinking/ where there are so many of filths/ & dirt/ as sins again the law of god/ sins indycybles sins again nature/ rebellions/ obstinations/ impenytance/ & cursed example & doctrine showed 
ysa. vi. Domus iplera est fumo. & ●s. xvii. ●scēdit fumus in i●a eius:  unto young people. of the which ills in this world the smoke/ that is the renomee the which is so much filthy & dangerous & for that/ that in hell ever more it waxeth green & aboundeth therefore ever more there is it & increaseth. And how be it that in hell there is great 
Heir. xx. Male dicta dies iqua natus sum & in qua 〈◊〉 ꝑit me matter mea.  fire & horrible/ it consumeth not the said smoke. but ever more it augmenteth. Secondly it proceedeth of the matter the which there is brent/ for even in like wise as nothing entereth in to paradise but that is pure and clean/ even so in hell entereth nothing but stench and dirt/ whereof the smoke may not be but invisible/ and so as these sins on this half/ blindeth & letteth the understanding so the smoke of the fire of hell in the quencheth their true knowledge in such wise that they dyspysen/ 
Job. xli. De naribus eius ꝓcedit fumus. apo. x. De o'er eius ꝑcedebat ignus fumus et fulfur.  and dyspraysen/ and cursen their justice/ they curse also father and mother and all their friends. the third thing whereof the said smoke proceedeth is of the assistance and presence in the said place of hell/ for by the experience wese that in places where 
Apo. xiii Fumus tor mēto● eius ascendit in secula seculorum.  been people infect/ foul and stinking/ of their nose/ of their bodies of their clothings/ proceedeth smoke/ and odour engendering heaviness/ and maketh him that may to i'll the place. In like wise of devils & of the dampened proceedeth/ for they been full of all uncleanliness and smoke being full of sorrow/ and the which engendereth derkenesses outward/ & unfeling. The fourth thing whereof proceedeth the abundance of the said smoke/ is that in the said place of hell there is no way nor other place from whence it may depart/ but from the time that the cursed angels were create/ and they rebelled again god/ & that Cayme the which was the first dampened of men/ all the smokes been abiding there. Than I rest that the place is much blind dark displeasant & noyful   

THe fifth pain is odour stinking and horrible cause of four parts. The first party shall be for as much that all the stinking things that ever were or ever shall be. Than shall be assembled and cast in to the ditch of hell. And a body human the which rotteth in a way/ or in a quarefoure of a town without being buried is so great stench specially in the time of great heat that such stench rotteth and enpoysoneth all the enhabytances of a city. What may that be of the multitude of the bodies of all the dampened/ lecherous people idolaters/ and other without number the which shall be worse than rotten in the fire and in the smoke the which may not out of hell avoid think who so can. The second pain shall be of sulfre embraced after as saith holy scripture./ The third shall be of the flesh human as it is said the which after the diversity and grievousness of sins shall be stinking more or less/ the fourth shall proceed of the presence of devils of the stench of whom god hath showed many examples as it appeareth in the legend of saint Martin that when they appeared in this world they left astynche intolerable.   

THe sixth pain is of the vision of devils 
videntes turbabū●●more horribili & miserabuntur etc. Cap. v.  the which causen unto the dampened four manner of pains. The first is fere and trembling/ for if a man fere moche to see/ or to meet a dog/ or a lion enraged/ or other creature foul/ cruel and ghastly/ what may that be to see continually all the devils/ for a man findeth in writing that if any person mortal see one only in that figure that these dampened them seen it should suffice for to make him die/ or for to be mad and to lose all his understanding. The second pain the which giveth such vision unto the dampened is continual reproach of sins that they them have made to account. The third shall be flagellations and torments inexplycables it without end or with out releasing. The fourth shall be that they shall foil and threste all the dampened togethers and in more greater distress than ever were stones in a wall or in other thing by forceof engine of pressures.   

THe seventh pain is hunger imcomprevable 
Famen pacientur ut canes ●s. lviii. Item servi mei comedent & vos esurietis. ysa. seven. Sicut oris i iferno positi saint. mors de pascet eos. ●. lx viii.  for four things. The first for unto such hunger by no mean these dampened ne may have remedy. The second/ for thing the which is in hell hath not disposition for to be satyfyed The third for the remembrance that they have of the delight that they were wont to take for to eat The fourth for as much that they know such hunger shall never cease and so they know well that these torments before said and those the which followen been come in nature human. By the occasion of cursed eeting of the fruit that god had defended unto our fore faders.   

THe. viii. pain is of thrust inestimable the which tormenteth not alonely the tongue/ the throat/ or the mouth/ but with that all the parties of the body without and within and such torment cometh by four things. The first for as much that the dampened have water presented of the which they may not taste. The second for as much that in such thrust there is no release/ or hope for any time to come/ of that torment saith Ihesu christ in the gospel that the cursed rich man required the days of Abraham one poor and little 
Pater abrahōmit te lazarum ut ●tigat extre mundigiti s●●● aqua ut refrigeret linguam meā●a cruci or ●ha● flamma. luce ● uncapitulo.  drop of water and never might he have it/ nor never shall he have it▪ a man findeth in writing that the said cursed rich man had to name Tantalus and was of the people of hebryeus the which thing men affirm for as much as he called Abraham his father▪ and he was four hundreth year before the coming of Ihesu christ and in the time of the great physosypher Arystole/ and eversyns'/ nor never shall cease to die and for to enrage for thrust. In the which it appeareth how that 
Horrendun est incide●e ● manu de●v●●ē t●s. ●●e. x.  it is great error for to fall in the justice divine/ The third is for a savour that these dampened have in their taste the which is made and composed of gall and of the bitter things of hell the which holy scripture nameth the gall of dragons the which is a torment in explymable/ for in like 
Fel dra●ho●ū vi●●um eo●● venenum aspidū● sana●ile. de utero. xxxiii. Per quells peccat ●he● et torquet●●t  as in this world it is a thing much pleasant as to taste and savour precious wines and delicious meets. Also in the other world it is a thing moche cruel as the torment the which is to taste./: The fourth is a rage the which is of the teeth/ for in like wise as the teeth have been somewhat an instrument to taste/ they been in the other world an instrument for to torment.   

THe. ix. is a pain right excessive for four reasons. The first/ for they shall be en-treated right cruelly. The second by cause of the place the which is right vile and right stinking. The third for they shall be in servitude of the right ill savour that is of the devils and unto the sins the which they have loved. The fourth for the company/ for every of the dampened hath particular pain for the presence & damnation of the other/ as well of devils as of the men and women.   

THe tenth pain of those that been dampened is as unto the touching/ for all the parties of the body of them dampened been more tender as to be hurted and diseased than they were in this world when by botches and apostumes they were half ●oten and that notwithstanding they shall have agrevaunce of four parties. The first shall be of the ponderosyte and colligation from the one member unto the other the which is of as much great grievance/ as the health and the good disposition was the comfort and aid of other membres in the present life and more great of as much as the life where the estate to come exceedeth in good or in ill that of this present life. The aid that the one member doth unto the other may be known in considering the operation and usage of every member in regard of the other/ as we see that the operation of the mouth is the cause of the life of all the other/ so of the eyes/ so of the foot/ and of every of the other membres secret in asmuch that the sickness and destruction of the one is the destruction of the other/ And so in like wise may a man say of the dolour the which is in every member of the dampened/ for it is sufficient unto the death of all these other if death corporal might be in hell recovered/ and so this may be understand not aloonly of the membres of the body of nature. but with that of the membres of the body mystical/ that is to say that if any ● were in hell with out having other pain than that/ that he seeth and knoweth in his neighbours he should suffer for to die of as many deaths as there are of persons dampened in such wise that as many of membres 
Asserunt theologi 〈◊〉 ●te 〈◊〉 dicium goe 〈◊〉 ab ●gn 〈…〉 o 〈…〉 h tor●ri i 〈…〉 tunget īstrumentū●u. s 〈…〉 o 〈…〉 e. ergo a 〈…〉▪ vel aforcior● 〈◊〉 ●●diciū●or●● 〈…〉 r. Transivunt ab a quisnivium ad ●alor● nunium. job 〈◊〉▪ capitulo.  as many of deaths. The second pain is for the touching of the place in the which they been the which fire embraceth not aloonly by nature/ but more over by operation divine for that/ that he is the instrument to excersyce the justice of god./: And for as much that these operations divines/ & maryculousses been moche more excellentes than those the which ben done simply after the course of nature the embracing and the torment of the fire of hell exceedeth the heat of all metals melted the which may be imagined more excessively than heart may think. And therefore when such fire is in the deepness of the heart/ of bones/ of sinews/ and of veins/ of blood and of the flesh of the dampened and the which is more to esmeruayll in all the puissances of the soul. who may than think the anguish of them the which been in such torment without ever to have power 
A question.  to die. But some may make such a question If it be so that these dampened shall be bayned in a pond of ice after▪ as holy scripture saith/ and lately hath been said before that as moche is the great oppress of cold as that of fire/ as it may be to enjoin heat and cold in one self torment and in those the which may not be removed from one place unto another. The answer unto that/ the great 
The answer  Albert that such alteration of cold and of heat in one self body maketh/ is not made that it is put from one place in to another. But in like wise as thee▪ sickness of a fever giveth first coldness and afterward marvelous heat/ even so the torments of hell been varied among these dampened with out mutation of the place of their prison and hell perpetual. The third pain is for the touching of other bodies dampened and embraced as a man seeth sensibly that of as much that there is much wood in a fire/ of as much it brenneth the more strongly/ and therefore the fire embraced in a town is 
Poens eos ut cliba num ignis in tpe vultus tui. ●s. x.  right perilous for the multitude of the houses the which ben togethers. Not alonely to feel or for the damage that it doth/ but with that unto the regard of him or of those the which nothing shall possede in the said city/ for by the error and abomination of such embracing a man may lose the wit and the understanding/ Now think he that may what it may be of those the which feelen them and understonden to be dampened in the fire of hell for ever more as long as god shall be 
Quis ex vobis poterit habitare cu●●gn● devorante.  god. and they shall be mo than an hundredth thousand thousands of the which every of them shall make more greater fire than should that of the most greatest town of the world if it were embraced. The fourth pain of the beating and striking that 
Parata sunt deriso ●bus judicia et male ●cu●iēres stultorum corporibus ꝓuer nineteen. ca  the devils make upon the bodies & upon the souls of those that been dampened/ and for a brete epilogation of all the pains of the party of the body it is to be noted that all the five wits naturals of the dampened shall be replenys●hed with things 
Congregabo super eos mala. & p̄. 1. sagittas meas comple bo i eyes. deu. xxxii.  the which unto them shall give torments above all estimations/ as the city shall see torments & creatures deformed/ as the daughter shall see the 
Sagittes●●tfames ●●tis. frigus. estus. infirmitas. lassitu do et mo●s.  mother/ and the mother the daughter/ the sisters and the brother kinsfolk and other friends. Also the husband the wife/ and the wife her husband/ & so of an hundredth thousand other things/ that every of the dampened seeth and knoweth & of every thing unto sorrow and disease particularly/ & so of the hearing/ in hearing the cry/ the lightening and the thunder of heat and of cold the which continually been assembled the one as great as an other/ of the which assemble and press springeth a confusion of sound as sometime we may see when one putteth an iron embraced in the water/ or when a cloud cold assembleth with another cloud hot Than it causeth the lightening & the thunder the which of times unto us is hateful for the error of the great sound & of the cries/ if it than be so that the body of every of the dampened be a corner of the lightening & of the torment of hell/ what confusion of cry and of thunder there may he have think he that may. Also the taste/ the smell/ and the touching been in semblables variations and innombrables pains and torments. By the consideration alonely of the pains before said the which is a little thing in comparison of them the which followen all understanding the which may unto such pains come or him keep thither for to come should well in himself conceive on such ferechat/ by that he him enforce to do well/ and all ill for to eschew and i'll/ the which thing is the end unto the which we intend in all the process of this present book.   

¶ Here followen in one manner of the generality of the pains of the soul dampened.  
AFter the forty pains corporals numbered and rehearsed before it behoveth some what to rehearse of the pains of the soul to the end that those the which will not or may not conceive fere by the consideration of the said pains corporals that for the spirituals they may come unto the fere of the creature the which hath puissance to damn body and soul in hell/ for the pains spirituals been more cruel and more to be doubted 
Eun timete ● pont ꝑ de●e corpus & aiam i gehe●nam.  of as much that the soul is more greater thing than the body/ the which comparison surmounteth now the capacity of understanding human in this (matter/ and by the consequent a man may not comprehend perfectly the pains of the soul/ for as it hath been before said after saint Austen they be moche more greater than a man may speak or think. And that notwithstanding some thing shall be here rehearsed how be it that it be little/ and first in general and secondly more in particular. As unto the first it is to understand that unto god the father is given puissance infinite/ unto god the son semblable sapience/ and unto the god the holy ghost like bonte and buksōnes/ and this blessed trinity one divinity/ one self essence/ one majesty by his puissance/ his sapience and bonte to create soul reasonable unto his semblance/ unto his image/ in giving her mind/ understanding/ and will in so high degree of noblesse natural that he unto her hath given free choice to do well or ill/ so that it shall proceed of the free will/ and if she her will humble in yielding unto god the obedience and the service that she knoweth by reason natural to be due unto the creature/ she her unieth with him by grace being partner unto the glory of his divinity by so high excellence of divinity that he her calleth the daughter of god/ the espouse of Jhesu/ christ/ and queen of paradise. And she the which knoweth and may all things in god/ And by the contrary when so noble a creature her perverteth contrarious and rebel again god her creature the which in such wise her hath autorysed endoned & ennobled and that she will of her proper will again the commandment and ordinance of her god creator and redemptor. The which thing is again all reason natural. Than she supposeth unto god her creator/ maketh of herself her god in presuming and seeking dysordenatly in all things her proper honour/ her glory/ and her praise/ and for that/ that such god is nothing folly and error/ the poor soul miserable falleth & abideth adversary and contrarious unto god the creature in whom is all goodness and all puissance infynytly/ and he only unto whom is given all honour. and therefore so as we see that derkenesses been contraries unto light/ beauty and honest/ unto foulness and unto all filth/ poverty/ richesse/ health sickness/ the death/ unto the life and so of all other things contrarious. In like wise it behoveth to say of the soul the which is contrarious and adversary unto god And for as much that in god as it is said/ is puissance/ sapience/ bounty/ beauty/ richesse/ glory/ honour/ pleasures. delights/ life/ troth/ justice/ equytes/ sweetness/ and all other perfections infinitely & without number/ it followeth well that in the soul the which by the abusion of his proper will/ is unto him contrarious in ferming adversary and contrarious unto the will divine is all froward and the contrary of the things before said. That is to understand/ debility and miserable feebleness/ folly and cursedness/ horrible defermyte of foulness/ poverty of all goodness so great that the death/ or to be adnychylate him should seem to be for a great good/ misery/ & dishonour of all parts displeasance/ disease/ pains/ and do lours without number & without measure death eternal unto him is his partage and proper heritage falsete/ iniquity/ malice/ and such crudelity that he curseth god and all creatures in desiring that all the world were dampened as she notwithstanding that she knoweth well that better with her it shall nothing be but ever worse. And for asmuch that she hath clear understanding of herself and that she knoweth & seeth her disposition her damnation/ & the ills & the inconuenyentes before said & the which follow without number & without end in the which is put & given by her proper will. also 
Cōmēducauer●it liguas suaspre do lore & blasyhemaversit deum celi p̄●o loribus & vulneri bus suis. a●o. xvi.  she hath knowledge of the goods of the glory that she hath lost by her default/ And the which may never be recovered/ and seeth that of all these ills she only is the culpe and default/ she hateth herself and curseth above all things. And in like wise as she is disordinately loved she herself hateth and of good right/ and would she had never been made but she may not have the thing that she desireth/ who knoweth the foulnesand dirt that she may not drive a way or wash her dishonour that she may not recover/ her iniquity that she may not correct/ her loss that she may not recover/ for the which things and for the great rage in the which she is holden she biteth and eateth her hands and her tongue hath well to understand & she may not helselfe bear ne endure/ wherefore there is none understanding tongue ne writing by the which a man may declare the pain and grievous rage of the dampened and this is as unto the generality of the pains of hell of the party of the soul.    

¶ Here followeth of the ten pains principals of the soul the which is dampened/ and every of them devised in four.  

THe first is of all glory defaylling.  
THe second remorse without end of conscience  
The third Ire/ rancure/ and murmur.  
The fourth pride and rebellion hard.  
The fifth of another man's wealth cursed envy.  
The sixth is fere that moche men noyeth  
The vii pain is torment the which faileth not.  
The viii is of all Joy default.  
The ix desire of the death right hideous.  
The ten is tribulation shameful.   

THe first pain is to be deprived from the glory of paradise/ and for to understand some what the greatness of this pain/ it is well to be noted that as much great ill is the loss of some 
Visio dei totamerces. gio. super illud ● osten danilli salutare meum. Ego ei multo graviores quam gehenna esse dico cruciatus removeri & ab●ci ab illa gtia nec puto ita acerba esse gehenne i cen dia ut sunt illa ●bus torqnturis ● arce●●cospectu dei hec criso. Item. au. Simali posset malent deum videre i infer no & in penis quam extra pena ● deum non videre.  good as is great the value of that good lost/ as for example. If a man demand how moche the great ill of sickness/ a man may truly answer that it is as much great ill as health is great good for as much as the sickness is contrarious unto health. also what ill is the death/ it is as much great ill as the life is great good. In like wise if a man demand what ill is damnation eternal/ it is as much great ill as the glory of paradise is great good. & for as much that the glory of paradise is more great good than the torments of pain sensitive before said been great ill/ it followeth that the pain (of the damage that these dampened souls have that is to be depraved from the beatitude eternal is more great ill than all the pains corporals before said. This pain of the damage causeth four great and incomprevables ills unto the dampened. The first is to be deprived to see the blessed trinity the which is as much great ill/ as god is great good after as it is declared before/ ymagen he that may and not I the ill of such loss & damnation. And therefore saith well saint Austen that there is no saint in paradise but that loveth better to be in the fire and torments of pains and too see god than to be in the glory of paradise except to see good. The second ill is to be depraved from the consolation and glory that the saved have for the company & present of blessed angels. The third ill is to be deprived from the joy and gladness that all saints have for the presence the one of the other. The fourth ill is to be deprived from the country and from the royalme of paradise the which of good right is named the land of life/ as this present world is well named the land of death. Wherefore it is to be noted that as to lose a duche/ or a royalme in this valee of mesery and of the country of death and right perilous to inhabit/ it is a thing so much fearful and so much playnning that for to keep him from such peril/ a man doth arms/ battles/ assaults/ as▪ should every man in the right of himself to do for to eschew the loss of such good as the royalme of paradise. Whereof saith saint Gregory that the lest of the 
Propter caritatem magnam hereditas illa oibus est una & singularis tota.  saved have entirely and perfitly the possession of all paradise/ for charity by the which a man loveth his neighbour as himself maketh all gods to be common specially in the said royalme of paradise.   

THe second pain of the party of the soul 
vermis eorum●ō morietur. isaiah. vl●.  is named the worm or the remorse of conscience and a pain the which proceedeth of clear knowledge the which than is in the soul/ by the which she knoweth she had been saved if she had willed when she should have willed to do the works. Also she knoweth that in such loss there is no recover/ and this unto her is a dyspleaser incomprevable as we may see some what in this world of them the which by their default or negligence. losen a great good that they been in remorse and in dyspleaser again themself/ & this pain is augmented 
Quid ꝓ fuit nobis superbia aut diuiciarum iactanc ●●d no bis contulit. ●ap̄. v.  unto the dampened of four parts. The first is of the mind of all the sins that they ever died in their lives/ have they be pardonned other times on this behalf or not/ for in as much that god them hath pardonned many sins & by many times/ of asmuch have they be the more unkind to be returned and finally to dwell in sins. and when they see the little pleaser/ the profit & the hardness that they have had in sin & they feelen the pain & known the eternity/ think who so may the rage's in the which they been without ceasing. The second is of the mind that they have of the good deeds that he might have done in little time/ as penance & to purchase merits and the royalme of paradise & that all is paste without ever there to have remedy. The third is of the mind of the goods/ of the honours & of the richesses that god unto them hath 
Horrendo & cito apparebit vobis qm judicium durissimūī his ●●sūt fiet exig no e●●rcedit̄ mina. Iten potentespotent ●ormēta pacientur sap. vi. Item ibidem fortioribus forcior instat cruciatus.  given in this world for to praise him & serve him & they have been abused in making war & dishonour unto the creature & unto the saints of paradise. wherefore not aloonly the justice & majesty divine them holden offended/ but with that the creatures in asmuch as the unkindness & the offence is great/ now is it ynough-clere by reason natural that the offence made again the puissance/ sapience & bonte infinite/ his malice/ iniquity/ & folly infinite/ by the which it behoveth ● the justice divine punish justly/ and by torments infinite as afterward shall be showed/ and this knoweth and seeth every dampened to be done by the justice infinite. The which they hate sovereignly & unto whom they may not resist/ in any wise flee/ or escape. The fourth of the mind of the goods of grace that they have other times had/ or that they might have had/ of the which they have lost the merit and retribution the which was the vision of god and all the royalme and beatitude of paradise. Also they have clear knowledge of the benefice of the incarnation of our lord and of his blessed passion/ the which thing unto them is as much great pain/ as the love and the benefice was great and incomprevable and upon this imagine profoundly every creature after the grace that the sweet Jhesus unto him shall give/ for I am enough certain that none understanding create ne may it comprehend all plain.   

THe third pain of the soul is Ire/ & rancure incomprevable again four things specially. The first is again the puissance of god unto the which they may not resist as it is said/ notwithstanding that they it desiren sovereignly & been certain to have no power thither to come/ by the which they been in Ire intolerable./: The second is again their misery & damnation in such wise that every of them is in sorrow & in anguish of his proper will & damage more or less after the colour & the damage. & for as much that the soul dampened hath clear knowledge of all her ills she is enraged of an Ire without measure. the third is again the devils by the temptation and suggestion whereof they be comen unto such estate & also that these torments been without remedy. The fourth is again the persons the which other times have consented unto their sins/ or the which have not done their devour for to teach them/ or correct & in regard of this the subjection again their prelate's/ the children again the father & mother/ the harlot again the harlot/ been in such a rage of Ire/ that none may it think or write.   

THe fourth pain is pride envenomed and they may not it avenge & it proceedeth of. iiii parts. The first is as unto the regard of the lordship & domination infinite/ & general of the creature & for asmuch that the soul dammpned it adversary & contrarious unto god she hath of asmuch great dyspleaser of the honour & domination of the creature as such honour is excellent & great. The second is unto the regard of the justice divine/ after the which she her seeth aiuged unto the eternyte of excessive pains that she feeleth & endureth/ & for asmuch that she hath been unjust in usurping glory/ honour/ & the usance of her proper will she is made & form contrarious & adversary of the justice divine/ by the which she abideth justly in the obstination of her pride/ & by the consequent of her torment without end. The iii is unto the regard of their proper will of the which they have made their god/ & for y●/ that they have loved such god above all other things. & they him see again the contrary/ & tormented without measure/ & as unto any manner of thing desired they may not come they been in a se of anguish torment. The four is unto the regard of the holiness of virtues & of troth that she hath lost & to them is contrarious/ & always seeth & knoweth that troth justice/ & glory arisen & been taken from their torment & from their pain by them the which been in paradise/ by the which she enrageth of dolour.   

THe fifth pain of the soul is of cruel envy in regard of four things. The first is of the bonte of god/ for sins that she is contrarious unto god as it is said/ she hath in her the contrary of the properties and excellences the which been in god. Now is it certain that in god is pity/ sweetness/ & mercy infinitely/ by the which it followeth that in the soul dampened there is envy/ crudelity and anguish of all the goodnesses the which come & proceeden unto creatures of the bounty. & mercy of god. And for as much that such goods innumerables as well in nature angelyque as in nature human/ as well in heaven as in earth the torment of the envy of those dampened may not be sufficiently imagined. This torment is showed somewhat of this present world in the torment that these envious people suffren in the prosperity of their neighbours. The second is unto the regard of the noblesse & excellence the which is in nature angelyque. The third unto the regard of other blessed men & women/ for as it is great and is showed the mercy & bounty infinite unto the salvation of the multitude of the blessed saints/ of as moche is it great/ and is multiplied the enrage of envy of those that been dampened. The fourth is unto the regard of little children the which ben deed in original sin/ The which shall be in the fire of hell without suffering pain sensible. In like wise as saith these doctors & of that company the which shall be right great/ the dampened shall be afraid for the crudelity of their envy unto whom all wealth shall be contrarious as enough it hath be showed before.   

THe. vi. pain of the soul is fere immuable in the which they were first cast in to hell & condampned/ for sins in hell there is no redemption it behoveth to say that they shall abide in perpetuity in the degree of the pain in the which they been first condampned. this fere proceedeth of four things. the first is unto the regard of the Juge that they known to be puyssaunte & of justice infinite. Also they known that their iniquity is incomprevable and damnable and of such comparison and knowledge proceedeth fere servile inestimable and without ever to cease. The second is unto the regard of the company of men and of women dampened/ for it fauteth not to imagine that they been less fearful in hell that they were on this half/ but more in as much that they may more suffer of fere than they have had on this half. Now is it so that if they had seen or met one dampened on this half they had had fere to have been mad/ think than who that may unto what thing it may be in the other world/ where these dampened fyn●en an hundredth thousand millions The third is unto the regard of devils/ for in as much that they have not feared unto them to obey in this world/ it is the good justice of god that they fearen their presence/ their looks and their torments in hell eternally. This fere over that/ that it is natural it is graved after the justice divine in form and manner iudycyble The fourth is unto the regard of the great & horrible pains of hell/ as for an example. If a man show unto any in this present life a water hot/ or a metal molten and that a man him certify that he therein shall be put by justice/ by the space of a month or of a year/ he should have much great dread & great fere advise every creature after that that he may imagine the understanding of souls dampened the which be not in nothing tarried/ but more sooner above all nature aided and chosen to understand clearly as well the pains corporals as spirituals the which unto them been made ready unto/ to that think he that may.   

THe seventh pain of the soul dampened is certainty that never in such pain there shall be end/ term/ respite/ or releasing for four things/ The first is for the reason of him that she hath offended by her sin that is god the which is infinite and eternal: The second is by reason of the nature of sin final/ That is to understand he the which at th●deth is found without true repentance. The third is unto the regard of the justice divine. But for as much as of that eternity of pains due unto every sin mortal shall be a chapytr●in the end of this matter/ it is not as now necessary other wise to draw these four points or pain/.   

THe eight pain of the soul dampened is default of all consolation the which default unto them cometh of four parts/ The first is in the regard of the divine fountain of joy and of consolation/ from the which the cursed dampened been put far away and departed. By the which they been fallen in to the contrary party/ That is to understand in to the see and in to the depenesses of heavinesses and of all desolation./: The second is in regard of nature angelyque the which after god is the singular consolation of nature human specially unto the spirit/ and for as much that these dampened have not obeyed unto the good inspirations of their holy angels but more sooner to the suggestyons of their ghostly enemy in stead of the keeping and consolation angelyque they have the presence and the desolution inestimable of devils. The third is in regard of the holy company of those that been blessed/ as is Jhesu christ the virgin Mary/ and all those other holy saints of paradise the which have not in any manner compassion of those that been dampened/ but they enyoye in the crudelity and eternity of their torments the which thing the dampened seeth and knoweth By the which they been inestymably tormented & discomforted. The fourth is unto the regard of the company of the dampened/ for the one shall not have compassion of the other. By the which they curse each other/ and so shall be deprived from all compassion/ as well of those of paradise/ as of them of hell. nor in themself they may not in any wise have it/ but they it hate and curse principally/ for they been the cause defaylling of all/ of all the torments unto the which the been come.   

THe ix pain of the soul dampened is desire to mow die unto the which she may never come. Of good right they may not find the death in the other world the which have refused the life on this behalf. By the which they desyren four things/ unto the which they may not come The first is that they would they had not been create. The second that they might be as nothing. The third that they had not been redeemed/ The fourth that they should not arise. For in like wise as these four things been great glory and gladness unto the blessed. In like wise it is anoysaunce and heaviness unto those accursed more than ever man may think.   

THe tenth pain of the soul dampened is confusyble retribution for four things. The first is for that/ that the dampened been certain that god the which is their adversary seeth their confusyble dampna●yon/ for in like wise as to see god is eternal & perfit retribution unto the blessed/ In like wise to be seen of god in eternal damnation is inestimable confusion in all these dampened & some what appeareth the confusion/ of the torment in this world/ for a thief hath shame to be seen & known in his theft of any man notable. but sovereignly he should fere to be seen of him the which him shall Juge. The second is for as much that the torments & the multitude & their grievous been in the clear vision & knowledge of god not aloonly/ but with him & all the court celestyn/ & in like wise as the glory of the blessed is greatly trurstyd by the damnation of those accursed. In like wise the damnation of those reproved is a gravity inestimable by cause of the knowledge of those that been saved. of the manner of this sight no theologien ne aught to doubt for they of paradise see in god all the things the which ben to the augmentation of their glory/ as been the torments of hell in like wise as it hath been said before. and shall be more plainly in the chapter of the eternyte of the pays internalles. Also if any make marvel how it may be that a child saved shall have as great joy and as perfit gladness of the damnation of his father/ and of his mother/ or of the one of them or the father & the mother saved of the damnation of their child & other friends. The will of the saved is in such wise unied with the will divine that all that/ that god will/ is the Joy & the will right perfit of all the saved for that/ that god would or should will after the puissance & justice unto that damnation & for as moche is it the will and glory of all those that ben chosen. The third is of the looks of one upon another/ for every of them shall see the sin & the conscye●ce/ the one of the other/ & for that/ that soul reasonable notwithstondynge that she be dampened loseth not her propryte that she had shame of her sin & of her confusion she shall be in sovereign anger in herself & unto the sight of all the world as well of the saved as of the dampened. The fourth is for asmuch as she seeth clearly the multitude of her sins the grief and the unkindness that she hath committed again the creator/ and so as the saved have in themself a Joy & a gladness of the good deeds that they have done in this world▪ In like wise the dampened saying all their sins shall have for every sin particular shame and abomination & incomprevable confusion. Now behold who the may what it shall be of all togethers/ by these things before said it appeareth that there are xl pains particulars of the party of the body & in like wise as many of the soul And so there been four score pains particulars in every dampened in body & in soul/ for as it is said all the five wits of nature. That is the sight/ the hearing/ the smelling/ the taste/ & the touching Also the bones/ the marry/ the sinews/ the veins the flesh/ the blood/ the humours/ & qualities corporals shall be replenished with sovereign & in dycybles/ dolours/ & anguishes. Also all the puyssaunces of the soul/ as the mind/ the understanding/ and the will/ shall be in Ire/ and in rancure/ in pyrde & in rebellion/ in obstination/ & in profoundyte of sovereign/ eternal desolation/ & of confusyons and so innombrables that if all the see were ynke for to write/ and the sky and all the four alementes parchment drawn in length/ & all the tongues of the blessed sesse not in an hundreth years to name & to number the particular pains unto the which is adjudged & condampned every dampened a man might not speak nor write in an hundredth thousand year the pains of one dampened aloonly/ for if for every year that he shall be in hell he might weep one only tere/ when he had so much wept that it amounteth all the see/ yet should it not be but a manner to begin his torment and his weeping. Also if he were a stone a thousand times more greater than all the earth and that there came a bird/ and from an hundreth thousand years unto an hundreth thousand years and none of tener and for every viage he taketh and consumeth of the said stone also great aloonly as is the tenth part of a corn of wheat. In such wise that in ten hundreth thousand years he had not taken of the stone but the mountenance of a grain of the said corn and that god had made promise to one dampened that when the said stone should be all eaten and no sooner he should have than the glory of paradise but in the releasing of his pain/ the said dampened should be now lately discharged of one of the horrible torments of hell that is that he should have hope of the time & of the hour that the stone should be all eeten/ & that than he should have some releasing But alas alas & a. C. thousand times alas/ & when shall that be/ And ever more all the dampened been deprived & put from such trust & from every other hope or remedy/ & been certain that for ever without end & eternally they shall be in pain & in the torment that they feel & endure/ & this pain is despair/ no creature it can sufficiently think. O hearts piteous think profoundly where shall become your age & your times/ think where is your love & your understanding/ think if ye be in the way of glory/ or of torment & imagine that there are an hundreth millions in hell that if they had the fourth part of the half hour to do penance and to recover mercy in such wise that it to do ye have the days the months and the years they should do diligence and such penance the which there they shall never find/ the which thing they shall never recover. Alas think who that may/ the we pynges/ the wailings/ the lamentations/ and the complaints that they make in sessybly in cursing the hour that they were ever begotten/ that ever they were borne of their mother/ that ever they were nourished and given suck/ they have continually in the mind and in the understanding the great goods that they have lost. & the great ills in to the which they been come/ by the which they may say. Alas where is become the time in the which we might have been saved full little while have endured our laughings our plays// & our pleasures of the world. Alas what have profited us honours/ richesses/ & delights/ great castles/ houses/ dygnytes/ offices/ all is passed more sooner than the wind & with ●s abideth not but the malediction of god/ misery & torment/ cursed be the hour that we had not been famished & deed more sooner than 
Male dicetregisu● & deo fuo. ysu. seven  borne/ we have lost the merit of the passion/ we have lost paradise & eternal benediction/ alas god wherefore haste thou us create/ cursed be the creature of creatures/ & the hour also of the creation/ well been we accursed & confounded/ we have fere to cry to curse/ & blaspheme the one may not that other comfort but well away may each with other sorrow. O how moche is this horrible thing cruel & to redoubt as to offend god & his commandments to trespass but to late it is him to advise & repent. such remorse & other without number been in the song of y● accursed/ of the estate of whom & of their pains none ne may speak nor write plainly/ in comparison of y●/ that they suffer/ but that notwithstanding who that well taketh heed & weigheth in his heart that the which is said and rehearsed in this treatise he shall conceive fere if ever by mean of writing/ or by other way earthly he that should conceive and unto that purpose is found by scripture that a juggler geler a man excessively worldly and of all vanity plainly named Fulques one time among other was laid in a fair bed soft & pleasant but he might not sleep as he desired & him it ennoyed that the light of the day came not unto him no sooner/ not for to here mass/ or else for to pray unto god/ but for to exercise his follies and his vanities worldly. And he being in such ennoysaunce thought in himself profoundly what annoy and dolour he might have if he were condampned him to hold and abide in the bed where he lay till unto the space of two or of three years without saying other light/ or person/ & conceived in himself that for no some of gold/ or of silver/ he would suffer to be comdampned unto such annoy & such torment. And afterward thought yet more profoundly what it might be of those the which have not done sufficiently penance on this behalf/ by the which they been justly adjudged to be an hundreth years and some other more/ & other less in torments and in the sharp fire of purgatory/ the which is so hard and so anguishous a thing to bear & endure/ that none ne may it think/ and moche he marveled of the pain/ and of the annoy that they might have in awaiting the day of gladness that they should be crowned in the royalme of paradise & delivered from all the pains for ever without end. But so as god would he thought more profoundly what it might be of those the which been in hell dampened in eternity of torments who await not nor trust not for ever to have socours ne lighting in any space of days or of millions of years/ and by this consideration and thyn king he conceived such fere/ and so great admiration that for his foolish and cursed life he might not one time come unto such confusion where incontinent he disposed him to leave his life worldly & right perilous in considering that with great pain/ and well late thinken these worldly people of things the which unto them been finally for to come/ & after in full few days left the world & entered in to the relegyon of cystoriencis in the which he profited so greatly in thinking on the pains of hell. the Joys of paradise & other holy meditations/ that for his great holiness & meditation and perfection of good life he was chosen right holy bishop of tholouse/ in the which office & dignity he ended unto the glory of god his days. By this example appeareth clearly the great profit the which came of holy meditation & to think on the pains of hell & unto the eternity of their hardness. And therefore to the end that those the which will study in this present book having matter more haboundantly offer & too esmeruayll the eternyte of the said pains of hell. Here followeth a chapter in the which been contained many causes & reasons showeth wherefore god punisheth sin eternally. without ever there to have an end.    

¶ Here followeth the chapter of the causes & reasons wherefore the pains of hell should be eternal.  
notwithstanding that some thing hath been touched of the eternity of pains & torments of them reproved yet for the more greater admiration and also for to meet with foolish sentences & opinions that the devil soweth among the hearts of many worldly people blinded & dowed in their sins. Here followen many causes and reasons by the which it is evidently showed that the said pains ought to be eternalles without ever there to have releasing/ & principally for three reasons generals. The first is unto the regard of the condition of mortal sin. The second unto the regard of the creator the which is glorious & eternal. The third is the consideration of the universal world.  

AS unto the first that is of the consideration of sin it is to understand that for four reasons justice divine requireth the sin be punished in eternity. The first is for that/ that after all judgement of reason/ the offence of sin ought to be w●yed & punished after the dignity/ great/ little or mean of him the which is offended/ for none ne may imagine that it were no great offence to strike unjustly a bishop than a simple chaplain/ or the sovereign bishop that is the pope than another man of the church in less dignity. Now is it so that by every sin mortal god is offended sovereignly & as much grievously as his majesty is dign & infinite. By the which it followeth that justice requireth pain who answereth/ & by the consequent infinite for every mortal sin. The second reason is for as much that by mortal sin every (creature is deprived from wealth eternal the which is god/ and by such wise he him submitteth unto his oposyte/ that is damp nation eternal. The third reason is for asmuch the mortal sin depriveth the creature from wealth paste/ present/ & to come. The wealth passed that is the passion of the blessed Jhesu christ without the which it were unpossible unto all the world to mow evade the bonds of the devil/ and ever more by mortal sin a man him depriveth from such benefice. The good present that is the merit of holy church from the which the sinner being as a sinner is deprived & severed. The goods to come that ben the goods of glory the which by good justice should not be given in any wise unto those the which been enemies & adversaries unto the creature as been all those the which finally abiden in mortal sin. The fourth reason is for asmuch that mortal sin of his proper condition destroyeth all the good deeds of the creature the which he committed/ for every thing destroyeth his contrary in as much as is in him/ as it appeareth of fire & of water/ of light and of darkness/ and so of other things contraries. Now is it enough certain that there is nothing contrarious unto the will divine but only sin/ and by the consequent sin destroyeth and putteth unto nought as moche as is in him the will divine and so putteth all the blessed trinity unto nothing and in such wise he destroyeth all the world/ as well the holy men & women of paradise/ as also all these other creatures/ for it is impossible that creature may be to have endured but in that/ that god him holdeth and conserveth and if god be destroyed by sin the which aloonly unto him is contrary/ every creature is deed and destroyed in the death of the 
In iterno aunt ●s ●fitebi● tibi quas● dicerꝪ nullus. p. vi. I ten qr non ifernus confitebit tibi neque morslaudabit ten' expectabunt ● descent dut in lacūverita●ē tuam. usa. thirty viii.  creator. But it is a thing impossible the god may not be/ or to die/ by the which it followeth & behoveth that sin be punished after the puissance/ sapience & eternity of his contrary that is god/ & if it were not done/ there should be default of justice. and if justice divine and infinite defayle/ god should defail/ Also the sinner the which dieth in mortal sin/ sinneth in eternity/ for if he always had lived/ always he had sinned. And in as much as that he endureth in sin/ he ought to endure punition. Also if the sin the which ever endureth were not for ever punished/ the justice punitive should be to much unlawfully dyvynysshed and all troth divine defrauded/ ye anointed the which been things to moche impossybles. Also as much great is the transgression/ as the great obligation. Now is it troth that every creature is bound to serve and honour his creator the which thing he may not do the which is in deadly sin/ but more sooner doth the contrary that is to know to blaspheme and to dishonour god. By the which he is the transgressor of the law divine and of nature the which been laws eternal les. By the which it followeth that such transgression ought to be punished eternally.   

AS unto the second point the which is in the comparison of the sin/ and of the creature again whom it is done/ it is to understand that for four reasons he ought to be punished eternally. The first is for the grace that god hath done unto the creature human/ For of as much as the grace/ or the benefice done unto any is great/ of as moche is greater the offence or the for fayte of him the which is redevable/ or shall yield account before him whom he ought to serve & honour/ As for an example. The king giveth a thousand pound of rent unto one knight and unto another an hundredth thousands pound both twain offend and commit treason again the king. Than it shall be Jugyd that the treason of him the which had an hundredth thousand pound is more grievous than is that of him the which had not but aloonly a thousand pound/ and therefore for as much that an hundredth thousand pound is more greater thing thenne a thousand pound aloonly. And unto the purpose god unto us hath given the body and the soul the which been also as the two knights/ unto the body he hath given/ sight/ tasting/ smelling and hearing/ and so of other gifts corporals but unto the soul he hath given understanding mind/ and in creating her unto his image and unto his semblance in giving unto her him the which is the good and treasure infinite/ and not (withstanding that she it forfayteth & committeth treason as many times and as often as when she her consenteth unto deadly sin/ for she withdraweth the honour the obedience/ and the glory that she oweth unto her creature by the which it behoveth to say y● as is much great the offence as was great the benefice/ and for as much that he was infinite/ also is the transgression and punition infinite by so right justice that any creature needeth to doubt. The second reason is by cause of the injury done unto god in that/ that the soul her consenteth unto the guilt of mortal sin chooseth and loveth better any good create than she doth her creator. Now is it so y● between the good created what so ever that it be & the good increatyd the which is god unto the dystance infinite & of as much that the good that a man chooseth more sooner than a man doth god is little the injury is the more great as unto the consyderacy on/ by the which it appeareth that lecherous men and women the which maketh of they● belly and of their pleasure of their sensuality their god/ and the covetise men and women of their gold & of their silver/ & proud men and women of wind of abusion and of vain glory doth horrible in jury unto god & infinite and may not abide unpunished after as it unto him appertaineth that is to know infinitely/ or else he should not be the god of justice infinite the which is a thing impossible. The third reason is by cause of the majesty divine the which hath be enough showed before That is to understand of asmuch that he the which is offended/ is of more great noblesse/ dignity sapience/ jurisdiction/ and authority/ and of as much that a man is more holden and bound/ of as moche is the offence again him the more great And for as much that god is of majesty infinite and that the creature unto him is bound infinitely That is to say asmuch as she hath being/ substance and other goods/ been they of nature/ of grace/ or of fortune it followeth clearly that the offence of mortal sin ought to be infinitely punished. The fourth reason is by cause of the justice divine the which thing he may also show/ if it appertain unto the justice & mercy divine to reward the blessed in eternity of glory/ for the obedience/ honour & reverence that they have done unto their creator in this world by that same self justice it behoveth that he punish eternally the inobedience/ the dishonour & irreverence that these cursed dampened have done to god their creator in this present life.   

AS unto the third point principal & final the which is that sin ought to be punished in eternity after the comparison that it hath unto the universal world/ it is to understand the every person of his proper nature & condition desireth to come unto wealth eternal. & therefore the soul the which her consenteth unto mortal sin/ chooseth some good create/ as been honours/ in proud people richesses in covetise people/ delights pleasures carnals unto lecherous people/ he constytuteth his end/ and blyssednes in the thing that he desireth sovereignly & all these things the which him may serve/ be it god/ the saints the angels or other thing for to come unto such end/ he them desireth not but by the end & felicity before said and of such people is there without number that would have in this world that/ that they desire & never to see god or other blessedness to have. And for as much that in such love & such desire they been found at the hour of death/ it is not again the inclination natural of the soul. That is to understand that she abideth in her eternity under the punition of the deceivable beatitude that she hath chosen above god & again god/ and this is for the first reason of the third point the which showeth wherefore the punition of the dampened aught to be eternal. The second reason hath been lately touched before/ for the perfection of the world universal requireth that he there hath felicity eternal/ and this here is ordained by justice unto them the which have resisted and fought in this present life again their sensuality and proper will again the world and 
In mensuram contra mensuram can abiecta fuerit judicabit dns. ysa. xxvii. c. Item. xxviii. ca Ponam in pondcre judicium et iust●am in ●●●nsnra.  the devil and have persevered till unto the end. And by that same self justice behoveth it that punition eternal be prepared & reserved unto them the which have not willed to fight/ but have obeyed unto their adversaries/ and so when every creature shall have Just retribution after his nierytes/ or demerits/ all the world shall be in her perfection/ In the which he shall have no more/ as to add/ to mynysshe/ or to vary/ for it appertaineth unto the puissance/ sapience and justice divine to conserve all things in their fynalle perfections. The third reason for the great utyly te the which cometh of the eternity and misery of the dampened unto the perfection of the universal world/ for first god is feared sovereignly. Also his commandments been kept the more humbly & 
Deo enim militat oen quod obstat. her alexander de halis.  the more diligently/ and in so doing a man purchaseth finally ferefylyale or childly merit and salvation. And therefore to say that the pains of the dampened been and aught to be eternal/ it is no pity/ but sovereign iniquity and manifest subversion of the troth of god contained and showed in holy scriptures & all the destruction of our holy faith catholic. The fourth reason of the eternity of the pains of the dampened that is for the glory of the creator the which is the sovereign end wherefore 
Qui bona eger●●t ibunt i vitam eternam. ● vero malo i ign● etnun. Hec est fides catholica etc. hec athana. i sym.  all things been create/ made/ form/ & ordained The which glory shineth & is showed unto all the world/ great noble & infinite/ in as much that the multitude of the dampened & their pains/ dolours & torments been great innumerable & eternal. for in like wise as the mercy infinite of the creator is showed/ in the great beatitude or blessedness of paradise/ so is manifested the justice by the eternity of the torments of the dampmed/ and of such manifestation of mercy and of justice cometh and accordeth a melody of glory whereof saith holy scripture that a man ought to sing before god the versicle/ or the song of mercy and of justice. by the which we may understand & also it see in practise that melody of music may not be perfit if there 
Misericordian & in diciviu canrabo ●ivi domine. p̄s.  be not parfection of tenor/ and if the tenor were not eternal the melody should not be eternal (In like wise the melody of the glory of the blessed shall not have tenor if the pains of the dampened were not eternalle/ I understand by the tenor of the glorious melody of paradise the cry and the bray and horrible thunder of hell. By the counter tenor the joy & the gladness of the blessed men & women of paradise. By the flourishing of that melodious music I understand the Joy and exaltation and the gladness angelyque the which incomprevable and inenarrable/ for she is not aloonly in joy corporal but with that in the e●es of the soul. In like wise as it shall be drawn in the treatise of the Joys of paradise/ unto the which us will bring and lead the sweet Jesus unto whom be all honour and glory with the father and the holy ghost.  
AMEN    

¶ Hear after followeth the treatise of the Joys of paradise and first the prologue for the fifth chapter.  
 
AFter the treatise of the pains of hell here followeth of the Joys of paradise by the consideration of whom & moving the light of the holy faith catholic/ the will/ the desire and the love of heart human is draw upward/ for in like wise as by the consideration of the horrible pains before written a man cometh unto fere/ great little/ or mean/ after as the understanding and consideration of those pains/ is great or little. even so in like wise cometh a man for to love and to desire the Joys of paradise after that they been considered moche or little of heart human whereof for to exercise the love and the desire of heart hu● main for to purchase the glory of paradise some thing I put that it be little is here after written first in general & secondly more in especial. As unto the first it is to understand that after as saint Austen saith/ a mortal man may not speak or imagine the multitude the greatness/ and the nobles of the joys of paradise/ for they been moche greater than tongue ne can tell/ or heart ne may think There is found sovereign pease without war rest without labour/ joy without sorrow/ infinite richesses/ faithfulness/ youngth/ and gladness fountain of all goods that understanding may think/ or that heart may desire/ for the blessed see god face to face/ and all other things in god and god in themself. Also they see the humanity of Ihesu christ/ they see the virgin Mary/ and all her holy company of the blessed virgins/ of the which vision saith saint Austen and also saint Gregory that who so it should not have but by the space of one journey aloonly a man should for to purchase such good desprayse all the richesses/ & honour's pleasures/ and delights that a man might have in an hundreth millions of years in this present world and with that to suffer all the martyrdoms/ anguysses and-orowes the which may be spoken or thought. That is to know for to come unto good for to mow see in so little space of time the blessedness the which is promised unto all the friends of god to possede eternally. O blessed very god eternal/ that these poor blind worldly people may not such marvels/ here/ read/ or understand some what/ for than may they comprehend certainly that all wealth earthly and worldly is not▪ but pure 
Si consideramꝰ ● & quanta sunt q̄nobis● ꝓmittunt in celo vilescunt animo o●a q 〈…〉 tur in terris▪ Terre nananquesnban suꝑne felicitatip ●arata pondꝰ est & non subsidium etc. Tpalis vita eterne vite conꝑata mors est ꝓocius dicenda quam vita. gre in ome.  and letting/ poverty/ health/ is but sickness/ wisdom but folly/ gladness annoy and heaviness/ youth decrepyte and age/ life temporal a languor mortal and so of other things blind and transytoryes in comparison of the goods of eternal glory/ As unto the second point all shall be recited ten principal joys of the parties of the soul. And in like wise ten of the body contraries & opposytes unto the pains and torments of the dampened./ And every of them shall be devised in four by the consideration of the which joys the espyryte human shall not be aloonly a sleep/ but rially deed and insensible the which him shall not move by a fervent desire for to come unto wealth incomparable. The which thing is the principal end and intention of all the process of this present book.  

¶ Here followeth the ten principal joys of the party of the soul.  

The first of god right clear knowledge.  
The second the love of all his puissance.  
The third with him without end to abide.  
The fourth joy the which ever shall endure.  
The .v. of all wealth right large abundance.  
The sixth great honour and great reverence.  
The vii beauty of the soul marvelous.  
The viii perfit pease & gracious.  
The ix refection desyderable.  
The tenth felicity muaryable.     

THe first joy of paradise of the party of 
Caplm. vi  the soul is the clear vision of god and of all other things the which appertain unto the glory of the saved. Wherefore it is to be noted that the blessed shall have three manner of knowledges. The first is named the knowledge in the clearness of the midday the which is none other thing to understand but to see right perfectly the essence divine. The second is named the knowledge in the clearness of the morning/ that isto know all the creatures spirituals or corporals in the mirror of the blessed trinity that is to understand in the blessed son of god unto whom is granted/ sapience eternal. The third is named the knowledge in the clearness of the eventide that is to know the creatures in their proper essences and natures. By the which appeareth that this joy of the clear vision shall proceed of four parts. The first shall be to see the divinity the which never creature seeth in this mortal life but in the light of the faith than he him shall show right clearly/ and after as witnesseth holy scripture the soul shall be in such wise transumed in god that in her the which is unto the image of the blessed trinity shall appear unto all the world the sovereign puissance sapience/ and bounty the which been in god & shall be than semblaunte unto god by grace divine. who shall be more shining than is the son for her clearness: Of this vision or knowledge the which is in comprevable as for this present life cometh and proceedeth a love the which is as much great as is that knowledge and of the love & knowledge cometh and proceedeth joy as much great as been knowledge & love/ & they been inestymables. Also is the joy which of it proceedeth/ & than when the soul her shall see the daughter and the espouse of the king eternal inheritor and in the rial possession of the royalme of paradise for ever eternally. Who may it think what joy she may have/ for in such contemplation the darkness of my little understanding defauteth. The second shall be unto the blessed company of paradise as well angelyque as human & of the greatness & multitude of merits of all the saints/ the which thing may be some what under stand if a man understand the perfection of the charity the which is in paradise. That is to understand that every of them loveth his neighbour as himself/ to love some thing properly/ that is to will him good/ and him to rejoice of his honour of his joy/ of his blessedness/ of his richesse/ and of his wisdom/ of his promise and so of other gifts and perfections as well of the party of the body as of the party of the soul. Wherefore it behoveth to conclude that every of them that been blessed hath particular joy of all the saved/ of whom some may not be more blessed/ other less/ & other equally. and for to have matter of marvelous contemplation and imagination/ and in like wise is it royally where that one saved seethe & knoweth an hundredth thousand the which been equal unto him in glory it behoveth to say if he love their wealth as his own that he hath an hundredth thousand times more great Joy of their glory than he hath of his own proper and singular/ ymagen we secondly that he seeth & knoweth hundreth millions of whom every of them hath more of glory by the half than he hath/ it behoveth to say the an hundreth millions of times in double/ he hath more great Joy of such multitude of the saved than he hath of his singular Joy. & if mortal man were never on this half sufficient for to number or for to write the glory particular of the lest saved/ what may it be/ what may a man say of this present comparison unto such multitude of the saved. Also saith & practiseth saint Barnardyn that every of the saints of paradise hath more great joy of the glory the which is in the blessed virgin Marry than of his own proper/ & of that that he may have of all the court celestial above of her of asmuch as her me rites & her graces exceeden the gifts & the graces of all those that been chosen/ In the which dyfferrence of merit a man may rially imagine as moche great excess as he may have in the circonference of the sky in comparison of ● centre of the earth/ for she is the natural mother of god the which privilege exceedeth all the excellences that a man may speak or think. also the weigh that every of the saved the right holy humanity of Jhesu christ is of asmuch the more great as that/ that he hath of himself of the virgin Mary and all the company of paradise as the gifts and graces of Jhesu christ exceeden the gifts & merits of all the saved/ the which excess is infinite for as much that such a man that is to know Jhesu christ is god equal unto the father and unto the blessed holy ghost in all majesty divine and all these comparysons before said of the multiplication of every of the saved they ought to be understand as unto the number & multitude of the glory and not asmuch or more perfectly to love. That is to say that every saved loveth more perfectly his proper & particular glory than he ne doth that of all the saved/ & so he it ought to do by good charity the which beginneth unto himself but for asmuch that charity maketh all things to be common be it good/ or ill/ every of the sauy● hath accidental Joy as well of the multitude of the saved as of their merits and of every of them inpartyculer more or less after the degrees of the glory that he seeth and knoweth and lovech in euer● of his neighbours. Who may think and number this glory or it fain to comprayse & to esmeruayll. The third manner of knowledge is that they shall see and know clearly all the sins great and horrible that they have committed. And also they shall see the cautels the subtylytees 
Cuiminus dimittitur minus diligit. luce. seven. cap̄.  and temptations decevables that they have escaped/ were they of the world/ or their proper sensuality/ or of the devil/ and of as much that they been escaped/ the more vyctoryously and from the more stronger battle and from more greater perils/ of as much known they the more aid and the mercy of god with out the which they had had full little power for to resist or them to relieve after the buying of the death for the guilt culpe of sin and as much as they know to have had the more great grace & aid of god 
Scimus qm diligentibus deum oia coop rantur i bonum rom̄.  of as much love they him the more & of as much that they love him the more/ of as moche have they 
viii. vvi glow. iterlinearisoia sive prosperasiue adversa sive eciam p̄ terita peccata ●uertūt̄ i bonum & ietnun beatitudinem. Boni malos videbunt & mali bonos usque ad tudicium post ●o tudicium boni videbunt malos sꝪ non mali bonos hec magister senten iiii. d. i.  the more great joy/ for as it hath be said before/ after the love great or little is measured the Joy the which in it proceedeth and so it appertaineth not aloonly the merits of the saved been unto the augmentation of glory/ but with that the sins that they other times committed/ of whom they have glory not to have done them/ or of the condition of sin/ but accydently for as much as they have done penance/ & that they been relieved. The four manner of knowledge shall be that they shall see & know the dampened the error & the multitude of their 
Letabitur justus cunviderit vidictammanus suas lavabit i sanguine pctonrie. ꝓs. lvii. Stultorum ifinitus ennumerus. proverb.  pains & torments wherefore unto them shall be declared & manifested the justice of the sapience divine/ & of asmuch that they know the m●●e great and infinite justice of as much they him approve & him love/ & of asmuch they love him the more/ & of asmuch they them enjoy/ & for as much that the dampened & the multitude & greatness of their sins been innumerable of asmuch have they the more great Joy. In the which appeareth that never the dampened ne commit sin whereof he ne receiveth augmentation of the glory of every of the saved. Also it appeareth that in like wile as the augmentation of the glory that they seen in y● saved/ and that they receiven the one of the other is incomprevable as it is said before. In like wise is incomprevable the augmentation of the glory the which cometh in the saved by the occasion of the dampened and them seluen for as much that there aren more of the dampened than of the saved. Also many the which have been other times great sinners/ as saint paul saint Mathewe/ and marry Mawdelayn/ shall see the great and horrible torments that they have Justly deserved. The which they have escaped by the bounty & mercy of god/ wherefore they been the more embraced & sharp in the love of god/ & by the consequent it followeth that they have the more great delectation & Joy of asmuch as the love is the more great in like wise as it is said. By these things before said well noted appeareth clearly that all things been reduced finally unto the glory of god/ for who so refuseth or him yieldeth indign of the grace & mercy of god/ falleth & is reduced under the justice/ & of asmuch is the thing dign for to marvel & for to praise god in his justice infinite as in his mercy/ who may it think such infinite & such deepness of glory.  

THe second Joy of the party of the soul/ is perfit to love the which proceedeth of. iiii things. The first is god wherefore it is to be noted that reason & experience unto us shown that of as much that some thing is of more great valour/ of as moche is it worthy to be the better beloved/ and of as much that it is the better beloved & desired it is the more great Joy for to have the possession and the fruition. Now is it so that in god is all bonte/ sapience/ honour/ and noblesse/ sweetness joy and gladness/ and so of other perfections infynytes the which may be desired and loved. By the which it behoveth to say that all those the which of such & so great goods have sure possession eternal they have moche more greater Joy of him/ than of any other thing/ of as much that god is more great good than is all other good create. And sins he is all good and wealth in finite it appeareth clearly that he ought to be by loved infinitely above all other goods the which may be spoken or thought. Now is it showed that of love cometh Joy and gladness as great as the love may be. By the which it followeth that the Joy that these blessed have/ for the love that they have unto god/ in god/ and of god is infinitely in infinite above all other Joys that they may have./ of any other good create by such manner that such Joyous pleasures and gladnesses that ever weren in person or creature/ or myghtebe/ been less thing unto the regard of them the which procede of the lively fountain of the blessed trinity theme is a drop of water unto the regard of all the sees. The second thing the which we should love after god/ that is our seluen after the ordinance of god and also of nature and of true charity. And therefore for as much that the saved seen that they have purchased wealth infinitely and everlasting withoutende/ and that they have done the thing by the which they been comen unto the grace of god/ and unto the glory of paradise they him loven/ and the goods that they have purchased as much as they been/ and that they have purchased great wealth. For as much as they have purchased wealth infinite and everlasting/ as moche is great their love in them seluen and of them seluen. And by the consequent as moche is great their Joy and number/ think it who that may. The third thing the which we should love/ that is that we should love our neighbours and the manner of the love after god and holy scripture is as our leluen and of this Joy it hath bentouched here before in the second article of the first Joy. I put that it is another ching to see and to understand the wealth of his neighbour/ and another thing him to love/ for the one proceedeth of the understanding/ and the other of the will/ but for the common rule it sufficeth as now that every saved enjoyeth him of the wealth and merits of his neighbours of as much the more that they been in the more great number and in the more high degree of merits. By the which it b●houeth for to say that in like wise as the understanding is full of the knowledge of the great felicity and also the beatitude of his neighbours. And in like wise is the will full of love/ of the which proceedeth a Joy and a gladness as much great as may be the knowledge and the love. And for as much that of god aloonly is known the number of the chosen and the degree of all their Joys and merits. And also is the glory of every of them that he hath unto the regard of the love of his neighbour. The fourth thing that we should love our own bodies/ the which shall be than clear and shining more than the son of some moche of other little after their degree of the glory and of the merits of the soul as it shall be said here after and sins it is so that these worldly people have pleasure & gladness to see them clothed and enornyd with precious clothes as gold & silk/ & of divers & of many furs of wild beasts the which abyllymentes may not long endure with out gathering of worms and that they ne change colour/ what may be the Joy of the blessed & the shining of the rub of inmortalyte the which unto them shall be given & presented by the blessed The sum christ the king of glory for livery. The which they have deserved in this present world/ for that/ that they have subdued their sensuality for to do penance who so may it compass.   

THe third Joy of the party of the soul/ is to be sure and certain that the glory & the blessedness in the which a man him seethe and 
Spens est certa erpectacio future be atitudiser dei graet bonis meritis ●redentibus pueniens he magr sentenciarum. xx seven. di. iii Penitē●a● agite ap ꝓpiquabit regnum eclorum. mat. iiii. Beati pauꝑes spum qm ipsorum est regnum celorum. mathei. v.  knoweth shall never defail/ and in like wise as the first Joy precedent succeedeth unto the merit of the faith that a man hath holden and kept and the second unto the merit of charity/ semblably this third Joy of certainty is unto the regard of the virtue of the true hope that a man hath had in the bonte of god to mow come unto such glory. By the which a man him disposeth (by holy works. This Joy of certainty is the cause of four parts. The first is for the promise 
Out 〈…〉 ten p 〈…〉 est itra●●● ī●●●nū 〈◊〉 lorum. mat. seven. Ite● mat. xxv. justi in trabunti vitam eternam. Item de hoc est articulusfidei. Uitan eternam Itē● bona ege●t ibuntivitan e● nam. In symbo.  that god hath made unto the blessed to have and possede eternally the Joys and the royalme of paradise. The which promise is written in many places of the holy scripture the which may never lie/ and by the which we may know some what the great and mestymable dyfferrence of the poor and deceivable glory worldly and of that the which is the very glory eternal. For first the glory the which is worldly is in things outward and not always in the soul/ for many the which have and po●ede the royalmes of the earth suffren moche of ills and of thought & of anguishes in their consciences and oftentimes they been moche myserables and in prison and bonds of the enemy of hell by the great and horrible mortal sins/ but those the which have the glory of paradise been and shall be in all ever glorious in body and in soul. Also the glory of the world is inperfyte/ for he that most hath the more he defauteth/ but that of paradise is right perfit without any indigence. Also that of the world endureth not long. Where is now the great and noble king▪ david. Salam●n. Arphazat. Ptholomee Naby godono●er. A 〈…〉 der and Charlemagne/ & those other great l 〈…〉 and kings earthly the which have been 〈…〉 ide/ great/ glorious/ and puissant 〈…〉 es and in richesses/ their glory 〈…〉 h anon be passed. But so is it not of the glow 〈…〉 f the blessed/ for there is not so little a saint in paradise but that he hath more honour of praise/ of glory// and of richesses than there shall mount in one man only all the glory that 
Beatitudo est status o●m bonorum aggregacome ●fectus. hoecius.  ever was and shall be till unto the end of the world in all the livers upon earth. O how moche ought he to have great desire/ and great hope the which infinitely is certain for to come unto so great good. The second cause of this certainty/ is for as much as god and nature have ordained that every thing the which is comen unto his end cease his moving in receiving the perfection the which appertaineth unto the degree of his nature and of his condition. Now is it so that the esperyte human create so nobly by puissance divine than is in the end and consummation when it is unied with god as well by grace as by glory/ for in that he hath the accomplysshment of all his desires & possession of goods infinite. By the which he may never other thing appetite/ but abide always in such steadfastness of the beatitude everlasting. The third cause of certainty is for by cause of the estate of inmortalyte/ For sins that spirit create hath taken his body/ unto the which he hath natural inclination/ and that he hath deserved in this brief and mortal life for to come unto the beginning of every creature the which is god/ it is impossible after the laws/ that have been institute by the sapience divine unto his creatures but that he abide in the steadfastness of the eternal vision of the blessed trinity. The fourth cause of this sure stead fastness if for the valu of the good/ unto the which these blessed been come/ that is god the which is the good infinite./ And more over the which is not impossible that a man may other thing love/ but in him and for him. By the which as well the mind as the understanding and will been perfectly deified and so there is perfit certainty of the beatitude eternal without any admixition to put in of varyablyte/ wherefore every creature should take pain for to come unto such blessedness eternal.   

THe forth joy of the party of the soul/ 
Inebriabuntur ab vbertatedom● tue & torrente voluptat● tue potabis eos. p̄s. xxxv. O●●sei hoies scire desiderant. proverb. xxii. ca Ead sentemcia hentur. i. math. Extrema gaudit luctus occupat. qui additsciencian addit et dolorem.  is a marvelous and a great exaltation & gladness invenerable the which causeth four things in the soul blessed. The first is that by such joy all things unto him been put in joy./: The second is that she fulfilleth and maketh drunk the will/ for it is a thing impossible but that the will of the blessed be not all holly replenished with gladness. The third is that notwithstanding her excess and abundance she shall not be in annoy ne in anguish/ but ever more soft/ sweet and pleasant. The fourth is that she parfyteth all the desire as well of the understanding as of the will the which naturally desiren gladness and coming. The which things may not be perfectly found in this present world transitory in like wise as it appeareth enough by experience/ for all the gladness worldly endeth and taketh his term in anguish and in sorrow and a like thing is it of coming worldly and earthly the which better ought to be called folly than coming.   

THe fifth joy of the party of the soul/ is abundance of all goods the which ben yelden them in the soul in four parts. The first is of god the which is fountain and deepness of all goods the which may never be spoken nor written/ nor heart human ne may it think/ and therefore he the which hath such perfection of goods he hath all without that/ that it unto him may any thing defail/ And he that had an hundreth thousand worlds and yholde be prive of this In the which is such parfection of gods he might well say that he had nothing. The second is of himself/ for the soul blessed her possedeth in god in her sovereign perfection of all his puissances/ and of his virtues/ and merits. And therefore it is well said that who so putteth his heart above all in god he hath his heart/ & so hath god/ and he that it putteth in another place he loseth his heart/ and so loseth god. The third is for the presence of the company as well of the ix ordres of angels/ as of the patriarchs/ apostles/ martyrs/ confessors/ and vyrgynes/ and for the consummation of the charity the which is in paradise the wealth of the one is the wealth of the other in like wise as it hath been before said and declared. The fourth is for that that the gods before said been all togethers not the one after the other/ or the one without the other/ and the soul chosen in him and by him the which is all/ mighty/ is so vygoryous in all his puissances that she may have knowledge/ love and also great gladness/ as well of god/ as of all the creatures/ as well in every of them in particular as of all togethers for every momemt/ and for ever without end By this it appeareth that every true christian man him should enforce to mow come unto such goods to suffer an hundredth thousand times the death right joyously if it were possible and god it should require/ but by his mercy he doth it an hondreth. M times better cheap unto the which the poor worldly people have right little regard.   

THe sixth joy of the party of the soul is honour incomparable for four things. The first is for his devotion/ devotion is asmuch to say as dedication/ or to be ordained to serve god and him praise. And for as much that the soul blessed is right perfectly the temple of the blessed trinity/ she is bayned in the light of the love infinite/ and embraced with sovereign & right perfit devotion. The second is for as much that she her seeth the daughter of god by true adoption and if lordships earthly and worldly is reputed thing high dign and honourable/ as it should be to be the son of an Earl/ of a duke/ or of a king/ what may a man think of that spiritual & divine lineage/ who may it think. The third followeth by the second/ that is that by such adoption she her seeth and knoweth the queen of paradise/ who may in such honour compass and think/ he hath matter enough for to delay. The fourth/ that is that not aloonly such is the daughter 
Ego dixi dii estis● filu excelsi omnes. ●s. lxxxi.  and queen of paradise/ but with that she is advowed and reknowleged goddess by participation. By the which all the court celestial unto her beareth reverence with gretae honour and of good right sins that god her solmoche honoureth and right excellently deyfyeth.   

THe seventh Joy of the party of the soul is beautiful of admiration in four manners. The first is in beauty of understanding/ the which is the clear knowledge of god and also of his creatures/ As it hath been touched here before. The second knowledge is the beauty divine the which illumineth and maketh the soul glorious for to shine an hundreth thousand times more than the son The third is the beauty of noble virtues with the which the soul is innornyd/ as should be a right rich vestiment with great multitude of gold and of precious stones the which hath been set by a workman sovereign in shining variation of divers colours/ for he the which hath innornyd the heaven with diverse bodies shining and the earth with the erbes and the trees being green/ and the see and the air with fishes and fowls fleeing/ flowers and feders so diversely painted and figured that sovereign work man hath inestimable painted/ and ennornyd his daughter/ his love/ and his espouse/ his throne and his reclynatorye. That is to understand the soul glorious and blessed. The fourth is the comparison of the four virtues cardynales the which than shall be in their sovereign operation. That is to understand/ justice/ force/ prudence/ and attemperance/ shall hold the soul without any resistance in her operations again god/ and again every creature/ for by the virtue of force the soul is unied with god/ by justice she is subject unto god/ by prudence she chooseth to see god above all things/ by attemperance she is not subject nor letted by any moving of passion the contrary/ that is beauty and ordinance spiritual ne may not be showed unto understanding human for this presentlyfe but right little in comparison of the troth.   

THe eight Joy of the party of the soul is for the eternity of her glory the which is great and incomprevable for four things. The first is for the presence and conformity that she hath with god. The second for the company and amiable charity that she hath with the angels and the angels with her. The third for the unyon and Joyous consideration of her will with the saints of paradise/ and all the saints with her. The fourth for the tranquillity that she hath in herself by that/ that she shall be sure and confirmed in the eternity of her glory and blessedness and for as much that all these things the which have been touched here before/ it is not necessary to prolong this article.   

THe ninth Joy of the party of the soul is 
Credentes autem ex u●●avi● leticia in● narrabili & glorify catareportates fi●em fideivē● salutem aiarum. v●. irum. i. pe. i. c Aug. xxii. de ci. dei  refection right delectable for four things. The first is for as much that than the spirit human is the sovereign consummation of all perfection of all delectation/ and of all his desires/ and so is come unto that/ that he had before believed and hoped/ and unto that unto the which she never reached nor over come. The second for as much that all pain/ all labour/ all thought/ finished 
De● ē●ims desiderinrum●t̄orum● sine fine videbt. sie fasti dio amavit sine fa tigacione laudabt.  in this world hath no t●ryenge or rest but in glory there is no thought/ labour/ nor dysmaye/ but all to the contrary. That is to understand/ peas/ joy/ and consolation. The third for that that the company is right delectable/ As some what it appeareth in person of great honour free and liberal unto whom it sufficeth not to have in his house aboundantes and delicious meets 
O israel quam magna est domus dei & ingens locus possessiois eius ●aruth. tercio. cap  if he have not company like. In like wise is it of the soul blessed the which hath the king Jhesus/ and the queen the mother of god and the music and melody angelyque and all the princes dukes/ Countess'/ and barons/ esquyres/ ladies/ gentylwomen without number the which all them delighten right Joyously in the beauty and in the noble virtues and merits of the soul blessed./: The fourth for that that the palace where such feast is sungen and such dinner is inestimable great/ pleasant/ and ennornyd the which is the proper heritage of the soul glorified after as holy/ scripture saith. And if it be so that in this life mortal a man hath joy/ lotes and prise for thee (proprete or possyon of a royalme or of a duchy what may heart human imagine of the glory the which appertaineth unto the soul to have the conquest of such heritage.   

THe. x. Joy of the party of the soul is blessedness without any variation or diminution or imperfection the which been found in worldly glory. The first admixtion of some thought for there was never so glorious a man earthly & worldly but that hath some default. Many be rich the which have no health/ these other rich & in health the which have not beauty or they be not of all folk beloved/ these other rich hole & fair but they have not all that that their heart desireth/ but in the glory of paradise there ne is default diminution of beauty/ of richesse/ of pleasure/ of charity/ The second imperfection of glory worldly is a 
Hon natus de muliere breu● vivens t●e repiet multis meseriis. Job. xiii.  manner of anoysaunce/ for in wine or in meet/ in carnal delight/ in disport/ in richesses/ or in what some ever other thing that he may desire comen finally to anoysaunce & hath been the less praised/ but in the delights of paradise is never found any variation/ always in love without tidings/ always beginneth ever more beloved/ ever more delectables 
breves dies hois sunt. Job. xiii.  & pleasauntes. The third imperfection of glory worldly is that it may not endure/ for life human & temporal is compared unto a wind/ unto the smoke/ or the arrow the which is departed & shoot with the bow the which hath no tarrying till unto that that she is in the mark advised and determined of him the which it shooteth/ but sensuality/ for that that it is submit unto the spirit after the order of reason. And therefore all the glory of the body cometh of god by the mean of the soul. In like wise as damnation cometh unto the soul by the mean of the body/ & in such wise appyred the order of this treatise & the answer unto the question. And therefore of the glory of the body & of his dovers is now to treat first in general & afterward more in especial. As unto the first it is to understand that the body glorious hath four pryncypales excellences that these theologians callen the dovers of the body/ that is to know clearness right delectable/ impassybylyte in enarrable/ subtlety inestimable/ and agility incomparable. Also after saint Ancelme/ beauty/ force/ liberty/ health/ all other delights & pleasures that may be spoken & imagined in regard of the operation of the five wits of nature & of the place & of all other circonstaunces in like wise as it appyred here after shall be in all the bodies of the saved & in so right great & inestimable excellence that any tongue mortal is not sufficient for to speak it/ but for as much as god excused the fragility human the which doth that that in him is/ here followeth in particular the ten principal Joys the which been in every body unied with the soul glorious.    

¶ Here followen the ten Joys of the party of the body.  

The first of the body excellent clearness.  
The second perfect inpassybylyte.  
The third subtlety marvelous.  
The fourth agility incomprevable.  
The fifth celestial habitation.  
The sixth moche delectable vision.  
The seventh melody right agreeable.  
The eight praying inestimable.  
The nineth savour and pleasant tasting.  
The tenth the praise of voices without ●essynge.   
THe first Joy of the party of the body is clearness the which may be compared unto four things. The first is unto the soul/ for as much that the soul shall be more dign/ more noble/ & of more greater degree of merit of as much unto him shall be yelden his body the more shining in the dovaire of the clearness of glory/ As for example. Who so taketh a light great or lie tell & it should put in a lamp/ or in another vessel of glass/ of as moche as the light should be the 
Benedicamus patrem & filium cū●●ō spiritu laudemus & suꝑexaltemus ●um in secula. Dan. iii.  more great/ the said glass should be the more shining. The second comparison is unto diverse parties of the body/ for a man ought not imagine that the eyes & the face of the body glorious aren in any degree more clear and more shining than shall be the foot or the leg. The third comparison is unto these other bodies glorious/ for in like wise as we see that the son & the moan & all the stars of the sky have one such difference in their clearness that twain may not be found in all semblables/ a like thing is it of the bodies of the blessed. The fourth comparison of the good works done during the unyon of the body and of the soul in this mortal life/ for the blessed have glory & praise of all the good works that they ever died in this world for the love of god weren they in the estate of grace or in mortal sin/ how be it that in that there is great difference in like wise as it hath been said before. By the which it appyred that a man may desire to live longely for to amend his life/ & for to exercise him in his good works/ of the which a man may have joy & praise without end. The praise of the good deeds done in the estate of mortal sin is a Joy accydentale the which cometh as well unto the body as unto the soul for as much that they have in some wise disposition & preparation to return unto the estate of grace. Of that saith Alexander of hales in his sum that the good works may be such that during the time that a man is occupied in them a man tarrieth as for any succession of time the mortal sin is not aggravate during the occupation of those good works. Also saint bernardine in his treatise de contractibus in the sermon lxiiij. the which thus beginneth. Ecce ego vobiscunsum & ●. reciteth twelve other profits the which comen of good works done in mortal sin. first they defenden the person from some sins in the which he should fall if were not those good works. Also they dysposen the soul unto other or semblables good works. Also they continue the soul in life mortal & virtuous. Also those the which done their penance in such estate of sin been acquit. Also they occupy the time in such wise that without those good works a man should fall in to idleness or in to more great ill. Also they make the person partner in the good deeds of his neighbour. Also they let many great losses & cursed adventures the which these sinners have deserved & augmenten the goods temporels as been health of body/ richesse of gold & silver/ & of other possessions/ for the which goods they shall have honour & glory if they been one time saved. Also they let the puissance of their ghostly enemy the which had the more great occasion to make th● sinner to fall in to temptation if were not those good works. Also a man is not so much punished in hell or in purgatory as if a man had been idle or occupied in evil works in the time that a man hath done those good deeds. Also they provoken the bonte of the creature for to give grace unto the sinner to reknowledge his guilt & for to find mercy. By the which it behoveth to say that the body & the soul of the saved have glory accydentale for such works how be it that they have been done in the estate of mortal sin.  

THe second Joy of the party of the body is perfect impassybylyte for four things. The first for he may not have thing in this world that unto him may be contrarious/ be it withoutforth or within. The second for as much as the body hath other times endured in as much as mortal & passable of as moche shall he be in the more high degree of Impassybylyte as before hath been said that some shall be more clear than other. The third for as much that all the parties of the body shall be equal in such manner that if he were in the fire of hell where an hundred thousand glavyes right sharp stricken again him where he might not in any wise suffer them. The fourth for as much as the contemperation of the four elements of the which the body human is composed been in their sovereign & right perfect consummation by the which may never fall passion/ corruption/ ne alteration/ & in such wise they abiden impassybles eternally●.   

THe third Joy of the party of the body is subtlety in four manners. The first/ for such body glorious may be with & within an other body not glorious in like wise as the fire the which is a thing corporell may be by the way of nature without & within in all the parties of an iron on fire & therefore if by way naturel such penetration is done in a body not glorious/ it ought not to be right great marvel if it be done by puissance divine in the bodies the which been glorified. The second for the body glorious shall not be 
Hec dicit thomas anglici in suo. iiii.  with the body glorious/ for two bodies glorious for to be togydres repugn of good congruity and unto the order that the sapience inyfynyte hath put in things treat. The third/ for the body glorious shall be equally subtile in all parts the which ought to be understand as to think on an other body not glorious/ for the eye shall not find more of resistance than the foot or the hand & in like wise of other membres/ but nevertheless the one member shall be more subtile or less after as it appertained unto the disposition of the body human. The fourth is the body glorious shall be & abide in that degree of subtlety the he hath deserved for ever without finding end & without finding resistance the which maketh letting unto the will of the soul but that the body glorious may be in a moment from the heaven in the earth & from the earth in heaven/ & from the one part of heaven in the other in less space of time than now it may be spoken understand/ or thought.   

THe fourth Joy of the party of the body is agility in four manners. The first/ for th● body glorious shall be above all obeisance unto the will of the soul/ & shall not let it in no mane● but that she be incontinent from one place in to an other 
Augus xxii. de ci. 〈◊〉 ubi volet spiritus ibi protinus erit.  as may be now our thought as soon far as near. The second/ for the body glorious shall not have more of disposition to descend than to ascend/ but all his proper inclination shall be obeyed unto the puissance & will of the soul the which such glory unto her hath principally purchased in obeying unto the creature. The third for as much as the body glorious is not borne from one place in to an other for necessity or indigence as we see in this world/ but all only for the pleasure & glory of the soul/ and therefore in no thing that may be imagined the body glorious ought not to let or tarry the soul. The fourth for as much as the body glorious may not along him from the presence of god/ for in what soever place that the body and the soul glorious be borne always 
In ipso vivimus, movemur & sumus eccle. xvii.  they been present & have the clear vision of god. And so it appyred shortly of the four dovaires of the body that is claryte/ impassybylyte/ subtlety/ & agility/ the which been of the high perfection 
Corpus quod corrumpit aggravat animam.  that is in the lest of the glorious that is or the which finally shall be in glory with the blessed that none intendment with holden & aggrieved in body mortal ne may it comprehend/ but every creature in his own right aught faithfully to labour to the intent that he may finally have the experience of such marvel.   

THe fifth Joy of the party of the body is by cause of the habitation of the heaven imperial for four things. That is to understand for the beauty/ for the force & for the resonaunce. The beauty of heaven is such & so great that it may not be compared unto no beauty earthly. The greatness of the earth is also as nothing in regard of the greatness of heaven/ force/ joy/ & gladness there proceeden & habonden in all parties in such manner that the five wits glorious been sovereignly replenished every of them that that he appetiteth/ that is 
Cantate dno canticum nowm. p̄s. c. l. Item. Cantemꝰ dno gliose em̄ honoridicatus est etc. exo. xv. In pmma est laus vocalis ꝓut dicit glow. super illud. Exultacomes dei in gutture eorum. Qui habitat in domo tua in secula seculorum laudabunt te. p̄s. lxxxiii.  is to know that the sight is full of Joy and of gladness for four things. The first is the humanity of Ihesu christ. The second for the presence of the glorious queen the mother of god. The third is in seeing the great & innumerable company of the blessed. The fourth is for the clearness of the glory the which is the shining of all saints assembled in one light. Think he that may what thing it may be to see these things beforesaid/ for no writing ne may suffice for to declare the one of them all only as it is/ also that the clearness of the lest body glorious the which is or shall be finally in paradise shall be greater/ than shall be the clearness of the son if she were. xiv. times more great than she is now ones. O hearts humayns think than what may be the clearness of the precious & right glorious body of Ihesu christ & of his blyss●d & right dign mother & also of other every of them in his degree. But what may that be of all together but only one deepness of joy & of gladness as much great as is that light. And this is as unto the fifth Joy of the body.  
THe hearing shall be full of joy & gladness for four things. The first shall be for the melody of the voice the which is & shall be herd in the glory celestial. The second for the great number of them the which maken & given such melody/ for there been men & women/ angels & archangels in one accord of divine and celestial music. The third for by cause that the song be foresaid prodeth of love & of joy infinite. The fourth for the reason of him unto whom is made such Joyous melody/ that is unto all the blessed trinity the which giveth so moche of goodness & so much of honour unto all the company of the saved the which never may cease to magnify god and him to praise without noisance or being weary. And this is for the sixth Joy of the party of the body.  
THe smell shall be full of Joy & of gladness for four things. The first is for the smell of the precious body of Jhesu christ. The second for the savour of the virgin Mary The third for the smell particular of every saint in paradise. The fourth for an inestimable & redolente odour the which is composed of all togethers/ for in likewise as the sight & the hearing been full of sweetness & of melody the which proceden of divers parties. so is the smelling of every of them in particular & of all together. And this is for the vij joy of the body.  
THe taste shall be replenished with savour incomprevable/ for in as much that in the glory of paradise is all wealth assembled it behoved that it replenysshe the taste & the touching in like wise as these other wits corporelles/ by the which such thing is named in the gospel the dyner or the supper of paradise for four reasons. The first for as much that in likewise as the meet corporell unto us contrybuteth the life mortal of this present world. In like wise the glory of paradise continueth the life eternal unto all the sa●ed. Also for as much as it sufficeth right abondauntly. Also for as much as it giveth sovereign perfection unto the operation of the taste/ for of all the savours pleasauntes & delectables that ever were in wines & meets in fruits or other things there shall be made & composed one sovereign the which shall have the perfection & delectation infinitely of all these other the which continually shall refresh the blessed. Also for as much that the ●ast shall be ever more in 〈◊〉 〈◊〉 & 〈◊〉 disposition well to taste & to sa●●●● 〈◊〉 o● less after the degree that the soul hath 〈◊〉. And in like wise is it of the touching/ for 〈◊〉 shall be in such delectation that the pleasure ● 〈◊〉 ne may be declared by no tongue mortal/ by the which things it appyred in what ma●er & h●w after the fragility & little power of intendment human/ how the blessed been ryght●ul of glory/ of love/ of joy/ of health/ of gladness/ of 
Si vis ad vitam i●gred● serva mandata. Math. nineteen.  beante/ of bounty/ of richesse/ & of all other goods without end & with out measure that may be spoken or comprised by intendment of person morsall be it as unto the glory of the body or of the soul. the which thing ought to move/ prick/ & exhort our hearts for to come unto such glory the which right dearly the blessed Jhesu christ unto us hath conquered & promised infallybly if we him will obey in holding the path of his right holy commandments. And this is as unto the ix joy of the party of the body.  
OVer these things before spo●en & numbered 
Hanc materiam vid● as in catholicon ●an●ēsis i ●llo verbo virgo.  it is to understand that there are certain persons among the saved the which have glory accidental excellent & singular/ the which glory is named aureole the which is as much to say a● a little crown the which is given unto such blessed for the singular battle in the which they ha●e be● victorious as been those and they the which ha●e kept pure ●ug●●yte with out corruption voluntary of their body be it in sy●●● or other wise that they had hope & purpose to mo●e come unto such victory for the love of god to have in will alonely to break her virginity ne maketh to lose the aureole if a man him repent & that the deed hath not been accomplished. Also she the which is defiled against her will and afterward persevered in her good purpose shall not lose the aureole/ & if she had conceived line in the said violation. Also the aurcole is promised unto doctors the which have virtuously resisted unto the devil as well for them as for their neighbours. And by the doctor ought a man also to understand the good prechours and those the which written doctrines morales unto the glory of god and for the salvation of souls/ for unto such is promised the aureole & not all only unto them the which have the degree & profession of doctor. Also unto martyrs the which have had victory of the world in suffering the death or effusion of their blood for the love of god & for the trought of the holy faith catholic. These three aureoles hath sovereignly the blessed Jhesu christ/ for he is a virgin and the son of a virgin/ doctor and martyr right excellent. Some of those that be chosen have had as many aloonly/ some ●ther twain & some other all three.   

THe. x. Joy of the party of the body is for the praise vocal the which is made generally unto every saved in particular & of all togethers before the throne of the blessed trinity principally for four things. The first for as much ● 
Alia ● claritas s●lis alia claritas lu●e et alia claritas stellar. Stel●a ●i  god hath given unto creature reasonable his image & his semblance unto the creation of things ● in like wise as the gift of creation is incomprevable 
differt a stella in c●aritete s●c & resur ●●tio mortuo rum. i. corin. xv. De lyra. ꝑ clar●tatē sol●s it●lligit̄ cla●●tas xpi ꝑ claritatem lune cla●itas virgins marry. ꝑ claritatem stella rum claritas al●o rum sancto rum & sancta rum  for the semblance the which is between god & the soul deified & saved/ also is inenarrable the Joy of such comparison of semblance & the praise the which for such gift & benefice is yelden unto the creature. The second for the redemption of human lineage/ for in that that the blessed seen clearly and manifestly the love infinite that god unto them hath showed by his blessed In carnation & right piteous passion/ and the which them hath delivered from eternal damnation/ they given graces and praisings vocales & melodious unto the redemptour so much excellently that no mortal man ne may it speak worthily. The third for the benediction of the grace divine of the which the mercy infinite them hath worshipped & overcome in this world and oftentimes them hath called again/ relieved and preserved from great and detestable sins as well by the mystery of the sacraments of holy church as also in gluing them the keeping and the service of all the blessed angels of the cour●e celestial/ the which graces and benefices all the saved known it right well perfectly by the which they given praise unto god incessably. The fourth for the glory unto the which they seen to be come and been certain that it shall never be less nor it shall never defayle neither in body ne in soul/ ●ut been & shall dwell in eternity of peace and of love in force/ in beauty/ in youth/ and all other goods more great and infinite than any heart ne may think. O right glorious company. O right glorious royalme. O right delectable life. O felicity infinite. There is none suffycyant for you to understand/ for you to write/ for you to number/ for you to comprehend/ for all these things beforesaid notwithstanding that they been of great marvel plainly they been a less thing in comparison of the rial verity than is a right little drop of dew in regard of all the water that god hath create. And therefore better it is to cease so moche to write & him to return unto deugute orison without the which none ought not any thing to begin in like wise to end. And for the true god of mercy/ of peas/ & of consolation/ fountain of love/ of pity/ & of sweetness/ the light infinite & life eternal unto you me yield dign of cruel death/ deepness of ignorance of all misery & of all wealth assured & indign more than I can speak in you beseeching right humbly that it may please you me to give taste & feeling in this presentlyf that as of the pains of hell & of the Joys of parady see me ye have given grace for to speak & in this present treatise to write unto that that I you may fere & redoubt and finally with all mine heart you to love. O creature of heaven & of earth the which right justly givest hell unto the dampened & your blessed paradise unto the saved I confess & avow to be that haytyf & sinner the which the goods of the body and of the soul hath right foolishly dispended unworthy to lift up my face against the son or the moan. But that with standing very god father piteous of every creature & fountain of mercy right justly I require the aid of all your court celestial/ & right singularly of the virgin glorious the mother of our sovereign lord/ the ●rpnes of grace d 〈…〉 ne & advocate of sinners to the end that by their intercessions & excellent merits my sins great & innumerables been unto me in this present life forgiven & pardonned/ and that this the which I have here done by you & you/ and for your glory unto you may be agreeable & unto the edification of every good creature not for my merits or dygne operations but by the infinite bounty/ sweetness/ & humility of our blessed saviour Jhesus/ & of his ●yght holy mother unto whom I me submit & yield unto the death & unto the life Amen.  
THe years. vi. thousand. vi. hundreth three score and. viij. after the beginning of the universal world. And the years a thousand five hundreth the xiiij day of Januarye after the incarnation of our lord this present book was first consumed. In the which years & days habonde 
In novissimts' di● bus instabunt tpa pe riculosa. two. thy. three Ueniet tempus quale non fuit ex eo ex ● gentes esse cepe●ū● usque ad t●●us ill●d d●n̄. xii. Multi●●t vocati p●u●● ve●● electi▪ Math. xx.  more great ill than may be spoken or thought to have be in these years & days before said/ that is that the commandments of god been well near all dyspraysed & right damnably trespassed/ the which thing is the most great excess of the dolorous pity that may be ymagyved/ for than it followeth that almost all the world the which reigned in these right perilous & dangerous days go unto perdition. The consideration of the which excess hath be the cause motive of the composition of this present book for the consolation and revocation of simple people. And to the end that those the which it will read or here may consider that that they have avouwed unto holy baptism and also to understand the trought of the commandments of god and of the works of mercy. By the which knowledge they may them correct and purify from their sins by holy & entyere confession and to fere & redoubt the horrible pains of hell in farm hope to mow come unto the right glorious company of paradise moving the aid and benediction of all the blessed trinity unto the which father son and holy ghost be honour and glory in heaven and in earth/ ex hoc sicut nunc et semper.  
Amen.    
¶ Here endeth the book named the ordinary of christian men newly hystoryed and translated out of Frenshe in to english. imprinted in the city of London in the Flete street in the sign of the son by winken de word/ the year of our lord. M. CCCCC. ij.