¶ Here beginneth a little treatise called the Lucydarye.  

the disciple.  
the master.    

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

¶ Here followeth a little treatise Entituled or named the Lucydarye good & profitable for every well disposed person the which hath will & affection to know of noblesse spiritual.  

 depiction of master and disciple Master tell me what thing is god. My child he is a thyn spiritual in the which is all dignity & all perfection the which is knowing all thing all mighty/ & evermore during without end and without beginning of an other. And also he ne may be measured ne comprehended of man enough for to see him ne his beautes ne may be numbered/ ne his dign puissance ne may be taken of any intendment so moche is he great. And also he is full of all bounty & mercy. ¶ Master may he be but one only god. My child/ nay/ For if there were many gods every of them should be all puissant & than might they make thing contrary convenable that one to the other that which is against nature divine so that he ne may be but one substance/ & one essence divine the which is principal cause effyeyent of all things & he is the sovereign good unto the which every heart desireth to come the which intendment human ne may comprehend ne imagine. ¶ Master wherefore is god called father. My child for the engendrement appertaineth principally unto the father more than unto the mother/ Wherefore man should grant unto god the most principal party. ¶ Master wherefore call we not the second person of the trinity as well daughter as soon. My child for as much as the son is of more strong nature/ for he took nature human in the form of man and not of woman. ¶ Master wherefore is not the holy ghost called of the son & the son were called mother. My child it is for that/ the he proceedeth & descendeth also principally of the one as of the other. ¶ Master where was god before that he made the world. My child he was not in no place corporell. For nothing was but he all only/ but he was in himself father and son/ & holy ghost in one self essence. ¶ Master where is he now. My child god occupieth no place. But his puissance infinite is over all/ for he governeth the things the which been in the orient/ and those the which been in the occident/ & generally all the world/ and therefore a man saith that he is all time & all things. ¶ Master knoweth god all things. My child/ ye. for in likewise as he is all puissant also he is all knowing & all saying. ¶ Master in what manner made god the angels. My child he them made fair & shining and without body and full of marvelous bounty and saiges for to be his special mynystres. ¶ Master how sinned the aunthe commandment of god. ¶ Master wherefore deceived the devil them. My child/ by envy for he was full of sorrow of that the they should obtain his place in paradise the which he had lost by his pride. ¶ Master in what form tempted the enemy them. My child/ the devil appeared unto them in the form of a serpent telling them that if they eat of that fruit they should know as much as god. ¶ Master wherefore ne created god the men confirmed in grace as the angels. My child god would that the men were semblable unto him as all things to take of him/ god would that all were borne of Adam. ¶ Master why had he not made them that they might not have sinned. My child to th'end that they had the more of merit. ¶ Master how had they engendered in paradise terrestre. My child as thou shouldest put thyn one hand with in thine other without any delectation. ¶ Master how had these women childed. My child without any dolour & with out ordure. ¶ Master how had they be in paradise terrestre. My child as a generation gone one after the other. ¶ Master where is paradise celestial. My child it is in the tenth heaven the which is above all the other heavens and is cleped the heaven Imperial for as much as it is more clear and more subtle in substance/ & more fair than all the other/ In the which been the holy men & women of paradies embraced with the love of our lord. ¶ Master wherefore made god man & woman when he knew well that they should trespass his commandment. My child it was for his pleasure so to do for to show his infinite might/ & unto to th'end that he were praised serpraysing god and in demanding of his mercy of whom we should take example/ and by reason we should do it more sooner than the beasts that ne have wit ne understanding/ saying the great graces that god unto us hath done the which been made unto his semblance & redeemed with his precious blood/ and the which giveth unto us too moche of good in this world. In such wise that all the beasts plants/ trees/ herbs/ land/ & see/ planets/ & stars/ & all other things been made for to serve unto the man unto his profit and utility/ and yet he hath lent us the realm of paradise if we will of the which the least glory surmounteth all the joys of this world. By the which my child the man is we le to blame the which mysknoweth his creature the which so moche of grace to him hath done saying that the beasts the which ne have wit ne understanding/ him love and thank in demanding piteously his right dign mercy ¶ Master where was Adam create. My child he was create in bron & after was put in to paradise terrester. ¶ Master what thing is in paradise terrestre/ and where is it My child it is a place delectable in the orient over the mountains of egypt wherein been trees of divers virtues/ and of such there are that who so eateth of them he shall never have hunger/ and of other by nature shall never die. ¶ Master where was the woman created. My child she was created in paradise terrestre/ but the man was create without for be put within in possession. ¶ Master wherefore sinned the man & the woman. My child by the deception of the devil & by their foolish thinking trespassed & honoured/ for all things loven god in their being & also for they know well that there shall be yet many persons of more greater merit & holiness as if they had not little sinned/ as saint johan baptist & the apostles & disciples of our lord & many other for as witnesseth the scripture right happy is he that may do ill/ & doth it not when he may. ¶ Master how long abode Adam & Eve in paradise terrestre My child from the morning till unto the hour of noon/ for at the three hour Adam put the names in the things/ & about midday they sinned/ & at none they were banished/ & at such hour died Ihesu christ. Master in to what place go Adam when he was put out of paradise terrestre. My child he yode in to ebron where he was create/ & there engendered he sons & daughters whereof we been all comen where he wept long time his son Abel the Cayn killed by envy. ¶ Master sith that the devil tempted Adam & eve why were they so grievously punished. My child for that/ the they mystoke the commandment of god for to obey to the persuasions of the devil/ & that they ne held them content with god that so much of grace unto them had given. By the which they sinned in three manners. That is to understand in pride when they mystoken the commandment of god. And in covetise when they were not content of thee/ that god unto them had given/ & in the sin of the mouth in eating the fruit that god them had defended. ¶ Master when that he repented him. & also died great penance wherefore was he not restablysshed after his death in his first estate. My child for as much as the penance was not sufficient to the reparation of all those the he had put from paradise by his sin wherefore it was necessary that the second person in trenyte that which is the blessed son of god made the reparacy on for him/ & how be it that the blessed god is ever more merciful he is rightwise and reasonable.  
¶ Master wherefore sent not god an angel for to by human lineage. My child for as much that if the angel had redeemed the man/ he had been subgecte unto the angel & god hath made the man to be in thestate of angels/ And also it was convenable sith the man had done the sin that the man him repaired/ & also my child thou shouldest know & understand that the blessed son of god in proper person would repair the health & sin of man and to bear the penance and to suffer death and passion right dolorous for him and to humble him to take our fragility & nature in the womb vyrgynal for to show the great affection & the great love that he hath toward us the which he made unto his semblance. ¶ Master wherefore ne made god that an angel took nature human. My child for these causes that I have now telled thee/ & also for none angel ne other creature ne had puissance to open paradise but god all only/ & it was close unto the man by his trespass/ wherefore it was of necessity that the son of god were sent down here allow for to redeem nature human/ & for to open him paradise And know thou that he had in him two natures. That is to understand nature divine/ for he was and is very god/ and nature human/ for he was & is very man/ and for as much vanquished he the devil the which had vanquished the man & opened paradies & was of the line of Adam and died for him penance. ¶ Master wherefore ne took the father & the holy ghost nature human as well as the son. My child for that/ the the son is the semblance of the father and granteth unto him all things by the which it was a thing convenable that the son all only drew unto him the man for to draw him unto his father above in paradies.   


the disciple.  
the master  Master wherefore would god be borne of the virgin Mary. My child god made the man in four manners. The first was without man & without woman as Adam. The ij was of a man without woman as Eue. The iij. was of the man and of the woman as we been Now was to make the iiij. manner the which is of the woman without man as is Ihesu christ. And the other reason is such for in like wise as the death came in earth by the woman the which was Eue. Also the life came in to the earth by the woman. That is to know the virgin Mary the which us hath borne the fruit of life eternal. ¶ Master how chyldedshe. My child she childed without pain and without dolour & abode entire virgin/ & pure/ & clean from all spot before the childing/ at the childing/ & after the chylding as the glass thorough the which the son passeth without making therein any opening. But for as much as god would hold the order of nature he abode nine months in the womb virginal/ & he ne walked incontinent that he was borne. ¶ Master at what hour was he borne. My child he was borne at mydnyghte/ and at that hour appeared in the sky a star much fair and clear that it was marvelous to behold/ the son was fair as the gold/ & peas and unity was throughout the world/ & obeyed unto one only prince the which was named caesar/ & at that hour the dumb beasts spoke & idols of the saracens & paynims fell to the earth ¶ Master wherefore took he the gifts of the three kings. My child for in taking the gold he showed thou he was king almighty/ & by the incense the he was very god. & by the myrrh very man/ and the king the which bare the gold was called Balthasar/ & jasper bore the myrrh/ & Melchyor bore the incense. ¶ Master in how many manners been our sins pardoned. My child they been pardoned us in. v. manners. first by the sacraments of holy church the which been vij that is to know baptism/ confirmation/ confession/ the order of priesthood/ the sacrament of the altar/ the sacrament of marriage/ & the unction/ but baptism is the first & that the which is most cleanly putteth out the sins/ & after baptism/ confirmation & confession been the most necessaries. Secondly our sins unto us been pardoned by almsdeed. thirdly by orisons/ and by fastings. fourthly by pardoning unto our enemies. & fyfthely by charity. ¶ Master been all our sins pardoned by baptism. My child ye/ for by bapty we been as men unto jesus christ in doing him this homage/ & we been delivered from the servitude of sin. ¶ Master wherefore been they baptized the which ben borne of them the been baptized/ & also the children the which have nothing offended. My child if any past were corrupt with venom all the breed the which of it should be made should be venomous & corrupt. And for as much as our forefathers were corrupt by sin they & all their lineage were banished out of paradise terrestre/ & unto them were shit the gate of paradise celestial the which ne may be opened unto the man/ if he ne be first baptized as witnesseth the holy scripture. & how be it that the father & the mother been baptized the sufficeth not unto the child for to be baptized/ for when a man him baptizeth/ nature comune ne baptizeth him but all only the person particular/ Wherefore it is of necessity that we been all baptized in particular ¶ Master wherefore ne named god that all were baptized to be saved. My child it is not the default of god that all ne been baptized/ for he hath given unto every man & woman liberal arbiter & free will that to do. Also baptism should be made of free will & without constraint for if god constrained the man to be baptized he had not his liberal arbiter/ and so all his baptism had no merit. ¶ Master wherefore espouseth not man now his cousins as in the ancient law. My child it is for to increase love between strangers/ For those the which been of blood loveth each other enough more than these other/ Wherefore it behoveth for to put love and charity where it is not/ & the other reason is such. For the children had two primites togethers as to be soon and nephew wherefore for honest it was ordained to make marriage between strangers/ but in the old law men espoused the women of lineage & it was for to multiply & to increase the world. ¶ Master wherefore was Ihesu christ baptized. My child he was cyrconsyzed for to accomplish the old law. and baptized for to begin the new law & for to she we his great humility in giving us example that we all should be regenerate by baptism. ¶ Master Wherefore is baptism in water My child for the water is contrary unto fire/ wherefore for to quench the said fire of sin we been baptized in water. And in likewise as the water washeth all ordures & filths. Also the baptism washeth all sins/ & god them established in water for as much as the water is commune over all the world to th'end that a man find the sooner matter of the said sacrament to th'end that none ne may excuse him that he ne could find whereof that he might make him to be baptized or that he might have. ¶ Master what word ought a man to speak in baptism. My child a man ought to say thus. I baptize the in the name of the father/ & of the son & of the holy ghost amen. In putting three times of water upon the heed of him that a man baptizeth/ & so may they say in all languages/ so that it be in good believe & in good intention & other words the which ne been of the necessity of the said sacrament. of baptism. ¶ Master was it a thing reasonable that god the father gave so noble thing as is the son for to by again so caitiff a thing as is the man. My child in that us showeth god the father the great love that he hath unto creature human ¶ Master sith that god hath sent down here allow his son by so great charity & for to redeem the humaynes wherefore died men to him so moche of pain. My child judas him betrayed by covetise. pilate him condemned for dread to lose his office/ & the jews him put to death by envy. ¶ Master wherefore died Ihesu christ on the tree of the cross/ My child for as Adam sinned by the tree of life/ Also god him would buy again/ by the tree of the cross and thou shouldest know that by the four parties of the cross the which showeth all the world/ it is again showed unto us that the death of Ihesu christ was sufficient for to buy not only nature human/ but all so all the universal world if it had be lost ¶ Master how long abode Ihesu christ in the earth deed/ My child he there abode xl hours. And when we say that he arose the third day/ & that in three days is not xl hours thou shouldest understand that he died the friday at the hour of noon/ &. all the saturday he was deed in the holy sepulchre the which is the second day/ and the sunday after he arose right early/ & for as much as the course of nature is renewed at midnight and the day/ in taking one party of the day for all the day entire. ¶ Master whither go the soul of Ihesu christ when he was deed My child he go in to glory toward god the father in yielding him thanks and praisings in demanding him the holy souls the which he had redeemed by the merit of his holy passion/ the which thing god him granted. Than opened the soul of Ihesu christ the which was conjoint with the deite the gates of paradies the which had been shit by long time unto all human lineage/ & the saturday about the hour of midnight he descended in to hell & broke the gates & go to vesyte his good friends. That is to understand the souls of the holy ancient faders the which greatly him desired and them delivered from the prison of the limb withal the holy souls the which have merited paradies by their holy works/ and this fair company mounted in to heaven and them presented unto god the father the which them received benignly and them putteth in to the realm of paradise in the places and syeges that the cursed angels lost by their pride. And he delivered not the souls of the dampened as judas/ & of the cursed rich man dives & of many other/ but them left in hell/ in pain and in torment with all the devils without giving them any comfort where they been yet and shall be for ever. And on the sunday before the son rising returned the soul unto the body of Jesus' that lay in the sepulchre/ and rose from death unto life/ ¶ Master/ wherefore arose not he as soon as he was deed. My child for a man had little presumed that he had been deed/ & he would begin to renew the world on the sunday by his resurrection. For at such an hour all the world began to be. ¶ Master where was he after his resurrection/ forty days be fore his ascension. My child he was in paradise terrester. with Helyas & Enoch in instructing them/ that which was done as when he appeared. ¶ Master how many times appeared he. My child/ he appeared first unto joseph of barmathye that had buried him the which for so doing was put in prison. After unto his mother/ after to the blessed Mawdeleyne/ after unto the two pilgrims coming from the holy sepulchre/ after unto saint james the which ne would eat till that he had seen him. After unto saint Peter/ after to the two pilgrims that which went to the castle of maulx/ after he appeared unto his disciples the gates shit/ after unto saint Thomas when he put his hand in the side of our lord Ihesu christ/ after unto his disciples in the see of Tyberyon/ & so my child thou should understand that our lord Ihesu christ appeared xii times before that he ascended in to heaven. ¶ Master who ascended in to heaven with him. My child the souls of the blessed the which than by their merits were saved/ & also great multitude of angels of heaven the which him accompanied in singing melodiously & yielding thanks unto god ¶ Master wherefore abode he xl days to mount in to heaven after that he was risen. My child for the that he gave great pain xl hours when he abode in the earth unto his friends & disciples wherefore he would comfort them xl days/ that is one day for every hour in tokening that for pain he giveth great joy/ & also he died it for to confirm them in the holy faith/ as saint Thomas & other/ unto whom he appeared visibly. ¶ Master what is that to say/ that the son is set on the right hand of his father. My child it is to say that the humanity is in glory with the divinity. ¶ Master in what manner & form ascended Ihesu christ in to heaven My child he stied in to heaven in such form and manner as when he him transfigured before some of his disciples in the mountain of Tabor that is to understand that he had the arms stretched & lift up in height/ & his face shining as the son. And his vestiments were white as snow/ & a fair and clear cloud descended from heaven/ & it closed round about him & so mounted in to heaven in such wise that they lost the sight corporal of him. ¶ Master wherefore is the sacrament of the altar made of breed & of wine My child for as the grain of the corn hath been beaten and flayled & had the seed cloven In likewise the precious body of Jesus' was beaten & scourged/ and had the side opened/ out of the which issued blood & water/ wherefore men put of water unto the said sacrament. And as the wine leapeth from the grape by force of the wringing in the pressoure. In likewise the precious blood of Jesus' leapt from his precious body on the pressoure of the cross/ and it was not established of the flesh ne of the blood for a man may have horror to drink blood & to eat flesh/ but it was established of breed & wine/ that is the most commune refection that is/ and also the breed and the wine been the most commune and the most profitable for to nourish the body. In likewise the sacrament of the altar is the most commune and the most profitable refection for to nourish the soul ¶ Master how shall we understand that it is the body of Ihesu christ and his precious blood under the kind of breed and of wine. My child as the breed and the wine that thou eatest & drinkest convert them in to thine own body & in to thine own blood. In likewise the sacrament of the altar the breed and the wine saying the holy words by the will of god/ also changeth them unto the precious body & blood of Ihesu christ. and also he would do it for the great love that he hath in us he would evermore be with us. And it is his power that to do/ as of nothing he hath made all the world the which is a more great thing. Than my child that shouldest believe steadfastly & without doubt for his pleasure was it to institute in such wise. And how be it that thou seest it not corporally/ for a body glorified is invisible thou haste the more of merit. For faith is none other thing but to believe the thing that he seeth not.   


The master  
The disciple.  Master/ what say ye of them the which receiveth the said sacrament in mortal sin. My child/ they crucify of new the sweet Ihesu christ & him receiveth unto their damnation ¶ Master the priest that is in mortal sin/ may he sacre & admynyster the body & blood of Ihesu christ. My child ye/ for the sacrament ne empeyreth/ ne amendeth by the condition of the priest/ as the son when that it shineth upon foul things & stinking lesseth not his clerete/ but the priest it doth unto his damnation/ & if he be without sin it is unto his salvation. ¶ Master how long abideth the body of Ihesu christ in the womb of him the which him receiveth. My child he there abideth as long as the substance of the breed there may abide undegested and no more/ but thou shalt understand that god there is & also abideth evermore with them the which ben in thestate of grace. ¶ Master/ when many priests singeth mass/ the body of christ is it over all/ My child/ ye/ For god is & may be over all as thy soul the which is hole in every party of thy body ¶ Master should a man hate the ill. My child a man should hate their cursednesses & follies & not to do ill as they done/ but we should love our nature/ for we been all the sons of one father & of one mother and bought & redeemed with one self blood/ and if they do the any wrong thou shouldest pardon them & pray for them unto the example of Ihesu christ the which prayed for them that him crucified & put unto the death. For it is the work most meritorious that we may do. ¶ Master wherefore have the ill so many of gods & of prosperities in this world. My child there is not so ill in this world but that sometime doth some good deed. And for as much as man died never any good deed but that it were recompensed/ ne never died ill but that it be punished And for this cause god them sendeth of great gods & prosperities in retribution of their good deed. & so unto them giveth puissance & authority upon the good to th'end that the good been proved by them/ & sometime god sendeth of tribulation unto the ill to th'end that they amend them/ & if they do it not nevertheless that shall be in dymynuytion of their sins that they should have & suffer in hell. Or they shall have increasing of other great goods temporels but god giveth of tribulations & adversities unto the good for to prove them as unto job/ & unto Thobye to th'end that they dispraised the vanities of this world/ & that they should not forget their creature & that by their merits in taking all in patience they may have the glory of paradise. & sometime god them giveth of goods to th'end that they be the more charytables & that they augmenten in glory in paradies. The good dieth sometime anon to th'end that they impair not for to avoid the perils & temptations the which been in this world/ & also the good liveth sometime longely for to increase them in bounty/ & to th'end that by their good example & doctrine the ill may amend them/ & also the ill dieth anon sometime for to make these other ill afeard to th'end that they amend them/ & sometime the ill liveth longely for to prove the good/ and also for god tarrieth that they should amend them/ & so that should understand my child that the opinion of some doctors is that the mercy of god is so great that he suffereth evermore the man to die in the best estate & purpose that he may find him. for god will not ne also suffereth not the death & damnation of a man/ but willeth that he convert him & live eternally in paradise/ and how be it that many dieth sodeynly & without having space to confess them & to do penance & satisfaction How be it unto such purpose may they die & in so great contrition of heart that god them taketh unto mercy. ¶ Master shall the rich & the poor be equally guerdoned & rewarded. My child of as much as they be the more sage & the more dign of as moche shall they be the better rewarded when they shall be good and when that they shall mow be ill of as moche shall they be the more grievously punished. ¶ Master may god do ill. My child/ nay/ for how be it that he be all puissant/ nevertheless it is not intended that he may do things contrary unto reason and that they been impossible to be ¶ Master wherefore suffereth god that the beasts have so moche of pain/ & also they have not deserved it My child it is sometime that by the sin of the man the vengyaunce of god falleth upon the beasts and upon these other goods to th'end the he amend him or for to prove him as job. And also than beasts been made to sustain and to nourish the man by the which they been unto his subjection. And also for all things should serve unto that whereunto they been ordained/ as the bridge that which is made to pass/ or to go over. In likewise my child god it suffereth to th'end that thereby we take example/ for sith that the beasts suffereth so moche of pain for their poorly fe corporal/ we should well more traucyle and take pain to get the life eternal of paradies in the which a man shall live eternally. ¶ Master knoweth god whether a man shall be saved or dampened before that he be borne. My child/ yes/ not the god it doth in intention for to damn him/ for god ne damneth him but the man damneth himself with out any constraint but of his own will the which is at his own liberal arbiter or free will. As we see the boterflye the which of himself & of his proper will him brenneth in the candle. And how be it that the said boterflye is sometime scalded with the fire of the candle in such wise that often he falleth unto the earth/ also he riseth again the best wise he can. & with all his power he putteth himself again in the fire of the candle all holly that he there abideth/ notwithstanding that he seeth well the daungere. Also done those the which damneth themself/ for how be it that they see and know the danger that therein is/ & also that they been often scalded by tribulations & adversities to th'end that they convert them & that by inspiration divine they have some remorse/ how be it for that they cease not till unto the that of their own will & without any constraint they put them so deep in the fire that they there abide & shall never go forth. And how be it that god will of simple will that all men be saved & hath one so great a gift as the realm of paradies without any merit/ and by such wise my child know thou that god hath made the man not to th'end that he be dampened but to th'end that by his holy operations in suffering patiently tribulations & adversities/ & in resisting & fighting valiantly against the devil/ the world & the flesh/ he may merit to be saved. ¶ Master those the which been predestinate to be saved may they be saved without deserving it/ & to travail therefore. My child/ nay/ for god knoweth well that by their merits and travails they shall be saved. And in likewise may a man say of the dampened. ¶ Master sith that those the which ben predestinate to be saved may they not be dampened & those the which should be dampened may they be saved/ what availeth it else so moche to travail, for to have paradies or hell. My child if thou be predestinate to be saved in the glory eternal thou ne shouldest increase thy pains in purgatory/ & to less thy glory in paradies by fault to do we'll/ & if thou be pndestynate to be dampened thou ne shouldest therefore evermore live in sin/ but thou shouldest evermore enforce the for to do well/ & to do penance for to less thy pains in hell & for as much as thou knowest not whereunto thou art destynate/ thou should always think on the better party/ that is to understand the god the hath made unto his semblance/ & hath bought the with his precious blood for to save the & not to damn the. Wherefore my child thou should evermore do good deeds & to i'll the ill & know thou my child that god the hath given wit & understanding reason & fire will & liberal arbiter to choose the good or thou ill to th'end that thou have not any cause of Ignouraunce or of Impuyssaunce ¶ Master what say ye of them the which never heareth the commandments of god ne none they done. My child the men been made unto the image & unto the semblance of god to th'end that they him love serve/ & dread and therefore if they know not their creature in this world he ne shall know them in the other/ ne yet by their Ignorance they shall not be excused but more sooner accused/ for the Ignorance excuseth not the sin ¶ Master if a child were nourished in a wood & he had never heard speak of the faith of Ihesu christ shall he be dampened if that he die in such wise. My child it is a thing to believe that god maketh revelation unto every person of the faith of Ihesu christ by teaching of man or by revelation divine or otherwise/ & if he go against the said revelation know that the he shall be dampened. ¶ Master been the souls made from the beginning of the world: My child nay/ but god then createth all the days & them putteth in the bodies of the children within the womb of their mother that is to understand unto men at xl days after their concepcyon. ¶ Master what availeth us confession. My child it is the second baptism. For in likewise as by baptism all sins been pardoned. In likewise by the virtue of that sacrament of confession all our sins been pardoned/ for as much as a man knowelegeth his detaute before god or before his lieutenant for god loveth more obedience than sacrifice/ for obedience is mother of all virtues. ¶ Master availeth more penance done by enjoining of the confessor than penance done by will. My child if thy confessor the hath enjoined in penance one pater nt̄ all only/ & thou leave it to say an hole sauter thou sinnest/ & thou shalt not acquit the of thy penance/ but if thou saidest the pt̄ nt̄ the which to the was enjoined/ & thou levest to say the saucer or other many fair orisons/ that thou sayest by simple will thou shalt not sin/ but thou shalt acquit the of thy penance/ for as I have told the more better is obedience done to our lord than doth the sacrifice. ¶ Master what availeth contrition at the point of death. My child those the which abideth them to repent till unto the hour of death been trechoures unto our lord as the trechoure & ill payer that promytteth to pay at a certain term but he would that the term should never come/ and for this matter & cause he maketh a. M. trecheryes unto his creature to th'end that he ne pay him so soon or never/ & of the other part saint Luke saith the god is not well paid of him the which him payeth of that thing that he ne may no longer hold. How be it/ it is written that at what hour that the sinner shall declare his sin in great repentance & contrition that it unto him shall be pardoned. But my child it is a right great peril to abide him to repent/ for than a man is so troubled that a man ne knoweth himself ne none other/ for as saith the psalmist. (Qm non est in morte q memor sit tui: in inferno aunt quis confitebitur tibi. That is to say/ the as the deed man hath no remembrance of god/ & that it is no time him to repent & to confess his sin when that a man is in hell for the sentence of god is given. Than my child thou should repent & confess the when thou hast time & space/ & thou shouldest not tarry till to morrow/ for thou knowest not whether thou shalt die to morrow or sooner.   


the disciple.  
the master.  Master sith that the sin of pride is pardoned by bapty wherefore dieth those the which ben baptized. My child the good dieth to th'end that they been taken from the tribulation of this world/ & they be crowned in the realm of paradies/ & the ill dieth by their sins to th'end that they be put from the joys & delyces of this world/ & been in great dolour punished eternally in hell. ¶ Master what noyeth the sudden death unto the man. My child that man the which dieth suddenly/ so that he be in thestate of grace he gooth in to paradise or in to purgatory to accomplish his penances/ & unto him the sharp death is meritorious against his sins venyalles & unto the diminution of the pains of purgatory & unto the augmentation of the glory of paradies/ & if he die suddenly in mortal sin the sudden death him putteth in as much as he is unpourueyed & without confession ne repentance taking/ than he is dampened eternally/ & by this & for this cause my child thou should be evermore ready for to die in keeping the from sin/ for thou knowest not when ne of what death thou shalt die. ¶ Master what availeth it a man to be buried in the church yard. My child if he be in purgatory he is the sooner delivered as well by the prayers of the church as of his kinsmen & friends the which vesyteth his sepulture in praying god for him/ And often it happeth that the chyrcheyardes been sanctified by the bodies of some saints that there been/ & prayeth for them/ whereof if those that there been buried been saved they be right joyful when their bodies been with the bodies of other saints/ but if they been dampened it profiteth them nothing. For the good deeds that men there done for them ne may help them ¶ Master what manner of life is the most excellent & best for to make his salvation. My child to have a true affection of true love in our lord in serving him & honouring with all his heart & in eating the breed that thou hast justly & lawfully gotten by the travail of thy body as witnesseth the psalmyst the which saith. (Labores manuum tuarum qr manducabis. etc. That is to say that thou shalt be right happy if thou eat the labour with thine own hands whereunto it is showed the that thou ne shouldest use of the gods that which by the or by thine be gotten falsely/ but thou should yield them if thou knowest unto whom/ & to use of them the which been justly & lawfully gotten.   


The master  
The disciple.  Master he the which is in mortal sin may he be long without committing sin. My child nay/ For as one good deed draws an other. In likewise one evil draweth another/ for so the devil maketh of the man the which is in mortal sin as a man doth of a be'st that he leadeth by the top where it seemeth him best. ¶ Master whereout go the souls of them that been deed. My child the souls of the Innocentes the dieth without baptism goeth unto the limb the which is a chamber of hell where they ne have joyene heaviness/ for they have nothing merited/ but for as much as they ne be purged from original sin by baptism they been put from paradise/ & from the vision of god/ & the souls of them the which been baptized the which dieth in thestate of Innocency gooth in to paradies all right. & the souls of them the which dieth in thestate of grace & without sin where if they have sinned & if they have done penance sufficient in this world gooth all right in to paradise/ & been in glory after thee/ that they have merited by their holy works/ & the souls of them the which have had contrition & displeasance of their sins & been returned unto god in crying him mercy that they have not accomplished their penances in this world gooth in to an other part of hell named purgatory & there they accomplish their penances & been purged of their sins/ & that done they go in to the glory of paradies/ And the souls of them the which dieth in one only mortal sin or many goeth in to the deepness of hell where they been punished after their deserving/ & the souls of the jews & of the miscreants the which dieth in the estate of innocency gone in to a part of hell with the other children the which dieth without baptism/ but the souls of the other jews & mescreauntes that have wit & understanding goth in to hell with the dampened ¶ Master in how little time been the souls delivered fro purgatory. My child some there abideth more longely than other after as they have deserved. for some been delivered at the end of vij days/ & therefore maketh a man the semell otherwise called the recorn in making prayers & almsdeeds for their deliverance / for greatly unto them may puffyte the prayers & almsdeeds the is done for them. These other been delivered at the end of xxx days/ & therefore is made the trental. The other been delivered at the end of one year/ & therefore is made the years mind/ & these other abideth there by many years & by long time after that they have deserved/ & therefore make men remembrance every year of them/ and when they been all purged & that they been delivered as by their penances accomplished/ as by our prayers & orisons/ they go all right unto the glory of paradies. ¶ Master in what place is paradies My child there are three manner of paradies. that is to wite paradies celestial/ paradise terrestre/ & paradise spiritual. Paradyse celestial is above all the heavens in the which is god & all the saints holy men and women as I have said before/ paradise terrestre is in the earth toward the orient/ & paradise spiritual is anent god & to love him perfitly & that is over all In that paradies been our good angels the which seeth & loveth god. ¶ Master where is hell. My child there are two manner of hells/ that is to wite hell spiritual & hell corpall/ hell spiritual is over all where the souls & the cursed angels been in pain & torment be it in earth or in the see/ & this may be in many places/ as we read of a soul that was tormented with a flag of ice that a bishop delivered by xxx masses/ who was bound to be there long tyme. Hell corpal is in the middle of the earth as the carnel of an apple is in the middle of the apple & is a great cave black & dark in which been iiij. stage's the one above the other. At the first stage is the place wherein were the holy souls of the holy faders auncyentes & of them that by their holy life & conversation have meryced the realm of paradies the which our Lord Ihesu christ delivered when he died on the tree of the cross & now there is none/ For at that time were all delivered. At the second stage is purgatory wherein the souls the which should be saved goth to acconplysshe their penance the which they have not accomplished in this world in their life In the third stage been the souls of the Innocentes the which dieth without baptism. And in the iiij stage the which is the most low in deepness been the devils & the souls of the poor & miserable dampened.   


The master  
The disciple  Master what pains have they the which been in purgatory.  
My child they been tormented with the fire of hell much more hotter than the fire material of this present world in comparison against a fire painted upon a wall/ & they been there bound with chains of fire all brenning so sperkeling that a man ne can speak it. In the which place some been there more punished than these other/ & there abide more longely than the other after as they have deserved. ¶ Master what pain is there in hell. My child there are so many divers pains & torments that there is none intendment human the which can comprehend ne imagine as of fire stinking & right brenning of toads/ serpent's/ dragon's/ & of all foul & cruel beasts & of devils enraged & wooed the which never been weary for to beat & torment the poor & miserable dampened/ but evermore been for too begin in such wise that the least pain of hell surmounteth all the pains of this world/ but the one is more punished than the other after their desert/ & at the day of judgement their pain shall double for than they shall arise & shall be dampened in body & in soul. ¶ Master what pain have the souls of the Innocentes the which dieth without baptism. My child they ne have pain/ ne dolour/ ne joy/ ne gladness. For they never died good nor evil/ by the which they have not merited to have any good/ ne to have any evil & how be it the the place wherein they been be dim & dark/ All be it there is nothing the which them grieveth/ & when the day of judgement shall come that they shall rise they shall be of the age that our lord Ihesu christ was when he died on the tree & all the other. Also the said children not baptized shall be content with the ordinance of god/ & than shall return again in to their said place without ever to have join heaviness no more than thou hast of that/ the thou hast no wings for the appertaineth unto the birds & not un men/ or as thou haste when a king or any great prince dieth and thou shalt not succeed his realm & syngnourye for thou knowest well thou art not he the which should inherit/ Also they ne should inherit the glorious realm of paradies for they been exiled by the sin of Adam & of Eve/ of the which sin they have not been purged by baptysm. ¶ Master those of paradise see they those of hell. My child ye/ and that unto them is a great increasing of glory when these the pains that they have escaped whereof they thank god without ceasing/ & also the dampened seethe the saved in paradies as we have in the gospel of the cursed rich man Dives the which saw the soul of the poor lazare in the bosom of Abraham in paradise/ the which thing is to them a great increasing of their dolour & anguish when they see the great gods spiritual that they have lost by their sins & by their neclegence/ & after the day of judgement as the bodies of the saved shall be glorified they shall see the dampened corporally/ but the dampened ne may see them corporally. ¶ Master been the saved wroth of the pain of the dampened. My child they that been in paradies would well that those the which ben in hell had so well lived when they were in this world that by their holy works they had been saved with them. For without ceasing they pray for the humans living within this present world/ But sithen that they by their cursed life & by their sins they be dampened for ever these of paradise neither been heavy nor displeasant. For in paradise there is not of heaviness/ nor of displeasance of any thing. But all joy/ mirth/ and gladness without end. ¶ Master the ancient taders suffered they any manner of pain in the limb of hell My child/ nay/ but all only that they were hold in darkness & in captivity. And were put from the vision of god and abode evermore their deliverance. ¶ Master what knowledge have the just the which ben in paradies. My child they know the good & their merits & of the cursed also/ and the cursed knoweth wherefore they been dampened/ & knoweth as we that thing that they see & feel. And those of purgatory ne knoweth nothing of this world/ if if be not by revelation of angels the which them comforteth or of the saints of paradise. These of paradies showeth them when they will/ & unto whom they will/ but the dampened shall never come forth of hell till unto the day of judgement that they shall come to take again their bodies & to here the sentence of the sovereign judge/ & after they shall reforne in to hell from whence they shall nevermore return. And if it happen sometime that it seemeth unto us that they show them it is but the devil the which showeth him unto their semblance/ if it be not by the sufferance of god that they show them sometime unto some holy person as god it will by his miracle as men saith of many/ but it is not at their will ne they be not eased of their pains. For they here evermore their hell with them/ and so they been evermore in hell. ¶ Master how say ye of these women the which saith that they them see in the air of these fairies/ & of these gobelyns the which then calleth elves and many other things. My child the women been most varyables & more light of believe than men/ & therefore was Eve tempted before Adam. For the enemy thought well that when he had won her that she should help him to win Adam/ and therefore the devil showed more sooner his visions unto women than he died unto men/ how be it that some men of little faith there been often deceived/ & of as much that some women been of more light believe of as much the more the devil showeth of visions unto them in their mind for to draw them from the faith of Ihesu christ/ and thou shouldest understand that these old wytches the which saith that they go on the saturday far from their houses/ or that they do or see things marvelous that they ne do nothing/ but by the great fault of faith that they have & by their foolish believe & for as much as they been in sin/ for they been idolaters and without faith the devil unto them showeth those foolish visions in their element for the better to bring them unto his line/ for in truth else they remove not from their place no more than doth a stone/ & their visions been semblables unto them of a man the which is drunk unto whom it seemeth the house turneth under his feet by the which he falleth/ & all the house ne the earth remove not. In like wise the devil them showeth these visions in their intendment/ & also the devil him showeth in form & semblance of some parsonage the which they know that should be deed twenty or xxx years past or in form & semblance of some of their neighbours/ and shall speak to them familiarly as it were themlselfe to th'end that they believe him the better/ & that he deceive them the more lightly. but it is nothing/ but it is the devil himself the which him showeth unto them in body fantastical as for to de●eyue them/ & also maketh he that it unto them seemeth that they go in to a meadow green full of fair flowers unto whom they make great cheer. But it is nothing/ for they ne been but yllusyons made by the enemy of nature that he putteth in their intendment/ & it seemeth them sometimes the they enter in to an house the gates shit & that they take the gaders of a child & eateth them & gooth in to the cellar & drinketh as much of the best/ & of that deed they go away with out thee/ that the child hath any ill/ & that the wine is nothing the less in the ton the which is a thing impossible/ for all the sorcyers of the world ne all the devils ne can make pass a right great body human by a little clyft/ ne enter within a house/ but the he have open passage for to enter/ ne to draw the entrails fro the body of a child without killing or hurting it/ & when it shall be deed they can not areyse it/ ne they can not draw the wine of a ton without the there be less of one drop/ for they been works the all only been unto the puissance of the sovereign creature/ Wherefore my child thou should put no faith unto their sorceries & devynementes/ for they ne been but false illusions made by the enemy of nature that he sometimes showeth some things for to come the which he knoweth by some conjectures as I have told the before in speaking of the science of the devil/ & sometime the devil unto them shall show a theft in saying the truth to th'end that they believe the better in him/ & that the malfactoure be the more defamed/ & also shall say often truth to th'end that he be the sooner believed when by his false revelation he shall accuse some holy & devout parsonage/ of whom he ne may be otherwise avenged/ & for this cause a man ne should believe them/ for they ne be but illusions & false visions of the enemy the which ne doth but lie for to deceive the man/ & also a man ne should believe such people/ for the devil hath not any puissance upon the man without so be the god him suffer/ & unto the regard of the fairies the which men saith were wont to be in times past/ they ne were men ne women naturals but were devils the which showed themselves unto the people of the time for they were paynims/ idolaters & without faith/ & the said fairies changed them in to many forms/ as of an horse/ or of a dog/ or otherwise the which is impossible unto nature but the devil may well show him in many manners & change the body wherein he shall be put & in taking again an other of an other form a thou mayst change thine habit in taking the habit of a religious man/ or of a woman/ but unto the truth all the wytches of the world ne all the devils of hell ne can change one kind in to an other/ as a man in to a dog/ or a dog in to an ass/ for it is impossible unto them that to do/ wherefore thou mayst well think that these fairies that in such wise showed them in divers forms & kinds ne were men ne women/ ne other thing natural but were devils that in such wise showed them/ & the which put them in their idols & spoke & said some things for to come by some conjectures/ as by the Influences of the bodies celestyalles/ for otherwise the devil hath no knowledge of things for to come & by this mean the said fairies said that the people were destenyed the one unto good that other to ill after the course of heaven & of nature/ as a child borne in such in hour & at such a course/ he was destenyed to be hanged or drowned/ or that he should be rich or poor or that he should wed such a woman/ the which things been false/ for the man hath in himself liberal arbiter & free will to do good or ill in such wise that if he will he ne shall do thing wherefore he should be hanged, ne yet put him in the danger to be drowned/ ne also he shall not marry a woman but if he will & so her destinations shall be false. By these reasons a man should put to no faith/ for as saith the psalmist. (Dir sapiens dnabitur astris). That is to say/ that the wiseman should have lordship above the stars & planets/ For he shall not govern him after his sensuality & inclination natural/ ●ut he should govern him wisely by reason following the good & eschuing the ill/ for the will of man ●s so free that nothing ne may make it unfree/ & if the man should do good or ill by force against his will he ne should have liberal arbytre/ & so his life should have no merit/ the which thing is false and against the faith/ Wherefore my child thou ne should believe it. It is also defended upon the pain of death and of damnation eternal/ and in regard of the ●e words and of these sperytes and elves/ and also of many other visions that men say that they see by night they been often devils that put them in form of some deed body in feigning his voice to tempt the person of some thing/ for as saith the psalmist. (Spiritus vadens et non rediens). that is to say that after that the soul is departed from the body she gooth unto the pla●e where she hath deserved without ever toretome till ●nto the day of judgement/ if it be not by great necessity/ & great miracle/ as we read of lazare & of many other/ but elves/ gobelyns/ & helquins that which men see by night/ as men of arms trotting on horseback with great assembles/ they been devils the which been among us that which showeth them in such a form and in many other forms as of a dog/ of an horse/ of a tree/ or of a stone/ & in many other forms for to tempt the man of some vice/ & for to make him err in the faith/ & sometimes these devils cometh unto the stables & findeth the horse & turneth all that the which was above undneth by derision of the man & for to tempt him/ and sometime they unbind the little thyldrens and them casteth from the cradle for to make the father and the mother wroth & often kill the children when god it suffereth/ for the sin of the father/ or of the mother/ or for to prove them as he died job when he suffered that the devil him died so many of ills/ & of torments for to prove him in his great patience for without the permission of god they have no puissance/ but been as the hangman the which without the bidding of the judge ne may hang ne beat any evil doer. wherefore my child thou shouldest return that unto god & unto the saints & to live holily as saith the psalmist. (Non timebis amore nocturno. That is to say thou shalt not dread of chose foolish visions by night. For they ne been but illusions made by the enemy as it is said. ¶ Master may the enemy be constrained to come by words or by signs. My child nay/ if he ne will/ but they been the countenances that he hath with those that ben of his sect the which in saying some words/ or in making 〈…〉 or cara●●●es thither ●…keth that/ that he demandeth/ to th'end that he them hold the better in his line.   


The master  
The disciple.  ¶ Master what say ye of these dreams My child thou should take no heed unto them for they ne be but visions of some things on that which a man hath thought or seen before waking/ & a man dreameth often of that the which is semblable unto his complexion. ¶ Master how know the prophets though dayyes that: the they saw by dream. My son that was not by dreams all only/ but it was by the revelation of god/ for with the vision they had an imagination & believe especial in the bounty of our lord that/ the thing that they had seen in sleeping came. ¶ Master sith the god descended in earth for to save the sinners wherefore been they dampened. My child there is not so great a sinner in the world that & if he reknowelege his sin & cry god mercy with good heart but that he be pardoned by the merit of the doth & passion of Ihesu christ/ but those the will not knowledge their sin but been obstinate till unto the death/ know thou that they been dampened eternally for god ne saveth the sinner the which will not save himself/ & also paradise is not deserved by sin but it is lost. ¶ Master sith that god died for our sins wherefore been we baptized. My child for the baptism is the homage that we own unto our lord Ihesu christ by the which all our sins been pardoned & in such wise ordained he it as telleth the gospel that saith thus. (Quicunque baptisatus fuerit. That is to say/ who so shall be baptized shall be saved/ & he that is not shall be dampened. ¶ Master how many persons shall be saved. My child there shall be as many saved as there fell of the cursed angels of paradies by their pride/ for the men & the women been made for to be in their place/ & for that cause is the enemy so envious against man. ¶ Master from whence came the first idolaters My child they were first found in able the which is now called babylon the great & there shall the anthecryst be borne & there was the tour with the giants the which is of xl. stages. There reigned the first king of this world the which men called Neron the which caused to be made an image of Appolyn/ & commanded all those of his realm that they should do him sacrifice & worship him & in likewise died they the which came after him in such wise that when some great princes were deed their successors caused to make of images marvelously rich in the name of their pndesessoures/ & made their subgettes to adore them/ & to do sacrifice & were called idols in to whom the devil entered & spoke & told them many of abusions & so died they of grece unto their king/ & they of rome unto Romulus as men find by the writings & ancient chronicles.   

 depiction of master and disciple ¶ Master where for ne made god that man ne should eat but one time in a week My child the hunger is one of the passions that we suffer by the sin of adam/ & so we have every day hunger: and thirst/ cold/ & heat/ & many other passions to th'end that we travail always for to think on our needs & of our neighbours/ to th'end that by our travail & labour continual we have the more of merit/ for if the man had not of necessity he should have no care to travail/ but he should be evermore in sloth/ & should not know what good were worth/ and also he should mysknowe his creature: And how be it that the great lords and gentlemen and other rich travaileth not corporally/ All be it they travail spiritually evermore. That is to understand in their understanding and will in having evermore desire to get/ for he the most hath & more would have of as much is it the more great/ & when thou hau● confessed all thy sins whereof thou remembered that thou should cry god mercy with good heart in great contrition & displeasance/ and in demanding of thy confessor that which is the lieutenant of god absolution & penance/ the which thou should accomplish entyerle unto thy power in great reverence. & thou should keep the from sin as much as the mayst/ specially during the time of thy penance ¶ Master unto whom should a man confess him. My child unto a priest discrete & wise the which knoweth what it is of sin/ & who hath it not/ & who that can discern between the sin mortal & denial/ for who so confesseth him unto priest not knowing & Ignouraunt putteth his soul in great te adventure for right often the confession is nothing worth. ¶ Master may a man confess him to any other but unto his curate. My child if thou be in a strange country thou mayst confess the unto him that thou will/ And if thou be in thy parish & thou will not confess the unto thy curate the which is Ignouraunt/ or that thy sin touch his person/ or that he show thy confession whereby there might come any slander/ or by many other reasons thou should demand licence/ & if he will not give it the thou may take an other of thine own authority. But if thou confess the unto them the which have the power & the puissance of the bishop/ or of the 〈◊〉 as be many great clerks and great prechoures/ thou may do it without lysence of thy curate/ so that thou be confessed unto thy curate one time in the year/ thou may confess the else where as often as thou will your licence.   


the disciple.  
the master.  Master how & fro whence shall the Anthecryst come. My child he shall be borne in babylon of a cursed man & of a cursed woman the which shall be of the lineage of Dam/ & of the womb of his mother he shall be full of the cursed spirit & shall be nourished & confirmed in enchantments and shall be emperor of all the world/ & shall put the people under him in four manners. That is to understand the princes & other rich/ & covetous by gifts/ for he shall have by his enchantments all the tresoures hid in the earth. The poor by great dread & rigour of justice/ for he shall make them grievously to be martyred. The clergy by cunning whereof he shall be full/ For he shall con the seven arts & all the other scriptures. & the devout persons by tokens & by miracles that shall be marvelous. For he shall make the fire to descend that shall burn his enemies before him/ & also he shall make the deed men to arise/ not truly/ but the devil shall enter in to the bodies of some dampened & the devils shall bear them/ & anon make them to speak by his enchantment & to walk as if they were a ●ue/ & shall reedyfye Ihrlm & there he shall make most hath in thinking/ & so my child none ne may live without pain and travail/ but every man hath moche to do in his right.   


The master  
The disciple.  Master what be tokeneth the mysteries and cermonies that men make unto the church. My child they show us good example/ & we figure the old testament & the new & our lord Ihesu christ is loved in the church at the hours of matins for at such hour he was taken of the false jews & led unto the great priests of the law/ as it is written in the hours of the cross/ at prime/ for at such hour he was led & brought before pilate where he was falsely accused & vylanously scourged at the third/ for at such hour he was crowned with thorn & clothed with purple by derision & was clad with a white rob in the house of Herod by great mockerye/ at the sext/ for at such hour he was hanged & nailed on the cross at noon/ for at such hour he died on the tree of the cross/ at evensong time/ for at such hour his precious body was taken down from the cross & anointed with precious ointments/ & at compline/ for at such hour he was buried/ & thou shalt understand that in the mass unto us is figured the death & passion of Ihesu christ by the aulbe the white rob where with he was clad/ & by the chasuble the rob of purple & men say the pistle on the right hand/ for it is the token of the good life the which leadeth unto the right hand of paradies/ & men read the gospel on the lift hand/ for by the life hand unto us is signified sin/ for the gospel is the most strong & of most great virtue/ & therefore it is put on the lift hand for to defend us against sin/ for a man should evermore put the most strongest against the party from whence cometh the strokes/ & the images well hidden in showing the god & the saints of paradies have abomination of our sins & to speak well there ne is cermonye but that it show unto us some great mystere. ¶ Master how should a man confess him. My child thou should first examine thy conscience in recording the places where thou haste been & how thou there hast lived/ for there ne is thing that better doth to think of sins as to record the places where a man hath be/ & in so doing thou should examine thy conscience. first of thy five wits naturals. That is to know of thine eyen/ of ears/ of hands/ of atouchynges/ of the mouth/ of the nose & of all thine heart. Secondly also of the seven. mortal sins/ & of their branches the which been vij/ that is to understand/ pride/ covetise/ envy/ ire/ gluttony lechery/ & sloth. thirdly of the twelve articles of the faith that been contained in the crede. Fourthly of the x commandments of the law the which our lord gave unto Moses. fifthly of the vij works of mercy if thou accomplish them when thou mayst well do it. Sextely of the vij sacraments of the holy church if thou ne haste had in them perfit believe/ And seventhly of the vij cardinal virtues/ if thou hath had them in the & kept as thou art bound to do. & that done thou should go to confess the with great humility and contrition & displeasant of thy sins/ in having farm purpose to commit them no more/ for otherwise thou repentest thee not. And when thou shalt be before thy confessor in great humility confess unto him all thy sins entirely/ and clearly that he understand it in telling him all the form & manner how & wherefore thou hast committed them/ & also thou should tell the time & the place if thou remember it for if thou sin the holy days/ thou synnest more grievously than on the working days & if thou sin in place hallowed thou sinnest more than in an other place/ & in confessing the thou should hold the order of confession in telling by order thy sins as thou hast them recorded before to th'end that thou forget not/ and so thou should tell all unto thy confessor/ for if thou leave one unto thy witting for shame or otherwise thy confession is none/ for it is not entire/ Ne also thou ne should depart thy confession in telling the one half unto one confessor/ and the other half unto an other confessor/ For also it is not entire and hold/ and it is nothing worth/ but thou shouldest confess and shrive the entirely unto one confessor of all that/ that thou mayst remember/ How be it if after thy confession thou remember'st some thing thou mayst well confess the unto an other/ but yet thou shalt do better to return unto the first if thou mayst. Also my child thou should confess the circumstances of thy sins in telling that the which hath moved the unto sin/ the form & the manner that thou hast holden in committing thy sin/ & the ill the which cometh unto an other & unto thyself. Also thou shouldest confess the of ill examples that thou haste given unto an other by thy sin and also thou shalt confess the of will & consenting that thou hast had/ & of the pain that thou haste taken for to commit it/ for who so consenteth to sin all only if it be mortal/ he sinneth mortally as witnesseth the holy gospel.   


the master  
the disciple  Also my child thou should tell the dignity & proximyte of the person with whom thou hast commyttes the sin as if the were a virgin/ or a religious woman/ or married or thy kins woman/ or a common woman without naming her otherwise. For in thy confession thou shouldest not confess the of the sin of an other ne diffame her/ but thou should all only tell her estate for to declare the greatness of thy sin/ for of asmuch as the person is dign in whom the sin is committed the beginning of the world with all the devils. And 〈◊〉 is done our lord Ihesu christ & all his holy angels & archangels shall mount with the good in to the glory eternal of paradies. And the cursed so shall descend in to hell with all the devils from whence they shall never come ne depart/ but shall be evermore in pain/ dolour/ & heaviness in the fire of hell perdurably. ¶ Master which been those that shall be dampened. My child that shall be the jews/ & misbelievers & the cursed crystyens that shall die in mortal sin without repentance. And men shall see clearly at the day of judgement the conscience the one of the other/ whereby every man shall give judgement of himself & in this manner shall be known all the good deeds & the ill. For a man died never any ill ne sin be it never so secret/ but that than it shall be clearly seen & showed openly before god & before all the world. ¶ Master what been the joys of paradies. My child they been so right great that a man ne can tell them. For the saved shall see god face to face & shall know all things as the angels. The bodies of the saved shall be clear and shining as the son/ they shall be incontinent where they will be as the thought the which incontinent is borne thither where it liketh. They shall have no shame to be all naked the one afore the other for they shall be all cleansed fro sin & shall be so confirmed in the grace & in the love of our lord that they may never sin more ne have any evil thought/ they shall ne have hunger ne thirst/ for they ne ne shall be more subjects to the influences of the planets meanly that also maketh the degestyon unto the body human but shallbe there above incorruptybles & and fed of the grace of god/ they can not cease to yield graces & praisings unto god of the great mercy that he unto them hath done. And to speak shortly the joys of paradies been so great that there ne is intendment the which them can comprehend/ For if all the goods/ and all the joys and gladnesses the which been/ was/ and shall be in the wor● were all to guiders that should be nothing unto the comparison of the least glory of paradies. For all the joys of this world been transytoryes/ and also passeth as smoke. But the joys of paradies been perpetuelles and without end.   

 depiction of master and disciple ¶ Master how many orders of angels been in ꝑadies. My child there be nine The first order is called the order of seraphyns the which is the most highest/ The second of the cherubins. The third is of the thrones/ The fourth of the puissances The fifth is of the princes. The sixth of the seygnouryes: The seventh of the vertus. The eight of the ix ordres as lords above their servants archangels. And the ninth of the angels the which is most low. and all the saints holy men & women of paradies been above them ¶ Master have we every of us his good angel the which keepeth us: My child every one hath his good angel the which him defendeth from the ill and stirreth him to do we'll/ and so had our lord Ihesu christ of good angels for to minister unto him. And the Anthecryst shall have one to keep him from doing of so much ill as he may well. And the angels been of the last & most low order that is called properly the order of angels as I have now told the. ¶ Master wherefore loseth the moan sometime his clearness. My child the moan hath none other light but that/ that the son unto her giveth/ so it happeneth often that the earth is found between the son 〈◊〉 and the moan in such wise that the son ne may give her clearness/ and than she is all black/ for the earth shadoweth her But when the earth is not directly between them/ but some part all only than is she clear in as much as the son may se her/ & when the earth is nothing between them than is she clear/ for there is nothing between them. And for that cause hath the moan ever the back toward the son. ¶ Master what thing is the bow of heaven the which we see in the air. My child they been the beams of the son the which meddle them in the matter of the moan that which is thick that which taketh four colours that which been disposed to receive many & divers colours after the nature of herbs & of the place where they grow. ¶ Master fro whence cometh the winds/ thunders/ frosts/ snows/ rains/ dews/ & such semblable thing. My child all these things cometh of some vapours the which ariseth from the earth in height by the virtue of the son/ of that which some been dry/ & the other moist & when such that which been life up till unto the mean region of the air that which is right cold they been made thick & begin to drop/ & from thence cometh the rain. And when the cold is greatly destrayning above so they assemble & congealeth/ & from thence cometh the hail/ & when these drops falleth here allow/ & findeth this base region of the air cold, as in winter they also congeal meanly the wind the which is cold & from thence cometh the snows/ and this dew is made of the self vapours/ that which when they descend upon the earth/ & there findeth cold they convert them in to water. But when these vapours been dry & light they arise up more high unto the third region of the air the which is hot/ for it toucheth the region of the fire in such wise when the vapours dry that these clerks calleth exalations passeth in the air & meeteth the one with the other/ the most strongest cadereth the moste weykest by the virtue of the son & of the moan/ & from thence cometh the winds/ & when these exalations passeth in mounting by the mean region of the air the which is right cold they meddle them with the cloud & closeth them within the cold: & the he●● of the son striketh brennyngely between these clouds in such wise that these exalations hot that been enclosed within the clouds will go forth/ but they ne may for the cloud is cold & thick the which holdeth the