¶
Here
foloweth
the
fyrst
parte
of
this
present
boke
/
of
the
vowe
and
sacrament
of
baptem
.
AS
vnto
the
fyrste
partye
the
whiche
Capitulum
primum
.
is
of
the
vowe
&
sacrament
of
baptem
/
it
is
to
be
noted
that
after
that
Jhesu
cryst
had
made
publysshe
&
preche
solemply
the
trouthe
of
the
gospell
as
well
by
his
holy
apostles
/
as
by
other
prechers
/
it
is
impossyble
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
.x.
man
to
be
saued
that
is
not
baptysed
.
And
he
that
byleued
in
Jhesu
cryst
&
is
baptysed
.
In
lyke
wyse
it
is
impostyble
but
that
fynally
he
be
saued
.
For
it
is
the
mouth
of
god
the
whithe
is
the
sentence
&
texte
of
the
gospell
that
so
vnto
vs
wytnesseth
/
wherfore
it
is
a
thynge
ryght
necessary
to
knowe
¶
Fyrste
how
&
in
what
maner
the
sacrament
of
baptem
ought
to
be
gyuen
.
¶
Secondely
the
forme
&
maner
to
execute
it
solemly
.
¶
Thyrdely
the
vertue
and
the
effecte
that
it
hath
in
the
soule
of
a
crysten
man
.
¶
And
fourthly
to
knowe
euery
artycle
of
the
fayth
in
partyculer
.
¶
As
vnto
the
fyrst
that
is
to
vnderstande
that
to
crysten
or
baptem
is
as
moche
to
saye
as
to
wasshe
/
and
is
vnderstande
pryncypally
of
the
soule
/
the
whiche
by
the
vert●e
of
god
is
puryfyed
/
hauynge
this
sacrament
from
all
synne
/
be
it
pryde
venyall
or
mortall
.
And
for
as
moche
that
the
puyssaunce
of
god
is
not
restraynte
ne
bounde
by
the
institucyon
of
these
sacramentes
the
whiche
of
pure
myght
absolueth
he
may
in
many
maners
clense
&
purge
the
soule
&
it
wa●she
from
synne
.
¶
The
doctours
saye
that
there
Triplex
baptismus
.
are
thre
maner
of
baptemes
.
The
fyrst
maner
is
whan
ony
persone
shall
by
preuylege
syngulerly
sanctifyed
from
orygynall
synne
afore
that
he
be
Antequam
exieris
de
vulua
sanctificauite
.
Hiere
.
i.
borne
or
after
the
pleasure
&
wyll
of
god
/
as
were
saynt
Jheremy
and
saynt
Johan
baptyst
.
The
seconde
whan
ony
not
baptysed
vnto
the
purpose
/
to
make
hym
baptysed
in
place
&
tyme
/
and
befor
that
he
be
baptysed
/
he
deyeth
by
martyrdome
or
otherwyse
/
he
may
be
in
the
waye
of
saluacyon
yf
he
haue
none
other
lettynge
.
The
thyrde
is
the
commune
&
sacramentall
the
whiche
is
done
by
worde
&
water
.
And
suche
sacrament
&
all
other
ought
to
be
ordynatly
executed
by
man
preest
or
curate
as
vnto
that
of
Jhesu
cryste
true
god
and
true
man
.
But
in
the
caas
of
necessyte
the
baptem
may
be
gyuen
dewely
by
euery
other
persone
erthely
that
may
haue
puyssaunce
&
intencyon
to
do
&
say
that
that
holy
chirche
doth
&
sayth
in
admynystrynge
solemly
suche
sacrament
.
For
yf
it
so
be
that
there
be
a
man
/
that
myght
&
ought
to
do
it
a
woman
ought
not
it
to
do
/
yf
there
were
clerke
in
holy
ordres
/
the
subdeacon
ought
not
to
do
it
before
the
deacon
/
nor
the
lay
man
before
the
symple
clerke
.
●or
otherwyse
they
synne
.
And
yf
ther
be
oportunyte
of
tyme
they
sholde
be
it
man
or
woman
requyre
mercy
with
grete
contricyon
of
theyr
synnes
yf
they
haue
remorse
of
conscyence
of
deedly
synne
.
For
he
that
admynystreth
or
receyueth
ony
sacrament
he
ought
to
be
in
the
state
of
grace
/
&
that
is
as
vnto
the
mynysters
of
that
sacrament
.
Also
it
is
to
knowe
that
euery
creature
erthely
not
baptysed
is
bounde
to
receyue
that
sacrament
as
it
is
sayd
in
place
&
tyme
.
But
otherwyse
was
this
oblygacyon
accomplysshed
at
the
begynnynge
man
was
not
baptysed
but
in
the
vigyll
of
Eester
&
of
Whytsontyde
/
&
they
that
dewely
were
cathecuminus
:
that
is
to
saye
instructe
of
the
artycles
of
the
fayth
&
of
that
/
that
they
ought
to
vowe
or
promytte
But
after
by
the
inspyracyon
of
the
holy
goost
it
was
ordeyned
that
these
childern
forthwith
after
that
they
were
borne
sholde
be
baptysed
.
For
in
them
is
no
thynge
that
may
lette
the
effecte
of
that
sacrament
/
as
sholde
be
mortall
synne
actuel
or
fiction
And
that
procedeth
of
the
mercy
&
Justyce
dyuyne
For
so
as
two
persones
that
is
to
knowe
Adam
&
Eue
vs
bynde
all
by
lawe
comonly
to
synne
and
dampnacyon
without
our
gylte
actuell
.
So
pleaseth
vnto
the
Justyce
dyuyne
that
our
fader
Jhesu
cryst
&
our
moder
holy
chirche
sygnifyeth
the
godfader
and
godmoder
vs
promyttynge
vnto
saluacyon
before
that
we
haue
vsauuce
reason
or
myght
of
ony
operacyon
.
¶
Here
foloweth
the
maner
to
conferme
the
holy
baptem
in
the
artycle
of
necessyte
.
Of
the
maner
to
conferme
the
sacrament
of
Capitulum
.
ij
.
baptem
in
the
caas
of
necessyte
.
That
is
to
knowe
that
yf
a
woman
or
other
symple
persone
baptyse
he
ought
to
take
hede
vnto
the
mater
of
the
sacrament
vnto
the
forme
of
the
wordes
and
vnto
the
intencyon
.
Fyrst
vnto
the
mater
.
For
that
ought
to
be
water
naturell
.
For
man
may
not
be
baptysed
with
wyne
/
with
sydre
/
with
blood
/
with
mylke
with
vryne
/
with
water
of
roses
/
or
other
water
dystylled
/
but
man
shal
be
baptysed
in
necessyte
with
lye
/
and
with
water
in
the
whiche
man
shall
haue
smarte
in
the
flesshe
.
And
it
is
holy
thynge
&
good
counseyll
that
a
man
haue
holy
water
in
his
house
For
yf
it
were
wel
possyble
man
sholde
not
be
baptysed
with
other
water
.
Also
it
is
to
aduyse
symple
people
that
yf
there
apere
ony
membre
of
the
childe
in
the
whiche
men
knoweth
lyf
&
of
the
whiche
he
fereth
the
deth
before
that
it
be
borne
perfectly
he
it
sholde
baptyse
in
that
membre
the
whiche
apereth
.
Also
yf
the
moder
passe
this
lyf
before
the
natyuyte
of
the
childe
the
whiche
a
man
byleueth
truly
lyf
in
her
/
he
ought
hastely
to
gaffe
her
mouth
/
&
after
dyscretly
open
the
bely
of
the
woman
&
baptyse
the
lytell
childe
yf
it
be
founde
on
lyue
/
yf
it
be
founde
deed
it
ought
not
to
be
buryed
within
the
holy
grounde
/
yf
the
moder
hath
not
ben
slayne
&
put
to
deth
for
the
loue
of
god
or
for
the
trouth
of
the
fayth
.
For
in
suche
caas
may
doctours
holde
that
the
childe
sholde
be
martyr
.
For
it
is
more
to
fere
&
to
Nota.
playne
where
a
childe
deyeth
without
the
receyuynge
the
sacrament
of
baptem
then
it
doth
of
the
destruccyon
&
the
fallynge
in
to
depnes
of
all
the
to
wnes
castelles
/
&
cytees
of
the
worlde
.
In
the
whiche
apereth
the
grete
synne
/
&
the
grete
blame
of
those
the
whiche
them
gouerne
ylle
in
this
mater
what
so
euer
maner
it
be
in
.
As
vnto
the
forme
that
is
those
wordes
the
whiche
he
ought
to
saye
/
he
behoueth
to
take
hede
vnto
theym
that
be
ordeyned
of
god
&
of
holy
chirche
as
well
in
caas
of
necessyte
as
of
solempnyte
.
That
is
to
knowe
Ego
baptisote
In
nomine
patris
et
filij
et
spiritus
sancti
amen
.
De
forma
baptismi
.
And
in
englysshe
.
I
baptyse
the
in
the
name
of
the
fader
&
of
the
sone
&
of
the
holy
goost
.
Or
in
other
langage
or
wordes
betokenynge
the
same
sentence
For
one
may
baptyse
in
all
maner
of
langages
/
And
it
behoueth
that
the
wordes
&
the
doynge
that
is
to
put
the
water
vpon
the
childe
be
holy
in
ony
wyse
togyder
.
That
is
to
saye
that
before
that
he
hath
sayd
all
these
wordes
he
haue
begonne
to
put
the
water
or
before
that
he
hath
endeth
to
put
the
water
he
begynne
the
wordes
/
for
otherwyse
there
is
no
baptyme
.
That
is
to
knowe
yf
a
man
saye
all
these
wordes
&
after
put
the
water
or
fyrst
endeth
to
put
the
water
&
after
sayth
these
wordes
.
As
to
the
entencyon
/
that
is
to
knowe
that
at
the
De
intentione
.
lest
that
persone
the
whiche
baptyseth
ought
to
haue
intencyon
to
do
that
/
that
our
moder
the
holy
chirche
intendeth
&
commaundeth
to
do
&
it
may
suffyse
suche
generall
intencyon
/
so
that
he
byleueth
the
same
or
haue
in
his
intencyon
that
the
sacrament
of
baptem
purefyeth
man
from
all
synne
or
tha●
these
wordes
afore
sayd
suffyse
.
That
is
I
baptyse
the
in
the
name
of
the
fader
&
of
the
sone
&
of
the
holy
goost
/
that
he
saye
not
with
that
&
of
our
lady
&
of
saynt
Johan
or
of
thynge
lyke
he
hath
not
than
baptym
/
for
the
intencyon
the
whiche
is
of
necessyte
of
the
sacrament
is
not
good
nor
ryghtfull
.
Of
other
cases
&
diffycultees
the
whiche
be
in
this
mater
sholde
these
curates
&
prechers
somtyme
shewe
in
publysshynge
for
these
dyuers
&
pyteous
cases
the
whiche
by
Ignoraunce
may
come
in
many
places
of
crystendome
.
The
seconde
thynge
pryncypally
to
be
consydered
in
this
mater
is
of
the
forme
&
maner
the
whiche
is
moost
comonly
holden
in
the
holy
chirche
of
Rome
in
baptysynge
solemply
in
the
whiche
I
shall
holde
this
maner
ordre
.
Fyrst
I
shal
declare
what
it
is
to
saye
exorciser
and
cathecyser
.
Secondely
I
shal
put
the
latyn
as
well
of
the
ordynary
as
of
the
orysons
&
other
thynges
soo
as
men
vse
in
the
chirche
moost
comonly
.
And
thyrdely
I
shal
put
the
subitaūce
of
the
latyn
afore
sayd
in
englysshe
&
the
significacion
of
that
that
is
done
&
sayd
after
the
exposicyon
of
some
doctours
in
holy
theology
.
As
vnto
the
fyrst
that
is
to
knowe
that
the
exorcysyon
&
cathecysacyon
ought
de
exorcismo
.
to
procede
the
baptem
but
for
the
good
vnderstandynge
the
whiche
is
exorcyser
that
is
to
be
noted
that
whan
Adam
&
Eue
vnto
whome
god
had
gyuen
dominacyon
of
all
the
morlde
disobeyed
vnto
god
the
deuyll
toke
power
vpon
theym
&
in
lyke
wyse
Gene.
i.
Dominamini
in
piscibus
maris
&
volatilibus
celi
&
vniuersis
aiantibus●
mouent
suꝑterram
.
Nunc
principes
huius
mundi
eiiciet
foras
.
Johis
.
xii
.
vpon
all
theyr
dominacyon
as
were
the
ayre
the
water
&
these
other
creatures
the
whiche
were
made
&
create
for
man
.
And
than
the
deuyll
hym
called
Prynce
of
the
worlde
/
but
Jhesu
cryst
is
comen
for
to
fyght
with
hym
&
to
put
him
out
of
that
that
he
helde
by
tyranny
.
And
for
so
moche
all
these
thyngꝭ
the
whiche
be
spoken
&
consecrate
vnto
god
&
vnto
his
dyuyne
seruyce
/
as
chirches
/
chircheyardes
/
awters
corporaces
/
chalyces
/
towelles
/
vestymentes
apperteynynge
vnto
the
holy
mysterye
of
the
awter
be
exorcyses
by
the
benediccion
&
by
the
holy
oryson
of
preestes
bysshops
.
That
is
to
saye
that
the
puyssaunce
of
the
enmye
infernall
is
coniured
&
put
out
of
these
sayd
thynges
.
And
for
as
moche
the
lytell
childe
is
in
the
power
&
dominacion
of
the
deuyil
by
the
synne
of
our
fornfads
whiche
ought
to
be
by
the
holy
sacrament
of
baptem
withsayd
&
halowed
the
ryght
holy
temple
of
the
holy
goost
deputed
vnto
the
dyuyne
seruyce
of
Jhu
cryst
&
of
the
holy
chirche
catholyke
he
ought
to
be
exorcysed
.
And
yf
it
so
were
that
same
lytell
childe
were
baptysed
in
ye●as●
of
necessyte
without
beynge
cathecysed
or
exorcysed
&
he
lyne
/
a
man
ought
then
after
beseche
&
do
the
solempny●t
of
exorcysacion
.
In
the
whiche
after
Rychard
demyville
be
made
many
thynges
so
as
it
appereth
in
declarynge
the
text
.
And
that
is
as
now
of
the
exorcysion
&
rest
to
see
what
it
is
to
saye
&
signifye
cathecyset
Cathecyser
is
as
moche
to
saye
as
to
instructe
orteche
the
fundacions
&
artycles
necessary
of
our
holy
Illi
●
ꝓ
baptisandis
i
baptismo
spo
ponderūt
tenent
eos
symbolum
.
pater
noster
&
alia
bona
informare
de
conse.
di
.
iiii
.
vos
ante
.
fayth
.
For
all
they
that
ought
to
be
baptysed
&
ꝓmytt
to
kepe
the
fayth
&
commaundementis
they
shold
fyrst
be
taught
.
For
our
lorde
commaunded
vnto
the
apostles
the
daye
of
his
blessyd
Ascencyon
to
go
thrugh
the
world
to
teche
&
baptyse
/
&
fyrst
teche
to
baptyse
/
&
for
as
moche
at
the
begynnyng
of
the
holy
chirche
this
m●ner
Textus
.
was
kept
that
none
were
baptysed
vnto
that
that
he
were
suffycyently
cathecysed
/
that
is
instructe
&
taught
Vos
ante
omnia
tam
viros
que
mulieres
●
filios
i
baptismo
sus●epistis
moneo
vt
vos
cognoscat
fideiussores
apud
deum
ꝓ
illis
extitisse
●s
vi
estis
de
sacro
fonte
susciꝑe
.
ideo
semper
admonete
vt
cast●tatem
custodiant
.
iusticiam
diligant
.
caritatem
tencant
.
ante
oia
symbolum
&
orationem
dm̄cam
&
vos
ipsi
tenete
&
illis
quos
excepistis
ostendite
.
Hec
ibi
.
of
the
pryncyples
&
artycles
of
the
fayth
.
And
duryng
the
tyme
that
they
lerned
the
lawe
in
good
purpose
to
be
baptysed
men
dyde
them
calle
Cathecuminus
&
in
this
astate
&
degree
abode
saynt
Martyne
by
the
space
of
.
viij
.
yeres
/
for
at
.
x.
yeres
were
made
cathecumine
&
at
.
xviij
.
yere
were
baptysed
.
But
after
that
Crystendome
was
moche
augmented
&
multeplyed
the
blessyd
holy
goost
hath
enspyred
the
holy
chirche
of
the
maner
to
do
it
more
certen
&
ꝓfytable
.
That
is
that
these
childern
sholde
be
baptysed
as
soone
as
they
be
borne
for
the
peryls
&
lettyngꝭ
that
may
come
in
so
moche
that
the
godfaders
&
godmoders
them
bynde
vnto
god
&
holy
chirche
that
whan
they
haue
age
&
dyscrecyon
that
they
shall
lerne
them
the
lawe
of
the
fayth
&
these
thynges
apperteynynge
&
necessary
vnto
theyr
saluacyon
yf
the
naturall
fader
or
moder
or
other
them
teche
.
And
for
so
moche
sayth
saynt
Thomas
in
his
quart
that
whan
the
godfaders
or
godmoders
saye
Credo
/
it
is
as
moche
to
saye
after
one
exposicyon
as
I
promytte
to
put
true
herte
&
diligence
to
instructe
this
childe
whan
he
shall
haue
wytte
&
discrecyon
for
to
vnderstande
that
the
whiche
is
of
necessyte
vnto
saluacyon
for
as
moche
as
it
apperteyneth
vnto
prelates
and
curates
to
teche
theyr
subiectes
generall
how
be
it
apperteyneth
in
partyculer
&
in
especyal
vnto
the
godfaders
&
godmoders
for
to
teche
them
for
whome
they
be
bounde
.
In
the
whiche
appereth
the
grete
&
merueyllous
peryll
of
many
godfaders
or
godmoders
the
whiche
to
teche
that
/
that
they
knowe
not
.
In
so
moche
that
in
the
more
parte
or
all
at
this
daye
breke
that
ꝓmesse
.
By
the
whiche
moche
of
these
yonge
people
come
to
an
euyll
ende
/
&
I
byleue
verely
that
is
the
defaute
of
fayth
/
and
these
ylles
that
we
see
come
rathely
/
&
in
the
more
grete
parte
of
that
defaute
.
Wherfore
pryncypaly
I
haue
be
moued
to
declare
and
wryte
this
mater
/
for
as
no
thynge
it
is
to
repayre
the
hyenes
of
the
buyldynge
where
the
fundacion
is
ruynous
/
&
that
suffysed
as
now
of
the
exorcysme
&
cathecysme
.
For
the
maner
&
the
practyse
is
declared
here
&
after
more
in
partyculer
/
to
the
entente
that
symple
people
may
vnderstande
that
they
haue
vowed
&
promysed
vnto
baptem
&
the
noblynes
and
dygnyte
of
crystendome
/
&
the
forme
&
maner
as
they
haue
sayd
&
co●s●●a●ed
&
in
the
temple
of
the
holy
goost
and
of
that
as
vnderstande
these
good
&
faythfull
crysten
men
/
&
in
lyke
wyse
as
they
may
vndstande
the
falle
&
ruyne
of
the
peryl
&
the
grete
ylle
in
the
whiche
is
become
the
more
partye
of
crysten
men
the
whiche
kepe
not
neyther
fayth
nor
commaundementes
.
And
also
that
they
the
whiche
them
well
reforme
&
crye
god
mercy
&
them
repent
&
confesse
not
despayrynge
themself
may
haue
by
this
wrytynge
the
forme
&
maner
and
the
waye
to
retorne
vnto
swete
Jhesus
the
whiche
doth
them
calle
&
abyde
venite
ad
me
omnes
●
laborat
&
oner●ti
estis
&
ego
ꝑficiam
vos
Math.
xi
.
his
armes
spredde
promyttynge
yf
by
this
waye
or
by
other
whyle
that
it
is
tyme
them
conuerte
/
that
he
vnto
them
shall
pardone
the
transgressyon
&
treason
of
brekynge
the
fayth
.
¶
Here
foloweth
the
texte
of
the
offyce
of
baptem
with
the
exposicyon
in
englysshe
.
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
filij
et
spiritus
sancti
amen
.
vt
exeas
et
recedas
ab
hoc
famulo
dei
.
N.
Exi
ab
eo
inmunde
spiritus
&
da
locum
adueniente
spirituisancto
paraclito
.
Et
post
hec
faciat
signum
crucis
in
fronte
&
in
pectore
infantis
dicens
.
Signum
dei
viui
in
frontem
tuam
&
in
pectus
tuum
pono
.
¶
Here
foloweth
the
fyrst
oryson
.
Omnipotens
sempiterne
deus
pater
dni
nostri
iesu
xpi
respicere
dignare
super
hunc
famulum
tuum
.
N.
quem
ad
rudimenta
fidei
vocare
dignatus
es
omne
cecitatem
cordis
ab
eo
expelle
.
disrumpe
omnes
laque
os
sathane
quibus
fuerat
colligatus
.
Aperi
ei
dne
in
nuam
pietatꝭ
tue
vt
signo
sapiencie
tue
imbutus
.
omni
cupiditatum
fetoribus
careat
:
&
ad
suauem
odorem
preceptorum
tuorum
letus
tibi
in
ecclesia
tua
deseruiat
et
ꝓficiat
die
in
diem
vt
ydoneus
efficiat
accedere
ad
graciam
baptismi
tui
precepta
medicina
.
Per
eundem
dnm
nostrum
iesum
xp̄m.
¶
The
exposicyon
of
that
before
reherced
.
HEre
begynneth
the
ordre
&
maner
of
baptem
whan
it
is
done
solemply
.
Fyrst
at
the
chirche
dore
&
not
within
the
childe
is
offred
vnto
the
preest
who
demaundeth
the
childe
a
questyon
/
what
axest
thou
what
wylt
thou
haue
or
where
wylt
thou
become
.
And
they
that
it
present
answere
for
him
in
his
persone
I
requyre
crystendom
.
And
after
that
preest
demaunded
what
name
wylt
thou
haue
/
&
the
godfad
or
both
two
togyd
answer
for
the
childe
John
or
els
after
that
that
they
him
wyll
name
Then
the
preest
bloweth
vpon
the
childe
sayeng
to
the
deuyll
of
helle
the
whiche
hath
puyssaunce
&
dn̄acyon
vpon
the
lytell
child
for
the
gylte
of
origynal
synne
/
enmy
I
blawe
the
in
the
name
of
the
fad
&
of
the
sone
&
of
the
holy
goost
&
the
commaunde
that
thou
go
forth
&
depart
from
this
create
the
which
thou
holde
in
thy
seruyce
&
cometh
to
the
seruyce
of
god
departe
thou
forth
with
spiryt
of
dampnacion
&
gyue
place
to
the
holy
gost
to
come
reforme
&
counsell
this
soule
.
After
that
sayd
maketh
the
preest
the
sygne
of
the
crosse
in
the
forhede
&
in
the
brest
of
the
childe
sayeng
I
put
the
sygne
of
the
lyuyng
god
of
Jhu
cryst
in
thy
forhede
&
in
thy
brest
.
Vpon
this
mystery
a
man
myght
make
a
questyon
yf
man
A
questyon
.
ought
to
say
vnto
the
childe
exeas
&
recedas
ab
hoc
famulo
tuo
vel
dei
that
is
to
saye
depart
you
from
him
or
this
thy
seruaunt
or
yf
a
man
ought
to
say
departe
you
from
this
thy
seruaunt
or
the
seruaunt
of
god
.
The
answer
/
men
fynde
in
some
bokis
the
seruaunt
of
the
the
answere
.
deuyll
&
that
may
be
one
&
vndstande
y●
one
&
that
other
how
be
it
there
semeth
well
to
be
grete
dyfference
bytwene
the
seruaunt
of
god
&
the
deuyll
.
For
it
is
a
thynge
impossyble
to
be
the
seruaunt
of
god
&
the
deuyll
Non
potestis
deo
seruite
&
māmons
Math.
vi
.
Item
●
non
est
mecu
contra
me
est
.
Et
●
non
colligit
mecum
disꝑgit
Luce.
xi
.
Mat.
ix
.
Mathei
.
xii
.
togydbut
they
that
haue
in
wrytyng
in
theyr
bokis
the
seruaunt
of
the
deuyll
speke
as
for
the
houre
present
for
the
childe
is
not
the
seruaunt
of
Jhu
cryst
tyll
vnto
the
water
of
baptem
/
&
yf
he
dey
befor
that
he
hath
receyued
that
water
in
the
name
of
the
fad
the
sone
&
the
holy
gost
he
sholde
not
be
in
the
way
of
saluacyon
/
as
sayth
Cipryan
.
And
saynt
Thomas
reherced
it
in
his
boke
wherfor
the
lytell
childe
may
saye
faythfully
in
the
operacion
of
the
deuyll
&
not
the
seruaunt
of
god
/
br●
the
whiche
callen
before
the
baptem
the
seruaunt
of
god
vndstanden
the
tyme
to
come
after
that
the
mystery
shal
be
ended
which
is
now
begonne
.
And
for
so
moche
that
this
solempnyte
of
the
exorcyson
&
cathecyson
is
not
of
the
insence
&
necessyte
of
baptem
ther
is
no
grete
peryll
or
dyfference
to
rede
the
one
or
the
other
so
that
he
vndstandeth
holy
.
Also
by
the
exsuflacion
that
the
preest
doth
vpon
the
childe
betokeneth
y●
that
he
chaffeth
&
put
out
the
power
of
the
euyll
spiryte
which
him
inforseth
to
let
euery
good
werke
.
Also
by
the
sygne
of
the
crosse
made
and
put
in
the
forhede
&
in
the
brest
is
the
token
that
the
child
taked
vtue
&
myght
to
resyste
the
deuyll
openly
&
it
apereth
by
the
crosse
made
in
the
forhede
/
&
in
the
secretnes
of
conscyence
made
in
the
brest
.
After
these
thyngꝭ
befor
sayd
the
preest
maketh
his
prayer
to
god
in
the
thyrde
persone
with
all
the
holy
chirche
in
this
maner
.
PLeaseth
it
the
blessyd
lorde
god
to
exalte
my
prayer
/
and
my
desyre
and
clamour
may
come
before
the
true
god
eternall
.
And
all
myghty
fader
of
our
lorde
Jhesu
cryst
/
pleaseth
it
y●
to
beholde
this
thy
seruaunt
whom
it
hath
lyked
the
to
drawe
&
calle
at
the
begynnyng
of
the
knowlege
of
the
lawe
/
&
the
it
pleaseth
to
Illumyn●
with
thy
gce
/
&
to
breke
the
boundes
of
the
deuyll
/
of
the
whiche
he
hym
helde
enlasyd
.
Also
pleaseth
the
very
god
to
open
hym
the
yate
of
thy
mercy
/
&
hym
gyue
the
token
of
the
true
sapyence
/
by
the
whiche
he
may
eschewe
the
power
of
all
coueytousnes
erthely
/
&
to
receyue
the
swete
odour
of
thy
holy
commaundementes
/
by
the
whiche
he
the
may
Joyously
serue
in
the
holy
chirche
.
Also
to
profyte
from
day
to
daye
to
the
ende
that
by
that
medecyne
he
haue
dysposycyon
to
receyue
the
grace
of
thy
baptem
.
And
that
we
requyre
in
the
vertue
and
in
the
name
of
our
lorde
Jh̄u
cryst
Amen
.
Also
it
is
to
be
Nota.
noted
that
the
preest
that
consecrat
vnto
god
be
in
the
estate
of
grace
/
&
out
of
deedly
synne
/
whan
he
doth
solemply
the
offyce
the
whiche
apperteyneth
vnto
a
preest
/
he
is
the
mynyster
and
seruaunt
of
all
the
holy
chirche
/
and
speketh
vnto
god
for
and
in
the
name
of
hym
.
And
for
so
moche
the
clergye
the
whiche
sygnyfyeth
and
representeth
the
chirche
answereth
Amen
.
That
is
to
saye
we
requyre
Amen
dico
vobis
si
●d
petierit
patrem
in
noie
meo
dabit
vobis
.
Johis
.
xi
.
all
that
it
soo
be
as
thou
haste
sayd
and
demaunde
.
And
for
that
/
that
the
holy
chirche
vnyuersally
and
comprehendeth
alle
the
holy
college
of
paradyse
/
&
all
the
holy
creatures
of
this
worlde
and
of
purgatory
/
the
blessyd
swete
Jhesus
the
whiche
is
cheyf
&
capytayne
of
al
the
holy
chirche
Beholdeth
pryncypally
the
merytes
of
holy-chirche
these
holy
orysons
that
these
preestes
maketh
be
they
good
or
ylle
/
where
by
the
lyght
of
true
fayth
&
of
holy
contemplacyon
he
shall
see
the
virgyne
Mary
&
all
the
holy
college
of
paradyse
&
hym
that
moost
is
the
blessyd
swete
Jhesu
cryst
in
so
moche
that
man
praynge
&
besechyng
the
maieste
of
god
Dico
vobis
si
d●●
ex
vobis
consenseri●
super
terram
de
oi
re
quancumque
petierint
fiet
illisa
prē
meo
●
est
in
celis
.
math
xviii
.
Ego
dico
vobispe
tite
&
dabit
vobis
querite
&
iuenietꝭ
pulsate
et
aperiet
vobis
Ois
em̄
qui
petit
accipit
&
qui
q̄rit
inuenit
&
pulsanti
aperiet
.
Luce
.
xi
.
that
it
wolde
please
hym
to
pardon
vnto
this
childe
the
orygynall
gylte
/
&
hym
gyue
grace
that
he
may
be
the
membre
of
Jhesu
cryst
&
of
the
college
&
company
of
all
sayntes
/
sholde
well
be
fulfylled
of
the
swetnes
&
admiracyon
.
Also
we
sholde
make
that
our
lorde
Jhesu
cryst
vnto
vs
hath
taught
&
commaunded
to
requyre
&
axe
in
his
name
/
saynge
truely
I
saye
you
that
yf
ye
demaunde
ony
thynge
of
god
my
fader
in
my
name
he
shall
gyue
it
you
.
And
for
as
moche
our
moder
the
holy
chirche
holdeth
this
forme
that
in
the
ende
of
these
Orysons
he
putteth
per
dnm
nostrū●h̄m
xp̄m.
Man
demaunded
in
the
name
of
Jhesus
whan
he
asketh
thynges
that
before
the
glory
of
god
&
the
saluacyon
of
soules
.
For
Jhus
is
as
moche
to
saye
as
sauyour
.
And
it
is
impossyble
that
who
so
demaundeth
Ambro.
de
officus
Impossibile
est
orōnes
multo●
non
exaudiri
.
that
/
that
he
ought
to
demaunde
/
so
that
he
demaunde
as
he
ought
/
that
it
be
refusyd
.
For
god
hath
sayd
with
his
mouth
that
al
they
the
whiche
axe
so
as
it
is
sayd
that
they
shal
receyue
theyr
askynge
and
petycyon
.
¶
Here
shall
the
preest
make
a
crosse
in
the
forhede
of
the
childe
sayenge
.
PReces
nostras
quesumus
●n̄e
clementer
exaudi
et
hunc
famulum
tuum
crucis
dominice
cuius
impressione
cum
signamus
virtute
custodi
vt
magnitudinis
glorie
tue
rudimenta
seruans
ꝑ
custodiam
mandatorum
tuorum
ad
noue
regenerationis
gracian
peruenire
mereatur
.
Per
xp̄m.
DEus
qui
humani
generis
ita
es
conditor
vt
sis
etiam
reformator
ꝓpiciare
populis
adoptiuis
et
nouo
testamento
sobol●
noue
ꝓlis
ascribe
vt
filij
ꝓmissionis
qd
non
potuerunt
assequi
ꝑ
naturam
.
gaudeant
se
recepisse
ꝑ
gratiam
.
Per
xp̄m.
¶
The
exposicyon
of
the
texte
precedent
.
AFter
these
thynges
aboue
sayd
the
preest
maketh
agayne
the
sygne
of
the
crosse
with
the
thombe
in
the
forhede
of
the
childe
with
suche
an
oryson
/
very
lorde
of
all
the
worlde
we
requyre
that
of
thy
swete
mekenes
that
it
wyll
please
the
to
receyue
our
prayers
/
that
is
that
thou
kepe
&
defende
this
thy
seruytour
or
seruaunt
vnto
whome
we
haue
enprynted
in
the
forhede
the
sygne
of
the
crosse
&
vnto
that
entent
that
he
may
kepe
the
instruccyon
of
thy
commaundementis
&
that
he
may
come
vnto
the
glory
of
the
newe
regeneracion
that
is
of
the
holy
fonte
of
baptem
&
of
that
we
requyre
the
in
the
name
&
in
the
vertue
of
our
sauyour
Jh̄u
cryst
amen
.
And
so
it
ought
to
be
vndstande
as
it
is
specifyed
before
ouer
al
where
ther
is
ꝑ
dnm
nostrum
Also
here
foloweth
an
other
oryson
in
suche
maner
O
Very
god
the
whiche
hast
made
&
formed
humayne
lygnage
&
afterwarde
hast
reformed
Pleaseth
it
y●
to
receyue
in
adopcion
this
newe
lyf
&
wryte
among
these
child
of
the
newe
testament
ᵒ
to
the
ende
that
by
thy
holy
●ce
he
may
receyue
that
that
he
may
not
haue
by
nature
.
And
so
it
apereth
that
by
thre
tymes
within
a
lytell
whyle
hath
ben
marked
with
the
soken
Ascendens
iesus
de
〈◊〉
vidit
celos
aptos
&
spm̄
s●m̄
t●que
colum
●ā
desc●
octē
&
manētem
in
ipso
&
vox
facta
est
oe
celis
tu
es
filius
meus
.
&c.
Mar.
i.
idem
Math.
iii.
of
the
crosse
he
that
sholde
be
baptysed
&
thre
orysons
vnto
god
presented
in
tokenynge
the
vertue
of
holy
baptem
/
&
that
that
is
made
cometh
&
ꝓcedeth
aboue
all
of
that
holy
blyssed
trynyte
.
And
of
that
we
haue
a
fygure
in
baptem
of
our
lord
as
where
he
shewed
him
vnto
the
blessyd
trynyte
euydently
.
God
the
fad
in
the
voys
the
whiche
sayd
here
is
my
sone
god
the
holy
goost
in
symylytude
of
a
douue
/
and
god
the
sone
in
our
humanyte
.
¶
Here
foloweth
the
exorcysacyon
of
the
salt
.
EXorciso
te
creatura
salis
In
noie
dei
patris
omipotētis
&
in
caritate
dni
nostri
iesu
xpi
et
in
●irtnte
spiritussancti
.
exorciso
te
ꝑ
deum
viuum
.
ꝑ
deum
verum
.
ꝑ
deum
sanctum
.
ꝑ
deū●
te
ad
tutellā
humani
generis
ꝓ●reauit
et
populo
venienti
ad
crudelitatem
ꝑ
seruos
suos
●secrari
precepit
.
Proinde
te
rogamus
dne
deus
noster
vt
hec
creatura
salis
in
noie
sancte
et
indiuidue
trinitatis
efficiat
salutare
sacramentum
ad
effugandum
inimicum
quam
tu
dne
sanctificando
sanctifices
.
benedicendo
benedicas
.
vt
fiat
omnibus
accipientibus
perfecta
medicina
permanens
in
visceribus
eorum
in
noie
eiusdem
dni
nostri
iesu
xpi
qui
venturu●
est
iudicare
viuos
&
mortuos
et
seculum
per
ignem
.
Amen
.
¶
Here
he
putteth
the
salt
in
to
the
childes
mouth
askynge
his
name
&
sayenge
.
Accipe
sal
sapiencie
vt
sit
tibi
dns
ꝓpiciatus
in
vitam
eternam
Amen
.
AFter
these
thynges
aboue
sayd
the
preeste
exorcysed
the
salte
sayeng
.
I
coniure
the
creature
of
salte
.
That
is
to
saye
.
I
coniure
in
the
the
puyssaunce
of
the
dyuyll
in
helle
in
the
name
of
god
fader
omnypotent
&
in
the
charyte
of
our
lorde
Jhu
cryst
&
in
the
vertue
of
the
holy
goost
.
I
coniure
the
from
the
lyuynge
god
/
from
the
true
god
/
&
from
the
holy
god
/
from
god
the
whiche
the
created
vnto
the
deffence
&
consolacyon
of
humane
lygnage
&
commaunde
that
thou
flee
consecrated
for
the
profyte
of
the
people
that
wyll
come
vnto
the
trouth
of
the
fayth
.
And
for
so
moche
our
blessyd
god
&
lorde
we
the
requyre
that
this
creature
of
salte
be
made
suche
sacrament
in
the
name
of
the
blessyd
trynyte
that
he
may
chasse
the
deuyll
.
The
which
salte
thou
wylt
our
blessyd
lorde
in
halowynge
halowe
/
&
in
blessynge
blysse
.
To
the
ende
that
this
medecyne
abyde
in
the
soule
of
all
them
that
it
receyue
in
the
name
&
in
the
vertue
of
our
lorde
the
whiche
shall
come
for
to
Juge
the
quycke
and
the
deed
/
&
this
present
worlde
shall
make
brenne
by
fyre
amen
.
¶
Than
the
preest
taketh
the
salt
so
halowed
in
demaundynge
the
name
of
the
childe
&
it
puttynge
in
his
mouth
sayenge
.
Take
now
the
salt
of
true
sapyence
/
to
the
ende
that
it
may
please
god
to
gyue
the
grace
for
to
come
to
the
lyf
eternall
Amen
.
HEre
is
to
be
noted
as
for
the
entent
of
thynges
Her
secundum
gu●●lermū
durau●●
,
afore
sayd
as
for
those
that
folowe
the
whiche
in
this
solempnyte
of
exorcysmus
/
or
of
coniuracyon
of
the
deuyll
some
thynges
they
make
in
operacyon
without
all
only
/
the
whiche
thynges
are
not
in
the
soule
materyally
.
But
they
betoken
thynges
spirytuell
as
in
puttynge
the
salt
in
that
mouth
of
the
childe
/
he
puttynge
of
the
spotell
of
the
preest
in
his
nosetrylles
&
in
his
eeres
/
he
makynge
the
crosse
with
the
holy
oyle
in
the
brest
&
bytwene
the
sholders
.
Also
after
the
baptem
he
maketh
the
crosse
with
the
holy
cr●me
vpon
the
childes
heed
/
he
putteth
on
hym
afterwarde
the
whyte
robe
the
which
is
called
the
crysome
.
And
of
the
signifycacyon
of
all
these
thynges
shall
be
sayd
euery
thynge
in
his
ordre
.
These
other
thynges
be
/
the
whiche
signifye
&
make
that
/
that
they
signifye
/
&
in
these
thyngꝭ
there
is
dede
&
worde
as
in
the
coniuracyon
of
the
deuyll
whan
the
preest
vnto
hym
sayth
.
Cursed
&
dampned
spiryte
/
departe
then
forth
with
from
this
creature
/
as
it
is
also
the
imposicyon
of
the
hande
&
of
other
thynges
that
folowe
.
They
sygnifye
&
make
ryally
in
dede
that
/
that
these
wordes
sygnifye
.
And
it
so
be
mayster
Guillyam
duraunt
it
preueth
Guillerm
condurandi
in
quarto
.
in
his
quart
by
reason
&
by
auctoryte
.
His
reason
is
suche
.
The
blyssed
holy
goost
the
whiche
may
not
fayle
or
bere
fals
wytnes
/
gouerneth
&
illumyneth
the
chirthe
in
all
thynges
/
&
syngulerly
in
the
solempnyte
&
custome
of
the
seuen
sacramentes
.
Wherfore
it
behoueth
to
saye
that
these
wordes
&
these
dedes
that
man
holdeth
&
kepeth
in
the
custome
of
the
chirche
in
executynge
these
sacramentes
be
not
made
for
no
thynge
&
with
thynkynge
/
but
ryally
&
truely
make
&
sygnifye
the
thynges
before
●ayd
.
〈◊〉
vnto
that
is
the
auctoryte
of
saynt
Augustyn
the
whiche
●ayth
that
these
lytell
childern
be
blowed
on
&
exorcysed
by
the
preest
to
the
entent
that
they
be
put
out
&
delyuered
from
the
puyssaunce
of
the
deuyll
/
&
to
the
entent
that
they
haue
not
in
theyr
soules
ony
lettynge
to
receyue
the
grace
of
god
&
to
be
made
and
consecrated
the
temple
of
the
holy
goost
.
Rest
than
to
see
what
sygnyfyeth
vs
the
salte
so
nobly
consecrated
/
and
put
in
to
the
childes
mouth
.
For
the
fyrst
m●rsell
of
his
dyner
is
not
oonly
to
moche
salt
/
but
as
vnto
the
trouth
it
is
but
salt
.
And
it
is
now
manytested
that
it
is
not
gyuen
to
hym
for
substaunce
or
reteccyon
cor●orell
/
but
for
some
sygnyfycacyon
spyrytuell
.
The
whiche
sygnyfycacyon
vnto
vs
is
gyuen
for
to
vnderstande
by
the
proprete
naturell
of
salte
/
the
whiche
is
moche
more
gretter
and
larger
in
foure
maners
.
The
fyrst
is
that
the
salt
dryeth
the
erthe
in
suche
a
maner
that
she
may
not
ony
herbes
gyue
or
brynge
forth
after
the
salte
.
The
seconde
is
that
it
gyueth
sauouor
vnto
the
metes
.
The
thyrde
is
that
it
keppeth
the
meetes
from
putrefyenge
and
from
ro●●ynge
.
And
the
fourth
that
it
is
made
of
the
water
of
the
see
by
the
force
of
fyre
.
The
fyfth
is
that
god
commaunded
vnto
Moyses
that
in
all
the
sacryfyces
the
whiche
he
offred
that
he
sholde
put
salt
therto
.
And
by
these
propretees
vnto
vs
is
fygured
truely
as
wytnesseth
the
holy
scrypture
the
noble
vertue
of
sapyence
and
of
dyscrecyon
by
the
whiche
man
deserueth
bytwene
good
and
ylle
/
and
bytwene
the
more
goodnes
and
the
lesse
goodnes
/
and
bytwene
the
more
ylle
and
the
lesse
or
the
moost
lytell
.
And
for
so
moche
he
that
hath
the
trewe
sapyence
of
Jhesu
cryst
and
of
a
good
crysten
man
/
he
deserued
and
consydereth
the
dyfference
bytwene
the
greate
vertue
and
goodnes
of
the
glory
of
paradyse
eternall
and
the
greate
ylle
of
dampnacyon
without
euer
to
haue
ende
.
Also
bytwene
these
lytell
temporall
and
worldely
goodes
and
the
trewe
goodes
of
the
soule
/
as
ben
the
greate
graces
of
god
/
his
vertues
/
and
his
merytes
/
and
dyspraysen
these
lytell
worldely
goodes
for
the
loue
of
the
greate
myghty
souerayne
/
and
fereth
and
fleeth
the
greate
horryble
Augus
Salis
natura
in
fecunditatē
terre
facit
.
vnde
in
ipso
.
Po●uit
terram
fructiferam
in
salsuginem
.
paynes
of
helle
/
and
secheth
and
desyreth
the
glorye
of
paradyse
.
By
the
whiche
he
is
fulfylled
in
his
spyryte
of
all
desyres
erthely
vayne
and
worldely
/
and
desyreth
not
to
fructefye
neyther
to
encrease
with
the
goodes
of
the
erthe
by
auaryce
or
by
other
ylle
maner
wayes
agayne
the
sapyence
dyuyne
.
And
this
is
for
to
vnderstand-by
the
fyrst
proprete
of
the
salte
the
whiche
dryeth
the
erthe
.
Also
the
good
crysten
man
putteth
reason
and
discrecyon
in
his
thoughtes
/
and
wordes
/
and
in
his
dedes
.
By
the
whiche
they
be
fwete
of
sauour
and
pleasaunte
vnto
god
/
and
vnto
his
neyghbours
.
And
that
is
for
to
vnderstande
by
the
seconde
proprete
of
the
salte
the
whiche
gyueth
sauour
to
all
meetes
.
Also
it
kepeth
hym
from
all
ylle
or
euyll
example
and
to
gyue
occasyon
of
ylle
and
hym
enforceth
for
to
please
god
/
and
to
conferme
hym
vnto
those
holy
persones
.
By
the
whiche
waye
he
may
gyue
vnto
his
neyghbours
example
to
do
wel
&
lyue
well
.
And
this
is
to
be
vnderstande
by
that
/
that
the
salte
kepeth
from
stenche
&
gyueth
good
odour
.
Also
the
salt
of
dyscrecyon
is
made
of
the
water
of
deuocyon
/
and
of
fyre
of
tiue
dyleccyon
.
Also
fastynge
/
almesdede
/
prayer
/
or
other
sacrifyce
that
man
may
thynke
vnto
god
hym
pleaseth
not
yf
it
be
not
with
the
salt
of
dyscrecyon
.
They
that
haue
left
the
salt
of
discrecyon
of
/
crystendome
Non
est
e●
ista
capiētia
de
●ursum
descendens
a
patre
luminum
sco
terrena
aialis
&
diabolica
.
Jac.
iii.
supposynge
that
they
be
full
of
wysdome
/
brutale
/
deuylesshe
/
and
worldely
as
be
they
that
haue
theyr
hertes
more
in
the
world
then
vnto
theyr
saluacyon
.
And
for
one
carnall
pleasur
or
some
good
transytorye
lese
the
grete
goodes
of
eternall
glory
.
be
afore
god
not
only
foles
/
but
vnsalted
.
The
whiche
is
as
moche
to
saye
as
ben
vncrystened
&
made
as
in
maner
forsakyng
theyr
fayth
/
as
vnto
spirytuall
vnderstandynge
/
&
of
these
there
ben
with
out
nombre
.
By
the
whiche
they
shall
be
departed
from
god
/
and
with
the
angels
&
foles
in
the
paynes
of
helle
the
one
with
the
other
/
&
all
togyders
amonge
these
deuylles
.
And
this
is
vnto
the
sygnificacyon
of
the
salte
.
¶
As
well
for
the
sone
as
for
the
douhhter
.
DEus
patrum
nostrorum
deus
vniuerse
conditor
veritatis
te
supplices
exoramus
:
vt
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
vt
cum
fidelibus
tuis
ꝓmissionū
tuarum
eterna
premia
consequatur
.
Per.
¶
For
the
man
childe
all
oonly
●
.
DEus
abraham
deus
ysaac
&
deus
iacob
.
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
vt
mittere
digneris
sanctum
angelum
tuum
qui
similiter
custodiat
&
ꝓtegat
hunc
famulum
tuum
.
N.
et
perducat
ad
gramm
baptismi
tui
.
Per.
¶
As
wel
for
the
man
childe
as
for
the
woman
childe
ARgo
maledicte
sathana
recognosce
sentēciam
tuam
&
da
honorem
deo
viuo
&
vero
da
honorem
iesu
xpo
filio
elus
&
spirituisancto
&
recede
ab
hoc
famu
lo
dei
.
N.
quia
istum
sibi
deus
&
dns
noster
iesus
xp̄s
ad
suam
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
womon
childe
all
oonly
.
DEus
celi
.
deus
terre
.
deus
angelorum
.
deus
archangelorum
.
deus
patriarcharum
.
deus
ꝓphetarum
deus
apostolorum
.
deus
martirum
.
deus
●fessorum
.
deus
virginum
.
deus
omni
bene
viuencium
.
deus
cui
omnia
lingua
●fitet
.
et
omne
genu
flectitur
celestium
terrestrium
&
infernorum
.
te
inuoco
dne
super
hanc
famulam
tuam
.
N.
vt
per
ducere
eam
d●gneris
ad
gratiam
baptismi
tui
.
Ergo
maledicte
&c.
¶
For
the
man
childe
.
DEus
abraham
.
deus
ysaac
.
&
deus
iacob
.
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
vt
liberes
hunc
famulum
tuum
.
N.
et
ꝑducere
eum
digneris
ad
gratiam
baptismi
tui
.
Ergo
maledicte
&c.
¶
For
the
woman
chile
all
oonly
.
EXorciso
te
īmunde
spiritus
ꝑ
patrem
&
filium
&
spiritum
sanctum
.
vt
exeas
&
recedas
ab
hoc
famula
dei
.
N.
ipse
tibi
imperat
maledicte
dampnate
atque
damnande
●
ceco
nato
oculos
aperuit
&
quatriduanum
lazarum
de
monumento
suscitauit
.
Ergo
maledicte
&c.
¶
For
the
man
childe
.
DEus
īmortale
presidium
omni
postulantium
liberacio
supplicum
.
pax
roganciū
.
resurrectio
mortuorum
.
te
inuoco
dne
super
hunc
famulum
tuum
.
N.
●
baptismi
tui
domum
petens
eternam
consequi
gratiam
spirituali
regeneratione
desiderat
.
accipe
dne
eum
vt
qui
dignatus
es
dicere
petite
&
accipietis
.
querite
et
inuenietis
.
pulsate
&
aperietur
vobis
.
petenti
itaque
premium
porrige
&
ianuam
pande
pulsanti
vt
eternam
celestis
lauacri
benedictionē●secutus
promissa
tui
muneris
regna
ꝑcipiat
.
Per.
A●di
maledicte
sathana
adiuratus
ꝑ
nomen
eterni
dei
&
saluatoris
nostri
ihesu
xpi
filij
eius
cum
tu
victus
inuidia
tremens
genlensque
discede
nichil
tibi
sit
●mune
cum
seruo
dei
iam
celestia
cogitanti
renunciaturo
tibi
ac
seculo
tuo
&
beate
īmor
talitati
victuro
.
Da
igit
honorem
aduenienti
spirituisancto
qui
ex
summa
celi
arce
descendens
ꝑturba
●is
fraudibus
diuino
fonte
purgatum
pectus
.
id
est
sanctificatum
deo
templum
&
habitaculum
aptum
ꝑficiat
vt
ab
oibus
penitus
noxis
preteritorum
criminum
liberatus
hic
seruus
dei
gracias
perhenni
deo
referat
semper
et
benedicat
nomen
eius
sanctum
in
secula
seculorum
amen
.
¶
For
the
man
childe
&
the
woman
childe
.
eXorciso
te
īmunde
spiritus
In
noie
patris
&
filij
&
spiritussancti
vt
exeas
et
recedas
ad
hoc
famulo
dei
.
Ipse
em̄
tibi
imperat
maledicte
dampnate
atque
damnande
●
pedibus
super
mare
ambulauit
et
petro
margenti
dexteram
porrexit
.
Ergo
maledicte
&c.
¶
For
the
man
childe
&
the
woman
childe
.
eternam
ac
iustissimam
pietatem
tnā
dep̄cor
dne
sancte
pater
omnipotens
eterne
deus
auctor
luminis
&
veritatꝭ
super
famulum
tuum
.
N.
vt
digneris
eum
illuminate
lumine
intelligencie
munda
eum
&
sanctifica
da
ei
scienciam
veram
vt
dignus
efficiat
accedere
ad
gramm
baptismi
tui
.
Per
dnm
nostrum
ihesum
xpm
filium
tuum
.
Oui
venturus
est
iudicare
viuos
et
mortuos
&
seculum
per
ignem
.
Amen
.
After
the
salt
put
in
the
childes
mouth
the
preest
in
his
owne
persone
with
all
the
holy
chirche
maketh
this
prayer
.
Trewe
god
aboue
all
holy
faders
/
fontayne
of
all
trouth
/
we
the
beseche
&
requyre
that
it
wolde
please
the
swetely
to
beholde
hym
or
her
thy
seruaunt
or
seruytour
in
suche
maner
/
that
thou
vnto
hym
wyll
graunte
that
in
castynge
this
fyrst
refeccion
of
salt
neuer
may
haue
hongre
.
That
is
to
say
that
he
haue
alwaye
wysdome
and
dyscrecyon
suffycyent
in
all
thynges
the
whiche
appertayned
vnto
saluacyon
/
and
that
he
be
replete
of
heuenly
meetes
/
to
the
ende
that
he
haue
desyre
of
spiryte
in
seruynge
the
by
true
hope
.
And
that
it
may
please
the
very
god
hym
to
conduyte
vnto
the
holy
regeneracyon
/
to
the
entent
that
he
may
come
vnto
the
here
the
whiche
thou
hast
promysed
vnto
all
faythfull
crysten
men
.
THe
god
of
Abraham
/
of
Ysaac
/
and
of
Jacob
/
the
whiche
apyred
vnto
Moyses
in
the
mounte
of
Synay
the
whiche
drewest
thy
people
the
childern
of
Israell
of
Egypte
/
vnto
them
geuynge
by
thy
swete
pyte
an
holy
angel
for
to
kepe
them
daye
&
nyght
/
we
the
requyre
that
in
lyke
wyse
thou
wylt
do
vnto
hym
or
her
thy
seruytour
or
seruaunt
suche
grace
that
he
may
come
vnto
the
holy
welle
of
baptem
.
By
this
oryson
is
eneweth
euydentely
sheweth
that
the
baptem
was
auncyently
fygured
whan
the
people
of
god
by
myracle
and
puyssaunce
dyuyne
/
and
by
the
seruyce
and
mysterye
of
angelles
passed
thorugh
the
reed
see
/
and
were
put
out
of
Egypte
and
from
the
subieccyon
of
Pharaon
.
For
by
the
baptem
men
gooth
from
the
derkenes
of
synne
/
and
cometh
vnto
the
lyght
of
grace
/
and
from
the
serny●e
of
the
deuyll
vnto
the
seruyce
of
Jhesu
cryst
/
and
man
receyued
the
commaundementes
vpon
the
hyghe
mountayne
of
the
true
fayth
.
And
so
moche
after
this
oryson
the
preest
sayth
vnto
the
deuyll
.
CUrsyd
deuyll
knowe
thou
thy
sentence
&
gyue
maugre
thy
wyl
honour
vnto
god
the
tader
/
&
vnto
Jhesu
cryst
his
sone
&
vnto
the
blessyd
holy
trynyte
/
&
departe
thou
forthwith
from
this
the
seruytour
or
seruaunt
of
god
.
For
the
blessyd
pleasure
&
mercy
of
Jhesu
cryst
is
to
calle
hym
now
to
his
grace
/
&
vnto
the
holy
welle
of
baptem
.
And
we
defende
the
that
thou
be
not
so
hardy
for
euer
to
do
vyolence
vnto
the
holy
token
of
the
crosse
the
whiche
we
put
in
his
forhede
.
¶
For
the
woman
childe
.
GOd
of
heuen
&
of
erthe
/
god
of
angels
/
god
of
archangels
/
god
of
propheses
/
god
of
apostles
/
god
of
martyrs
/
god
of
confessours
/
god
of
virgyns
/
god
of
all
good
lyuers
vnto
whom
euery
tonge
oweth
confessyon
of
trouth
/
and
before
whome
euery
creature
celestyall
terrestyall
&
infernall
hym
inclyneth
/
we
the
requyre
our
souerayne
lorde
that
it
wyll
please
the
to
conduyte
&
brynge
this
mayden
vnto
the
holy
fonte
of
baptem
.
Per
dumm
&c.
And
here
the
preest
sayth
agayne
that
the
whiche
is
before
wryten
vnder
this
worde
.
Ergo
maledicte
.
Than
I
shal
not
reherce
otherwyse
but
in
puttynge
.
Ergo
maledicte
.
GOd
of
Abraham
of
Ysaac
&
of
Jacob
the
whiche
by
thy
seruaunt
Moyses
dydest
deiyner
thy
people
of
Israel
from
the
seruytude
of
Egypt
vnto
them
geu
age
the
commaundementis
/
&
the
whiche
delyuerest
S●●anne
from
the
infamye
the
whiche
of
wronge
vnto
her
was
put
.
I
the
requyre
that
it
wolde
please
y●
to
delyuer
this
thy
seruytour
geuynge
vnto
her
grace
for
to
come
vnto
holy
baptem
.
¶
For
the
mayden
.
CUrsed
spiryte
I
the
coniure
&
commaunde
in
the
name
of
the
fader
/
and
of
the
sone
/
&
of
the
holy
goost
that
thou
departe
from
this
the
seruaunt
of
god
/
&
the
holy
Jhesu
cryst
the
whiche
by
myracle
gyueth
lyght
vnto
hym
that
is
borne
blynde
.
And
the
whiche
on
the
fourth
daye
reysed
the
lazar
/
wyll
thou
her
to
do
thy
commaundement
Ergo
maledicte
.
¶
For
the
man
childe
.
GOd
of
eternall
lyf
/
refuge
&
defence
of
all
them
the
whiche
duely
the
beseche
&
requyre
the
whiche
art
the
pease
of
true
oratours
/
resur
reccyon
of
deed
men
my
god
I
the
requyre
for
thy
seruaunt
&
the
whiche
the
demaundeth
baptem
to
the
ende
that
by
the
regeneracyon
spyrytuell
he
may
come
to
the
grace
eternall
.
My
god
where
it
hath
pleaseth
the
to
saye
.
Are
&
ye
shall
receyue
/
Petite
&
dabitu●
vobis
:
querere
et
●nu●●ietis
:
puisate
&
aper●●tu●
vobis
.
Luce
.xi.
seche
&
you
shalt
fynde
/
knocke
&
vnto
you
it
shal
be
opened
/
pleaseth
it
you
hym
to
receyue
/
&
hym
to
gyue
the
almes
of
your
grace
/
for
he
you
requyreth
.
Open
hym
the
yate
for
he
knocketh
&
calleth
requyrynge
that
by
the
vertue
of
holy
baptem
he
may
come
vnto
the
royalme
&
ryches
of
paradyse
.
¶
For
the
man
childe
.
HErken
a
cursed
aduersary
of
humayne
lygnage
coniured
&
ouercome
in
all
enuye
by
the
vertue
of
god
the
fader
of
our
sauyour
Jhesu
cryste
his
sone
the
whiche
the
commaundeth
that
in
tremblynge
&
waylynge
thou
departe
without
hauynge
ony
more
to
do
with
the
seruaunt
of
god
the
whiche
letely
demaunded
&
requyred
the
thyngꝭ
celestyall
the
whiche
thou
hast
lost
/
&
the
whiche
renounceth
the
&
thy
power
and
thy
worlde
in
desyrynge
the
lyf
eternal
.
Departe
thou
then
fortwith
for
the
comynge
of
the
holy
goost
the
whiche
of
the
souerayne
hau●es
of
heuen
wyll
descende
in
to
his
holy
temple
/
the
whiche
shall
be
ano●e
by
the
holy
baptem
purefyed
.
And
hym
lyked
to
put
out
all
thy
fraudes
&
decepcyons
/
&
hym
delyuer
from
all
the
synnes
of
tymes
past
to
the
ende
that
he
may
for
euer
gyue
thankyngꝭ
&
blessyngꝭ
vnto
the
ryght
hyghe
name
of
god
in
the
worlde
of
worldes
.
¶
For
the
man
&
for
the
woman
.
GO
forth
spyryte
&
dampned
I
the
coniure
&
commaunde
in
the
name
of
the
fader
/
and
of
the
sone
/
&
of
the
holy
goost
from
hym
or
her
the
seruytour
or
seruaunt
of
god
.
O
acursyd
&
condampned
he
the
maketh
by
my
commaundement
the
whiche
vpon
the
wawes
of
water
walked
surely
&
he
that
delyuered
saynt
Peter
that
he
were
not
drowned
surely
.
Ergo
maledicte
.
GOd
of
lyght
&
of
vertue
lorde
omnypotent
and
eternall
I
requyre
thy
ryght
Juste
pyte
vpon
this
thy
seruytour
or
seruaunt
/
&
that
it
may
please
the
hym
or
her
to
illumyne
by
true
entendement
&
hym
or
her
clense
&
sanctifye
by
knowlege
to
that
that
he
be
worthely
dysposed
to
receyue
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
vniuersis
angelis
tuis
●ternus
suꝑueni
&
inter●●us
.
Proinde
dannate
atque
dānande
da
honorem
deo
viuo
&
vero
.
da
honorē●hesu
xpo
filio
eius
&
spirituisancto
in
cuius
nomine
atque
vtute
tibi
p̄cipio
●cūque
es
spiritus
inmunde
vt
exeas
&
recedas
ab
hoc
famulo
dei
.
N.
quem
hodie
idem
deus
&
dns
noster
iesus
xp̄s
ad
suam
sanctam
gramm
●t
benedictionem
font●que
baptismatis
dono
grē
vocare
dignatus
est
vt
fiat
eius
templum
ꝑ
aquam
rege●eratōis
in
remissionem
omni
pctōrum
.
In
nomine
eiusdem
dni
nostri
iesu
xpi
●
venturus
est
i●dicare
viuos
&
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
suauitatis
.
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
iesu
dno
nostro
in
vitam
eterna
.
Amen
.
Rursum
interrog●t
nomen
eius
sacerdos
&
dicat
.
Credis
in
deum
patrem
ōnipotentē
creatorem
celi
&
terre
.
Respondeant
.
Credo
.
Credis
&
in
●esum
xpm
filium
eius
vnicum
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
.
Baptismum
.
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
filij
&
spiritussancti
amen
.
Postea
faciat
crucem
sacerdos
de
crismate
in
fronte
infantis
ita
dicens
.
interrogato
nomine
.
Deus
pater
ōnipotēs
dni
nostri
iesu
xpi
xp̄i ●te
regenerauit
ex
aqua
&
spūsac●●
.
quique
dedit
tibi
remiss●●nem
omni
pctōrum
.
ipse
linitte
crisma
te
salutis
in
●odem
iesu
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
iesu
xpi
cui
est
honor
&
gloria
in
secula
seclorum
amen
.
Postea
tangat
cereum
.
Accipe
lampadem
ardentem
irre
prehensibilē
.
custodi
baftismū
tuum
serua
mandata
vt
cum
venerit
dns
ad
nupcias
possis
ei
occurrere
vnacum
oimbus
sanctis
in
aula
celesti
vt
habeas
vitam
eternam
&
viuas
in
secula
seculorum
amen
.
¶
The
exposicyon
.
BE
thou
incertayne
sathanas
that
paynes
tormentes
&
waylynges
eternall
approche
vnto
the.
For
the
daye
of
Jugement
wherof
thou
owest
to
meruayll
&
fere
/
as
man
doth
a
brennynge
ouen
enbraced
with
fyre
/
at
whiche
daye
thou
&
all
thyn
angeles
apostates
shall
be
eternally
&
fynaly
condampned
.
And
for
so
moche
accursyd
and
lately
dampned
/
the
whiche
ayen
at
the
sayd
daye
of
Jugement
shalt
be
condampned
/
gyue
honour
vnto
god
the
fader
&
vnto
Jhesu
cryst
his
sone
&
vnto
the
holy
goost
/
in
the
name
&
in
the
vertue
of
the
whiche
fader
&
so●e
&
holy
goost
.
I
the
commaunde
how
be
it
that
thou
be
acursyd
spiryte
fedynge
that
thou
go
thy
wayes
&
departe
from
this
the
seruaunt
of
god
/
the
whiche
our
blessyd
sauyour
Jhesu
cryst
as
at
this
daye
wylled
to
calle
vnto
his
holy
grace
&
benediccyon
/
&
vnto
the
holy
fonte
of
baptem
to
the
ende
that
he
be
made
the
temple
of
god
by
the
water
of
regeneracyon
in
remyssyon
of
all
sy●nes
/
in
the
name
&
in
the
vertue
of
the
same
our
lorde
Jhesu
cryst
the
whiche
with
the
holy
goost
shall
come
for
to
Juge
the
lyuynge
&
deed
&
this
present
worlde
amen
.
These
thyngꝭ
beforsayd
made
&
accomplysshed
axen
the
name
of
the
childe
&
taketh
the
spetell
of
his
mouth
vpon
his
thombe
/
&
in
touchynge
the
ryght
eere
the
nosetrylles
&
the
left
eere
of
the
sayd
childe
saynge
vnto
ryght
eere
.
Effeta
/
that
whiche
is
as
moche
to
saye
make
openynge
vnto
the
nosetrylles
speke
.
In
swetnes
of
odour
.
Vnto
the
left
eere
saynge
.
Flee
thou
deuyl
incontynent
/
for
thy
Jugement
aprocheth
.
By
the
ryght
eere
to
vs
may
betoken
that
wylfully
we
shold
here
good
doctryne
/
the
whiche
vnto
vs
is
signifyed
by
the
spetell
of
the
preest
.
By
the
spetell
put
in
to
the
nosetrylle
the
whiche
receyuen
good
odour
by
the
whiche
the
brayne
is
comforted
vnto
vs
is
signifyed
the
swetnes
&
pleasure
that
a
good
spiryte
ought
to
take
in
holy
doctryne
.
By
the
whiche
he
for●efyeth
hym
ayenst
all
temptacions
.
By
the
coniuracion
the
whiche
is
made
vnto
the
left
eere
is
vnderstande
that
he
ought
to
put
out
of
vs
all
euyll
thoughtes
&
euyll
operacyons
to
shewe
all
occasyon
the
whiche
myght
stere
vs
vnto
ylle
.
And
whan
the
persone
is
in
suche
dysposycyon
he
is
worthy
to
be
receyued
to
the
company
of
faythfull
crysten
men
/
and
vnto
hym
one
may
saye
this
fayre
worde
of
the
gospell
.
Enter
Euge
s●ru●
bon●
et
fidelis
intra
in
gaudium
dni
tui
▪
Mathei
.xxv.
now
in
to
the
Joye
of
thy
lorde
Jhesu
cryste
.
And
therfore
these
thynges
done
&
accomplysshed
/
they
enter
in
to
the
chirche
with
the
lytell
childe
sayenge
.
Pater
noster
and
Credo
in
deum
/
of
the
whiche
shall
be
spoken
here
after
more
play●●y
.
And
afterwarde
the
●hilde
is
brought
vppon
the
holy
fontayne
/
and
the
preest
demaundeth
agayne
to
here
the
name
of
the
childe
.
And
whan
one
hym
hath
named
/
than
he
demaunded
hym
/
renouncest
thou
Sathan
.
And
one
answereth
for
hym
.
I
renounce
Sathan
.
Agayne
the
preest
demaundeth
Renouncest
thou
all
his
werkes
.
And
one
answereth
for
hym
.
I
renounce
all
all
the
werkes
of
the
deuyll
.
Yet
agayne
the
preest
demaundeth
/
renouncest
thou
all
the
pompes
of
the
deuyll
.
And
one
answereth
.
I
them
renounce
.
And
this
renuncyacyon
done
/
the
preest
hym
maketh
the
crosse
of
the
halowed
oyle
the
whiche
is
the
oyle
of
the
cathecuminus
on
the
brest
&
bytwene
the
sholders
sayenge
.
I
the
anoynte
with
the
oyle
of
helth
in
the
brest
&
bytwene
the
sholders
in
the
vertue
of
our
lorde
J●u
cryst
/
to
the
ende
that
thou
haue
euerlastynge
lyf
in
the
worlde
of
worldes
amen
.
¶
Also
it
is
to
be
noted
that
many
of
the
mysteryes
afore
sayd
be
done
at
the
chirche
dore
&
not
within
/
for
to
shewe
that
none
may
be
of
the
nombre
of
faythfull
crysten
men
nor
enter
in
the
chirche
of
the
royalme
of
paradyse
/
yf
he
be
not
purefyed
from
all
grrour
the
whiche
is
vnderstande
by
the
cathecysme
/
&
from
all
synne
the
whiche
is
vnderstande
by
the
exorcysme
.
Also
by
the
renunciacions
is
gyuen
to
vnderstande
that
he
renounceth
specyally
vnto
thre
synnes
.
That
is
vnto
pryde
/
vnto
coueytous
/
&
vnto
lechery
/
or
vnto
synne
the
whiche
is
all
oonly
at
wyll
/
&
vnto
hym
the
whiche
is
in
wyll
&
in
operacyon
withoutforth
.
Also
by
the
token
of
the
crosse
in
the
brest
is
sygnyfyed
the
loue
of
Jhesu
cryst
/
and
of
his
holy
passyon
the
whiche
the
good
crysten
man
ought
to
haue
in
his
herte
&
in
his
wyll
.
By
the
token
of
the
crosse
bytwene
the
sholders
vppon
the
whiche
man
bereth
the
burden
/
is
sygnyfyed
the
obedyence
of
the
.x.
commaundementis
For
as
no
thynge
it
is
sayd
that
he
loueth
Jhesu
Qui
dicit
se
nosse
deum
&
mandata
e●us
non
custodit
inendax
est
.
Johis
.xii.
cryst
or
that
he
is
a
crysten
man
yf
he
kepe
not
his
commaundementes
.
By
the
holy
fonte
where
the
childe
is
brought
/
to
vs
is
gyuen
to
vnderstande
&
signifyed
the
blessyd
mystery
of
the
passyon
in
the
crosse
for
there
is
it
founde
the
fontayne
of
eternall
lyf
in
the
whiche
the
childe
is
wasshen
bayned
&
purefyed
from
the
tache
&
meselerye
of
all
synne
/
&
the
yate
of
paradyse
to
hym
is
opened
/
&
vnto
that
sygnifycacyon
our
lorde
wylled
that
his
holy
syde
to
hym
were
opened
.
Out
of
the
whiche
yssued
blood
&
water
in
grete
habundaunce
/
to
the
ende
that
he
shewed
that
by
the
blood
the
payne
/
&
by
the
water
the
gylte
vnto
vs
ben
by
the
holy
baptem
all
enterly
pardonned
/
for
yf
a
persone
hadde
lyued
an
hondred
yeres
before
that
he
had
ben
baptyfed
/
and
in
those
hondred
yeres
/
he
had
slayne
fader
&
moder
&
done
all
the
synnes
that
may
be
sayd
or
thought
/
&
afterwarde
he
comed
in
true
intencyon
vnto
holy
baptem
/
&
yf
that
he
deye
incontynent
,
after
the
baptem
/
or
lyue
a
longe
tyme
without
mortall
synne
&
venyall
/
&
dye
in
this
estate
/
it
is
in
the
innocence
of
baptem
/
he
sholde
go
all
ryght
vnto
paradyse
without
ony
payne
suffryng
for
the
synnes
be
forsayd
/
for
the
paynes
is
lately
payd
by
the
pryce
of
the
blood
of
Jhu
cryst
&
the
yate
open
/
by
the
which
ther
is
no
lettynge
to
enter
the
realme
of
paradyse
.
And
vpon
this
may
some
thynke
or
make
aquestyō
A
questyon
.
yf
it
sholde
be
a
ꝓfytable
thynge
to
dyffer
the
baptem
tyll
that
that
one
seeth
hym
in
some
artycle
of
deth
.
&
maketh
him
to
be
baptysed
for
to
haue
remissyon
of
payne
&
of
gylte
of
all
the
synnes
of
tymes
past
the
answere
.
It
is
more
worth
to
be
baptysed
&
to
The
answer
lyue
from
yought
in
crystyente
/
for
the
good
that
one
doth
before
the
baptem
is
not
merytorious
nor
worthy
of
ony
remuneracion
eternall
in
paradyse
By
the
whiche
after
that
as
sayth
Fraunces
de
maronis
/
it
is
more
worth
to
a
persone
the
whiche
hath
lyued
an
hondred
yeres
in
this
worlde
/
&
there
hath
done
no
good
in
all
these
hondred
yeres
but
to
saye
one
pater
noster
in
the
state
of
grace
than
to
be
a
.
L.
M.
yere
in
purgatory
&
afterward
to
haue
the
hyre
of
the
sayd
pater
noster
/
than
to
be
baptysed
in
the
ende
of
an
hondred
yere
&
than
for
to
go
without
purgatory
al
ryght
in
to
paradyse
without
the
meryte
of
the
sayd
pater
noster
.
And
the
reason
of
that
is
suche
for
the
hyre
of
the
pater
noster
sayd
in
the
state
of
grace
shal
be
infynyte
/
&
the
sayd
payne
of
the
hondred
yere
shal
be
infynyte
.
Now
is
it
all
clere
that
it
is
more
better
to
seche
good
tresour
infynyte
/
then
to
shewe
temporall
payne
hauynge
an
ende
all
be
it
that
it
be
grete
.
And
so
it
appereth
that
the
ymagynacyon
to
abyde
hym
to
baptyse
tyll
vnto
the
ende
of
his
lyf
for
to
haue
playne
remyssyon
of
payne
&
of
gylte
it
sholde
not
be
resonable
sure
nor
profytable
.
AFter
these
thynges
aboue
sayd
done
&
accomplysshed
/
the
preest
enquyred
ayen
the
name
of
the
childe
/
the
whiche
name
herde
&
reherced
he
him
demaunded
John
peter
or
otherwyse
.
Byleuest
thou
in
god
the
fader
ōnypotent
creatour
of
heuen
&
oferthe
.
Than
the
childe
by
the
mouth
of
the
godfad
&
godmod
sholde
answere
Credo
.
That
is
to
saye
truely
so
I
byleue
.
Yet
ayen
the
preest
axed
.
Byleuest
thou
in
Jhesu
cryst
the
sone
of
god
the
fader
souerayne
lorde
&
that
for
vs
wylled
to
be
borne
&
deye
/
the
answere
so
I
byleue
.
Byleuest
thou
in
the
holy
goost
/
the
holy
churche
catholyke
/
the
communyon
of
sayntes
/
the
remyssyon
of
synnes
/
the
resurreccyon
of
the
body
/
the
lyf
eternall
.
Than
the
preest
demaunded
in
the
name
of
all
the
holy
chirche
what
demaundest
thou
/
they
answere
the
holy
baptem
.
Also
the
preest
demaunded
/
wylt
thou
be
baptysed
/
as
yf
he
wolde
say
thou
demaundest
of
god
&
of
holy
chirche
a
grete
thynge
.
The
answere
.
I
wyll
&
desyre
to
be
a
crysten
man
.
Also
the
preest
axed
wylt
thou
be
baptysed
.
The
answere
.
I
requyre
it
.
Then
the
preest
demaunded
his
name
/
the
whiche
herde
&
knowen
he
putteth
water
on
his
heed
thre
tymes
sayeng
.
I
baptyse
y●
in
the
name
of
the
fad
&
of
the
sone
&
of
the
holy
goost
amen
.
Vpon
these
thyngꝭ
beforsayd
one
myght
demaunde
wherfore
the
preest
axed
so
often
&
by
so
Gaudete
autēquam
nomia
vestra
scripta
sunt
in
celis
.
Luce
.x.
many
tymes
the
childes
name
.
The
answere
it
is
for
to
teche
&
to
shewe
as
how
by
the
holy
baptem
the
childe
is
wryten
&
named
in
paradyse
/
in
so
moche
that
all
the
sayntis
of
heuen
as
of
this
worlde
or
of
purgatory
him
receyue
in
to
the
company
&
participacion
of
ther
prayers
&
merytis
as
longe
as
he
wyll
kepe
the
noble
state
that
he
ꝓmysed
&
receyued
.
Also
he
is
ayen
named
to
the
confusyon
of
the
deuyl
of
helle
ayen
whom
he
entred
in
to
the
felde
for
to
fyght
/
&
it
is
wryten
&
regystred
in
the
wages
&
souldery
of
the
holy
kyng
of
glory
Jhu
cryst
/
for
al
holy
chirche
from
hȳbeneth
is
ayded
&
strengthed
by
euery
lytell
childe
Maius
g●udium
erit
i
celo
super
vno
pe●catore
penitentiam
agentem
:
quam
&c.
●
non
indigent
penitentia
.
Luce
.xv.
baptysed
&
all
holy
chirche
&
the
company
of
paradyse
receyuen
a
newe
Joye
&
gladnes
/
&
god
is
praysed
&
glorifyed
in
the
heuens
.
Also
a
man
may
axe
a
questyon
wherfore
he
is
demaunded
yf
he
byleue
in
the
fad
in
the
sone
&
in
the
holy
goost
.
The
answere
.
A
questyon
.
For
in
that
is
conteyned
all
the
substaunce
of
our
fayth
Docete
omnes
gentes
baptisantes
i
nomine
pris
&
fil●●
&
spūsscī
Mathei
vltimo
.
&
in
the
vertue
&
myght
of
that
blessyd
infynyte
trynyte
/
he
ought
to
receyue
the
vtue
&
th
effect
of
the
holy
baptem
.
Also
wherfor
it
is
demaunded
him
.iij.
tymes
yf
he
wyll
be
baptysed
/
&
.iij.
tymes
he
answered
I
wyll
be
baptysed
.
The
answere
.
For
to
A
questyon
.
shewe
that
he
ought
a
stedfast
wyll
to
be
crystened
in
the
depnes
of
his
herte
without
hauyng
ficcion
in
his
Lorde
credit
adiusticiam
ore
autem
confessio
fit
ad
saiutem
Ad
romanos
.
x.
worde
&
confessyon
/
&
to
shewe
it
by
his
conuersacyon
by
good
operacyon
&
example
.
Also
wherfor
the
water
is
put
on
him
.iij.
tymes
sayeng
.
I
baptyse
the
in
the
name
of
the
fad
/
&
of
the
sone
/
&
of
the
holy
goost
.
The
answere
.
It
betokened
by
the
water
of
A
questyon
.
baptem
he
is
wasshen
&
clense
from
all
synne
/
be
it
of
w●rde
/
of
dede
/
or
of
thought
/
be
it
mortall
/
actuall
/
or
●enyall
.
Also
for
this
mystery
is
made
in
the
name
of
al
the
blessyd
trynyte
as
it
is
sayd
.
And
of
that
we
haue
a
fygure
in
the
baptem
of
our
lorde
Jh̄u
cryst
where
all
the
blessyd
trynyte
shewed
sensybly
.
God
the
fader
in
boys
the
whiche
came
from
Si
q̄s
diligit
me
sermonem
meum
seruabit
&
pt̄
meus
diliget
eum
:
&
ad
eum
veniem●
&
mansio
nē
apud
eum
faciemus
.
Johīs
.
xiiii
.
heuen
/
sayenge
of
the
persone
of
Jh̄u
cryst
.
Here
is
my
ryght
dere
sone
/
god
the
sone
shewed
him
in
our
humanyte
/
&
god
the
holy
goost
in
semblaunce
of
a
do●●e
/
&
him
sette
&
put
aboue
the
holy
Jh̄u
cryst
/
&
the
h●uen
apered
open
to
shewe
&
to
signifye
that
the
fader
&
the
sone
&
the
holy
goost
descenden
&
abyded
in
the
soule
baptysed
.
The
whiche
by
baptem
is
made
&
dysposed
the
temple
of
the
holy
trynyte
tyll
vnto
that
that
she
consented
vnto
mortall
synne
.
And
ther
is
tonge
nor
ymagynacion
that
may
saye
thynke
or
declare
the
beaute
of
a
soule
after
the
baptem
/
&
to
him
is
gyuen
a
spirytuel
token
that
these
theologiens
calle
caractere
/
the
whiche
may
neuer
be
defaced
be
In
baptismo
confir
matione
&
ordinibus
im
〈…〉
caracter
non
in
aliis
sacramentis
.
he
saued
or
dampned
after
that
he
hath
ben
baptysed
the
whiche
token
shall
be
to
the
grete
confusyon
of
those
that
be
dampned
/
&
vnto
the
grete
honour
&
glory
of
those
that
be
blessyd
/
as
shall
be
temporall
the
lyuery
a
grete
lorde
gyuen
lyberally
vnto
a
man
of
lowe
condycyon
.
¶
Here
foloweth
the
vertue
&
th
effect
of
baptem
in
the
soule
baptysed
.
BY
the
sacrament
of
baptem
cometh
.
xij
.
goodnesses
Caplm.
iiij.
vnto
the
soule
/
of
the
whiche
.
iiij
.
vnto
vs
be
signifyed
by
.
iiij
.
propretees
the
whiche
be
in
the
water
.
that
one
is
suche
that
by
the
wa●
one
clensed
thyngꝭ
fylthy
&
vnclene
.
By
the
baptem
the
soule
is
purefyed
&
made
clene
from
all
ordure
of
synne
.
The
water
gyueth
refrygeracyon
.
The
baptem
taketh
&
coleth
the
inclynacyon
and
the
corrupcyon
the
whiche
is
abydynge
in
humayne
nature
for
the
gylt
of
origynall
synne
/
for
yf
two
childer
of
lyke
complexion
/
of
the
whiche
that
one
sholde
be
baptysed
&
that
other
not
.
I
put
that
he
wende
to
be
were
they
nourysshed
togyder
/
he
that
was
not
baptysed
shal
be
more
inclyned
to
ylle
&
more
harde
in
doctryne
than
he
baptysed
.
Also
the
water
quenched
&
owted
the
thyrste
.
The
baptem
refeccyoneth
the
soule
&
kepeth
it
from
dryenge
&
from
deth
.
Also
the
water
causeth
the
erthe
to
bere
&
fructefye
.
The
baptem
causeth
the
soule
to
fructefye
spyrytually
in
good
werkes
/
in
vertues
&
in
merytis
.
Also
by
the
baptem
the
soule
receyued
the
lyuery
/
the
token
/
&
the
caracter
afore
sayd
.
Also
he
receyued
distinccyon
with
these
paynems
&
not
baptysed
.
Also
he
receyued
augmentacyon
of
grace
&
lyght
of
knowlege
spirytuell
/
&
is
incorporat
&
vnyed
with
holy
chirche
the
whiche
is
the
mystycall
body
of
Jhesu
cryst
.
Also
he
is
quyte
&
assoyled
of
the
obligacyon
in
the
whiche
euery
persone
not
baptysed
is
bounden
.
Also
by
the
baptem
is
the
yate
of
heuen
opened
.
After
these
thyngꝭ
before
sayd
the
preest
maketh
the
crosse
with
the
holy
creme
vpon
the
forhede
of
hym
that
is
baptysed
/
in
namynge
hym
&
makynge
suche
prayer
.
GOd
almyghty
fader
of
our
sauyour
Jhesu
cryst
the
whiche
the
regenerat
by
the
water
of
baptem
with
the
blessyd
holy
goost
/
&
the
the
whiche
the
pardonned
all
thy
synnes
gyue
the
now
the
name
of
the
holy
creme
/
&
y●
make
the
membre
of
Jh̄u
cryst
/
&
the
promytte
eternall
lyf
amen
.
Here
is
to
be
noted
that
the
holy
creme
is
composed
of
bame
&
of
oyle
vnyed
&
sanctefyed
by
the
benediccion
of
the
bysshop
.
By
the
bame
the
whiche
kepeth
all
maner
of
flesshe
from
rottynge
&
from
corrupcyon
/
to
vs
is
signifyed
the
soule
the
whiche
gyued
lyf
vnto
the
body
/
&
kepeth
it
from
rottynge
durynge
the
tyme
that
it
is
vnyed
with
the
body
.
By
the
oyle
to
vs
is
signifyed
the
body
.
And
by
the
bysshop
vnto
vs
god
is
represented
the
whiche
these
thyngꝭ
of
so
moche
dyfference
that
is
the
body
&
the
soule
hath
vnyed
&
assembled
&
gyuen
his
●●e
&
benediccyon
vnto
humayne
nature
.
And
for
so
moche
sayen
these
doctours
that
a
symple
preest
supposynge
that
he
had
baptysed
the
childe
sholde
not
sette
that
crosse
of
the
holy
creme
in
the
presence
of
the
bysshop
/
yf
it
were
not
by
his
specyall
commaundement
/
&
that
is
for
the
holynes
of
the
creme
&
of
the
mystery
&
of
the
benediccyon
the
whiche
by
that
is
signifyed
.
Also
it
is
to
be
noted
that
this
crosse
made
&
gyuen
vnto
the
newe
crysten
man
is
the
seuenth
crosse
&
the
laste
that
is
sette
on
his
body
/
or
the
fourteneth
in
this
mystery
in
acountynge
these
other
seuen
the
whiche
be
made
in
the
exorcysacion
of
the
salte
the
whiche
is
put
in
his
mouth
.
By
the
salt
the
whiche
vnto
vs
be
tokeneth
wysdome
/
we
vnderstande
consequently
the
soule
/
&
so
there
be
made
seuen
crosses
as
vnto
the
body
/
&
as
many
vnto
the
soule
/
&
they
be
fourtene
Forther
more
it
is
to
be
consydered
that
it
sygnifyed
the
nombre
of
seuen
the
whithe
betokened
the
crosse
And
vnto
that
sayth
saynt
Gregory
that
by
the
nombre
of
seuen
vniuersyte
to
vs
is
sygnifyed
.
For
all
thynges
that
god
hath
made
be
they
corporell
or
spirytuell
/
may
be
brought
&
deuysed
in
seuen
.
Of
these
corporell
there
be
seuen
planetes
vnto
the
body
celestyall
the
whiche
haue
▪
theyr
influence
puyssaunce
operacyon
&
gouernynge
vpon
these
thyngꝭ
a
lowe
.
Also
there
be
seuen
ages
in
all
the
worlde
/
seuen
Qui
em̄
septem
diebus
onne
temp●
comprehendit
:
recte
septenario
numeto
vniuersitas
de
signat
.
Hec
Gr●
.
dayes
in
the
weke
&
no
mo
/
seuen
sacramentis
in
the
holy
chirche
/
seuen
gyftes
of
the
holy
goost
/
seuen
werkes
of
mercy
/
seuen
deedly
synnes
.
And
also
of
other
thyngꝭ
the
whiche
may
be
brought
vnto
seuen
/
by
the
whiche
a
man
may
well
knowe
that
by
the
nombre
of
seuen
to
vs
is
signifyed
vnyuerlyte
.
Also
by
the
token
of
the
crosse
in
what
so
euer
maner
that
it
be
made
/
be
it
in
wood
/
in
stone
/
in
golde
&
in
syluer
or
with
the
hande
or
otherwyse
/
the
passyon
of
that
blessyd
Jh̄u
cryst
to
vs
betokened
/
by
the
whiche
he
hath
had
victory
of
all
his
aduersaryes
vnto
his
enmyes
confusyon
.
Also
hath
rescuwed
and
delyuered
humayne
lygnage
/
broken
the
yates
of
helle
/
&
opened
the
realme
of
paradyse
.
And
for
to
speke
shortely
/
all
the
goodnesses
of
grace
of
benediccion
&
of
glory
proceden
of
the
depnesses
of
the
blessyd
passyon
/
&
therfor
of
good
ryght
all
faythfull
crysten
men
ought
to
receyue
the
token
of
the
crosse
for
honour
/
for
tryumphe
/
for
it
is
the
shelde
&
defence
ayenst
all
our
aduersaryes
.
That
is
to
knowe
the
worlde
the
deuyll
/
&
our
sensualyte
or
pryde
/
coueytous
/
&
lechery
.
Wherfor
in
the
mystery
of
baptem
the
newe
knyght
entryng
in
to
the
batell
of
crystyente
ayenst
these
thre
aduersaryes
afore
sayd
/
taketh
&
receyueth
the
soules
/
and
the
lyuerey
of
blessyd
Jhesu
cryste
chyef
duke
and
capytayne
of
al
them
that
ben
chosen
.
By
the
whiche
armes
well
kepte
he
shall
haue
knowlege
defence
&
vyctorye
in
all
thynges
/
wherfore
of
good
ryght
it
is
sygned
seuen
tymes
as
vnto
the
body
&
seuen
as
vnto
the
soule
/
wherof
that
of
the
creme
is
the
last
&
the
souerayne
.
For
by
that
he
is
proprely
called
a
crysten
man
/
the
whiche
is
as
moche
to
say
as
anoynted
/
or
of
god
consecrated
.
And
therfore
whan
these
childer
of
these
crysten
men
be
put
vnto
scole
for
to
lerne
connynge
/
vnto
them
is
gyuen
for
the
begynnynge
&
for
the
fundacyon
of
all
wysedome
/
crystis
crosse
/
for
to
shewe
that
incomparyson
of
the
knowlege
of
the
crosse
/
is
always
to
be
vnderstande
his
passyon
.
All
other
scyences
erthely
or
worldely
is
but
foly
/
all
noblenes
as
vylany
/
all
rychesse
as
pouerte
/
all
delytes
be
not
but
as
bytternesses
/
&
temporall
lyf
the
begynnynge
of
deth
Afterwarde
the
preest
gyueth
vnto
the
childe
the
crysome
aboue
his
heed
vnto
hym
sayenge
.
Take
now
the
whyte
leuery
the
whiche
is
without
spote
the
whiche
thou
mayst
kepe
and
bere
at
the
grete
daye
of
Jugement
/
the
whiche
our
lorde
Jhesu
cryste
shall
holde
/
vnto
whome
be
honour
&
glory
in
the
worlde
of
worldes
amen
.
¶
Also
vnto
hym
gyueth
the
preest
a
taper
brennynge
in
his
ryght
hande
saynge
vnto
hym
.
Take
now
this
lyght
the
whiche
is
without
reproche
/
kepe
thy
baptem
/
kepe
thy
commaundementes
/
to
the
ende
that
whan
our
lorde
shall
come
for
to
make
these
weddynges
/
wherof
these
promysses
be
made
by
this
holy
baptem
thou
them
mayst
receyue
as
the
faythfull
spouse
of
thy
soule
in
the
company
of
all
the
sayntes
of
paradyse
/
in
the
whiche
y●
mayst
lyue
eternally
in
the
worlde
of
worldes
amen
.
By
these
thre
thyngꝭ
done
after
the
baptem
/
that
is
of
the
crysome
/
of
the
creme
/
&
of
the
lyght
be
signifyed
grete
thynges
spirituell
/
For
by
the
creme
receyued
in
token
of
the
crosse
the
whiche
is
the
propre
token
where
the
armes
be
of
Jhesu
cryst
/
&
is
signifyed
that
he
is
named
the
crysten
broder
of
Jhesu
cryst
in
armes
/
&
parte
taker
&
enherytour
with
hym
in
the
realme
of
paradyse
.
And
Nota.
it
is
to
be
noted
that
auncyently
foure
maner
of
people
all
oonly
be
anoynted
with
the
holy
vnccyon
that
is
to
knowe
these
kyngis
/
these
knyghtis
/
these
preestes
/
&
these
prophetis
/
the
whiche
thynge
is
done
in
token
and
fygure
of
faythfull
crysten
men
.
The
whiche
anoynted
with
the
holy
creme
may
saye
truely
kyngis
yf
they
gouerne
truely
the
realme
of
theyr
conscyence
&
the
estate
of
theyr
vocacyon
/
for
yf
they
haue
in
this
present
batayll
victory
of
the
worlde
/
of
the
deuyll
/
&
of
theyr
sensualyte
they
shal
be
crowned
as
noble
kyngis
&
knyghtes
/
&
so
shall
haue
totall
&
peasyble
possessyon
of
the
realme
of
paradyse
.
Also
they
may
be
sayd
sacerdotales
the
whiche
is
as
moche
to
saye
as
enryched
&
ennobled
with
holy
mysteryes
.
Now
it
is
so
that
the
crysten
man
the
whiche
hath
thre
noble
vertues
in
the
soule
/
that
is
fayth
/
hope
/
&
charyte
hath
the
gyftes
of
the
holy
goost
/
&
is
the
habytacyon
&
temple
of
all
the
holy
trynyte
/
by
the
whiche
he
may
well
be
named
preest
or
sacerdotal
.
Also
prophetes
is
moche
to
saye
as
they
that
see
and
knowe
thyngꝭ
to
come
.
And
the
good
crysten
man
by
the
lyght
of
fayth
sayth
&
consydered
the
paynes
of
helle
/
by
the
whiche
he
shewed
all
ylle
&
all
synne
.
Also
he
seeth
&
consydered
the
shortnes
of
this
lyf
&
the
grete
glorye
of
paradyse
/
by
the
whiche
he
hasted
&
enforced
hym
to
accomplysshe
good
werkes
&
merytoryous
/
by
the
whiche
he
may
come
vnto
so
grete
goodnes
.
And
in
accomplysshynge
these
two
thynges
/
that
is
to
flee
ylle
and
to
do
good
/
he
gyueth
good
example
vnto
his
neyghbours
/
by
the
whiche
he
preched
better
than
he
the
whiche
is
in
the
chayre
&
declared
these
holy
wrytynges
/
whan
the
lyfe
&
the
werkes
of
suche
a
prechour
ben
contraryous
to
the
commaundement
of
god
By
the
crysome
is
signifyed
the
beaute
&
the
innocencye
of
the
soule
/
the
whiche
is
annorned
&
ennobled
with
all
vertues
/
as
the
noble
spouse
of
Jhesu
cryst
.
Also
by
that
is
signifyed
the
beaute
and
the
do
wars
of
the
body
after
the
resurreccyon
/
for
it
shall
be
more
shynynge
than
the
sonne
.
It
sygnyfyed
Fulgebunt
●usti
sicut
sol
in
cōspectude●
.
Luceat
lur
vestra
coram
hominibus
vt
vide
ant
opera
vestra
●ona
.
Mathe●
.
v.
also
the
dyademe
or
the
crowne
ryall
.
By
the
lyght
the
whiche
ought
to
be
in
the
hande
/
&
not
in
the
mouth
or
bytwene
the
feet
is
sygnyfyed
the
example
of
good
werkes
/
by
the
whiche
werke
euery
good
crysten
man
ought
to
be
lyght
before
the
worlde
.
By
the
ryght
hande
often
a
man
vnderstandeth
the
good
werkes
.
And
therfore
as
after
these
holy
mysteryes
done
&
accomplysshed
/
the
lytel
childe
is
the
childe
of
god
&
of
the
holy
chirche
/
he
wyll
not
it
leue
without
kepynge
&
nourysshynge
.
For
not
withstandynge
by
the
mercy
of
god
he
be
clene
from
all
synne
/
and
replenysshed
with
all
vertues
&
of
beaute
inestymable
as
vnto
the
soule
.
How
be
it
by
the
Justyce
of
god
he
abydeth
subget
vnto
the
body
/
vnto
hungre
/
vnto
thyrste
/
vnto
colde
/
vnto
heete
/
and
vnto
many
dyuerse
maners
of
sykenesses
the
whiche
ben
abydynge
for
to
seche
the
more
gretter
merytes
in
this
worlde
yf
that
it
be
not
by
our
defaute
.
And
lyke
wyse
as
vnto
the
soule
/
he
abydeth
subget
vnto
ignoraunce
/
vnto
concupyscence
/
&
vnto
malyce
sooner
than
vnto
good
.
By
the
whiche
it
is
necessary
to
gyue
hym
to
kepe
and
conduyte
for
to
prouyde
for
these
inconuenyences
before
sayd
.
And
in
as
moche
the
godfader
&
godmoder
ben
pledges
&
maketh
good
for
hym
holy
chirche
them
enioyned
comenly
/
to
prouyde
hym
as
well
vnto
the
necessyte
of
the
body
as
of
the
soule
.
And
they
be
bounde
in
case
that
the
fader
Illi
●
ꝓ
baptisa●dis
i
baptismo
sp●ponderūt
.
tenenteos
symbolum
&
pater
n●
&
aue
maria
informare
De
cōs●cr●
.
di
.
iiii
.
Uos
.
&
the
moder
naturall
do
not
that
that
is
of
necessyte
.
And
in
as
moche
that
at
this
daye
full
fewe
there
be
that
them
acquyte
/
they
ben
in
grete
blame
before
god
.
The
comyn
people
grete
&
small
abyden
in
thre
peryllous
ignoraunces
/
as
well
of
artycles
as
of
the
commaundementes
of
our
holy
fayth
Many
faders
and
moders
ben
moche
desyrous
to
nourysshe
/
to
clothe
/
&
to
make
purchasses
/
and
to
gyder
goodes
for
the
bodyes
of
theyr
childern
.
But
ryght
fewe
there
be
the
whiche
thynke
on
the
soule
in
techynge
them
and
makynge
them
to
kepe
the
doctryne
and
the
lyf
of
holy
crystyente
.
But
vnto
the
contrary
vnto
them
they
gyue
all
euyll
example
.
And
in
so
moche
that
the
childe
is
more
inclyned
to
ylle
than
to
good
/
notwithstandynge
the
grace
of
baptem
as
soone
as
he
cometh
to
haue
discrecyon
&
vsaunce
of
vndstandynge
/
&
he
fynded
him
in
Lata
est
via
q
〈◊〉
cit
ad
perdition●
.
the
place
to
chose
the
waye
vnto
helle
or
to
paradyse
He
taketh
sooner
the
waye
of
perdicyon
the
whiche
is
Item
intrare
ꝑ
angustam
portam
qr
lata
porta
&
speciosa
via
est
q
ducit
ad
ꝑditionē
et
multisunt
q
intrant
ꝑ
eam
.
quam
angusta
porta
&
arta
via
que
ducit
ad
vitam
:
&
paucisūt
●
inueniunt
eam
.
Mathei
.
vii
.
more
large
&
more
comen
/
than
he
dooth
the
lytell
pathe
of
paradyse
.
And
yf
one
demaunde
in
what
age
the
childe
may
&
ought
vpon
payne
of
synne
chose
the
good
&
flee
the
ylle
.
Theris
moo
that
may
for
all
put
a
comen
rule
/
for
one
hath
some
tyme
more
greter
capacyte
at
foure
or
fyue
yere
/
then
another
at
seuen
or
eyght
.
And
therfore
it
behoueth
that
one
watche
on
them
with
grete
desyre
&
dyscrecion
to
the
ende
that
they
be
put
in
the
ryght
pathe
&
Ubi
glosa
Paucisūt
●
iueniāt
pauciores
●
iuentā
teneant
.
paucissimi
●
in
ea
ꝓficiant
.
Putas
venic̄s
filius
hominis
inueniet
fidem
i
terra
Luc.
x.
good
waye
whan
they
shall
come
by
age
vnto
the
before
sayd
discrecyon
.
But
how
shewe
the
fader
&
the
moder
the
good
waye
vnto
the
childe
the
whiche
go
themself
by
the
ylle
waye
.
And
therfore
by
the
defaute
of
fader
&
moder
ryght
fewe
ther
be
of
the
childern
in
our
tyme
the
whiche
kepe
vntyll
.
x.
or
.
xij
.
yere
the
tresoure
of
Innocencye
of
holy
baptem
.
Cum
inmundus
spiritus
exierit
ab
hoie
ambulat
ꝑ
loca
in
aqosa
querēsrequiē
&
non
iueniēs
dicit
reuertar
i
domum
meam
vnde
exim
&c.
et
tunc
vadit
&
assumit
septem
alios
spiritus
secum
ne●ores
se
.
&
ingressi
habitant
ibi
&
fiunt
nouissima
homines
illius
pe●ora
prioribus
.
Luce
▪
●i
.
et
Math.
xii
.
And
vnto
that
attendeth
well
the
deuyll
/
the
whiche
hath
so
grete
payne
&
soo
grete
confusyon
as
hath
ben
afore
sayd
/
hath
ben
put
in
&
put
out
of
his
lodgynge
.
And
therfore
vs
aduysed
&
teched
the
blessyd
Jhesu
cryst
in
the
gospell
sayenge
/
that
whan
the
deuyll
hath
ben
put
out
of
a
persone
/
he
taketh
grete
payne
&
dylygence
thyder
to
retorne
/
&
taketh
.
vij
.
spirytes
worse
then
he
is
/
&
cometh
with
suche
company
&
ryght
often
fyndeth
the
yate
open
&
without
resystence
he
entred
agayne
/
from
whens
he
was
departed
/
&
than
that
persone
is
in
wors
state
then
before
.
By
this
we
may
vnderstande
that
the
synner
be
he
olde
or
yonge
that
after
the
holy
baptem
retorned
vnto
synne
is
from
the
moost
gretest
payne
remedyed
&
the
deuyll
chased
from
his
conscyence
by
the
sacrament
of
penaunce
/
as
whan
he
was
fyrst
baptysed
.
Than
for
to
ayde
them
that
be
R●●istite
fortes
●●ide
.
i.
pe.
vlt.
fallen
hym
to
areyse
/
&
vnto
them
that
strongely
stande
&
resysten
for
to
proufyte
&
for
to
contynue
here
folowen
the
.xij.
arty●●en
of
the
fayth
.
¶
Here
foloweth
the
declaracyon
of
the
.xij.
artycles
of
the
fayth
in
the
whiche
shall
be
holden
suche
ordre
.
Fyrst
there
shall
be
declared
in
fewe
wordes
&
generall
what
the
fayth
is
&
the
goodnes
the
whiche
therof
cometh
vnto
these
faythfull
crysten
men
Secondely
euery
artycle
in
partyculer
shall
be
declared
&
the
werke
answerynge
vnto
euery
artycle
for
as
no
thynge
hath
he
promysed
the
fayth
the
whiche
it
shewed
not
by
good
&
holy
werkes
.
-
Saynt
peter
.
-
Saynt
andrewe
-
Saynt
James
the
more
-
Saynt
Johan
.
-
Saynt
thomas
.
-
Saynt
James
the
lesse
-
Saynt
phylyppe
-
Saynt
barthylmew
-
Saynt
mathewe
-
Saynt
symon
-
Saynt
Jude
-
Saynt
mathia●
¶
Here
foloweth
the
fayth
catholyke
.
Caplm.
v.
AS
vnto
the
fyrst
it
is
to
vnderstande
that
Caplm.
v.
there
ben
thre
vertues
theologales
&
infuses
.
Nūe
autem
manent
spes
fides
caritas
tria
hec
:
maior
ant
horum
est
caritas
.
i.
ad
corinth
.
xiii
.
That
is
to
knowe
fayth
/
charyte
/
&
hope
/
the
whiche
ben
called
infuses
/
for
that
that
whhan
the
soule
is
puryfyed
by
baptem
from
origynall
synne
god
createth
and
putteth
these
thre
vertues
in
the
soule
/
by
the
whiche
she
hath
dysposycyon
to
be
the
temple
and
the
habytacyon
of
the
holy
trynyte
.
Charyte
by
some
approbacyon
is
ayenst
the
fader
.
Fayth
is
ayenst
the
sone
.
Hope
is
ayenst
the
holy
goost
.
Of
charyte
shall
be
spoken
in
the
fyrst
commaundement
.
Of
hope
in
the
thyrde
.
¶
And
Fides
est
sudā
re●●
superādarum
angmētū
non
apparenti●
Ad
hebre
.
xi
.
here
presently
of
the
Fayth
the
whiche
▪
is
named
the
substaunce
or
fundacyon
of
all
spyrytuell
huyldynges
/
for
without
fayth
it
is
impossyble
to
please
god
.
Wherfore
sayth
Athanasius
.
Who
so
euer
Quicumque
vult
saluus
esse
ak
oia
opus
est
vt
teneat
catholicam
fidem
quam
nisi
●sque
ite
gran
iuiolatāque
seruauerit
●b
sque
dubio
i
eternūperibit
.
Athanasius
in
symbolo
.
wyll
be
saued
it
behoued
hym
fyrste
that
he
holde
entyerly
and
vndefyledly
the
trought
of
the
fayth
catholyke
/
of
the
whiche
vertue
cometh
foure
pryncypall
goodnesses
in
to
the
soule
.
The
fyrst
for
it
is
the
meane
by
the
whiche
the
soule
is
espoused
and
vnyed
with
god
.
By
the
whiche
maryage
the
soule
is
ennobled
infynytly
and
more
than
vnderstandynge
created
neyther
may
ymagen
/
and
the
fayth
ought
in
hym
or
in
other
procede
the
baptem
.
Wherfore
our
lorde
sayth
in
the
gospell
.
Teche
Docete
omnes
gentes
baptisantes
eos
&c.
Ibidem
.
Hec
est
vita
eterna
vt
cognoscant
te
solum
verum
deuin
&
quem
misit
i●sum
xp̄m.
Io.
xvii
.
Declina
a
malo
&
fac
bonum
.
p̄s.
xxxvi
Justus
ex
fide
viuit
.
Aba●uth
.
ii
.
et
ad
ro.
i.
Declina
a
maio
&c
Sancti
ꝑ
fidem
vicerunt
regna
operatisūt
iusticiam
.
Ad
hebre
.
xi
.
ye
/
that
is
for
to
vnderstande
the
fayth
fyrste
and
the
baptysynge
folowynge
.
Secondely
the
fayth
and
the
begynnynge
and
the
yate
of
eternall
lyfe
.
The
lyfe
eternall
after
that
as
the
gosspell
sayth
/
and
knowe
god
the
fader
and
Jhesu
cryste
his
sone
/
the
whiche
thynge
we
may
doo
in
this
present
mortall
lyfe
/
but
by
the
fayth
the
whiche
is
the
fyrst
begynnynge
to
see
&
to
knowe
hym
face
to
face
in
paradyse
/
&
therfore
the
fayth
is
not
of
thynges
that
we
see
&
knowe
naturally
.
Thyrdely
a
reasonable
persone
knoweth
that
god
is
ryght
Juste
for
to
punysshe
all
yll
/
&
souerently
god
for
to
rewarde
all
goodnesus
/
wherfore
he
is
induced
to
do
well
&
to
flee
yll
&
synne
/
the
whiche
thynge
is
perfyte
Justyce
/
&
all
the
rule
of
good
lyf
.
Fourthly
by
the
fayth
man
hath
victory
of
all
his
aduersaryes
/
that
is
of
the
deuyll
/
of
the
worlde
/
&
of
the
flesshe
/
of
the
whiche
is
wryten
that
by
the
fayth
all
the
sayntes
of
paradyse
●e●
est
victoria
q
vincit
mundum
fides
nostra
.
Io.
v.
In
oimbus
stimentes
scutum
fidei
.
Ad
ephesios
.
vi
.
haue
had
victory
.
The
fayth
telleth
vs
that
honours
rychesses
and
other
goodes
and
pleasurs
worldely
passen
/
and
ben
tranlytory
and
daungerous
wherfore
we
them
dyspraysen
.
The
fayth
vnto
vs
sayth
that
in
helle
ther
is
all
euyll
wherfore
we
it
fere
/
&
that
in
paradyse
is
all
goodnes
wherfore
we
it
desyre
.
And
this
is
as
vnto
the
fyrst
and
in
generall
of
the
goodnesses
that
the
fayth
dooth
one
good
crysten
man
.
¶
Here
foloweth
the
substaunce
and
dyuysyon
of
the
.xij.
artycles
of
the
fayth
the
.vi.
chapytre
.
AS
vnto
the
seconde
poynt
for
to
declare
Caplm.
vi.
what
is
to
be
seen
of
euery
artycle
in
partyculer
/
it
is
to
knowe
that
these
artycles
of
our
holy
fayth
some
tyme
ben
taken
and
dystyncted
after
the
nombre
of
the
.xij.
apostles
the
whiche
made
fyrst
the
Credo
.
And
so
there
ben
oonly
twelue
.
Or
other
wyse
it
may
be
dyuysed
after
as
the
seuen
artycles
appertaynynge
vnto
the
dyuynyte
/
and
seuen
vnto
the
humanyte
of
Jhesu
cryst
.
And
so
there
ben
.xiiij.
the
whiche
a
man
may
so
shewe
.
For
that
that
whiche
we
sholde
byleue
of
the
humanyte
appertayneth
vnto
the
essence
and
vnyte
of
the
dyuynyte
.
That
is
for
to
saye
that
we
sholde
byleue
that
there
en
is
but
one
god
/
and
not
tweyne
or
many
.
And
it
is
the
fyrst
artycle
in
that
that
we
saye
.
Credo
in
deum
.
Or
Credo
in
vnum
deum
.
That
is
to
saye
.
I
byleue
in
one
god
and
not
in
many
.
Where
it
appertayneth
vnto
the
persones
of
the
blessyd
trynyte
.
And
so
the
artycle
of
god
the
fader
vnto
vs
is
signifyed
in
that
that
we
saye
ꝓatrem
ōnipotentē
.
I
byleue
in
the
fader
omnypotent
The
artycle
of
god
the
so●●
in
that
that
we
saye
.
Et
in
iesum
xpm
filium
eius
.
That
is
to
saye
.
I
byleue
in
Jhesu
cryst
the
sone
of
god
the
fader
.
The
artycle
of
god
the
holy
goost
in
that
that
we
saye
.
Credo
in
spiritum
sanctum
.
That
is
to
saye
.
I
byleue
in
god
the
holy
goost
.
And
so
there
ben
foure
artycles
.
These
other
thre
of
the
seuen
the
whiche
appertayne
vnto
the
diuinyte
ben
as
in
regarde
of
the
thre
pryncypal
operacyons
withoutforth
.
That
is
creacyon
/
redempcyon
/
&
glorificacyon
the
whiche
apperteynen
all
only
vnto
the
blessyd
trynyte
.
Creacyon
of
all
thynges
is
graunted
vnto
the
fader
/
in
that
that
it
is
sayd
.
Creatorem
celi
et
terre
.
I
byleue
in
god
the
fader
creatour
of
heuen
&
of
erthe
.
That
is
to
saye
of
all
thynges
be
they
corporell
or
spirytuell
.
Redempcyon
is
graunted
vnto
Jhesu
cryst
by
the
sacramentis
&
vnyon
of
holy
chirche
.
And
that
vnto
vs
is
signifyed
in
that
that
is
sayd
.
Sanctam
ecclesiam
catholicam
.
sanctorum
comunionem
▪
remissionem
peccatorum
.
That
is
to
saye
.
I
byleue
in
the
holy
chirche
catholyke
.
Or
vniuersally
the
beynge
of
all
sayntes
&
the
remyssyon
of
synnes
.
In
this
artycle
ben
comprehended
&
vnderstande
all
the
sacramentes
of
holy
chirche
.
Of
the
whiche
I
thynke
all
oonly
to
speke
in
partyculer
of
baptem
/
&
of
penaunce
as
well
for
cause
of
shortnes
/
as
also
of
necessyte
of
these
two
sacramentis
.
The
operacyon
to
gyue
the
glorye
the
whiche
all
these
blessyd
haue
now
/
and
that
we
trust
is
gyuen
vnto
the
holy
goost
/
&
that
we
byleue
in
sayenge
.
Carnis
resurrectionem
vitam
eternam
amen
.
I
byleue
that
we
shall
aryse
&
that
these
true
crysten
men
shall
haue
the
euerlastynge
Qui
bona
egerunt
ibunt
in
vitam
eternā●
vero
mala
in
ignem
eternam
.
Athanasius
in
symbolo
.
lyf
/
&
in
lyke
wyse
these
that
ben
acursyd
shall
haue
dampnacyon
without
ende
.
And
we
sholde
not
vnderstande
that
god
the
fader
hath
made
the
creacyon
without
god
the
sone
/
&
without
the
blessyd
holy
goost
.
For
they
haue
not
but
one
myght
infynyte
.
And
in
lyke
wyse
of
the
redempcyon
&
gloryficacyon
.
For
these
thynges
appertaynen
vnto
the
dyuynyte
/
the
whiche
is
one
and
not
deuyded
in
many
.
And
appereth
clerely
that
the
creacyon
and
gubernacyon
of
all
the
worlde
&
the
redempcyon
of
humayne
lygnage
/
&
the
gloryficacyon
of
them
that
ben
saued
proceden
of
all
the
blessyd
trynyte
.
and
so
there
ben
.vij.
artycles
appertaynynge
vnto
the
dyuynyte
/
and
these
other
vnto
the
humanyte
.
Ego
hodie
genuite
.
ps.
●●
.
Generationem
eius
●s
enar●a●it
.
ysaie
.
●iij
.
The
fyrst
is
of
the
blessyd
incarnacyon
/
where
as
we
saye
.
Qui
conceptus
est
de
spiritu
sancto
.
That
is
to
saye
that
the
virgyn
Marie
conceyued
the
sone
of
god
by
the
vertue
of
the
holy
goost
.
The
seconde
is
of
the
Natyuyte
in
that
that
is
sayd
.
Natus
ex
maria
virgine
.
That
is
to
saye
that
we
byleue
that
he
the
whiche
procedeth
of
god
the
fader
by
eternall
&
incomparable
generacyon
/
is
borne
by
naturall
Natyuyte
of
her
the
whiche
alwayes
is
virgyn
as
well
before
the
childynge
as
after
.
The
thyrde
is
of
his
passyon
in
that
that
is
sayd
.
Passus
sub
poncio
pylato
.
That
is
to
saye
that
we
byleue
that
the
sone
of
the
virgyn
Marie
very
god
&
very
man
was
crucefyed
&
suffred
deth
&
passyon
vnder
the
sentence
and
Jugement
of
the
bysshop
pylate
/
and
was
buryed
.
The
fourth
is
.
Descend●●
ad
inferna
.
That
is
to
saye
that
Jhesu
cryst
descended
in
to
helle
/
&
was
in
lymbo
where
were
these
holy
persones
the
whiche
had
byleued
in
his
comynge
and
were
deed
in
the
estate
of
grace
.
And
it
is
to
be
vnderstande
that
he
descended
as
vnto
the
soule
vnyed
with
the
dyuynyte
/
for
the
body
abode
in
the
tombe
the
space
of
fourty
houres
without
lyf
.
The
fyfth
is
to
byleue
/
that
he
arose
the
thyrde
daye
in
that
that
it
is
sayd
.
Tercia
die
resurrexit
a
mortuis
.
And
a
man
sholde
not
vnderstande
that
he
was
deed
thre
dayes
entyre
/
for
that
sholde
be
by
thre
score
and
twelue
houres
/
but
he
was
deed
parte
of
the
frydaye
/
all
the
Saterdaye
/
&
parte
of
the
Sondaye
▪
the
whiche
thre
partes
ben
fourty
houres
.
The
sixte
is
/
that
the
fourtyest
daye
after
his
resurreccyon
/
he
ascended
in
to
heuen
/
and
sette
hym
on
the
ryght
hande
of
god
the
fader
/
in
the
whiche
is
sayd
.
Ascendit
ad
celos
sedet
ad
dexteram
dei
patris
omnipotentis
.
And
the
seuenth
is
/
that
he
shal
come
for
to
Juge
the
quycke
and
the
deed
/
and
is
in
that
that
is
sayd
.
Inde
venturus
est
iudicare
viuos
et
mortuos
.
And
soo
it
appereth
clerely
that
there
ben
fourtene
artycles
vnto
whome
them
he
wyll
so
assygne
and
deuyse
.
But
all
is
comprehended
and
brought
vnto
twelue
conteyned
and
put
in
to
the
Credo
that
the
apostles
made
/
the
whiche
euery
man
ought
for
to
knowe
that
hath
age
and
dyscrecyon
.
And
also
he
ought
for
to
knowe
the
Pater
noster
/
the
Aue
maria
/
and
Confiteor
.
The
Pater
noster
for
to
beseche
and
axe
charyte
.
The
Aue
maria
for
to
seche
hope
.
The
Credo
for
to
haue
&
knowe
the
fayth
promysed
vnto
baptem
.
The
Confiteor
for
to
accuse
hym
&
requyre
pardon
of
his
synnes
&
defautis
.
And
a
doctour
sayth
named
Linchorence
that
these
crysten
men
ought
to
knowe
the
Pater
noster
/
the
Aue
maria
/
&
the
Credo
in
theyr
langage
maternall
.
That
is
to
saye
the
Frenshe
man
in
fraunce
/
the
Englysshe
man
in
englysshe
/
&
so
of
other
.
And
in
as
moche
I
shall
put
the
latyn
of
euery
artycle
of
the
sayd
Credo
.
And
afterwarde
the
englysshe
&
the
declaracyon
of
the
werke
the
whiche
ought
to
be
in
euery
true
crysten
man
for
to
answere
vnto
euery
artycle
.
For
the
holy
scrypture
sayth
/
that
that
fayth
ought
to
be
sayd
Fides
sine
operibus
mortua
est
.
Ia.
ii
.
deed
the
whiche
bereth
not
the
fruyte
of
good
werkes
.
And
he
that
hath
not
the
good
werkes
of
a
crysten
man
the
fayth
is
no
thynge
worth
.
But
for
the
fayth
promysed
&
not
kepte
by
good
lyf
&
holy
operacyons
shall
be
more
greuous
&
more
sharpe
of
dampnacyon
of
an
ylle
crysten
man
/
than
of
a
sarrasyn
or
a
payneme
.
¶
Here
foloweth
euery
artycle
in
partyculer
&
of
the
werke
for
to
answere
.
And
fyrstely
of
the
fyrst
the
whiche
is
suche
.
CRedo
in
deum
petrē
omnipotentem
creatorem
celi
Caplm.
vij
.
et
terre
.
That
is
to
saye
.
I
byleue
in
god
Res
nolunt
male
disponi
ideo
vnus
princeps
.
Ari.
xii
.
nietha
.
the
fader
omnypotent
creatour
of
heuen
&
of
erth
Also
it
is
to
be
noted
that
it
is
an nother
thynge
after
these
doctours
/
to
byleue
god
/
to
byleue
of
god
and
to
byleue
in
god
.
For
these
mysbyleuers
&
pay
nems
byleue
that
god
is
.
These
euyll
crysten
men
Credere
deum
est
credere
ipsum
een
.
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
byleue
that
these
wrytynges
ben
holy
&
trewe
&
do
the
contrary
/
they
byleue
god
&
of
god
&
not
in
god
.
But
these
good
crysten
men
the
whiche
by
theyr
charyte
kepe
the
commaundementes
by
leue
well
god
/
of
god
/
&
in
god
.
And
that
is
of
necessyte
.
For
he
that
sayth
that
he
byleueth
in
god
&
kepeth
not
his
commaundementes
lyeth
falsely
.
Qui
dicit
se
nosce
deum
&
mandata
eius
non
custodit
mendax
est
.
Io.
i.
In
lyke
wyse
as
holy
scrypture
sayth
.
Who
so
euer
byleued
in
god
parfectly
/
byleued
that
in
hym
is
souerayne
goodnes
&
infynyte
.
And
for
so
moche
that
euery
creature
Si
●s
diligit
me
sermonem
meum
seruabit
.
Io.
xu
.
desyred
appetyted
&
loued
good
thynge
/
it
behoued
that
a
creature
resonable
loue
god
&
hym
appetyte
soueraynly
/
for
in
hym
is
bonte
infynyte
.
Diliges
dnm
deum
tuum
ex
toto
corde
tuo
et
ex
tota
anima
tua
&
ex
totis
viribus
tuis
&
ex
omni
mente
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
yf
it
be
so
/
he
shall
kepe
aboue
all
thynges
his
commaundementes
the
whiche
may
not
be
but
good
&
for
good
syns
that
they
procede
of
the
bonte
infynyte
.
And
he
that
doth
the
contrary
/
is
he
that
kepeth
not
the
commaundementes
/
he
lyued
not
good
merytoriously
after
as
god
hym
hath
commaunded
sayenge
.
Thou
sholdest
loue
god
with
all
thyn
herte
/
with
all
thy
thought
/
and
with
all
thy
myght
.
Wherof
sayth
a
doctour
named
Prosper
/
he
that
loued
god
is
often
thynkynge
on
him
desyrynge
to
come
vnto
his
blessyd
vysyon
/
hauynge
synne
in
hate
in
anoyaunce
●i
charge
and
these
honours
&
pleasurs
of
the
worlde
/
&
these
rychesses
to
disprayse
in
comparyson
of
the
loue
of
god
our
creatour
/
&
of
the
goodes
the
whiche
be
without
ende
.
The
cause
to
loue
god
aboue
all
thynge
is
his
bonte
infynyte
/
&
for
as
moche
that
he
is
our
fader
omnypotent
wherfore
he
loued
vs
his
childer
&
not
of
other
loue
than
of
loue
infynyte
.
And
in
as
moche
that
he
is
almyghty
it
behoued
that
he
make
&
that
he
gyue
goodes
vnto
his
childern
after
the
loue
of
the
whiche
he
them
loued
/
they
ben
goodes
&
glory
that
no
herte
it
may
thynke
ne
no
tonge
can
it
declare
.
the
whiche
he
vnto
vs
may
gyue
by
his
souerayne
myght
/
by
the
whiche
he
hath
created
&
made
heuen
&
erthe
.
He
can
well
make
it
by
his
grete
wysedome
&
he
wyll
by
his
bonte
&
pyteous
buxomnes
.
By
the
whiche
euery
man
ought
for
to
enforce
hym
to
byleue
and
to
haue
hope
to
the
ende
for
to
come
vnto
the
augmentacyon
of
charyte
and
of
holy
and
merytoryous
werkes
.
For
as
saynt
Gregory
sayth
/
as
moche
as
the
fayth
greueth
hope
is
augmented
/
and
as
moche
as
man
hath
of
dyspayre
/
man
wanteth
of
charyte
and
after
the
good
&
holy
operacyons
.
And
soo
these
thre
thynges
ben
alwaye
egall
as
vnto
the
proporcion
that
euery
of
these
vertues
ought
to
haue
.
And
therfore
after
the
grete
or
lytell
man
may
truely
vnderstande
and
knowe
what
fayth
/
what
charyte
/
and
what
hope
is
in
the
persone
and
none
other
wyse
.
And
therfore
sayth
our
lorde
Jhesu
cryste
in
the
gospell
that
man
knowith
the
tree
after
the
fruyte
that
it
bereth
be
it
good
or
euyll
.
By
the
the
fruyte
that
procedeth
of
the
tree
menynge
the
bo●de
or
the
floure
and
the
leef
/
be
entended
the
werkes
the
whiche
proceden
of
the
herte
and
of
his
wyll
eyther
of
the
fayth
as
the
fruyte
of
the
tree
.
In
lyke
wyse
than
Fides
fine
o●ib●
inortua
est
.
Ia.
ii
.
as
there
ben
twelue
artycles
dystyncted
/
it
behoueth
that
there
are
also
twelue
fruytes
or
twelue
werkes
mery●oryous
and
euery
of
them
for
to
answere
vnto
his
artycle
.
The
werke
of
this
present
artycle
after
the
mortalyte
is
childely
fere
/
or
amerous
fere
.
The
whiche
thynge
vnto
vs
is
shewed
and
gyuen
to
knowe
and
to
vnderstande
in
that
Si
ego
dū●ssi
vbi
timor
me
?
:
si
pa●vbi
honor
.
Malachie
.
i.
Per
timorem
din
declinat
ois
homo
a
malo
.
Item
.
Qui
timet
deum
faciet
bona
.
Eccliastici
.
xv
.
that
is
sayd
.
Deum
patrem
omnipotentem
.
Fere
is
due
vnto
god
the
whiche
is
Juste
infynyte
.
And
loue
vnto
the
fader
almyghty
fader
of
mercy
and
of
bonte
infynyte
.
And
who
so
euer
shall
haue
the
fayth
of
this
artycle
in
his
herte
and
the
werke
as
it
is
sayd
he
shall
habounde
in
good
werkes
withoutforth
and
shall
shewe
euyll
and
synne
in
lyke
wyse
as
sayth
holy
scrypture
.
And
man
ought
to
byleue
that
the
fayth
of
this
artycle
is
deed
that
bereth
not
here
the
fruyte
of
this
werke
.
¶
Here
foloweth
the
.ij.
artycle
that
is
suche
.
AT
in
iesum
cristum
filium
eius
vnicum
do
minum
nostrum
.
That
is
to
saye
.
I
byleue
in
Jhesu
cryst
our
souerayne
lorde
the
sone
of
god
the
fader
.
And
in
that
a
man
ought
to
vnderstande
that
he
is
semblable
&
egall
vnto
the
fader
in
all
thynges
the
whiche
appertaynen
vnto
the
deite
&
is
one self
essence
in
dyuynyte
as
well
the
fader
as
the
sone
/
and
also
the
holy
goost
/
for
he
is
not
but
one
god
.
But
that
blessyd
and
that
Infynyte
and
incomprehensyble
dyuynyte
is
one
in
thre
persones
.
Faciamus
holem
ad
ymaginem
&
similitudinem
nostram
.
Genesis
.
i.
And
notwithstandynge
that
we
be
made
vnto
the
ymage
of
that
blessyd
trynyte
pryncypally
as
vnto
the
soule
/
in
the
whiche
there
is
mynde
/
vnderstandynge
/
&
wyll
/
the
whiche
he
thre
myghtꝭ
.
of
the
whiche
that
one
is
not
that
other
/
&
always
it
is
not
but
one
essence
/
or
one
other
.
And
that
by
this
ymage
of
the
trynyte
the
whiche
is
in
vs
/
we
may
somwhat
knowe
&
serche
the
thynge
the
whiche
it
represented
/
that
is
the
blessyd
trynyte
.
How
Non
plus
sapere
quam
oꝪ
sed
saꝑe
ad
sobrietat●
vnicuique
sicut
deus
dimisit
mensuram
fidei
.
Ad
romanos
.xi.
Fides
est
substantia
rerum
sperandarum
augmentum
non
apparentium
.
Ad
heb.
〈◊〉
.
be
it
we
ought
to
byleue
symply
without
to
moche
curyous
inquyrynge
.
For
ony
may
there
ryght
greuously
synne
&
offende
.
And
yf
this
fayth
were
not
aboue
all
entendement
that
man
may
well
vnderstande
&
comprehende
in
hym
the
mysterye
of
the
blessyd
trynyte
/
he
sholde
haue
neyther
fayth
nor
meryte
/
nor
by
the
consequence
he
myght
neuer
come
vnto
saluacyon
.
For
the
fayth
the
whiche
is
none
other
thynge
than
that
that
god
hath
shewed
/
and
that
he
may
not
nor
ought
vnderstande
naturally
is
the
begynnynge
&
the
grounde
of
all
saluacyon
.
●er●i
est
de
certitudine
adhesionis
sꝪ
non
speculationis
.
Non
e●
voluntate
humana
allata
est
aliqū●phetia
.
sed
spum
sancto
inspirati
locuti
sunt
sancti
de●
hoies
.li.
pet
.i.
Wherfore
it
behoueth
vnto
all
the
moost
grete
clerkes
that
euer
were
to
sharpe
theyr
naturall
entendement
in
these
thynges
that
touche
vnto
the
hyghnes
of
our
holy
fayth
/
&
vnto
vs
it
ought
to
suffyse
for
to
knowe
that
he
may
do
more
than
we
may
vnderstande
.
And
that
we
see
in
euery
lytell
creature
/
be
it
herbe
or
tree
/
or
other
thynge
/
for
ther
was
neuer
so
grete
a
clerke
or
phylosopher
that
myght
knowe
parfectly
all
the
propretecs
/
the
vertues
&
the
nature
of
a
lytell
herbe
.
By
the
whiche
it
foloweth
by
more
greter
reason
that
he
may
not
naturally
knowe
the
creature
but
by
the
fayth
the
whiche
is
more
certayne
knowlege
that
is
that
of
naturall
entendement
.
For
god
the
whiche
may
not
lye
vnto
vs
hath
shewed
his
holy
wrytynges
/
the
whiche
ben
his
owne
wordes
the
whiche
hath
put
in
to
the
herte
&
in
to
the
mouth
of
holy
prophetes
apostles
&
other
.
Also
by
those
holy
martyrs
&
confessours
the
whiche
haue
holden
&
kepte
the
trought
of
this
holy
fayth
catholyke
/
&
shedde
theyr
blood
and
receyued
the
deth
Joyously
.
God
hath
done
in
theyr
lyf
&
after
theyr
deth
myracles
so
grete
and
so
euydent
for
to
approue
the
trought
of
the
fayth
that
in
crysten
man
after
those
sayd
myracles
&
theyr
predycacyons
made
solemply
of
the
trought
of
our
holy
fayth
catholyke
ne
ought
ony
thynge
to
doubte
.
For
otherwyse
he
synned
ryght
greuously
/
neyther
Vobiscum
sum
vsque
ad
consummatinem
seculi
Math.
vltimo
.
Propietates
virorum
dn̄orum
Sapientia
pietas
vel
mia
potentia
et
nobilitas
iusticia
.
it
may
not
be
sayd
that
he
byleued
stedfastly
in
Jhesu
cryst
the
very
sone
of
god
the
fader
&
that
he
doubted
in
the
fayth
for
Jhesu
cryste
the
whiche
is
trought
infynyte
hath
promysed
that
he
shal
be
with
the
chirche
&
hym
gyue
vnto
the
holy
goost
tyll
vnto
the
ende
of
the
worlde
.
In
these
wordes
of
these
artycles
vnto
vs
ben
shewed
the
.iiij.
ꝓpretees
of
the
true
seygnourye
/
that
is
to
knowe
wysdome
swetnes
/
or
mercy
/
myght
&
nobles
&
the
fourth
is
Justyce
.
By
the
whiche
we
sholde
haue
hym
&
auowe
for
souerayne
lorde
.
Than
the
fyrst
reason
is
for
the
wysdome
infynyte
the
whiche
vnto
vs
is
gyuen
for
to
vnderstande
in
this
worde
Jhesum
The
seconde
is
by
the
swetnes
pyte
and
mercy
/
the
whiche
is
sygnyfyed
by
this
worde
Xpristum
.
The
thyrde
is
puyssaunce
and
nobles
the
whiche
HꝪ
scriptum
in
femore
rex
regum
&
dns
dn̄antiū
.
Apo.
xix.
Sa●us
ppli
ego
sum
dicit
dns.
Item
ipse
saluum
faciet
pplm
suum
a
peccatis
eorum
.
Luce
.ii.
vnto
vs
ben
sygnyfyed
by
that
that
is
sayd
filium
dei
.
The
fourth
is
Justyce
the
whiche
is
sygnyfyed
by
this
worde
dominum
nostrum
.
He
is
very
lorde
by
creacyon
/
by
redempcyon
/
&
for
the
resurreccyon
.
For
ther
is
none
other
lorde
that
may
yelde
vnto
the
body
soule
&
lyf
whan
one
hath
lost
it
in
his
seruyce
except
Jhesu
cryst
lorde
of
all
lordes
/
kynge
of
all
kynges
.
The
werke
of
this
present
artycle
after
the
moralyte
is
obedyence
in
kepynge
the
commaundementis
of
Jhesu
cryst
/
after
his
intencyon
&
the
trouth
that
he
hath
declared
in
the
gospell
not
all
only
the
entent
lyterall
&
carnall
of
the
scrybes
&
pharysees
.
For
for
no
thynge
&
without
cause
called
he
hym
his
lorde
/
of
whome
he
wyll
not
his
commaundementes
.
Also
it
is
hym
to
humble
&
to
loue
holy
pouerte
/
for
who
so
euer
byleued
that
Jhesu
cryst
is
very
god
&
full
of
wysedom
infynyte
he
b●leued
that
in
our
humanyte
&
in
this
present
lyf
he
vs
hath
gyuen
example
of
all
perfeccyon
chosynge
the
lyf
&
estate
the
whiche
is
moost
worth
.
Now
taketh
he
humanyte
/
obedyence
/
penaunce
/
&
Humiliauit
se●●et
ipsum
factus
obediens
vsque
ad
mortem
:
mortem
autem
cruci●●d
philip
.ii.
pouerte
/
in
shewynge
vs
to
folowe
hym
/
by
the
whiche
the
good
crysten
man
&
catholyke
hym
ought
to
meke
/
&
all
auaryce
/
vsury
/
rauayne
/
&
symonye
/
to
forsake
/
&
his
propre
sensualyte
restrayne
&
repreue
.
Or
elles
the
fayth
of
this
artycle
is
deed
the
whiche
this
werke
bereth
not
here
.
¶
Here
foloweth
the
.iij.
artycle
that
is
suche
.
QVi
conceptus
est
de
spiritu
sancto
.
natus
exmaria
virgine
.
And
is
as
moche
to
saye
.
I
byleue
that
the
virgyn
Marie
conceyued
the
sone
of
god
the
fader
by
the
vertue
of
the
holy
goost
&
bare
childe
/
her
virgynyte
abydynge
alwayes
saue
Qui
propter
nos
hoies
&
ꝓp●
nrā●●
salutem
descendit
de
celis
&
●●carnatus
est
de
sp●●●t●
exmaria
●gi●e
●
hom
factus
est
.
●ec
〈◊〉
symbolo
.
hole
&
entyere
.
And
this
artycle
is
declared
more
openly
in
the
Credo
/
the
whiche
a
man
syngeth
whan
he
sayth
the
masse
where
he
sayth
that
for
the
loue
&
for
the
saluacyon
of
humayne
nature
the
sone
of
god
the
fader
descended
from
the
heuens
&
toke
our
humanyte
in
the
blessyd
gloryous
&
sacred
virgyn
Marie
by
the
vertue
of
the
blessyd
holy
goost
in
makynge
hym
very
man
/
he
is
comen
downe
by
humylyte
in
suche
wyse
that
many
&
almoost
all
the
worlde
but
that
hym
reputed
as
for
man
/
he
the
whiche
was
/
is
/
and
shall
be
very
god
almyghty
.
Or
elles
the
virgyn
Marie
sholde
not
be
a
moder
yf
she
had
not
nourysshed
in
her
wombe
and
borne
hym
th●
whiche
tre●ely
is
god
.
Here
is
the
hyghnes
and
perfeccyon
of
the
fayth
of
crysten
Ego
dico
tibi
〈◊〉
tu
es
petrus
&
super
hanc
petram
edificabo
ecclesiam
mean
.
Mathei
.xv.
men
the
whiche
saynt
Peter
confessed
and
auowed
whan
he
sayd
.
Tu
es
xpristus
filij
dei
viui
.
Thou
art
very
cryste
the
sone
of
the
lyuende
god
/
in
that
that
he
confessyd
cryste
/
he
knoweth
hym
man
in
that
that
he
called
hym
the
sone
of
god
/
he
wytnesseth
verely
that
he
is
god
.
And
therfore
our
lorde
hym
answereth
that
auowe
that
trought
that
he
knoweth
/
that
is
to
knowe
humayne
nature
and
dyuyne
to
be
in
one
persone
/
he
shall
founde
and
sette
the
trought
of
the
holy
fayth
catholyke
.
The
werke
of
this
artycle
after
the
moralyte
/
is
for
to
conceyue
the
sone
of
god
spyrytually
by
the
vertue
of
the
holy
goost
and
of
the
holy
fayth
catholyke
/
In
interiori
ho●e
habitare
xpm
ꝑ
●●dem
in
cordibus
vestris
.
Ad
ephe.
iii.
Quicunque
fecerit
voluntatem
pris
mei
●
i
celis
est
i●e
meus
frat
&
soror
&
mater
est
.
Math
.xii
.
by
the
meane
of
the
whiche
fayth
Jhesu
cryst
enhabyted
within
the
conscyences
of
the
true
catholykes
/
&
so
excellently
that
he
hymself
wytnesseth
in
the
gospell
/
the
conscyence
that
he
receyued
by
true
fayth
ought
to
be
sayd
his
moder
certayne
&
it
is
more
noble
/
more
dygne
/
and
more
holy
thynge
to
conceyue
hym
spyrytally
/
than
it
sholde
be
to
conceyue
him
corporally
all
only
.
And
suche
nobles
in
Felicius
concepit
maria
deum
mente
ꝑ
fidēquam
carnis
ass●ptionē
.
Hec
aug.
li.
de
●gi
.
one
crysten
man
that
is
to
knowe
that
the
conscyence
is
y
ee
moder
of
god
/
no
tonge
may
suffycyently
speke
/
nor
vnderstandynge
byleue
comprehende
nor
duely
adueruayll
.
In
this
depnes
these
deuoute
&
comtemplatyf
spyrytes
erthely
them
ought
to
prosterne
ryght
humbly
and
the
holy
goost
by
the
whiche
he
maketh
suche
concepcyon
to
them
shall
declare
thynges
that
may
not
be
sayd
nor
wryten
.
Also
it
is
to
be
noted
that
humayne
nature
by
the
concepcyon
and
blessyd
incarnacyon
is
honoured
&
exalted
moche
more
than
nature
angelyke
in
so●
moche
that
god
is
becomen
man
and
not
angell
for
to
proue
and
shewe
vs
his
Infynyte
loue
and
the
waye
of
saluacyon
the
whiche
is
obedyence
&
humylyte
.
Also
in
that
that
our
lorde
borne
of
his
moder
/
dyde
not
vnto
her
ony
sorowe
or
payne
/
nor
yet
hurte
in
makynge
her
to
lese
the
tresour
of
her
virgynyte
/
vnto
vs
is
sygnyfyed
and
shewed
Honorem
hendis
matris
tue
oimbus
diebus
vite
eius
memor
ei
esse
debes
q
&
quamta
ꝑicule
passa
sit
in
vtero
suo
ꝓpter
te
Tho
.x.
that
no
good
childe
by
his
yll
and
synne
/
ne
ought
to
wrathe
his
fader
and
moder
ne
them
ought
to
depryue
from
honour
and
obedyence
that
he
vnto
them
ought
as
well
by
the
commaundement
of
god
as
of
nature
.
And
therfore
our
lorde
hath
wylled
honour
vnto
his
ryght
holy
moder
in
heuen
and
in
erth
by
suche
maner
that
many
crysten
men
in
lyke
wyse
haue
more
grete
hope
to
fynde
mercy
by
meane
of
the
moder
than
of
the
sone
/
and
all
that
hath
he
done
in
geuynge
vs
example
that
the
fayth
of
this
artycle
is
deed
that
the
fruyte
of
honour
bereth
not
vnto
his
fader
&
moder
.
¶
Here
foloweth
the
.iiij.
artycle
that
is
suche
.
PAssus
sub
poncio
pylato
crucifixus
mortuus
et
sepultus
.
That
is
to
saye
.
I
byleue
that
Jhesu
cryst
suffred
deth
&
passyon
vnder
the
bysshop
Pylate
so
as
it
hath
ben
sayd
before
.
Here
the
true
crysten
man
ought
to
enforce
hym
to
thynke
on
the
lyght
of
the
holy
fayth
.
By
the
whiche
one
sayth
these
thynges
dyuyned
&
these
thyngꝭ
past
/
beynge
&
to
come
/
what
is
he
that
suffred
/
what
thynge
he
suffred
&
endured
/
&
wherfore
he
suffred
.
And
as
vnto
that
it
is
sayd
now
ynough
certayne
by
these
thynges
aforesayd
that
he
the
whiche
suffred
is
verely
god
&
man
the
true
lambe
.
The
Innocent
of
god
of
maieste
&
of
bonte
infynyte
/
he
suffred
sorowes
in
his
soule
and
torment
in
his
body
without
nombre
&
without
measure
for
them
that
vnto
him
ben
the
contrarye
the
whiche
haue
done
the
ylle
&
the
synne
wherof
he
bereth
the
payne
/
of
the
whiche
he
myght
no
better
do
/
&
that
whiche
of
that
they
may
not
hym
worthely
gyue
thankes
/
&
by
them
seluen
the
whiche
he
hath
agayne
bought
/
and
the
whiche
were
ryally
the
seruytours
of
the
deuyll
&
of
synne
.
And
the
true
crysten
man
ought
to
byleue
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
cognitione
actuali
q
est
sicut
considerare
.
Apud
dumm
mia
&
copiosa
apd
eum
redemptio
.
p̄s
.c.
xxix
.
that
the
soule
of
Jhesu
cryst
vnyed
with
the
dyuynyte
hath
clere
knowlege
of
all
thynges
past
/
present
/
&
to
com●
/
by
the
whiche
it
behoueth
to
confesse
that
he
seeth
all
these
synnes
mortall
&
other
that
euer
were
or
shall
be
done
vnto
the
ende
of
the
worlde
.
And
in
as
moche
that
it
was
the
pleasure
&
wyll
of
all
the
blessyd
trynyte
that
by
that
passyon
was
the
world
ryght
habundauntly
agayne
bought
from
eternall
dampnacyon
.
Jhesu
cryst
suffred
&
endured
partyculer
payne
for
euery
mortall
synne
that
euer
was
or
shall
be
done
ayenst
the
wyll
dyuyne
/
be
it
by
hym
that
shall
be
fynally
sa●●d
/
or
by
hym
that
shall
be
dampned
/
and
as
moche
grete
payne
as
there
was
/
was
due
vnto
euery
mortal
synne
/
the
whiche
thynge
surmouteth
all
vnderstandynge
create
but
only
that
by
the
lyght
of
the
fayth
we
knowe
that
he
that
suffred
was
very
god
.
By
the
whiche
reasonably
we
consente
that
yf
he
had
not
shedde
by
sorowe
and
anguysshe
but
one
oonly
droppe
of
blood
that
yf
it
so
we●●
soueraynly
it
suffyseth
for
to
redeme
a
thousande
worldes
/
&
how
be
it
all
oonly
he
hadde
gyuen
but
one
droppe
of
blood
.
But
by
the
space
of
two
and
thyrty
yeres
and
thre
monethes
he
hath
suffred
and
endured
as
well
in
the
wombe
of
the
virgyn
Marie
/
as
also
syns
that
he
was
borne
in
this
worlde
/
labours
/
paynes
/
trauayles
/
in
fastynge
/
in
prayenge
/
in
temptacyons
/
in
contradiccyons
/
&
fynally
the
deth
the
moost
greuous
/
pyteous
/
&
dolorous
that
herte
may
thynke
.
But
the
naturall
foly
of
herte
&
of
erthely
vnderstandynge
may
saye
&
ymagen
that
in
this
the
whiche
is
here
sayd
it
is
impossyble
to
contynue
for
as
moche
that
he
suffred
not
but
in
soo
moche
as
man
/
&
not
in
suche
moche
as
god
.
Wherfor
he
myght
not
suffre
but
payne
infynyte
/
&
full
lytell
vnto
regarde
of
that
the
whiche
is
here
purposed
/
the
whiche
is
an
hondred
tymes
infynyte
yf
it
were
possyble
to
speke
it
or
ymagen
.
And
on
the
other
●ant●
est
offensa
quam
tus
ē●lle
●
offen●it
.
●●to
ethicorum
.
parte
it
hath
ben
sayd
that
for
euery
mortall
synne
that
euer
was
or
shall
be
done
he
hath
borne
payne
suffycyent
for
to
repayre
the
Iniurye
done
vnto
the
maieste
dyuyne
.
The
whiche
Iniurye
for
euery
synne
is
infynyte
for
the
ransome
of
hym
the
whiche
hath
offended
.
For
reason
and
nature
it
agree
that
in
as
moche
that
he
that
man
offendeth
is
moost
grete
/
the
offence
and
Iniurye
done
ayenst
hym
is
moost
grete
.
Now
it
is
ynough
knowen
that
god
is
of
the
maieste
infynyte
/
by
the
whiche
it
foloweth
that
the
offence
done
ayenst
hym
ought
to
be
infynyte
/
and
by
the
consequens
the
payne
due
and
for
to
answere
vnto
suche
offence
/
or
elles
god
sholde
not
be
true
Juge
to
dampne
eternally
for
one
oonly
mortall
synne
hym
the
whiche
by
his
defaute
shall
not
be
ayen
bought
by
this
blessyd
passyon
The
answere
vnto
that
folysshe
ymagynacyon
/
the
whiche
alwayes
I
graunte
by
the
lyght
of
our
holy
fayth
that
that
he
the
whiche
suffred
is
god
/
how
be
it
that
he
suffred
not
in
so
moche
as
god
.
Also
I
confesse
by
the
fyrst
artycle
&
these
thynges
beforsayd
that
he
is
almyghty
as
the
fader
.
Also
I
confesse
that
Justyce
Secundam
mensuram
delicti
e●●t
pl●garum
modus
.
dyuyne
the
whiche
may
not
be
chaunged
or
varyed
requyred
that
after
the
gylte
the
payne
be
mesured
Also
I
graunt
that
Jhesu
cryst
is
very
redemptor
and
suffysaunce
of
all
the
worlde
.
Wherfore
it
behoued
that
he
the
whiche
suffred
be
almyghty
that
he
may
susteyne
payne
infynyte
.
And
sythen
that
Justyce
vnmeuable
requyred
suche
payne
/
it
behoueth
that
it
b●
offred
&
payde
sythen
that
it
hath
pleased
vnto
Jhesu
cryste
ryght
parfyghtly
vs
for
to
by
agayne
/
and
that
he
it
may
and
that
Justyce
it
requyreth
/
it
foloweth
that
he
hath
payed
for
vs
passyons
/
sorowes
/
and
anguysshes
Infynyte
.
Wherof
sayth
a
deuout
contemplatyf
that
yf
the
payne
that
our
lorde
suffred
for
euery
one
of
vs
/
&
for
vs
in
lyke
wyse
were
dyuysed
in
as
many
partyes
as
there
ben
droppes
of
water
in
all
the
sees
or
in
all
the
worlde
.
Also
in
as
many
partyes
as
Nota.
euer
was
of
brekynge
of
grasse
/
of
the
leues
/
of
trees
of
fethers
of
byrdes
/
of
sterres
in
the
skye
/
of
cornes
of
the
erthe
/
of
men
&
of
women
/
the
humanyte
of
Jhesu
cryste
or
other
naturall
man
had
not
borne
half
a
quarter
of
an
houre
without
deth
one
of
the
moost
lytell
partes
of
the
payne
before
sayd
so
dyuysed
.
But
for
as
moche
that
that
blessyd
humanyte
as
well
the
body
as
the
soule
/
be
&
shall
be
always
vnyed
in
the
dyuynyte
in
the
seconde
persone
of
the
blessyd
trynyte
/
she
may
bere
&
endure
by
the
vertue
&
myght
of
the
dyuynyte
passyons
&
tormentis
without
comparyson
.
And
more
ouer
euery
true
Nota.
crysten
man
ought
to
be
certayne
that
from
the
houre
that
Jhesu
cryste
beganne
to
suffre
this
payne
.
That
is
to
knowe
from
the
fyrst
beynge
of
his
blessyd
Incarnacyon
/
he
see
euery
persone
that
euer
was
/
is
/
&
shall
be
in
knowlege
dyuyne
/
in
the
whiche
In
omni
loco
oculi
dni
contemplant
bonos
&
malos
omnia
munda
&
aperta
sunt
oculis
eius
Ad
he●
eos
.
iiii
.
all
thynges
ben
past
or
to
come
as
vnto
vs
/
ben
ryght
present
as
vnto
hym
/
and
not
oonly
he
knoweth
euery
persone
that
hath
ben
syns
/
is
/
or
shall
be
.
But
with
that
he
hym
loued
of
suche
loue
/
that
yf
god
the
fader
had
vnto
hym
made
suche
offre
or
suche
proposycyon
at
the
houre
of
his
deth
.
My
owne
&
ryght
dere
byloued
sone
.
I
receyue
the
sacrifyce
of
your
dolour
&
passyon
in
the
whiche
ye
be
as
now
for
the
saluacyon
of
all
them
/
that
haue
ben
/
ben
/
or
shall
be
/
except
for
suche
a
man
and
for
suche
a
woman
vnto
hym
specyfyenge
me
or
an
other
.
And
vnto
hym
offerynge
more
ouer
/
yf
ye
wyll
not
be
for
the
loue
of
hym
or
of
her
in
the
an
g●ysshe
of
the
payne
in
the
whiche
ye
be
as
now
vnto
the
daye
of
Jugement
.
Knowe
all
those
that
ben
present
&
to
come
that
from
that
houre
he
loued
so
moche
euery
persone
/
euery
poore
synner
that
syns
hath
be
&
shall
be
that
yf
yet
he
sholde
be
on
the
tree
of
the
crosse
hangynge
as
yet
that
this
present
boke
was
fyrste
wryten
.
That
is
the
yere
of
grace
a
Nota
tp̄sꝯpilatio
nis
huius
libr●
.
thousande
foure
hondred
thre
score
&
seuen
.
By
the
whiche
it
appyred
that
he
there
hath
ben
more
than
xv
.
hondred
yeres
.
And
more
ouer
there
sholde
be
tyll
vnto
the
daye
of
Jugement
for
the
loue
infynyte
that
he
hath
ayenst
vs
/
before
that
one
erthely
persone
what
so
euer
he
be
were
eternally
dampned
by
the
defaute
of
that
passyon
.
And
who
so
him
wyll
areste
in
this
meditacyon
he
there
shall
fynde
pyte
/
loue
/
Joye
/
compassyon
/
&
admyracyon
infynytly
.
Here
is
the
depnes
of
the
glorye
&
the
uoblenes
Michi
autem
absit
gloriari
nisi
in
cruce
dni
n●̄i
iesu
xpi
A●
galatas
.
vi
.
of
a
crysten
man
the
whiche
byleued
&
knowed
to
be
in
so
profounde
loue
/
of
his
creatour
/
his
god
/
his
broder
/
&
his
loue
almyghty
that
hath
wylled
to
suffre
for
hym
more
than
ony
wyll
or
may
for
hymself
.
Here
euery
good
crysten
man
sholde
thynke
&
meane
deuoutly
one
tyme
on
a
daye
/
at
the
lest
one
tyme
in
the
weke
&
specyally
whan
one
seeth
the
precyous
body
of
Jhesu
cryst
bytwene
the
preestis
handes
.
For
vnto
that
is
instytute
this
ryght
holy
sacrament
/
that
is
to
knowe
that
we
sholde
remember
vs
of
his
infynyte
loue
/
&
of
his
blessyd
passyon
Also
the
deuoute
contemplatyf
may
hym
prosterne
before
the
ymage
of
the
crucyfix
or
in
an
other
place
Hec
quotienscsique
feceritis
in
mei
commemorationem
faci●tis
.
secrete
/
or
in
ymagenynge
that
he
is
ryally
vpon
the
mounte
of
Caluarye
&
that
he
seeth
the
swete
Jhesus
hangynge
on
the
crosse
syns
the
tyme
before
sayd
/
that
is
to
knowe
a
thousande
&
fyue
hondred
yeres
in
these
paynes
&
in
these
tormentis
before
sayd
/
&
also
that
he
seeth
hym
deyenge
&
languysshe
/
for
the
loue
of
his
swete
moder
&
virgyn
pyteous
&
sorowfull
/
&
be
he
ryght
certayne
&
without
doubte
/
that
it
is
for
the
loue
of
hym
&
for
to
delyuer
hym
from
eternall
deth
/
and
yf
he
be
not
more
harde
than
ony
other
thynge
/
he
shall
falle
in
pyte
&
in
admyracyon
&
he
shall
knowe
clerely
that
all
that
that
he
may
do
/
saye
/
thynke
/
or
endure
Non
timebis
a
tīore
nocturno
:
a
sagitta
volante
in
die
a
negocio
ꝑambulante
in
tenebris
.
&c.
p̄s.
xc
.
in
recompensacyon
of
that
loue
/
grace
&
bene
diccyon
is
all
as
nothynge
.
By
the
whiche
he
shal
be
preserued
from
the
arowe
or
darte
of
the
deuyll
the
whiche
fleeth
ryght
peryllously
in
the
mydde
daye
and
at
the
houre
of
none
.
That
is
vayne
glorye
A
questyon
.
the
whiche
some
tyme
surmonteth
/
for
prayer
or
holy
medytacyons
/
or
for
some
other
good
werkes
.
Also
he
shall
be
wyllynge
contynually
to
do
some
thynges
/
as
penaunce
/
prayer
/
almesdede
/
or
other
holy
medytacyons
for
the
honour
and
glory
of
god
.
But
with
good
herte
he
may
some
thynge
saye
or
ymagen
.
Yf
it
so
be
that
by
suche
loue
as
Deus
non
perimit
v●s
in
idipūī
.
nān
.
primo
.
it
is
sayd
/
god
hath
so
moche
endured
for
me
and
also
ryght
habondauntly
payed
the
grete
payne
of
my
grete
synnes
/
by
what
reason
or
by
what
Justyce
I
ought
for
to
abyde
subgecte
vnto
these
grete
paynes
of
this
worlde
and
also
for
to
do
penaunce
after
my
confessyon
and
fynally
deye
/
and
after
the
deth
be
punysshed
by
fyre
yf
I
do
not
here
penaunce
suffycyently
on
this
halfe
/
where
it
is
soo
that
god
punysshed
not
the
gyltes
of
his
creature
by
two
tymes
/
in
lyke
wyse
as
sayth
holy
scrypture
.
The
answere
.
In
all
t●e
werkes
of
god
agayne
The
answe●
nature
humayne
there
is
mercy
and
Justyce
and
euery
of
them
is
infynyte
.
Now
is
it
so
that
by
synne
Nota
q̄tuor
mortes
.
Mors
culpe
.
morsciuilis
.
mors
nature
.
morsetn●
after
the
Justyce
dyuyne
we
were
Joyned
vnto
foure
maner
of
dethes
.
That
is
to
knowe
vnto
deth
of
gylte
/
vnto
deth
cyuyle
the
whiche
is
to
be
dampned
or
exyled
from
his
herytage
of
his
countree
or
to
be
in
ser●age
/
vnto
deth
of
nature
the
whiche
is
separacyon
of
the
body
&
of
the
soule
/
and
vnto
deth
of
helle
eternall
.
By
the
mercy
of
god
infynyte
/
&
the
merytees
of
his
blessyd
passyon
we
ben
delyuered
from
two
maner
of
dethes
/
that
is
from
the
deth
of
that
gylte
of
synne
/
&
from
eternall
deth
/
by
suche
wyse
that
we
shall
kepe
vnto
Jhesu
cryste
our
redemptour
that
that
we
haue
hym
promysed
in
baptem
.
But
by
the
dyuyne
Justyce
&
for
our
grete
profyte
we
shall
abyde
subiectes
vnto
two
other
maner
of
dethes
.
That
is
vnto
the
deth
cyuyle
.
for
we
be
out
of
paradyse
terrestyall
the
whiche
was
our
herytage
yf
synne
had
not
ben
/
&
vnto
deth
of
nature
.
From
the
whiche
dethes
the
Justyce
dyuyne
vs
sholde
not
delyuer
/
for
in
so
doynge
he
vs
had
pryued
by
a
meane
for
to
purchace
grete
merytes
/
of
the
whiche
the
hyere
shall
be
infynyte
.
For
of
In
patiencia
vran
possidebitis
animas
vrās
.
Luce.
xxii
.
as
moche
as
we
suffre
the
more
in
pacyence
and
for
the
loue
of
god
in
the
exyle
of
this
worlde
/
our
rewarde
shal
be
the
greter
in
the
realme
of
paradyse
&
so
it
apyreth
that
by
Justyce
we
ought
to
do
penaunce
in
this
worlde
.
The
werke
of
this
artycle
after
the
moralyte
is
to
haue
pacyence
&
makenes
in
aduersyte
/
be
it
syknes
of
body
/
pouerte
/
or
losse
of
goodes
or
of
frendes
/
fortune
of
tyme
.
Iniuryes
/
feblenesses
or
temptacyons
●
For
of
as
moche
that
ony
man
suffred
the
more
in
this
worlde
in
the
estate
of
grace
&
in
takynge
it
pacyently
for
the
loue
of
god
/
of
as
moche
he
hath
in
hym
the
more
grete
token
of
the
loue
of
god
&
of
saluacyon
.
For
as
it
Qui
vult
venice
p●●me
abneget
semetipsum
&
tollat
crucem
suam
&
sequat̄
me
Mat.
xvi
.
marci
.
viii
.
Luce.
ix
.
hath
ben
before
sayd
.
The
crosse
that
is
to
vnderstande
trybulacyon
&
aduersyte
is
the
very
token
where
ben
the
armes
of
the
kynge
Jhesus
without
the
whiche
there
shall
neuer
persone
enter
in
to
the
royalme
of
paradyse
.
And
in
as
moche
that
they
ben
the
more
playne
&
the
more
grete
of
as
moche
is
a
man
sette
in
the
royalme
the
more
honorably
&
the
more
nere
the
kynge
.
Also
the
good
crysten
man
sholde
take
his
crosse
&
hym
crucifye
in
lyke
wyse
as
the
gospell
sayth
.
And
it
is
none
other
thynge
to
saye
but
that
the
crysten
man
sholde
resyste
and
not
folowe
&
obeye
vnto
the
inclynacyons
and
mouynges
of
the
sensualyte
.
And
that
vnto
vs
is
sygnyfyed
in
that
that
we
saye
.
Crucifixus
.
That
is
to
saye
that
our
lorde
was
crucyfyed
for
to
gyue
vs
example
to
suffre
&
endure
for
the
loue
of
hym
with
pacyence
.
And
the
poore
synner
ought
not
to
dyspayre
hym
/
how
be
it
that
the
sensualyte
complayned
hym
an
inpacyent
/
&
that
he
be
inclyned
&
passōned
to
take
vengeaunce
/
or
to
do
a
grete
many
other
ylles
.
So
that
reason
hym
holde
ferme
&
stedfast
in
the
fere
&
loue
of
god
not
beynge
of
consente
it
for
to
breke
in
ferme
sensualyte
/
for
as
to
suffre
suche
rebellyons
of
the
sensualyte
is
not
but
mater
to
purchase
meryte
.
Also
ought
the
good
crysten
man
to
be
deed
&
buryed
with
Jhesu
cryst
▪
the
whiche
is
none
other
thynge
to
vnderstande
but
that
he
ought
to
mortifye
his
membres
/
that
is
his
Mortificate
m●bra
vestra
.
sensualyte
in
kepynge
it
vnder
the
rodde
&
dyscyplyne
of
reason
his
fyue
wyttes
of
nature
/
that
is
to
vnderstande
the
syght
/
the
herynge
/
the
tastynge
/
the
sauorynge
/
&
the
touchynge
.
He
ought
also
to
haue
mortefyed
&
quenched
in
hym
the
seculer
lyf
&
worldely
/
&
that
is
gyuen
vs
to
vnderstande
by
that
that
is
sayd
.
Mortuus
et
sepultus
.
Our
lorde
deyed
in
this
worlde
&
was
buryed
.
For
otherwyse
the
fayth
of
this
artycle
is
deed
the
whiche
bereth
not
the
fruyte
of
holy
mortyfycacyon
.
¶
Here
foloweth
the
.v.
artycle
the
whiche
is
suche
DEscendit
ad
inferna
.
tercia
die
resurrexit
a
mortuis
.
That
is
to
saye
.
I
byleue
that
Jhesu
cryste
descended
in
to
helle
.
That
is
to
wyte
the
soule
vnyed
with
the
persone
of
the
very
sone
of
god
as
before
it
hath
ben
expowned
/
and
the
thyrde
daye
arose
.
The
werke
of
this
artycle
after
the
moralyte
is
that
we
sholde
by
holy
and
fructuous
medytacyons
descende
in
to
helle
durynge
this
present
lyf
/
to
the
entente
that
thyder
we
descende
not
after
the
deth
by
eternall
dampnacyon
.
the
whiche
thynge
our
lorde
vs
wolde
shewe
.
For
before
that
he
styed
vnto
the
heuens
he
descended
in
to
the
helles
The
whiche
medytacyons
the
good
crysten
man
ought
to
make
of
the
paynes
of
helle
for
to
clyme
vnto
the
heuens
it
shall
be
spoken
in
the
last
partye
of
this
boke
.
Also
by
this
artycle
we
sholde
knowe
the
mysery
&
ryght
grete
vnkyndnes
of
humayne
condycyon
that
we
see
our
lorde
for
the
loue
of
vs
descende
in
to
helle
/
&
〈…〉
loue
of
hym
we
wyll
not
mounte
in
to
paradyse
.
Also
we
sholde
aryse
from
helle
/
that
is
from
the
estate
of
mortall
synne
on
the
thyrde
daye
/
that
is
by
contrycyon
/
confessyon
/
and
satysfaccyon
.
Fyrst
for
the
loue
of
god
pryncypally
Secondely
for
the
desyre
of
the
glorye
of
paradyse
And
thyrdely
for
to
shewe
the
grete
paynes
of
helle
&
the
tormentes
that
there
ben
for
euer
without
ende
.
And
therfore
the
fayth
of
this
artycle
is
deed
the
whiche
bereth
not
here
this
fruyte
.
¶
Here
foloweth
the
.vi.
artycle
.
AScendit
ad
celos
sedet
ad
dexteram
dei
patris
ōnipotentis
.
That
is
to
saye
.
I
byleue
that
our
lorde
ascended
in
to
heuen
the
.xl.
daye
after
his
resurreccyon
&
sette
hym
on
the
ryght
hande
of
the
fader
.
Here
is
to
be
noted
that
how
be
it
our
holy
fayth
is
of
thyngꝭ
the
whiche
furmoūten
the
puyssaunce
&
capacyte
of
naturall
vnderstandynge
/
how
be
it
she
conteyned
not
no
thynge
impossyble
nor
contrary
vnto
reason
.
And
thefore
we
saye
that
the
sone
of
god
descended
from
heuens
by
his
blessyd
incarnacyon
&
styed
in
to
the
heuens
by
his
gloryous
ascensyon
/
we
sholde
haue
in
vs
suche
dyserecyon
that
we
vnderstande
that
to
descende
&
to
mounte
as
vnto
the
mutacyon
of
the
place
may
not
belonge
vnto
the
diuinyte
the
whiche
is
imeuable
&
infynyte
But
we
shall
vnderstande
that
the
descendynge
is
none
other
thynge
to
saye
but
hym
to
shewe
&
to
present
in
our
nature
humayne
.
And
in
lyke
wyse
the
mountyng
vnto
the
heuens
is
as
in
regarde
of
our
humanyte
in
the
person●
〈◊〉
the
sone
of
god
the
fader
/
the
whiche
by
the
vertue
dyuyne
is
lyfte
vp
aboue
all
the
heuens
/
that
is
aboue
all
creatures
.
He
sytteth
on
the
ryght
hande
of
god
the
fader
/
as
vnto
the
dyuynyte
it
is
none
other
thynge
to
vnderstande
but
that
the
persone
of
god
the
sone
is
egall
to
god
the
fader
in
maieste
/
puyssaunce
/
bonte
/
wysedom
&
diuinyte
.
As
vnto
the
humanyte
he
setteth
hym
on
the
ryght
hande
of
god
the
fader
/
that
is
to
vnderstande
that
he
is
in
rest
gloryous
after
his
ryght
pyteous
passyon
.
On
the
ryght
hande
/
that
is
in
all
the
souerayne
hyghnesse
of
glorye
and
of
benedyccyon
that
euer
man
may
speke
or
thynke
/
&
as
the
bonte
and
puyssaunce
dyuyne
may
gyue
.
For
truely
Jhesu
cryst
very
man
in
body
&
in
soule
resonable
in
vnyte
of
persone
dyuyne
is
kynge
of
glorye
&
of
myght
egall
vnto
god
the
fader
&
is
Juge
of
the
quycke
&
of
the
deed
.
By
the
whiche
it
is
well
sayd
he
setteth
hym
on
the
ryght
hande
of
Qui
descendit
ipse
ē●
ascendit
super
omnes
celos
vt
adipletes
oia
.
Ad
ephe.
〈◊〉
.
god
.
For
by
the
ryght
hande
in
holy
scrypture
vnto
vs
is
oftentymes
sygnyfyed
soueraynte
of
glorye
&
of
blessydnes
in
the
whiche
the
blessyd
Jhesu
cryfte
is
in
humanyte
&
in
dyuynyte
.
The
werke
of
this
artycle
after
the
moralyte
is
that
the
true
catholyke
the
whiche
stedfastly
byleued
these
thynges
before
sayd
/
ought
to
haue
his
herte
/
his
loue
/
and
his
desyres
on
hye
/
departed
from
the
eithe
and
from
these
thynges
benethe
and
transytorye
.
That
is
to
saye
that
he
hath
not
his
loue
in
pryde
/
in
¶
nolite
dsligere
m●d●
neque
ea
q
in
mundo
sunt
〈◊〉
●svi
ligit
mundum
non
est
cat●tas
pris
i
eo
q●
oen
qd
est
i
mundo
concupiscentia
carnis
est
&
●cupiscētia
o●ulo●
&
supbia
vite
.
Jo●is
.
u.
worldely
vanyte
/
in
delytes
/
nor
in
rychesses
/
but
his
loue
is
where
his
tresoure
is
/
his
glorye
and
his
blessydnes
/
that
is
the
blessyd
Jhesu
cryste
very
god
of
loue
the
whiche
draweth
all
his
trewe
louers
vnto
hym
.
For
no
thynge
that
may
be
sayd
may
not
better
drawe
loue
/
than
dooth
an
other
loue
/
and
therfore
he
sayth
in
the
gospell
.
Come
vnto
me
all
ye
the
whiche
ben
in
laboure
and
in
payne
/
as
yf
he
wolde
saye
.
I
laboure
as
you
and
more
than
you
and
for
the
loue
of
you
ryght
now
I
Ubi
est
thesaurus
tuus
●bi
cor
tuum
erit
Luce.
vu
.
Uenite
ad
me
omnes
●
labor●●
&
onerati
es●
&
ego
reficiam
vos
.
Math.
vi
.
sytte
and
reste
me
.
That
is
to
s●ye
.
I
am
in
glory
perdurable
/
redy
for
to
gyue
it
vnto
all
theym
the
whiche
after
me
wyll
labour
.
These
worldely
people
laboure
for
the
worlde
pryncypally
/
and
these
good
crysten
men
laboure
for
the
lyfe
eternall
.
And
therfore
euery
true
crysten
man
beynge
in
the
labours
of
this
worlde
sholde
saye
by
the
vertue
of
the
fayth
that
that
saynt
Steuen
sayd
whan
he
laboured
in
the
artycle
of
deth
&
whan
he
bare
the
Uideo
celos
aꝑtos
&
filium
hominis
stantem
a
dextris
●tu●●
dei
Ac●
.
vu
.
grete
strokes
of
the
harde
stones
.
Video
celos
apertos
.
I
see
the
heuens
open
/
and
Jhesu
cryste
on
the
ryght
hande
of
god
the
fader
vnto
whome
Jbere
Calicem
quidem
meum
bibitis
:
sedere
aunt
ad
dexteram
mean
et
ad
sinistram
non
est
●●eum
dare
vobis
s●●ous
ꝑatum
est
a
prēmeo
.
Math.
xx
.
Joyously
the
laboure
of
this
cormentes
.
And
therfore
yf
thou
haue
hungre
/
thyrste
/
temptacyon
/
trybulacyon
/
aduersaryes
/
and
contradyccyon
enuyous
or
other
mortall
persecucyon
/
beholde
swete
Jhesus
/
&
knowe
thou
that
it
is
impossyble
to
gosette
hym
at
his
table
the
whiche
wyll
not
drynke
of
his
cuppe
/
and
the
whiche
holdeth
not
the
waye
that
he
hath
holden
.
That
is
for
to
descende
in
to
helle
as
it
is
sayd
/
for
to
stye
vnto
paradyse
there
where
he
is
.
And
knowe
thou
that
the
fayth
of
this
artycle
is
deed
the
whiche
bereth
not
here
this
fruyte
.
¶
Here
foloweth
the
.vij.
artycle
.
INde
venturus
est
iudicare
viuos
et
mortuos
Qui
ventutus
est
veniet
&
non
tardavit
Justus
autem
ex
fide
viuit
.
Ad
ro.
i.
That
is
to
saye
.
I
byleue
that
the
sone
of
god
the
fader
shall
come
to
Juge
the
quycke
&
the
deed
.
At
his
fyrst
comynge
he
came
in
humylyte
&
pouerte
/
&
was
of
cursed
men
Juged
and
reproued
At
his
seconde
comynge
he
shall
come
in
glorye
&
A
questyon
.
maieste
&
shall
Juge
all
the
cursyd
people
.
Here
a
man
may
demaunde
who
that
wyll
speke
to
Juge
the
quycke
&
the
deed
/
where
it
is
so
that
whan
he
shall
gyue
sentence
/
in
lyke
wyse
as
it
hath
ben
declared
in
the
gospell
/
all
good
&
euyll
shall
be
on
The
answer
lyue
.
Andswere
.
These
doctours
sayen
that
whan
he
shall
come
for
to
Juge
at
the
grete
&
last
Jugement
those
the
whiche
lyue
than
vpon
the
erthe
he
Statutum
est
hominibus
semel
mori
.
Ad
he
breos
.
ix
.
than
shall
make
to
deye
.
And
this
fyrst
Jugement
is
called
the
Jugement
of
the
quycke
.
And
after
the
resurreccyon
he
shall
Juge
togyder
all
them
the
whiche
before
the
sayd
resurreccyon
haue
ben
deed
.
But
the
exposicyon
of
pope
Innocent
the
thyrde
and
of
many
other
/
it
semeth
better
to
be
vnto
the
purpose
Uniuscuiusque
opus
manifestum
erit
.i
▪
ad
co.
iii.
iii.
Item
de
●yra
passum
affirmat
.
Luce.
xii
he
.
&
ap.
x
▪
&
.
xxii
.
how
be
it
that
he
agayne
sayth
not
vnto
the
expostcyon
before
sayd
.
And
that
is
suche
/
that
our
lorde
shall
come
to
Juge
fyrste
the
quycke
/
that
is
at
the
Jugement
partyculer
the
whiche
is
done
at
the
houre
of
deth
of
euery
man
.
For
mayster
Nycholas
de
lyra
sayth
in
many
cases
in
his
doctryne
that
our
lorde
cometh
vnto
the
departynge
of
euery
man
be
he
good
or
ylle
.
Also
the
pope
Innocent
sayth
that
these
good
men
seen
hym
at
the
houre
of
deth
vnto
theyr
grete
Joye
&
consolacyon
in
example
of
a
noble
espouse
the
whiche
sholde
receyue
his
ryght
well
beloued
&
faychfull
●pouse
retornynge
from
a
moche
ferre
regyon
.
And
the
cursyd
hym
seen
vnto
ther
confusyon
/
for
than
they
seen
the
horryblenes
of
theyr
synnes
/
theyr
infydelyte
&
theyr
vnkyndnes
&
that
Justely
they
ought
to
be
dampned
In
li.
de
miseria●eu
vtilitate
cōditiois
humane
.
And
of
this
apparycyon
at
the
houre
of
deth
we
rede
many
examples
as
well
of
the
good
as
of
the
ylle
.
Of
the
good
as
saynt
John
the
euangelyst
of
whome
Jhesu
cryst
hath
sayd
.
I
wyll
that
he
abyde
Sic
eum
volo
mane
〈◊〉
done●
veni●
.
so
vntyll
that
that
I
come
.
That
is
to
saye
vnto
the
houre
of
deth
.
Of
saynt
Andrewe
&
of
saynt
Katheryne
&
of
other
many
we
rede
that
he
apyred
vnto
theym
at
the
houre
of
deth
.
And
in
lyke
wyse
appyred
he
vnto
the
cursyd
/
for
elles
the
houre
of
deth
sholde
not
be
the
Jugement
partyculer
/
yf
they
had
not
one
Juge
/
&
an
other
ought
not
to
Dedit
ei
iudici●
facere
qr
filius
hois
est
.
Io.
v.
Juge
fynally
these
erthely
people
excepte
hym
vnto
whome
god
the
fader
hath
gyuen
puyssaunce
&
auctoryte
&
in
heuen
and
in
erthe
/
that
is
the
blessyd
Jhesu
cryste
not
all
oonly
in
so
moche
as
god
/
but
with
that
as
moche
as
man
.
Moche
it
is
for
to
Item
data
est
michi●is
ptās
i
celo
&
in
te●ra
.
Math.
vi
.
do
for
to
brynge
often
vnto
mynde
that
we
all
shall
be
present
in
persone
at
the
grete
.
Jugement
.
for
no
man
may
thens
flee
.
Also
the
synnes
of
the
dampned
shall
be
publysshed
and
manyfested
vnto
Juges
angelles
and
vnto
all
them
that
ben
saued
and
also
vnto
the
deuylles
.
Also
one
shall
see
the
falsenesse
of
these
ypocrytes
the
whiche
men
wende
other
tymes
to
haue
ben
trewe
faythfull
and
good
people
.
Her
false
Jugementes
and
cursyd
sentences
shall
be
ryght
holely
and
Justele
Juged
.
Gyftes
promy●●●s
feres
nor
fauoure
may
not
tarye
Justyce
infynyte
the
whiche
is
and
shall
be
the
very
Juge
of
the
quycke
and
of
the
deed
.
The
werke
of
this
artycle
after
the
moralyte
/
is
that
euery
man
sholde
take
hede
of
his
spyrytuall
dede
.
in
lyke
wyse
as
Jhesu
cryste
vs
hath
warned
in
the
gospell
sayenge
.
Wake
ye
in
your
caas
/
for
ye
knowe
Uigilate
qr
nesci●
di●
neque
hor
●
Ma
xxv
.
&
Luce.
xiii
.
not
the
houre
that
the
Juge
shall
arryue
.
And
who
so
that
well
●hym
remembreth
of
the
houre
/
he
shall
neuer
consente
for
to
perseuer
or
for
to
abyde
in
mortall
synne
houre
nor
halfe
an
houre
.
And
the
fayth
of
this
artycle
is
deed
the
whiche
here
this
fruyte
the
whiche
fruyte
is
the
fere
of
god
&
preparacyon
to
deye
well
bereth
not
.
¶
Here
foloweth
the
.viij.
artycle
.
CRedo
in
spiritum
sanctum
.
That
is
to
saye
I
byleue
in
the
holy
goost
.
For
euery
faythfull
crysten
man
ought
to
byleue
in
one
god
or
in
one
dyuynyte
in
thre
persones
/
that
is
in
the
fader
in
the
sone
/
and
in
the
holy
goost
.
And
of
this
a
man
ought
not
for
to
doubte
or
for
to
knowe
or
curyously
for
to
enquyre
as
afore
hath
ben
sayd
.
for
entendement
create
is
not
suffycyent
ynough
for
to
comprehende
and
to
vnderstande
the
mysteryes
of
the
blessyd
trynyte
.
But
alwayes
in
these
thyngꝭ
that
he
vndstanded
he
hath
some
representacion
of
the
blessyd
trynyte
/
for
ther
is
not
so
lytell
a
creature
but
that
he
hath
/
vnyte
/
veryte
/
&
bonte
.
Also
yf
he
haue
admyracyon
that
one
essence
of
deite
be
in
thre
persones
of
the
wh●●he
the
one
is
not
the
other
/
as
to
merueyll
h●●●e
may
haue
two
natures
in
one
persone
/
that
is
in
creature
humayne
the
whiche
hath
in
hym
nature
corporell
/
&
nature
spirytuall
/
that
is
body
&
soule
/
wherof
the
one
is
mortall
&
the
other
immortall
in
one self
persone
.
Also
euery
thynge
corpprall
hath
thre
thynges
/
that
is
the
length
/
the
largenes
/
&
the
depnes
.
Also
in
all
the
worlde
there
is
but
thre
maner
thynges
.
The
fyrst
ben
spirytuell
all
oonly
/
that
is
nature
angelyke
.
The
seconde
ben
corporell
all
oonly
/
as
the
foure
elementes
.
The
thyrde
ben
thynges
spirytuall
&
corporall
togyder
/
that
is
man
&
woman
.
Also
in
the
soule
/
the
whiche
is
vnto
the
ymage
of
the
blessyd
trynyte
hath
thre
myghtes
.
That
is
to
knowe
mynde
/
vnderstandynge
/
&
wyll
/
&
is
not
but
one
soule
in
the
trynyte
/
&
the
trynyte
in
vnyte
I
byleue
than
euery
crysten
man
the
persone
of
the
holy
goost
to
be
one
dyuynyte
/
one
puyssaunce
/
one
maieste
with
these
persones
of
the
fader
&
of
the
sone
/
&
that
that
make
the
one
of
these
thre
persones
as
in
regarde
of
the
creacyon
&
of
the
gouernynge
of
all
the
worlde
&
to
glorifye
the
good
&
to
dampne
the
euyll
is
made
of
all
these
thre
without
dyfference
.
The
werke
of
this
artycle
as
vnto
the
moralyte
is
for
to
meruayll
.
For
as
sayth
saynt
Poule
they
in
whome
the
holy
goost
enhabyted
by
grace
habunden
in
dyuers
gyftes
.
Some
haue
grace
to
speke
well
&
wysely
/
some
other
haue
vnderstandynge
&
knowlege
of
many
thynges
that
man
may
not
knowe
but
by
the
gyfte
of
the
holy
goost
&
of
prophecye
.
Some
other
do
myracles
/
some
other
suche
merytes
&
vertues
by
humylyte
charyte
&
mercy
in
the
vertue
of
the
holy
goost
/
the
whiche
conuerted
/
moued
/
and
teched
&
enbrached
in
loue
these
humayne
bodyes
the
whiche
dyspose
them
to
receyue
it
&
them
gyued
spirytuall
lyf
by
the
whiche
they
profyte
in
good
werkes
/
they
fyght
&
resyste
the
worlde
&
the
deuyll
&
vnto
theyr
inclynacyons
sensualles
.
For
in
lyke
wyse
as
the
erthely
spyryte
/
that
is
the
soule
gyueth
vnto
the
body
vsaunce
of
the
fyue
wyttes
of
nature
/
that
is
the
syght
/
the
Auferes
sp̄m
torum
&
i
puluetē
su●
reuertent̄
.
p̄s.
c.
iii.
herynge
/
the
tastynge
/
the
smellynge
/
&
the
touchynge
/
hym
gyueth
also
power
to
speke
to
walke
and
to
be
besy
in
dyuers
mysteryes
&
werkes
.
And
whan
it
departed
from
the
body
he
leseth
all
these
thynges
before
sayd
/
&
falleth
vnto
erthe
rotten
&
retorneth
vnto
asshes
.
So
moche
more
excellently
whan
the
holy
goost
is
in
the
soule
by
grace
he
him
gyueth
fyue
wyttes
spyrytuall
/
by
the
whiche
the
soule
knoweth
meruayllous
thyngꝭ
of
god
&
hym
gyueth
myght
to
walke
in
kepynge
the
commaundementes
Beati
īmaculati
in
via
●
ambulant
in
lege
dni
.
Item
viam
mandatorum
tuorum
cucurri
.
p̄s.
c.
xviii
.
of
god
&
to
speke
with
hym
in
prayer
&
to
resyste
&
batayll
in
this
present
lyf
.
And
whan
by
the
gylte
&
synne
of
ony
he
is
departed
from
the
soule
/
she
leseth
the
true
knowlege
of
helle
&
of
paradyse
/
&
falleth
by
effeccyon
in
loue
dysordynate
in
to
pouder
&
asshes
of
thynges
erthely
/
&
becometh
fylthy
stynkynge
in
wordes
/
in
dedes
/
in
saeynges
&
thoughtes
/
&
no
power
well
to
resyste
the
deuyll
to
kepe
the
commaundementes
nor
to
do
thynge
the
whiche
is
vnto
god
pleasaunt
&
merytoryous
for
to
purchase
a
rewarde
in
paradyse
&
soo
we
ought
to
byleue
euery
true
crysten
man
&
that
the
fayth
of
this
artycle
is
deed
the
whiche
ba●eth
not
the
fruyte
of
this
knowlege
.
¶
Here
foloweth
the
.ix.
artycle
.
Sanctam
ecclesiam
catholicam
.
That
is
to
saye
I
byleue
the
holy
chirche
catholyke
or
vnyuersall
.
Here
is
to
be
noted
that
holy
chirche
is
as
moche
to
saye
of
all
those
&
them
the
whiche
haue
the
blessyd
holy
goost
by
grace
/
be
it
in
this
worlde
or
in
the
other
.
For
in
lyke
wyse
as
the
humayne
spyryte
that
Ala
est
tota
in
toto
&
tota
in
q̄libet
corporis
parte
.
is
the
soule
vnyeth
many
&
dyuers
membres
as
the
heed
/
the
feet
/
the
handes
/
&
the
other
membres
be
they
grete
or
lytell
in
suche
maner
that
there
en
is
but
one
body
humayne
&
not
many
.
For
they
haue
not
but
one
forme
the
whiche
forme
or
spyryte
humayne
is
alwaye
in
euery
of
the
membres
/
&
ouer
all
so
as
hath
these
phylosophres
&
wyse
worldely
men
a
lytell
whyle
syns
perfytly
knowen
&
declared
.
In
lyke
wyse
moche
more
excellently
the
blessyd
Sapientia
sanctorum
narrant
ppli
&
laudem
eorum
ꝓnūciat
ois
ecc●●a
sctōrum
.
e●●lesi
.
xxx●x
.
holy
goost
vnyeth
&
vnyfyeth
all
these
membres
of
the
holy
chirche
in
one
so
dygne
&
so
perfyte
that
the
goodnes
of
that
one
be
it
grete
or
lytell
is
the
goodnes
of
that
other
.
For
by
the
vertue
of
charyte
euery
man
of
body
mystycall
of
holy
chirthe
loued
his
neyghbour
as
hymself
/
by
the
whiche
it
foloweth
that
the
honour
the
goodnes
&
the
Joye
of
that
one
is
the
goodnes
of
that
other
.
That
is
the
blessyd
company
/
that
is
to
knowe
the
vnyuersall
chirche
is
in
thre
partyes
.
The
fyrst
is
named
the
chirche
tryumphaunt
or
victoryous
that
is
these
blessyd
men
the
whiche
ben
now
in
paradyse
&
here
neuer
sought
degre
of
meryte
essencyal
for
they
be
vnto
them
determyned
.
The
seconde-partye
is
named
the
chirch
mylytaunt
or
she
the
whiche
is
in
batayll
/
that
be
these
good
crysten
men
whiche
yet
be
in
batell
of
this
worlde
&
may
from
day
to
day
wynne
prayse
&
meryte
.
The
thyrde
partye
be
they
that
be
in
purgatorye
the
whiche
be
in
loue
of
god
/
but
they
haue
not
done
penaunce
suffycyent
for
theyr
synnes
the
whiche
they
achyue
in
the
sayd
place
of
purgatorye
.
And
for
as
moche
that
euery
soule
whiche
is
of
the
nombre
of
that
one
of
these
thre
companyes
vnto
the
holy
goost
by
grace
.
The
whiche
holy
goost
is
one
in
all
&
is
not
all
but
one
oonly
chirche
catholyke
.
And
lyke
wyse
as
the
membres
of
the
body
natural
do
ayde
&
serue
that
one
vnto
that
other
euery
of
them
in
his
offyce
/
in
lyke
wyse
the
membres
of
the
body
mystycall
of
holy
chirch
do
seruyce
that
one
vnto
that
other
/
for
these
blessyd
sayntis
praye
for
them
the
whiche
be
in
the
batayll
&
reioyse
them
of
theyr
goodnes
&
of
the
conuersacyon
&
penaunce
of
synnes
.
And
they
of
the
batayl
that
is
of
the
chirche
mylytaunt
gyue
glory
&
praysynge
vnto
god
of
the
tryumphe
&
victory
of
sayntes
/
&
they
make
feestes
&
solempnytees
in
erthe
/
they
founde
chirches
/
they
gyue
rente
&
tresours
in
requyrynge
them
vnto
theyr
ayde
by
deuoute
orysons
.
In
lykewyse
they
praye
vnto
god
for
them
of
purgatory
/
&
they
offer
sacryfyeꝭ
&
almesdedes
to
allege
theyr
payne
Sancta
&
salubris
t●●
cogitatio
ꝓ
defūetis
exorare
vt
a
peccatis
soluan●
Mathei
.
xii
.
And
they
of
purgatory
praye
for
theyr
benefactors
aswel
in
purgatory
as
in
heuen
as
they
be
thyd
come
/
&
theyr
prayers
ꝓfyte
gretly
then
of
the
batayl
of
this
world
as
it
shal
be
sayd
herafter
in
the
treatyse
of
●●y
The
werke
of
this
artycle
as
vnto
the
moralyte
is
in
thre
maners
.
The
fyrste
is
to
kepe
the
festes
of
the
holy
sayntis
of
paradyse
/
in
prayers
/
in
orysons
in
other
deuocyons
in
requyrynge
theyr
ayde
and
helpe
.
The
seconde
is
for
to
praye
for
theym
that
be
departed
.
The
thyrde
is
sufferaynly
for
to
kepe
hym
to
be
excommyned
&
departed
by
mortall
synne
Princeps
ego
●●oim
tunentiū
te
&
custodienciū
man
data
tua
.
p̄s.
xviii
.
from
so
noble
a
company
as
is
the
holy
chirche
catholyke
/
for
it
is
impossyble
that
yf
a
creature
be
in
the
state
of
deedly
synne
&
hath
the
holy
goost
by
grace
.
And
in
lyke
wyse
as
they
the
whiche
haue
the
holy
goost
be
in
nature
angelyke
or
humayne
make
an
holy
chirche
&
a
body
mystycal
as
it
is
sayd
.
In
Odiui
eccliam
malignātiū
&
cum
impiis
non
sedebo
.
ps.
xxv
.
lyke
wyse
by
some
semblaunce
the
congregacyon
of
cursyd
folke
maketh
a
body
mystycall
in
a
chirche
the
whiche
is
of
god
acursyd
.
And
therfore
the
fayth
of
this
artycle
is
deed
the
whiche
bereth
not
here
his
fruyte
.
¶
Here
foloweth
the
.x.
artycle
whiche
is
suche
.
SAnctorum
communionem
remissionem
peccatorum
.
That
is
to
saye
.
I
byleue
the
communyon
of
layntes
&
the
remyssyon
of
synnes
.
Here
is
to
be
noted
that
true
&
faythfull
loue
maketh
all
thynges
comyn
.
And
for
as
moche
that
holy
chirche
is
vnyed
as
it
is
sayd
in
the
loue
of
that
holy
goost
euery
man
hath
parte
of
the
goodnes
of
that
other
as
well
in
heuen
as
also
in
erthe
/
for
the
sayntes
of
paradyse
reioyse
them
of
good
werkes
&
merytoryous
that
whiche
be
done
vpon
the
erthe
/
&
these
faythfull
crysten
men
Joye
them
moche
fruytefully
of
the
glory
of
these
blessyd
men
.
Also
in
the
erthe
the
true
catholyke
playned
&
sorowed
of
the
ylle
of
his
neyghbour
by
compassyon
&
mercy
&
Joyed
hym
of
his
goodnes
&
profyte
by
the
whiche
it
appyred
that
he
hath
communicacyon
with
the
holy
sacramentis
/
the
whiche
vnto
them
be
comyn
/
&
syngulerly
with
the
ryght
precyous
body
of
Jhesu
cryst
the
whiche
vnto
vs
fygured
and
represented
this
vnyon
.
Also
in
this
artycle
is
conteyned
the
trought
of
all
the
sacramentes
of
holy
chirche
/
in
lyke
wyse
as
the
doctours
sayen
specyally
in
that
that
is
sayd
remissionem
peccatorum
I
byleue
the
remyssyon
of
synnes
for
it
may
none
otherwyse
be
done
after
the
ordynaunce
dyuyne
but
by
the
sacramentes
as
it
appyred
of
baptysme
as
it
hath
ben
afore
declared
&
shall
be
herafter
more
playnely
in
the
treatyse
of
confessyon
.
The
werke
of
this
artyle
as
vnto
the
moralyte
is
to
haue
honour
&
reuerence
vnto
the
sacramentes
of
the
chirche
&
hym
prepare
&
them
ensue
as
the
very
medycyne
of
all
the
sekenesses
spyrytuell
conseruatyf
of
of
strength
&
of
helthe
/
&
augmentatyf
of
grace
&
of
benedyccyon
.
The
fayth
of
this
artycle
is
deed
the
whiche
bereth
not
here
his
werke
.
¶
Here
foloweth
the
.xi.
artycle
whiche
is
suche
.
CArnis
resurreccionem
.
That
is
to
saye
.
I
Omnes
●dem
resurgemus
i
momento
i
●●●uoculi
i
nouissia
tuba
:
canet
ei
tuba
&
mortu●
resurg●t
&c.
Ad
corinth
.
v.
byleue
that
these
humayne
bodyes
shall
aryse
.
For
as
saynt
Poule
sayth
in
a
moment
/
and
is
as
lytell
whyle
as
one
may
close
&
open
the
Joye
all
good
and
euyll
shall
aryse
in
body
and
in
soule
/
at
this
mysterye
shall
be
all
those
blessyd
angelles
by
the
commaundement
of
god
in
this
lytell
momente
of
tyme
shall
assemble
the
asshes
and
the
douste
of
all
erthely
bodyes
without
that
that
he
shall
fayle
one
heere
of
his
●olde
/
and
that
done
in
a
moment
/
or
instant
/
the
blessyd
Jhesu
cryste
in
dyuyne
nature
and
humayne
shall
yelde
the
propre
body
vnto
euery
soule
them
areysynge
and
gyuynge
lyfe
that
neuer
shall
haue
ende
nor
departynge
.
But
grete
dyfference
&
moche
to
meruayll
shall
be
bytwene
the
bodyes
of
them
that
be
dampned
/
&
of
them
that
ben
blessyd
.
For
these
dampned
Cre
do●redēptormeꝰ
viuit
&
i
nouissimo
die
&c.
Job
.
xix
.
shall
be
blacke
heuy
stynkynge
and
horryble
/
and
so
dysformed
that
none
erthely
herte
ne
may
thynke
it
.
And
by
the
contrarye
the
bodyes
of
them
that
ben
blessyd
they
shall
haue
foure
noblenesses
that
is
claryte
/
impossybylyte
/
subtylyte
/
and
agylyte
/
that
these
theologyens
calle
/
dowers
/
of
the
whiche
shall
be
sayd
in
spekynge
of
the
glorye
of
paradyse
Man
may
perswade
the
trought
of
this
artycle
by
these
thynges
that
we
see
in
nature
/
in
arte
/
in
reason
/
and
in
auctoryte
.
Nature
is
moche
to
be
meruaylled
in
a
corne
of
whete
or
of
other
seed
/
after
that
it
shall
be
rotten
by
the
vertue
or
the
sonne
/
&
of
the
moysture
of
the
erthe
/
from
the
rottennes
shall
become
quycke
&
boudde
the
whiche
shall
yelde
an
hygh
stalke
and
a
ryght
and
for
one
corne
there
shall
come
an
hondred
.
Also
it
is
seen
in
the
moneth
of
Apryle
one
tree
growynge
or
an
other
grete
chosen
braunche
grene
with
leues
/
and
coured
with
whyte
floures
/
and
to
ymagen
the
lytell
now
rotten
wherof
he
procedeth
/
is
a
mater
of
ryght
grete
admyracyon
.
But
folysshe
people
ryght
fewe
so
arreste
.
And
the
puyssaunce
Ni●●
granum
frumenti
cadens
i
tra
mortuum
fuerit
ipsum
solum
manet
:
si
autem
mortuum
fuerit
mltū
fructum
affert
.
●o
xii
.
Timentibus
deum
ori
et
sol
iusticie
.
Malachie
●nto
.
Item
fabricatus
est
aurorem
&
solem
.
Fulgebunt
iusti
sicut
sol
i
regno
pris
eorum
.
Mathei
.
xii
.
naturall
of
the
sonne
and
of
the
erthe
maketh
of
a
lytell
corne
rotten
of
newe
so
fayre
and
pleasaunt
thynge
.
Wherfore
shall
not
the
sonne
of
Justyce
make
it
/
that
is
the
blessyd
Jhesu
cryste
in
whome
is
puyssaunce
dyuyne
&
infynyte
of
the
rottennes
of
the
body
humayne
a
more
fayr
thyng
than
man
may
thynke
.
Also
we
see
that
of
ferne
brente
and
put
in
to
asshes
man
maketh
by
crafte
these
vesselles
of
glasse
so
fayre
so
clere
and
so
pleasaunte
that
kynges
/
popes
/
and
emperours
leue
cuppes
masers
of
golde
for
to
vse
the
pleasure
of
the
glasse
.
By
the
whiche
then
god
the
whiche
is
souerayne
mayster
of
arte
the
whiche
hath
forged
the
sonne
and
the
mone
and
the
whiche
hath
made
all
thynge
of
nought
/
may
he
not
make
of
the
asshes
of
a
body
humayne
fayre
vesselles
and
full
of
glorye
shynynge
more
than
the
sonne
.
Also
reason
vs
telleth
that
trewely
he
the
whiche
was
deed
and
is
arysen
/
he
beynge
a
lyue
may
a
reyse
these
other
Also
the
auctoryte
of
saynt
Poule
wrytynge
vnto
Sicut
in
adam
omnes
moriūt
:
ita
in
xp̄●
omnes
viuificabunt
.1
.
corinth
.
xii
.
the
Corynthyens
sayd
.
So
as
Adam
by
his
synne
is
cause
of
the
deth
of
all
these
erthely
men
.
In
lyky
wyse
Jhesu
cryste
theym
shall
areyse
all
by
his
Justyce
.
The
werke
of
this
artycle
as
vnto
the
moralyte
/
is
not
to
fere
to
deye
for
the
trought
of
the
fayth
/
and
for
the
loue
of
Jhesu
cryste
syns
that
we
be
certayne
that
he
shall
yelde
vs
body
and
soule
in
the
moost
fayrest
/
moost
noblest
/
&
moost
dygne
of
dysposycyon
without
ony
comparyson
than
they
be
now
/
for
they
shall
be
Immortall
and
Impassyble
.
Also
we
sholde
not
wayle
nor
sorowe
dysordynatly
for
the
loue
of
our
frendes
Nolite
contristari
si
cut
ceteri
●
spem
●
habent
.
i.
ad
thessao●●ce
●
.
iiii
.
and
kynnesmen
syns
that
we
haue
fayth
and
hope
for
to
see
other
shortely
.
The
fayth
of
this
artycle
is
deed
the
whiche
ber●th
not
here
the
fruyte
of
this
werke
.
¶
Here
foloweth
the
.xij.
artycle
.
TItam
eternam
amen
.
That
is
to
saye
.
I
byleue
that
they
the
whiche
haue
kepte
the
trought
of
the
fayth
shall
haue
the
lyfe
eternall
.
Hec
est
vita
eterna
vt
cognoscant
teve
tum
deu
&
quem
mis●s●●
iesum
xp̄m.
Joh.
xvii
.
Amen
.
That
is
to
saye
I
requyre
and
desyre
that
it
so
be
.
Here
is
to
be
noted
that
eternall
lyf
is
none
other
thynge
to
vnderstande
for
to
see
&
knowe
clerely
in
blessydnes
of
paradyse
by
the
lyght
of
glorye
that
that
we
see
&
byleue
in
erthe
in
the
lyght
of
the
fayth
/
that
is
the
blessyd
trynyte
the
fader
the
sone
&
the
holy
goost
/
&
the
swete
humanyte
of
Jhesu
cryst
/
&
of
that
to
haue
fruiction
for
euer
without
Oc●s
non
vidit
nec
i
cor
hois
ascendit
q̄
p̄
ꝑauit
de●
diligentibus
se
originaliter
●sa
.lxiiii.
&
.
1.
cor.
ii
.
ende
/
in
body
&
in
soule
.
The
whiche
vysyon
and
fruiction
with
the
blessydnes
is
so
grete
the
herte
ne
vnderstandynge
may
it
thynke
nor
tonge
declare
/
for
so
moche
that
it
is
a
thynge
infynyte
&
eternall
as
to
haue
god
in
the
maner
beforsayd
.
And
of
that
glorye
shall
be
sayd
afterwarde
in
the
ende
of
this
boke
.
Also
it
is
to
be
noted
that
notwithstandynge
that
in
this
artycle
is
not
made
nor
exprest
mencyon
of
the
dampnacyon
eternall
/
of
those
that
ben
ylle
/
how
be
it
/
it
is
there
ynough
to
be
vnderstande
in
that
that
man
byleueth
that
god
is
the
Justyce
infynyte
the
whiche
is
for
to
yelde
vnto
euery
man
that
that
he
hath
deserued
.
And
therfore
sayth
Athanasius
.
They
that
haue
well
done
after
Qui
bona
egerunt
〈◊〉
sit
i
vitam
eternam
.
●
do
mala
in
ignem
etern●
.
hec
est
fides
catholica
&c.
Ath●
nasius
in
symbolo
.
the
Jugement
shall
go
vnto
lyf
perdurable
and
eternall
/
&
they
that
haue
done
ylle
to
the
fyre
of
helle
euerlastynge
.
And
this
that
is
before
sayd
&
wryten
is
the
holy
fayth
catholyke
/
the
whiche
it
behoueth
to
be
kepte
stedfastly
&
entyerly
vpon
the
payne
of
eternall
dampnacyon
.
The
werke
of
this
artycle
as
vnto
the
moralyte
is
to
dysprayse
these
rychesses
/
the
loue
/
the
glorye
/
&
the
felycyte
of
this
worlde
in
comparyson
of
the
lyfe
eternall
.
For
as
Si
consider●mus
●
&
quam
ta
sunt
●
nobis
ꝓmittunt
i
colis
vilescunt
oia
●●abē●
in
terris
.
Grego
.
saynt
Gregorye
sayth
.
Yf
we
thynke
&
consyder
the
goodnesses
that
god
vs
promytted
in
paradyse
/
all
the
goodes
of
the
erthe
shall
be
lyke
vnto
vs
vyle
&
as
no
thynge
.
Also
it
is
to
be
more
curyous
&
more
desyrous
for
to
seche
these
goodes
by
the
which●
we
shall
be
honoured
in
the
other
worlde
infynytly
that
them
of
this
mortall
lyfe
the
whiche
dyspose
vs
vnto
daunger
be
dampned
eternally
.
And
man
ought
to
byleue
that
the
fayth
of
this
artycle
is
deed
the
whiche
bereth
not
here
this
werke
.
By
these
thynges
beforsayd
it
apyreth
shortly
&
in
generall
the
substaunce
of
the
.xij.
artycles
of
the
fayth
/
by
that
trought
of
the
whiche
euery
crysten
man
is
to
be
ordred
&
conserued
pryncypally
in
the
lyfe
contemplatyue
/
in
lyke
wyse
as
by
the
.x.
commaundementes
man
is
well
ordeyned
pryncypally
in
the
lyf
actyf
.
These
doctours
make
a
questyon
/
that
is
to
knowe
A
questyon
.
yf
euery
crysten
man
the
whiche
hath
aege
&
dyscrecyon
is
bounden
to
haue
the
knowlege
of
the
.xij.
or
.xiiij.
artycles
beforsayd
all
in
generall
as
partyculer
.
The
answere
.
Of
crysten
man
some
The
answe●
be
in
dygnyte
or
in
offyce
to
teche
or
to
redresse
.
These
other
in
the
fayth
&
in
the
commaundementes
of
god
/
&
they
here
be
bounde
to
knowe
in
partyculer
those
thynges
the
whiche
they
ought
to
teche
vnto
theyr
subgectes
.
These
other
crysten
men
be
of
symple
&
lasse
condycyon
as
the
comynalte
of
the
laye
people
/
and
vnto
them
here
it
suffysed
to
knowe
in
partyculer
these
artycles
of
the
fayth
moost
comyn
/
as
it
is
that
there
is
but
one
god
in
trynyte
of
persone
/
the
whiche
artycle
he
may
knowe
by
the
comyn
maner
to
make
the
token
of
the
crosse
in
the
name
of
the
fader
&
of
the
sone
and
of
the
holy
goost
.
Also
they
ought
to
knowe
in
partyculer
these
artycles
the
whiche
ben
in
comyn
vsage
of
the
festes
of
holy
chirche
/
as
the
Annuncyacyon
the
whiche
represented
that
the
virgyn
Mary
conceyued
by
the
vertue
of
the
holy
goost
.
Also
the
Natyuyte
of
our
lorde
/
the
Passyon
/
the
Resurreccyon
/
the
Ascensyon
/
of
whome
men
make
testes
&
solempnytees
in
some
and
certayne
dayes
euery
yere
.
For
it
is
also
as
impossyble
but
that
a
crysten
man
the
whiche
hath
wytte
and
age
may
knowe
suche
artycles
yf
he
be
not
in
suche
wyse
occupyed
and
blynded
of
the
worlde
that
he
dysprayseth
the
sauacyon
of
his
soule
the
whiche
thynge
is
deedly
synne
.
Also
he
is
bounde
for
to
byleue
that
who
so
trespasseth
vnto
his
wyttynge
ony
of
the
.x.
commaundementes
/
is
in
deedly
synne
.
Of
these
other
thynges
subtyle
of
our
fayth
the
symple
laye
man
ought
not
but
lytell
to
inquyre
/
but
to
hym
it
suffysed
to
byleue
in
generall
and
to
haue
wyll
for
to
deye
in
that
fayth
that
our
moder
the
holy
chirche
byleueth
an
holdeth
.
The
whiche
thynge
vs
lyketh
to
graunte
the
fader
and
the
sone
and
the
holy
goost
.
Amen
.
¶
Here
foloweth
the
seconde
partye
of
this
booke
in
the
whiche
is
made
mencyon
of
the
.x.
commaundementes
of
the
lawe
.
The
fyrst
Chapytre
.
¶
The
.x.
commaundementes
of
the
lawe
.
-
One
oonly
god
thou
shalt
loue
&
worshyp
perfytly
.
-
God
in
vayne
thou
shalt
not
swere
by
nor
other
lyke
.
-
The
sondayes
thou
shalt
kepe
&
serue
god
deuoutly
.
-
Fad
&
mod
thou
shalt
honor
to
th
ende
thou
lyue
longe
.
-
Noo
man
thou
shalt
slee
in
dede
nor
wyllyngly
.
-
Lechery
thou
shalt
not
do
of
body
ne
of
consente
.
-
No
mennes
goodis
thou
shalt
not
stele
nor
witholde
.
-
Fals
wytnes
thou
shalt
not
bere
nor
lye
in
ony
wyse
.
-
The
werkes
of
the
fleshe
thou
desyre
not
but
in
maryage
-
Other
mens
goodis
thou
shalt
not
coueyte
to
haue
in
iustli
AFter
the
treatyse
of
the
.xij.
artycles
of
the
Caplm
p̄mū
fayth
/
here
foloweth
the
.x.
commaundementes
of
the
lawe
.
God
our
fader
omnypotent
seenge
&
knowynge
the
lytylnes
&
fraylte
of
humayne
nature
he
requyreth
not
of
vs
all
enterly
the
seruyce
that
we
ought
to
do
vnto
hym
after
the
reygne
of
Justyce
/
but
vnto
vs
hath
gyuen
certayne
nombre
commaundementes
/
the
whiche
yf
we
them
kepe
&
accomplysshed
vnto
hym
it
suffysed
for
to
gyue
vs
saluacyon
.
And
they
be
named
the
.x.
commaundementes
Uotorum
due
sunt
species
scꝪ
necessitatꝭ
&
volūtatꝭ
necessitatꝭ
sunt
illa
q
quis
in
baptismo
ꝓmittit
scꝪ
abrenunciare
diabolo
et
pompis
eius
tenere
fidem
.
seruare
decalogum
prout
pꝪ
de
conse.
di
.iiii.
Prīa
hec
gof
.
●
ti.
vo.
&
vo.
red
.
Et
richardus
de
media
vil.
xxxviii
.
di
.
iiii
.
&
directorium
.
Marci
.
x.
ti.
Redde
altissimo
vota
tua
.
p̄s.
xlix
.
of
the
fayth
/
the
whiche
euery
crysten
man
hath
auowed
&
promysed
solemply
in
receyuynge
the
baptem
.
By
the
whiche
sacrament
by
hymself
or
in
the
persone
of
his
godfaders
or
godmoders
he
renounceth
vnto
the
deuyll
/
vnto
pryde
/
vnto
pompes
&
vanytees
of
this
worlde
as
it
hath
ben
before
sayd
in
promyttynge
&
vowynge
vnto
Jhesu
cryst
&
vnto
the
holy
chirche
to
kepe
all
the
tyme
of
his
lyf
the
.xij.
artycles
of
the
fayth
conteyned
in
the
Credo
/
&
also
the
.x.
commaundementes
of
the
lawe
/
And
this
vowe
here
of
the
fayth
&
of
the
obedyence
is
so
grete
&
so
solempne
in
euery
crysten
man
that
god
nor
holy
chirche
ne
may
with
hym
dyspence
but
that
vpon
payne
of
dampnacyon
he
is
bounde
vnto
the
kynge
.
Jhesus
to
kepe
vnto
hym
the
fayth
promysed
doynge
hym
the
seruyce
of
the
.x.
commaundementes
.
And
euery
persone
the
whiche
hath
made
the
holy
vowe
of
baptem
&
accomplysshed
not
&
kepe
the
commaundementes
/
is
a
thynge
lyke
vnto
a
tree
that
bereth
no
fruyte
/
the
whiche
is
by
the
gospell
of
god
acursyd
.
Wherfore
sayth
well
saynt
James
in
his
canon
that
fayth
is
sayd
to
be
deed
the
whiche
bereth
not
the
fruyte
of
good
werke
.
This
werke
of
the
.x.
commaundementes
the
whiche
god
&
nature
vs
hath
gyuen
&
wryten
in
thre
maners
vpon
our
bodyes
/
in
so
moche
that
we
haue
.x.
tooes
on
on
our
two
feet
/
ten
fyngers
on
our
two
handes
/
&
fyue
wyttes
of
nature
double
in
theyr
organs
&
instrumentes
naturall
.
For
two
eyes
serue
vnto
the
syght
/
two
eeres
vnto
the
herynge
/
two
nosetrylles
vnto
the
sauerynge
/
two
lyppes
vnto
the
tastynge
/
&
two
other
thynges
for
the
touchynge
.
By
the
feet
of
the
body
to
vs
is
sygnyfyed
the
desyres
&
affeccyons
of
the
soule
.
By
the
handes
the
operacyons
.
By
the
fyue
wyttes
of
nature
all
our
gouernaunce
as
well
of
body
as
of
soule
.
And
therfore
our
creatour
vnto
vs
hath
gyuen
&
wryten
the
.x.
commaundementes
in
thre
places
&
maners
before
sayd
/
doynge
vs
to
knowe
that
by
the
.x.
commaundementes
in
all
thynges
&
in
all
places
we
sholde
be
gouerned
as
well
ayenst
god
as
ayenst
our
neyghbours
.
We
be
well
ordeyned
ayenst
the
blessyd
trynyte
the
fader
&
the
sone
&
the
holy
goost
by
the
thre
the
fyrst
commaundementes
/
than
is
to
knowe
yf
we
loue
god
the
fader
soueraynly
/
we
take
not
the
name
of
Jhesu
cryste
in
vayne
in
ony
wyse
/
&
ayenst
the
holy
goost
yf
we
kepe
the
feestes
holely
/
&
in
accomplysshynge
duely
these
thre
commaundementes
we
dyspose
vs
to
receyue
of
god
our
blessyd
creatour
the
thre
vertues
theologyes
or
dyuynes
/
that
is
to
vnderstande
charyte
ayenst
the
fader
/
hope
ayenst
the
sone
/
fayth
&
lyght
of
grace
ayenst
the
holy
goost
.
By
these
.vij.
other
commaundementes
we
be
well
ordeyned
ayenst
the
vnyuersyte
of
our
neyghbours
Fyrst
doynge
vnto
them
good
&
pleasure
in
place
&
in
tyme
.
Secondely
kepynge
vs
in
offendynge
vnto
them
doynge
vylony
or
damage
.
To
do
good
vnto
vs
is
commaunded
in
that
that
we
ought
to
honour
fader
&
moder
.
The
whiche
commaundement
conteyned
and
compreheded
the
seuen
werkes
of
mercy
as
well
corporall
as
spyrytuall
/
the
whiche
here
after
shall
be
declared
.
To
do
ylle
vnto
his
neyghbours
may
be
entended
in
thre
maners
/
that
is
to
knowe
in
dede
/
in
worde
/
and
in
wyll
.
Also
a
man
may
do
ylle
in
dede
to
his
neyghbour
in
thre
maners
/
that
is
to
vnderstande
to
his
owne
persone
/
vnto
his
wyf
or
espouse
/
and
in
his
goodes
mouable
and
vnmouale
.
To
do
ylle
vnto
the
very
persone
of
his
neyghbour
vnto
vs
is
defended
by
that
/
that
we
sholde
not
do
homycyde
/
the
whiche
is
the
seconde
of
the
seuen
commaundementes
.
To
do
vylony
or
treason
of
auoutry
ayen
his
wyf
or
vnto
other
persone
vnto
vs
is
defended
in
the
thyrde
the
whiche
is
thou
shalt
not
do
the
synne
of
lechery
.
To
do
ylle
vnto
thy
neyghbour
in
his
goodes
vnto
vs
is
defended
in
the
fourth
the
whiche
is
/
be
in
no
wyse
a
theef
/
a
sacryleger
/
an
vsurer
/
a
symonyer
/
or
a
rauenour
.
To
do
ylle
vnto
thy
neyghbour
vnto
hym
spekynge
Jniurye
/
or
vnto
hym
shewynge
his
synne
by
euyll
intencyon
proce
dynge
of
yre
or
of
enuye
/
vnto
vs
is
defended
in
the
fyfth
by
that
that
we
sholde
bere
no
fals
wytnes
.
To
do
ylle
vnto
his
neyghbour
of
wyll
all
oonly
is
vnderstande
in
two
maners
.
The
fyrst
in
couetynge
carnally
the
wyf
or
the
doughter
/
or
also
the
wyf
of
the
sone
or
the
espouse
of
his
neyghbour
/
&
that
vnto
to
vs
is
defended
in
the
sixte
commaundement
/
whiche
is
he
sholde
not
haue
the
desyre
of
lechery
.
Secondely
we
may
offende
our
neyghbour
in
desyrynge
his
goodes
ouer
reason
&
ayenst
Justyce
/
&
that
vnto
vs
is
defended
in
the
seuenth
/
the
whiche
is
desyre
not
an
other
mannes
goodes
ayenst
reason
as
it
is
sayd
.
And
by
that
it
appyred
that
thre
commaundementes
Quicūque●●t
tot●
legem
seruauerit
of
fendat
aut
in
vno
factus
est
oim
reus
Ja
primo
.
Lex
in
decē●bis
concludit
o●squeculp
a
non
amplius
que
ꝑ
decem
verda
cohibet
.
Greg.
li.
mo
.
be
ordeyned
vs
ayenst
god
&
seuen
ayenst
our
neyghbour
the
whiche
ben
ten
the
whiche
is
enterly
the
lawe
of
god
eternall
/
&
he
that
trespassed
in
one
all
only
he
trespassed
all
the
lawe
&
synned
mortally
/
for
he
lesed
charyte
the
whiche
is
consummacyon
of
the
lawe
&
his
soule
dysposed
vnto
dampnacyon
.
Pryde
ayenst
god
is
defended
in
the
fyrst
commaundement
&
in
the
seconde
.
Pryde
ayenst
his
neyghbour
in
the
fourth
.
Slouth
in
the
thyrde
Glotony
&
lechery
in
the
sixte
.
Enuye
&
wrath
in
the
fyfth
.
Couetyse
in
the
seuenth
&
in
the
tenth
.
Than
it
is
to
be
noted
fyrst
that
mortall
synne
Finis
precpti
caritas
.
i.
ad
thi
.
is
none
other
thynge
but
transgressyon
of
ony
of
the
.x.
commaundementes
by
the
whiche
it
foloweth
that
all
mortall
synne
is
defended
by
the
commaundementis
of
god
as
it
is
sayd
/
by
the
whiche
it
apyred
the
necessyte
of
true
intencyon
&
clere
knowlege
of
the
.x.
commaundementis
to
th
ende
that
man
may
shewe
synne
Peccatum
est
p̄na●
catio
legis
diuine
&
celest●u
in
obuiam
m●datorum
.
Hec
〈◊〉
brosius
.
&
them
kept
enterly
&
merytoryously
in
the
treatyse
of
the
whiche
shall
be
holden
suche
ordre
.
Fyrste
shall
be
shewed
how
he
them
vnto
vs
hath
gyuen
&
wryten
in
dyuers
maners
to
the
entent
that
we
sholde
not
haue
excusacyon
not
doynge
them
.
Secondely
shall
be
ꝓmysed
the
benediccion
to
them
that
wyll
kepe
them
/
&
the
malediccion
to
them
the
whiche
fere
not
to
offende
them
.
Thyrdely
shall
be
spoken
of
euery
of
them
in
partyculer
as
well
of
that
is
commaunded
/
fyrst
as
of
that
that
is
defended
consequently
.
¶
Here
foloweth
how
god
vnto
vs
hath
gyuen
the
.x.
commaundementes
in
the
lyght
of
our
vnderstandynge
.
AS
vnto
the
fyrste
it
is
to
vnderstande
that
Caplm.
ij.
the
god
of
nature
hath
put
&
wryten
the
.x.
commaundementes
not
all
oonly
in
the
body
as
it
is
sayd
/
but
also
in
the
lyght
of
the
soule
/
the
whiche
lyght
and
reason
sayth
that
a
man
ought
to
loue
god
&
his
neyghbour
/
and
that
a
man
vnto
hym
Non
tacias
aliisqd
tibi
fieri
non
vis
.
Thobias
.iiii.
Quecumque
vult●
vt
faciant
vobis
hoies
he
:
facite
vobis
.
Mathei
.viii.
Diliges
dnm
deum
tuum
&
ꝓximum
tuum
sicut
teipsum
.
In
his
duobus
mādatistota
lex
pendet
&
ꝓphete
.
Math
.xxii.
Non
〈◊〉
veni
solue
re
legem
sed
adiplere
&c.
Item
nisi
abundauerit
iusticia
vestra
plu●●
scribarum
&
phariseorum
non
intrabit●
in
regnum
celorum
.
Mathei
.v.
ought
not
to
do
/
saye
/
nor
wyll
/
that
that
a
man
wolde
not
hymself
to
be
sayd
/
done
or
wylled
.
And
in
these
two
poyntes
is
comprysed
all
the
holy
scrypture
as
wytnesseth
Jhesu
cryste
.
Also
more
ouer
them
he
hath
gyuen
in
wrytynge
whan
he
gaue
vnto
Moyses
the
two
tables
of
stone
wryten
with
his
owne
hande
/
conteynynge
the
.x.
commaundementes
ryght
brefly
/
ryght
clerely
/
ryght
easely
.
Ryght
breefly
that
they
sholde
not
encombre
our
mynde
.
Ryght
clerely
that
they
sholde
not
charge
the
vnderstandynge
.
Ryght
easely
to
the
entente
that
man
them
sholde
studye
Joyously
.
Also
the
blessyd
sone
of
god
the
fader
theym
vnto
vs
hath
expowned
&
declared
in
the
gospell
by
his
holy
mouth
&
doctryne
/
&
in
example
by
his
holy
lyf
.
By
the
whiche
it
apyreth
that
no
crysten
man
hauynge
age
&
knowlege
hath
no
cause
or
excusacyon
that
he
taketh
not
&
lerneth
the
commaundementes
necessary
vnto
saluacyon
.
And
this
is
as
vnto
the
dyuers
maners
of
the
tradycyon
of
the
.x.
commaundementes
.
¶
Here
foloweth
the
benedyccyons
promysed
vnto
them
the
which
kepe
the
commaundementes
.
AS
vnto
the
seconde
the
whiche
is
of
the
benedyccyons
Caplm.
iij.
vnto
them
the
whiche
wyll
kepe
the
commaundementes
/
that
is
to
knowe
god
promytted
vnto
the
Jewes
rude
and
carnall
/
all
maners
of
goodes
temporall
the
whiche
they
myght
desyre
in
this
worlde
/
the
whiche
may
be
brought
in
to
fyue
maners
.
The
fyrst
is
prosperyte
in
fayre
and
good
lyne
.
The
seconde
helth
&
abundaunce
of
godes
necessary
vnto
this
lyf
/
as
brede
/
wyne
/
and
other
necessaryes
vnto
the
body
.
The
thyrde
vyctory
of
his
enmyes
.
The
fourth
grete
and
solempne
renowne
.
The
fyfth
honour
and
seygnoury
excellent
.
And
in
these
gyftes
and
promysses
were
the
Jewes
abundaunt
and
moche
gloryous
durynge
that
they
obeyed
vnto
god
/
and
in
that
they
kepte
his
commaundementes
.
In
lyke
wyse
as
it
apyreth
in
the
auncyente
testamente
/
the
whiche
in
all
thynges
were
fygured
of
the
newe
testament
and
of
the
estate
of
crysten
people
.
By
the
whiche
Dlal
figura
conti●gebant
illis
.i.
ad
corinth
.x.
it
behoueth
that
in
lyke
wyse
as
god
promytted
the
realme
and
the
goodes
of
the
erthe
vnto
them
the
whiche
kepe
by
fere
&
lytterally
his
commaundementes
as
dyde
the
moost
parte
of
the
Jewes
.
Also
he
promytted
vnto
all
crysten
people
the
whiche
kepe
them
by
true
charyte
&
spyrytually
/
not
all
oonly
the
goodes
beforsayd
/
but
with
that
in
abondynge
the
goodes
of
his
grace
&
benedyccyon
in
this
worlde
/
and
the
realme
&
the
glory
of
paradyse
eternally
.
The
benedyccyons
promysed
by
the
holy
scrypture
Salutare
sacrificium
est
attē
dere
mandat●
&
dis
edere
ab
o●●
.
〈◊〉
ini●tate
.
ecl.
xxxv
.
Pone
thesaurum
tu
●●m
i
p̄cept●
altissimi
&
proderit
tibi
magis
quam
aurum
.
ecl
xxix
.
vnto
the
good
&
faythfull
crysten
people
&
true
obseruatours
of
the
commaundementis
may
be
brought
vnto
.xij.
The
fyrst
for
man
may
not
do
vnto
god
in
this
worlde
a
more
certayne
sacryfyce
for
to
come
vnto
saluacyon
/
for
after
masses
/
fastynges
/
almesdedes
/
&
prayers
/
man
may
be
dampned
/
but
after
the
obseruaunce
of
the
commaundementes
man
Serua
mandata
mea
&
viues
&
legem
mean
q̄si
pupillam
oculi
.
ꝓuer
.vii.
may
not
fayle
to
be
saued
.
The
seconde
/
for
the
obedyence
&
obseruaunce
of
the
commaundementes
is
the
moost
precyous
tresour
that
man
may
seche
in
this
worlde
.
The
thyrde
/
he
that
kepeth
the
commaundementis
Si
●s
diligit
me
sermoēs
meos
seruab●t
&
pater
meus
diliget
eum
&
ad
eum
veniemus
&
mansione
apud
eum
faciemus
.
Joh
.xiiii.
he
is
in
the
loue
of
Jhesu
cryst
&
hath
his
grace
the
whiche
is
so
noble
a
thynge
that
no
herte
may
thynke
it
.
The
fourth
he
hath
with
hym
the
fader
&
the
sone
&
the
holy
goost
/
by
the
whiche
he
ought
to
fere
no
thynge
in
this
worlde
/
but
the
separacyon
of
that
company
.
The
.v.
he
is
endowed
the
broder
of
Jhesu
cryst
&
enherytour
of
paradyse
.
The
.vi.
all
that
that
he
demaunded
of
god
the
whiche
vnto
hym
is
moost
profytable
to
hym
is
gyuen
in
this
worlde
&
in
the
other
.
The
.vij.
the
creatures
small
&
grete
vnto
hym
ben
subgettes
&
obedyent
in
that
that
it
apperteyned
vnto
his
goodnes
&
saluacyon
.
The
viij
.
he
may
no
thynge
lese
the
whiche
vnto
hym
cometh
be
it
prosperyte
or
aduersyte
/
but
for
that
he
wynneth
in
prosperyte
/
by
attemperaunce
/
in
aduersyte
/
by
pacyence
.
The
.ix.
he
receyued
the
benedyccyon
of
god
in
his
prayers
&
in
his
werkes
.
The
.x.
sayth
saynt
Austyn
allegynge
auctoryte
of
holy
scrypture
that
who
so
kepeth
the
commaundementis
may
neuer
deye
an
euyll
deth
in
this
worlde
.
The
.xi.
he
shall
be
preserued
from
the
deth
of
helle
eternall
.
Nichil
dulci●quam
re
spicere
i
mandatis
d●
.
Ecl.
xiii
.
in
〈◊〉
.
The
.xij.
he
shall
come
Joyously
vnto
the
vysyon
of
god
&
eternall
possessyon
of
the
realme
of
paradyse
.
By
the
whiche
it
apyreth
that
of
good
ryght
they
be
called
his
commaundementes
the
pathe
&
the
waye
by
two
reasons
.
The
fyrst
for
as
moche
that
by
the
obseruaunce
of
the
cōmaūdemantes
god
cometh
&
descendeth
in
to
vs
in
geuynge
vs
grace
.
The
seconde
for
as
moche
as
it
is
the
meane
by
the
whiche
we
go
to
hym
in
glorye
.
¶
Here
foloweth
the
maledyccyons
of
them
that
trespassen
the
cōm̄aūdementes
of
god
.
THe
maledyccyons
of
them
that
trespassen
Caplm.
iiij.
the
commaundementes
ben
infynyte
.
How
be
it
they
may
somwhat
vnderstande
by
the
opposyte
of
the
benedyccyons
beforsayd
.
For
yf
they
be
not
punysshed
in
this
worlde
temporally
by
the
which
punycyon
they
receyuen
true
correccyon
they
shall
be
punysshed
of
eternall
dampnacyon
.
And
vnto
many
it
becometh
that
they
be
punysshed
in
this
worlde
and
in
the
other
.
In
this
worlde
in
theyr
lyne
fals
and
accursyd
the
whiche
gyueth
vnto
the
fader
and
vnto
the
moder
desolacyon
and
sorowe
.
Also
these
fruytes
of
the
erthe
decay
and
perysshe
oftentymes
by
lyghtnynges
and
tempestes
of
the
tyme
.
And
that
cometh
oftentyme
by
the
transgressyon
of
the
commaundementis
.
Also
they
vse
theyr
bestes
where
noman
puttes
ony
.
Also
they
falle
in
dyuerse
aduentures
of
sykenesses
as
well
spyrytuell
as
corporell
.
Also
vnto
them
cometh
warre
/
by
the
whiche
they
be
pylled
and
destroyed
wyues
/
wydowes
/
childern
faderles
and
moderles
/
and
mannes
blood
shedde
.
Also
hongers
mortalytees
/
and
all
other
maledyccyons
that
may
be
sayd
and
thought
.
And
all
that
cometh
by
the
rebellyon
that
man
doth
vnto
his
creatour
not
kepynge
his
holy
commaundementes
/
the
whiche
he
hath
gyuen
vpon
the
payne
of
lesynge
goodes
meouable
and
herytages
.
By
these
goodes
meouable
is
for
to
be
vnderstande
pryncypally
the
grace
of
god
in
this
worlde
.
And
by
the
herytage
the
realme
of
paradyse
.
Also
vpon
the
payne
of
lesynge
of
body
and
of
soule
and
to
be
condempned
vnto
the
gybet
of
helle
.
But
symple
people
make
here
admyracyon
for
as
moche
as
they
see
sensybly
and
more
comenly
that
they
the
whiche
kepe
them
worste
or
leste
/
they
haue
more
of
worldely
prosperyte
than
they
that
kepe
them
/
by
the
whiche
they
be
the
lesse
ferefull
to
offende
god
.
But
suche
doubte
or
admyracyon
is
Uere
langores
nostros
ipse
tulit
&
infirmitates
n●āsip
se
portauit
.
ysaie
.
●uu
.
grete
&
daungerous
defaute
of
fayth
&
of
true
intencyon
/
for
there
is
not
a
more
greter
token
of
damp
nacyon
than
to
haue
prosperyte
worldely
&
not
kepynge
the
commaundementes
of
god
.
And
in
lykewyse
Justus
sepissit
perit
ꝓ
impio
.
De
conse.
di
.
iii.
ca
In
scan
.
as
Jhesu
cryste
bare
the
payne
of
the
synnes
of
his
people
wherof
he
had
not
done
the
gylte
/
so
these
chosen
suffre
oftentymes
grete
aduersytees
temporall
/
the
whiche
cometh
for
the
synnes
of
them
the
whiche
go
vnto
helle
/
&
that
haue
had
theyr
felycyte
&
theyr
Joye
in
this
worlde
.
¶
Here
foloweth
of
the
commaundementes
in
partyculer
.
AS
vnto
the
thyrde
poynt
the
whiche
is
to
Caplm.
v.
see
of
euery
commaundement
in
partyculer
/
it
is
to
knowe
that
the
fyrst
commaundement
is
to
byleue
in
god
&
to
put
in
hym
his
trust
&
hym
loue
aboue
all
thynges
in
seruynge
hym
deuoutely
.
In
this
present
commaundement
be
conteyned
two
thynges
/
that
one
is
commaunded
/
&
that
other
defended
.
By
the
whiche
it
is
to
be
noted
that
where
it
is
so
that
charyte
is
the
ende
&
the
goodnes
&
consummacyon
Finis
●cepti
est
caritas
.
Ad
thi
.
●
.
of
all
the
lawe
of
god
/
it
behoueth
to
saye
that
charyte
is
commaunded
in
euery
of
the
.x.
commaundementes
/
the
whiche
is
shewed
as
well
ayenst
god
as
ayenst
his
neyghbour
in
many
and
dyuers
operacyons
after
the
dystynccyon
of
the
commaundementes
as
it
apyreth
here
after
.
The
thynge
commaunded
than
pryncypally
in
the
thre
the
fyrst
commaundementes
is
charyte
ayenst
all
the
blessyd
trynyte
/
the
whiche
charyte
is
shewed
by
humble
adoracyon
&
seruyce
all
oonly
due
vnto
the
fader
/
vnto
the
sone
/
&
vnto
the
holy
goost
.
That
adoracyon
ought
to
be
done
of
soule
&
of
body
/
of
soule
he
may
not
do
it
nor
accomplysshe
merytoryously
yf
he
haue
not
true
fayth
/
hope
/
&
charyte
.
To
the
entente
than
that
symple
people
may
haue
some
knowlege
of
th●se
thre
vertues
without
the
whiche
it
is
impossyble
for
to
come
vnto
saluacyon
it
behoueth
to
saye
some
thynge
in
shorte
&
in
generall
And
for
as
moche
as
I
haue
declared
the
noblesse
and
dygnyte
of
the
fayth
in
the
fyrste
treatyse
I
reste
as
now
to
see
of
charyte
.
Charyte
is
a
noble
Caritas
.
vertue
moder
&
nouryce
and
lyght
of
these
other
vertues
/
by
the
whiche
man
loued
god
aboue
all
thynges
/
&
his
neyghbour
as
hymself
.
That
is
to
saye
that
for
to
wynne
ony
good
create
/
be
it
neuer
so
grete
or
for
to
kepe
hym
from
the
lesynge
of
it
man
sholde
not
do
ayenst
the
wyll
and
commaundement
of
god
.
For
euery
persone
that
kepeth
it
for
the
losse
of
ony
thynge
/
or
the
gaynes
trespassynge
ony
of
the
commaundementes
of
god
/
he
hath
no
trewe
charyte
.
And
yf
before
that
he
synned
mortally
he
were
in
charyte
/
he
it
leseth
all
hole
by
the
whiche
losse
he
is
gretely
in
dammage
.
For
he
the
whiche
was
by
the
vertue
of
charyte
the
sone
of
god
by
adopcyon
/
is
made
the
sone
of
the
deuyll
of
helle
by
imitacyon
and
the
sone
of
dampnacyon
and
of
perdycyon
.
He
the
whiche
was
in
beaute
spyrytuall
vnto
the
ymage
and
semblaunce
of
the
blessyd
trynyte
is
horryble
and
deformed
as
a
spyryte
dampned
.
He
the
whiche
hadde
god
the
whiche
is
the
good
infynyte
hath
all
loste
in
lesynge
charyte
.
He
the
whiche
was
the
broder
of
Jhesu
Amice
quon
hue
intras●i
no
habens
vestem
nuptialem
.
Mathe●
.
xxii
.
cryste
enherytour
of
paradyse
and
of
the
holy
angelles
honoured
and
praysed
/
is
the
seruaunt
of
the
deuyll
and
of
mortall
synne
/
and
vnto
the
deth
eternall
condempned
yf
by
trewe
penaunce
he
be
Deus
caritas
est
&
●
maner
i
caritate
i
deo
manet
&
deus
in
eo
.
Jo.
iii●
.
not
releued
.
Charyte
is
the
noble
robe
&
lyght
of
the
weddynges
of
paradyse
wherof
the
soule
the
espouse
of
Jhesu
cryste
is
anorned
/
&
without
the
whiche
man
shal
be
confusedly
put
out
&
departed
from
the
company
of
all
those
that
be
chosen
/
the
whiche
hath
holden
&
kepte
this
boke
in
lyke
wyse
as
sayth
saynt
Johan
.
Who
so
hath
charyte
/
is
with
god
/
&
god
with
hym
/
and
by
the
vertue
&
grace
of
this
presence
&
vnyon
of
the
soule
with
god
&
god
with
the
soule
cometh
the
lyf
spyrytuall
.
For
so
as
Sicut
aia
est
vita
corporis
ita
deus
est
vita
aie
.
Augus
●
.
li.
confes
.
saynt
Austyn
sayth
as
the
soule
gyueth
ly●
vnto
the
body
&
myght
to
meue
hym
&
to
do
his
operacyons
so
god
gyuech
vnto
the
soule
beynge
in
true
charyte
.
xij
.
fruytes
that
saynt
Poule
rehersed
/
that
is
to
vnderstande
Joye
spyrytuall
one
pease
that
the
world
may
not
gyue
/
pacyence
in
aduersyte
/
swetnes
/
bonte
/
amyte
/
longanimite
/
fydelyte
/
temperaunce
/
contynence
/
&
Dslige
d●●m
de●
t●um
:
ꝑxinū
tuum
sicut
teipsum
.
In
his
duobus
mandatis
tota
lex
pendet
&
●phecie
.
Ma.
xxii
.
chastyte
,
And
for
to
speke
shortly
/
he
that
hath
charyte
hath
all
goodnes
/
&
he
that
hath
it
not
hath
no
thynge
.
And
therfore
sayth
our
lorde
in
that
gospell
he
that
loueth
god
&
his
neyghbour
accomplysshed
all
the
holy
scrypture
/
&
him
it
suffysed
vnto
saluacyon
/
&
by
the
consequens
he
that
offended
charyte
putteth
his
soule
vnto
dampnacyon
.
These
A
questyon
.
doctours
make
a
questyon
yf
a
man
may
well
knowe
of
hymself
/
or
of
an
other
yf
he
haue
true
charyte
.
The
answere
is
that
a
man
may
not
knowe
by
The
answer
the
waye
of
nature
/
but
well
by
the
reuelacyon
of
god
as
haue
had
some
holy
persones
The
whiche
thynge
is
not
profytable
or
necessary
of
the
comen
lawe
/
to
th
ende
that
we
be
alwayes
in
fere
&
in
mekenes
.
And
therfore
sayth
holy
scrypture
no
man
knowed
it
/
that
is
to
knowe
by
certaynte
humayne
/
yf
he
be
in
the
loue
or
in
the
drede
of
god
.
But
ony
may
knowe
by
some
correctours
as
Saynt
Bernarde
sayth
.
Fyrste
whan
the
persone
hath
dyspleasure
of
his
synnes
&
of
his
cursyd
&
wycked
lyf
for
the
loue
of
god
.
The
seconde
whan
he
hath
ferme
purpose
for
to
kepe
hym
from
synne
mortally
Imor
dei
nunque
est
ociosus
oꝑatur
●i
magna
si
est
.
grego
.
in
tyme
to
come
.
The
thyrde
whan
he
fyndeth
hymself
redy
&
Joyefull
in
vsynge
good
werkes
.
The
fourth
after
some
is
whan
a
man
here
wylfully
hereth
the
worde
of
god
/
for
the
gospell
sayth
that
they
the
whiche
ben
of
goddes
partye
heren
gladly
to
speke
of
hym
.
And
it
is
a
lyke
Jugement
Qui
ex
deo
est
vba
dei
audit
.
Io.
viii
of
them
the
whiche
in
redynge
or
in
herynge
thynges
of
deuocyon
&
proufytable
vnto
the
soule
fynde
sauour
&
enioye
them
in
theyr
spyryte
.
This
noble
vertue
of
charyte
shewed
hym
in
these
good
crysten
men
without
forth
/
he
knelynge
&
Joynynge
his
handes
in
berynge
honour
&
reuerence
vnto
the
holy
sacramentes
vnto
the
relyques
&
ymages
of
sayntes
/
not
oonly
that
a
man
ought
to
worshyp
the
ymages
nor
to
haue
hope
in
the
fayre
more
than
in
the
foule
or
vyle
.
For
that
sholde
be
ydolatrye
but
a
man
ought
to
bere
reuerence
for
the
honour
of
the
holy
sayntes
the
whiche
they
represent
/
who
me
we
sholde
knowe
for
as
moche
as
god
theym
hath
approued
by
myracles
/
by
vertues
/
&
by
holy
lyf
.
Also
we
sholde
bere
honour
&
reuerence
vnto
the
prelates
of
holy
chirche
the
whiche
ben
the
admynystratours
of
the
sacramentes
.
And
who
soo
doth
the
contrarye
by
pryde
or
by
malyce
is
not
the
true
childe
of
the
holy
chirche
.
The
thynge
defended
in
the
fyrst
commaundement
is
pryde
ayens
god
&
all
maner
of
ydolatrye
.
The
synne
of
pryde
is
Superbia
.
commytted
in
foure
maners
.
The
fyrst
is
whan
the
persone
byleueth
to
haue
the
goodes
of
the
grace
of
nature
or
of
fortune
of
hymself
&
not
of
god
.
And
that
cometh
whan
the
persone
is
vnkynde
ayenst
god
of
the
sayd
goodes
not
yeldynge
hym
thankes
&
mercyes
.
The
seconde
maner
of
pryde
is
whan
Eusebius
in
epistola
de
obitu
Hiere
.
Quicumque
excedit
i
indumētꝭ
vel
al●s
mund●hus
ornament●
suꝑflue
&
notabiliter
peccat
:
contra
caritatem
ꝓximi
danna
bilit
&
deum
offendit
&
mortaliter
&
nisi
penitendo
se
correxerit
&
talia
suꝑfiu
a
resecauerit
:
cum
diabolo
&
angelis
eius
in
sempiternum
in
●ternum
vadis
.
the
persone
byleued
well
to
haue
all
goodnes
of
god
/
but
he
that
vnderstanded
that
it
is
by
his
merytes
pryncypally
/
whiche
thynge
is
outragyous
&
presumpcyon
detestable
ayenst
god
.
The
thyrde
is
in
auauntynge
hymself
to
haue
the
goodes
spyrytuell
or
temporell
the
whiche
man
hath
not
/
as
yf
it
were
to
haue
connynge
vertue
or
deuocyon
.
And
in
so
doynge
/
it
is
arrogance
/
iactance
/
&
ypocresye
as
vnto
regarde
of
the
goodes
spyrytuell
/
and
vayne
glorye
as
vnto
the
regarde
of
the
goodes
outwarde
As
be
the
goodes
of
fortune
.
And
that
pryde
is
shewed
in
gownes
in
furres
with
sleuys
with
syde
lappes
or
plyted
/
in
cuttynges
dysgysed
of
dyuers
facyons
/
some
naked
vnto
the
sholders
or
all
moost
vnto
the
pappes
/
in
doublettes
/
in
cotes
/
in
gyrdelles
/
in
chaynes
/
in
rynges
with
precyous
stones
/
excedynge
&
not
apperteynynge
vnto
the
estate
of
the
persone
/
nor
vnto
the
honeste
of
holy
crystendome
And
there
in
he
may
haue
so
grete
&
notable
exces
&
affeccyon
so
dysordynatly
that
it
is
dedely
synne
And
that
may
come
in
all
estates
/
be
it
grete
lytel
or
meane
.
The
fourth
maner
of
pryde
is
/
whan
the
persone
appetyted
dysordynatly
/
to
appere
excellent
aboue
these
other
/
be
it
in
connynge
/
in
beaute
/
in
strength
/
rychesse
or
other
goodes
.
And
of
that
procedeth
errour
/
ambycyon
/
vayne
glory
/
inobedyence
vnto
his
souerayns
/
rebellyon
/
syngularyte
/
in
abylymentes
/
in
wordes
/
&
in
opynyons
/
partynacyte
/
dyscordes
/
noyses
/
contencyons
/
debates
/
slaundres
/
&
dyuysyons
.
The
whiche
thynges
somtyme
be
mortall
synne
/
or
venyall
/
after
the
dyuersyte
of
the
circumstances
.
As
oftentymes
&
as
many
as
pryde
is
commytted
by
delyberacyon
&
fully
consented
/
it
is
dedely
synne
in
foure
maners
beforsayd
.
And
of
all
these
thynges
he
ought
to
examen
the
persone
after
his
estate
&
his
callynge
/
be
he
seculer
or
of
relygyon
.
Here
foloweth
of
ydolatrye
.
Ydolatrye
defended
in
the
fyrst
commaundement
is
commytted
in
fyue
maners
.
The
fyrst
is
that
of
the
paynems
the
whiche
worshyppe
the
deuylles
.
The
seconde
is
of
the
fals
Jewes
the
whiche
yet
abyden
Jhesu
cryste
&
receyuen
the
antecryst
.
The
thyrde
is
of
the
sarrasyns
the
whiche
worshyp
Mahonde
heretyke
&
dampned
.
The
fourth
is
the
fals
ymagynacyon
of
these
heretykes
be
they
crysten
men
or
other
the
whiche
ayen
saye
vnto
the
fayth
of
holy
chirche
the
whiche
is
gouerned
of
the
holy
goost
.
The
fyfth
is
of
these
fals
crysten
men
/
&
is
commytted
in
thre
maners
/
that
is
to
knowe
by
pryde
/
by
couetyse
/
&
by
Hoc
a
quolꝪ
coli●
qd
p̄●eteris
d●●gitur
.
Jugustinus
.
Item
Ambro.
Qd
●spl●
amat
hoc
illi
deus
●
.
De
lururiosi●
multi
enim
ābulāt
qs
s●pe
dicebam
vobi●
n●c
aunt
&
flens
dico
mimicos
cr●●cis
●p̄i
●rum
finis
interitus
●rum
deus
venter
est
.
Phili.
iiii
.
De
auaris
.
Auaricia
●
ydol●rum
serui
t●siue
simul●crorum
Corint
.
iii.
Item
non
potest●
deo
seruire
&
●iāmone
.
ma
.vi.
De
suꝑbis
Leuiathan
ipse
tex
super
omnes
filios
superbie
.
Job
xii
.
Amos
.iii.
Non
currit
malum
i
ciuitate
qd
non
fecerit
dns
ꝑmissiue
.
lechery
.
And
vnto
these
.iij.
maners
may
be
broughte
all
other
maners
of
synne
.
And
so
it
foloweth
/
who
that
synned
mortally
loued
not
god
his
creatour
perfectly
.
And
for
as
moche
as
the
lecherous
man
loued
to
be
honoured
&
praysed
dysordynatly
the
couytous
man
loued
his
rychesse
worldely
/
and
the
lecherous
man
his
pleasure
carnally
/
ayen
the
prohybycyon
and
defence
of
god
his
creatour
/
they
make
theyr
god
of
these
thynges
before
sayd
.
For
soo
as
these
doctours
sayen
/
the
thynge
that
ony
man
loued
soueraynly
/
that
thynge
is
his
god
.
By
the
whiche
it
appyreth
that
the
ydolatrye
of
these
euyll
crysten
men
prowde
men
/
couytous
men
/
and
lecherous
men
/
is
more
to
be
dyspysed
/
than
that
of
the
paynems
/
and
of
sarrasyns
the
whiche
well
consyderen
the
hyghnes
of
the
lawe
of
Jhesu
cryst
/
&
the
vnkyndnes
of
these
euyll
and
vnfaythfull
crysten
men
.
Take
hede
than
the
synner
that
wyll
examen
his
conscyence
in
the
whiche
is
pryncypally
his
loue
/
his
thought
&
his
desyres
/
and
yf
he
fynde
that
there
be
ony
thynge
worldely
accuse
hym
as
a
fals
traytour
vnkynde
and
an
ydolatrer
.
Also
in
lyke
wyse
he
ought
to
take
hede
yf
he
hath
ben
impacyente
of
the
Jugementes
of
god
/
as
of
the
deth
of
frendes
/
of
the
losse
of
goodes
/
of
pouerte
/
of
malyce
/
of
defamynge
/
of
warre
/
or
of
other
trybulacyons
.
For
as
saynt
Gregory
sayth
/
there
may
not
come
ylle
of
payne
in
this
worlde
as
ben
these
thynges
abouesayd
/
where
as
it
is
by
the
wyll
and
ordynaunce
of
god
.
Now
it
is
soo
that
of
the
ordynaunce
and
Jugement
of
god
may
no
thynge
procede
but
that
it
be
good
&
well
done
.
By
the
whiche
it
appyreth
that
who
so
meruayled
dysordynatly
of
a
thynge
well
done
/
is
none
other
thynge
than
to
contrary
&
to
take
god
&
his
operacyons
/
ordenaunces
&
Jugementes
/
the
whiche
thynge
is
blasfemynge
horryble
&
detestable
.
Here
than
ought
the
persone
to
take
hede
of
the
synne
of
murmuracion
/
of
impacyence
/
&
of
dyspayre
.
Also
vpon
this
commaundement
he
ought
to
examen
him
of
all
fals
byleues
/
as
of
sorceryes
/
of
wrytynges
/
of
caracters
/
of
inuocacōns
/
of
deuylles
/
of
diuinacyons
/
of
folysshe
byleues
/
vnto
the
regarde
of
the
cōstellacōns
in
the
whiche
the
childe
was
borne
/
of
the
songe
or
cryeng
of
ony
byrdes
or
metyng
of
some
bestis
Also
yf
he
be
arested
in
ony
dremes
in
byleuynge
that
for
the
dyuersyte
of
dremes
to
hym
shal
come
Ioye
or
desolacyon
.
Also
yf
he
put
trust
vnto
these
bokes
reproued
/
as
is
the
scyence
the
whiche
is
called
of
the
arte
inuocatoria
or
other
/
in
these
thynges
there
may
be
mortall
synne
after
the
qualyte
of
the
persone
&
the
malyce
of
the
caas
&
in
other
dyuers
maners
the
whiche
sholde
be
to
longe
for
to
telle
/
as
these
doctours
them
distyncten
&
determen
Also
here
the
persone
ought
to
take
hede
yf
he
haue
made
ony
vowes
the
whiche
by
forgetfulnes
/
by
neclygence
or
by
malyce
he
hath
trespassed
.
Also
yf
he
hath
made
a
vowe
a
thynge
vnlefull
to
do
/
or
in
lettynge
of
more
gretter
good
/
as
woman
the
make
vowes
not
to
kembe
them
/
or
not
to
wasshe
them
/
or
not
to
spynne
on
some
dayes
/
the
whiche
ben
grete
superstycyons
&
folysshe
.
And
it
is
to
be
noted
that
these
bysshoppes
/
or
those
vnto
whome
they
haue
gyuen
auctoryte
may
chaunge
the
vowes
of
theyr
subgectes
for
some
good
causes
&
reasonable
.
Excepte
the
vowe
of
chastyte
/
of
relygyon
/
of
of
pylgremage
vnto
saynt
Iames
/
of
Rome
/
&
of
Iherusalem
/
the
whiche
vowes
aperteyne
all
oonly
vnto
the
puyssaunce
apostolycall
with
other
yf
it
please
hym
them
to
retayne
.
Also
it
is
to
be
noted
that
as
oftentymes
as
the
persone
breketh
his
vowe
without
Iuste
&
resonable
cause
as
oftentymes
he
synned
mortally
.
An
example
/
who
so
had
auowed
Nota.
chastyte
/
&
after
maryed
with
intencyon
to
accomplysshe
the
werkes
of
maryage
synned
mortally
in
maryenge
hym
.
Also
the
fyrste
tyme
that
he
accomplyssed
the
dede
of
maryage
he
synned
mortally
ayen
.
Also
as
oftentymes
as
he
accomplysshed
the
dede
of
maryage
by
his
request
he
synned
ayen
mortally
.
An other
thynge
it
sholde
be
yf
at
the
request
of
the
partye
she
yeldeth
the
deuour
of
maryage
ayen
her
wyll
assoyled
.
Soo
may
a
man
saye
of
fastynges
and
other
thynges
that
a
man
hath
auouwed
.
¶
Here
foloweth
the
seconde
commaundement
the
whiche
is
suche
.
Caplm.
vi
.
THou
shalt
not
swere
by
god
in
vayne
nor
by
none
other
thynge
.
In
this
present
commaundement
Qui
dicit
se
nosce
deum
&
mandata
etus
non
custodit
mendar
est
.
Ioh.
ii
.
Cauete
fr●s
mendacium
qr
omnes
●
amant
mendaciū●il●
sunt
diabo●●
.
Non
solum
i
falsis
●bis
sed
etiam
in
simulatis
opibus
mendacium
est
.
Mendacium
nāque●
xpianū
se
dice
●e
&
oya
x●i
non
face●e
.
Mendaciū●
sacer
do●ē
epm
vel
●le●●
cūse
ꝓ●iter●
&
●rra
rium
huicord●●●oꝑa
〈◊〉
.
hec
amb.
x●●●
.
q.
v.
ca.
Cauete
.
In
autentica
col.
vi
.
vt
non
lu●●
.
●tra
natu
ran
&
ne
●●re●
ꝑ
capillos
neque
ꝑ
a●●●d
hmōi
neque
blasphemet
met
in
deum
&c.
hec
in
●ege
●iuili
.
is
some
thynge
commaunded
&
the
other
defended
.
The
thynge
commaunded
is
to
accomplysshe
our
vowes
Iustely
&
lawfully
/
&
to
kepe
the
trouth
of
the
fayth
&
our
holy
baptem
/
vnto
the
whiche
we
haue
taken
&
receyued
the
name
of
Ihesu
cryste
or
of
a
crysten
man
the
whiche
is
a
vayne
thynge
yf
we
accomplysshe
not
the
werkes
of
a
true
crysten
man
/
in
kepynge
fayth
/
trouth
/
&
lawfull
for
the
loue
of
god
pryncypally
.
Of
the
trouth
of
the
fayth
hath
ben
before
sayd
in
the
treatyse
of
baptem
/
wherfore
of
that
vertue
it
suffysed
as
now
.
The
thynge
defended
pryncypally
is
that
a
man
shall
not
swere
for
no
thynge
/
that
the
thynge
the
whiche
is
fals
be
true
/
or
that
the
trouth
be
fals
/
for
in
that
he
is
forsworne
.
And
yf
it
were
in
Iugement
ouer
the
dedely
synne
it
sholde
be
infamye
&
bounde
to
restytucyon
of
the
dammage
the
whiche
of
it
cometh
/
&
a
caas
comenly
reserued
vnto
the
bysshop
Also
here
ben
defended
horryble
othes
&
detestable
/
as
ben
by
goddes
deth
/
by
his
vertues
/
by
his
passyon
/
by
his
heed
/
by
his
woundes
/
by
his
bely
/
or
cursynge
hymself
and
geuynge
hym
to
the
deuyll
/
&
other
inuencyons
in
the
whiche
many
crysten
men
be
more
to
be
behated
than
Iewes
or
sarrasyns
.
And
they
ought
to
be
punysshed
after
the
●ir
m●tum
iutāsre
plebit
ini●tate
et
●
discedet
a
domo
〈◊〉
plaga
.
ecl.
xiiii
.
Ite
math.
v.
Ego
●●t
dico
vobis
nō●●rare
o●●o
&c.
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
&
iusticiam
.
Si
aunt
illa
ve
fuerint
nequaquam
iuramētum
e●●●●d
ꝑ●ur●●
.
●●ii
.
q.
ii
.
lawes
as
theues
and
mordres
/
wherof
is
grete
defaute
in
them
that
sholde
remedye
it
/
&
do
it
not
.
Also
here
offended
peryllously
those
the
whiche
as
at
euery
worde
&
for
no
thynge
swere
by
my
fayth
by
god
▪
by
our
lady
/
&
so
of
other
othes
/
the
which
custome
is
moche
peryllous
.
And
of
that
cometh
oftentymes
that
for
a
penny
of
marchaundyse
or
a
lytell
ware
the
seller
and
the
byer
forswere
them
by
ten
or
twelue
tymes
/
in
the
whiche
it
appyreth
that
after
these
thynges
theyr
synne
excedeth
that
of
Iudas
.
And
of
that
abusyon
of
swerynge
sayth
the
holy
scrypture
that
he
the
whiche
swereth
oftentyme
shall
be
fulfylled
with
iniquyte
/
&
shall
not
longe
abyde
without
the
punysshement
of
god
Vnto
the
transgressyon
of
that
commaundement
ben
brought
the
brekynge
of
vowes
&
of
maryage
/
the
reuelacyon
of
secretes
of
an
other
vnto
his
grete
dammage
and
preiudyce
.
Also
in
lyke
wyse
synnen
they
that
swere
to
make
a
thynge
the
whiche
is
synne
or
Iniuste
of
hymself
&
yet
they
do
it
worse
in
it
accomplysshynge
.
Here
is
defended
pryde
ayen
god
also
as
in
the
fyrst
.
And
that
is
shortly
as
vnto
the
seconde
commaundement
.
¶
Here
foloweth
the
thyrde
commaundement
the
whiche
is
suche
.
THou
shalt
kepe
the
holy
dayes
in
doynge
Caplm.
vij
.
holy
werkes
/
in
the
whiche
vnto
vs
is
some
thynge
commaunded
&
the
other
defended
.
The
thynge
commaunded
is
charyte
the
whiche
is
shewed
in
halowynge
.
Fyrst
hymself
in
hatynge
all
dedely
synne
.
And
secondely
in
halowynge
the
solempnyte
of
the
holy
sondaye
&
of
other
festes
commaunded
The
whiche
is
done
in
reknowlegynge
god
of
the
benefytes
of
the
creacyon
by
souerayne
puyssaunce
of
the
redempcyon
/
by
his
souerayne
wysdome
of
glorye
that
he
vs
promysed
/
&
that
he
vnto
vs
hath
purchased
by
his
souerayne
bounte
.
Also
in
examynynge
his
conscyence
of
euyll
thoughtes
/
&
wordes
&
of
euyll
werkes
for
to
make
a
lawfull
confessyon
in
place
&
in
tyme
.
Also
in
occupyenge
hymself
in
holy
medytacyons
/
praysynges
/
prayers
/
&
orysons
/
in
herynge
masses
&
sermons
.
In
the
occupyenge
hymself
in
the
werkes
of
pyte
/
&
of
mercy
/
be
they
corporell
or
spyrytuell
.
Of
the
whiche
werkes
Spes
est
certa
expectant
future
beatitudis
ex
meritis
&
gran
dei
ꝓueniens
Sine
ei
meritis
aliqid
speerare
non
sꝑes
sed
presumptio
dei
potest
xxviii
.
q.
iii
shall
be
sayd
more
here
after
.
And
in
soo
doynge
duely
man
seched
augmentacyon
of
goodes
/
as
wel
corporell
as
spyrytuell
/
&
pryncypally
the
vertue
of
hope
/
the
whiche
procedeth
&
is
purchased
in
the
soule
of
a
crysten
man
by
the
consyderacyon
of
bounte
&
lybaralyte
of
god
/
&
by
the
propre
werkes
good
&
merytoryous
of
the
persone
in
lyke
wyse
as
reherced
the
mayster
of
the
sentences
.
And
without
suche
consyderacyon
man
may
not
haue
true
hope
.
The
lyberalyte
of
god
&
the
bounte
ayen
nature
humayne
appyreth
infynytly
by
that
that
is
sayd
in
the
treatyse
of
the
artycles
.
But
with
this
consyderacyon
&
lyberalyte
of
god
it
behoueth
that
we
consyder
our
lyf
&
our
werkes
.
For
yf
the
lyf
be
confermed
vnto
the
commaundementes
of
god
/
we
ought
to
hope
stedfastly
that
the
Justyce
dyuyne
vs
shall
rewarde
after
that
it
aperteyned
vnto
the
lyberalyte
of
his
dyuyne
maieste
.
And
yf
our
lyf
&
our
werkes
Carissimi
si
cor
no
strum
non
rep̄henderit
nos
fiduciam
habemus
ad
deum
vt
●c●d
prtierimus
accipiemus
ab
eo
qm
mandata
eius
custodimus
.1
.
10.
iii.
ben
other
/
that
is
to
knowe
that
they
be
contrary
vnto
the
commaundementes
of
god
/
&
vnto
the
vowe
made
vnto
baptem
/
that
sholde
be
presumpcyon
&
not
hope
/
to
wene
for
to
come
vnto
saluacyon
.
By
hope
a
man
hath
myght
&
strength
ayen
the
trybulacyons
and
aduersytees
worldely
/
and
bryngeth
a
man
vnto
saluacyon
.
Also
it
is
to
be
noted
that
so
as
there
is
one
fayth
infused
and
put
in
the
soule
by
the
vertue
of
god
.
In
lyke
wyse
there
is
an
other
founde
by
study
/
doctryne
/
and
predycacyons
of
holy
scrypture
.
And
also
a
man
may
saye
after
these
doctours
that
he
may
well
haue
in
the
persone
two
maner
of
hopes
and
of
charyte
/
that
is
for
to
knowe
/
infused
/
and
purchased
/
and
this
suffysed
as
now
of
the
thre
vertues
dyuyne
/
that
is
fayth
/
hope
/
and
charyte
.
Here
foloweth
Omnes
dm̄cos
a
vesꝑa
ivesꝑam
cum
omni
veneratione
decreuimus
obseruari
&
aboi
illicito
opere
absti
nere
vt
i
eis
mime
mercatum
fiat
neque
placitum
neque
ad
mortem
vel
ad
penam
ali●s
iudicet
&c.
extra
de
fe
.
Omnes
.
xv
.
●
.
iiii
.
c.
i.
ii
.
&
.
iii.
that
the
whiche
vnto
vs
is
defended
they
ben
worldely
werkes
and
seruyles
/
feyres
/
markettes
/
pledynges
/
&
all
other
occupacyons
corporall
the
whiche
may
lette
vs
from
the
thynges
beforsayd
.
The
which
thynge
ought
to
be
vnderstande
whan
these
sayd
thynges
be
accomplysshed
by
couetyse
&
auaryce
worldly
.
For
in
the
caas
of
necessyte
or
some
lytell
thynge
a
man
may
do
almesdede
or
charyte
without
contempte
of
the
commaundement
of
god
&
of
holy
chirch
a
man
may
do
some
of
the
sayd
thyngꝭ
without
synne
specyally
whan
a
man
had
herde
masse
&
do
his
deuour
ayen
god
.
For
a
man
sayth
comenly
that
charyte
&
necessyte
hath
no
lawe
.
In
that
commaundement
is
De
pigricia
.
defended
slouth
the
whiche
is
an
heuynes
&
noyaunce
to
do
well
/
to
saye
well
/
&
to
occupye
hym selfe
well
.
This
synne
hath
.vi.
braunches
as
declared
saynt
Gregory
in
the
.xxxi.
boke
of
his
moralles
/
that
is
to
knowe
malyce
/
rancoure
/
dyspayre
/
pusillanimyte
/
vnclennes
/
&
euagacyon
of
thoughtes
Malyce
is
taken
here
for
a
maner
of
ymagynacyon
of
ylle
ayen
these
holy
persones
the
whiche
warned
these
slouthfull
people
to
do
well
/
&
they
it
disdayne
in
theyr
courage
.
Rancoure
is
to
shewe
suche
indygnacyon
by
some
taken
outwarde
.
Pusillanimyte
is
to
flee
the
werke
of
counsell
&
of
perfeccyon
or
fere
to
take
laborous
werkes
.
Vnclennes
is
a
slouth
&
lachosnes
to
accomplysshe
the
commaundementes
of
god
.
Euagacion
of
thought
is
to
gyue
&
occupye
hymself
with
talkynges
in
folysshe
&
vayne
langage
/
&
to
brynge
hymselfe
here
&
there
vnprofytably
or
to
chaunge
his
courage
from
one
thynge
vnto
an
other
.
Dyspayre
is
somtyme
synne
ayen
the
holy
goost
/
wherof
there
are
.vi.
maners
contraryous
vnto
the
.vi.
operacyons
the
whiche
the
holy
goost
maketh
in
the
soule
the
whiche
is
in
the
estate
of
grace
.
The
fyrst
operacyon
is
that
he
gyued
hope
of
the
mercy
of
god
/
&
ayen
that
grace
is
proprely
dyspayre
as
it
was
in
Cayn
&
in
Judas
.
And
thatt
cometh
whan
the
persone
byleueth
&
holdeth
that
for
penaunce
/
or
for
prayer
that
he
doth
/
god
wyll
not
pardon
hym
/
the
whiche
thynge
is
ayen
the
infynyte
bonte
&
mercy
of
god
.
The
seconde
operacyon
of
the
holy
goost
/
is
to
gyue
an
holy
fere
of
god
in
the
soule
.
And
ayen
that
grace
is
presumpcyon
the
whiche
is
in
suche
wyse
to
presume
of
the
mercy
of
god
that
the
persone
despysed
&
mystaked
his
Justyce
/
as
ben
a
maner
of
synners
dulled
the
whiche
answere
vnto
them
that
them
repreuen
that
god
hath
not
made
them
/
for
to
haue
them
lost
.
The
thyrde
operacyon
of
the
holy
goost
is
to
gyue
&
teche
the
holy
trouth
necessarye
vnto
saluacyon
.
And
ayen
that
grace
is
impugnacyon
of
trouth
the
whiche
is
whan
the
persone
of
certayne
malyce
ayen
sayth
vnto
the
trouth
of
the
fayth
&
of
the
commaundementes
in
d●●ytynge
hym
to
proue
the
contrarye
vnto
the
trouth
.
The
fourth
operacyon
of
the
holy
goost
is
to
gyue
ayde
vnto
the
soule
by
grace
dyuyne
.
And
ayen
that
grace
is
a
dyspleasure
of
spyrytuell
goodnes
&
of
the
grace
of
his
neyghbour
in
repugnynge
by
certayna
malyce
vnto
the
honour
of
god
/
and
the
vnyon
of
the
membres
of
holy
chirche
.
The
fyfth
operacyon
is
to
gyue
vnto
the
soule
true
correccyon
of
his
synnes
.
And
ayen
that
grace
is
obstynacyon
&
purpose
neuer
to
repente
hym
of
his
synne
&
he
is
named
fynally
impenytent
.
The
sixt
operacyon
of
the
holy
goost
is
to
haue
a
ferme
purpose
neuer
to
commytte
thynge
that
is
contrary
vnto
the
honour
&
holy
wyll
of
god
.
And
ayen
this
grace
is
obstinacyon
&
ferme
purpose
not
to
leue
or
departe
hym
from
the
pleasure
that
he
hath
in
his
synnes
/
as
pryde
/
couetyse
/
&
lecherye
.
And
it
is
to
be
noted
that
these
.vi.
maner
of
synnes
beforsayd
be
sayd
inremyssyble
/
but
not
in
suche
wyse
but
that
god
may
them
well
pardonne
yf
the
synner
wolde
do
penaunce
.
For
as
saynt
Austyn
sayth
/
there
was
neuer
so
grete
a
synner
/
but
that
he
ought
to
haue
hope
of
his
saluacyon
in
as
moche
as
god
hym
hath
gyuen
lyf
.
But
they
ben
named
inremyssybles
/
for
as
moche
that
full
fewe
arysen
&
with
grete
payne
.
And
to
the
entente
that
a
man
may
lyghtly
retorne
&
comprehende
the
.vi.
graces
of
the
holy
goost
&
the
.vi.
synnes
contraryous
they
be
reputed
in
suche
forme
.
Dyspayre
ayen
hope
/
presumpcyon
ayen
the
fere
of
god
/
impugnacyon
of
the
trouth
ayen
the
knowlege
of
the
trouth
/
dyspleasure
of
goodes
spirytuell
ayen
ayde
by
the
grace
of
god
/
beynge
in
purpose
to
do
no
penaunce
ayen
contrycyon
of
his
synnes
/
beynge
in
purpose
alwayes
to
contynue
in
synne
/
ayen
the
purpose
to
absteyne
hym
.
And
this
is
shortely
as
vnto
the
thyrde
commaundement
.
¶
Here
foloweth
the
fourth
commaundement
the
whiche
is
suche
.
THou
shalt
loue
thy
neyghbour
as
thyself
/
&
Caplm.
viij
.
pryncypally
thy
fader
&
thy
moder
.
In
this
present
commaundement
vnto
vs
is
some
thynge
commaunded
/
&
the
other
defended
.
The
thynge
commaunded
is
charytable
to
bere
honour
and
reuerence
&
to
do
seruyce
with
herte
&
with
worde
vnto
our
souerayns
/
and
pryncypally
vnto
fader
&
vnto
moder
/
the
whiche
thynge
ought
to
be
vnderstande
generally
&
specyally
.
Specyally
it
ought
to
be
vnderstande
of
the
fader
&
of
the
moder
naturall
/
also
of
the
spyrytuell
/
as
ben
the
pope
/
the
bysshop
/
and
the
curate
.
Generally
they
be
vnderstande
of
the
kynge
/
of
duke
/
of
erle
/
of
baron
/
of
auncyentes
&
of
them
that
gyuen
good
example
by
theyr
lyfe
and
doctryne
&
consequently
they
folowe
that
commaundement
ayen
all
the
sones
and
doughters
of
Adam
&
of
Eue
the
whiche
were
our
fyrst
frendes
we
sholde
honoure
in
theyr
lygne
/
that
is
in
our
bredern
&
systern
in
nature
hamayne
.
By
the
whiche
it
appyreth
that
in
lykewyse
as
the
thre
the
fyrst
commaundementes
of
the
fyrst
table
of
the
lawe
taken
vnto
Moyses
we
sholde
worshyppe
duely
by
fayth
/
hope
/
&
charyte
ayen
the
fader
/
&
the
sone
/
&
the
holy
goost
.
Also
this
fourth
commaundement
the
whiche
is
the
fyrst
of
the
seconde
table
/
conteyned
in
hym
vertuously
the
.vij.
werkes
of
mercy
/
of
the
whiche
is
made
mencyon
in
thyrde
partye
of
this
present
booke
.
It
conteyned
also
these
.vi.
other
commaundementes
the
whiche
folowen
/
the
whiche
vnto
vs
be
ordeyned
duely
ayen
the
vnyuersyte
of
our
neyghbours
/
the
whiche
ordynaunce
kepte
&
accomplysshed
vnto
vs
ben
necessarye
/
the
foure
vertues
cardynalles
/
that
is
to
knowe
prudence
/
force
/
attemperaunce
/
&
Justyce
/
the
whiche
techen
and
adressen
hym
&
his
neyghbour
vertuously
and
morally
.
Prudence
&
force
ben
for
to
eshewe
yre
&
Prudencia
.
enuye
.
Prudence
&
attemperance
for
to
eshewe
glotony
&
lechery
.
Prudence
&
Justyce
for
to
eshewe
couetyse
.
Prudence
is
a
moche
noble
vertue
the
whiche
dyscerned
bytwene
good
&
ylle
/
and
the
grete
with
the
lytell
/
and
the
lytell
ylle
with
the
gretter
.
By
the
whiche
also
a
man
chesed
the
good
&
fleed
the
ylle
.
This
vertue
chesed
more
sooner
the
gretter
good
than
the
lytell
/
for
as
nothynge
dyscerned
well
the
whiche
chesed
not
well
.
By
the
whiche
it
Sapientia
carnis
mors
est
.
ad
rom̄
.
ii
.
Non
ci
est
ista
sapientia
desursum
descendens
●errena
alalis
&
diabolica
.
Ja.
ii
.
is
for
to
knowe
that
prudence
consydered
thre
maner
of
goodes
/
&
thre
maner
of
ylles
/
that
is
to
knowe
the
lytell
the
grete
&
the
souerayne
.
These
lytell
goodes
ben
they
of
this
worlde
.
The
grete
ben
they
of
the
soule
.
And
the
souerayne
ben
they
of
glorye
.
They
than
the
whiche
haue
prudence
in
the
lyght
of
charyte
chesen
the
goodes
of
the
soule
/
as
ben
these
noble
&
merytoryous
vertues
/
by
the
whiche
they
come
vnto
souerayne
goodes
in
glorye
.
But
prudence
carnall
&
worldely
and
deuyllesshe
chesed
the
lytell
goodes
of
this
worlde
/
&
lesed
the
souerayne
/
&
is
brought
vnto
souerayne
ylle
of
helle
.
Justyce
is
a
noble
vertue
by
the
whiche
a
man
gyued
Justicia
.
vnto
euery
man
that
that
is
his
.
That
is
to
knowe
in
generall
/
vnto
god
obedyence
/
vnto
his
neyghbour
innocence
/
vnto
hymself
clennes
of
conscyence
.
Innocence
is
to
do
nothynge
vnto
his
neyghbour
that
he
wolde
not
vnto
hymself
to
be
done
In
lyke
wyse
as
by
Justyce
a
man
doth
well
&
plesure
vnto
his
neyghbour
/
by
innocence
a
man
kepeth
hym
from
offendynge
hym
.
Force
is
an
other
Fortitudo
.
vertue
by
the
whiche
a
man
vndertaketh
to
do
or
suffre
for
the
loue
of
god
these
thynges
stronge
&
harde
.
As
yf
it
sholde
be
to
do
grete
penaunce
to
entre
in
to
relygyon
/
to
pardonne
grete
offences
/
to
ouercome
his
propre
inclynacyons
/
to
suffre
Iniuryes
&
passyons
.
Attemperaunce
is
a
noble
vertue
the
Temperancia
whiche
putteth
measure
in
all
these
other
vertues
.
and
without
maner
&
attemperaunce
no
vertue
is
parfyte
.
Also
attemperaunce
gouerned
the
persone
in
his
fyue
wyttes
of
nature
/
&
restrayneth
&
putteh
measure
in
all
sensuall
appetyte
.
And
this
is
shortly
of
the
foure
vertues
cardynalles
.
The
thynge
pryncypally
defended
in
this
commaundement
is
pryde
&
rebellyon
ayen
our
neyghbour
/
&
specyally
ayen
our
souerayns
/
in
lykewyse
as
it
hath
ben
sayd
in
the
fyrst
commaundement
.
Ayenst
this
commaundement
Maledictus
●
non
honorat
prēm
suū●t
matrem
suam
.
deurer
.
xxvii
.
Item
eccle.
iii.
quam
male
fame
est
●
derelin●t
patrem
&
est
maledictus
a
deo
●
ex
asperat
matrem
Si
genuerit
hom
filium
contumacem
&
ꝓternū●
non
audierit
iperium
patris
vel
matris
dicet
semoribus
ciuitat
&c.
&
la
pidibus
obruet
eum
pplus
.
Deu.
xxi
.
ben
pryncypally
these
childern
that
whiche
ben
harde
in
herte
/
rude
in
wordes
/
&
frowarde
in
werkes
ayen
theyr
frendes
&
souerayns
.
And
yf
there
be
mortall
exces
they
ben
of
god
accursyd
by
sentence
of
dyuyne
scrypture
.
For
fyrst
they
sholde
dye
&
be
stoned
of
all
the
people
after
the
auncyent
lawe
.
Also
they
come
comenly
to
grete
pouerte
and
mysery
by
the
Juste
Jugement
of
god
.
Also
they
ben
persecutours
of
theyr
childern
.
Also
they
lese
all
good
renowne
&
be
in
hatred
with
all
the
worlde
.
Also
and
furthermore
they
ben
in
gylte
of
the
synne
of
the
transgressyon
of
all
the
lawes
/
that
is
to
knowe
of
nature
/
of
dyuyne
scrypture
/
and
of
lawe
Canon
/
&
the
lawe
Cyuyle
/
in
the
whiche
lawes
is
commaunded
&
enioyned
the
honour
of
the
fader
&
of
the
moder
.
By
the
whiche
it
behoueth
for
to
conclude
that
who
so
doth
the
contrary
is
worth
of
eternall
dampnacyon
.
Also
yf
they
do
not
theyr
deuour
ayen
theyr
frendes
that
ben
deed
they
offende
this
commaundement
/
and
ben
worthy
of
grete
punycyon
temporall
&
spyrytuall
.
Also
those
the
Qui
non
dat
propria
loco
&
tp̄e
dicet
sibi
in
fine
discede
●●aledicte
&c.
Mathei
.
xxv
.
whiche
mocken
with
these
auncyentes
/
or
the
whiche
bere
not
honour
vnto
the
people
of
the
chirche
syngulerly
for
the
honour
of
theyr
offyce
and
dygnyte
/
and
also
vnto
the
noble
people
&
Justyce
seculer
for
as
moche
as
god
suffreth
and
gyueth
puyssaunce
vpon
theyr
subgectes
/
they
trespassen
Ergo
a
forciori
●
non
reddiditparētibus
qd
de
iure
d●betur
eis
.
this
commaundement
mortally
or
venyally
after
the
causes
and
circumstaunces
of
the
offence
the
whiche
they
commytte
/
of
the
whiche
shall
be
seen
in
the
treatyse
of
confessyon
.
Also
it
is
here
wel
to
be
noted
that
the
childern
owen
vnto
theyr
frendes
many
thynges
/
that
is
to
knowe
loue
of
herte
/
honour
in
wordes
/
purucaunce
of
thynges
necessarye
/
seruyce
and
obedyence
/
supportacyon
in
theyr
defautes
and
pacyently
for
to
endure
yf
they
gyuen
or
make
ony
persecucyon
/
and
he
that
doth
the
contrary
may
not
be
parfyte
the
obseruytour
of
this
commaundement
.
¶
Here
foloweth
the
.v.
commaundement
the
whiche
is
suche
.
THou
shalt
slee
no
man
/
in
this
commaundement
Caplm.
ix.
vnto
vs
is
some
thynge
commaunded
and
the
other
defended
.
The
thynge
commaunded
is
charytably
to
socoure
our
neyghbour
in
kepynge
hym
vnto
our
power
in
place
and
in
tyme
that
he
renne
not
or
falle
not
in
ony
of
the
foure
maner
of
dethes
the
whiche
folowen
.
For
as
for
to
come
vnto
saluacyon
it
is
not
all
oonly
requyred
neyther
to
slee
/
bete
/
kylle
/
or
do
ony
other
dyspleasure
vnto
his
neyghbour
/
but
it
behoueth
of
necessyte
of
the
commaundement
of
god
to
do
vnto
hym
pleasure
in
tyme
&
in
place
in
preseruynge
his
lyfe
/
&
in
defendynge
hym
from
the
deth
.
For
we
sholde
not
in
ony
maner
wyse
what
soo
euer
that
it
be
/
to
be
Iniustely
the
cause
of
the
deth
of
our
neyghbour
.
As
vnto
the
thynge
defended
is
to
be
noted
that
there
be
foure
maner
of
lyues
/
&
by
the
consequent
foure
maner
of
dethes
.
For
deth
is
none
other
thynge
than
the
separacyon
of
lyfe
.
And
for
as
moche
as
there
ben
foure
maner
of
lyues
/
in
lyky
wyse
a
man
may
fynde
foure
maner
of
dethes
.
The
foure
maner
of
lyf
is
lyf
naturall
/
lyf
in
substaunce
temporall
/
lyf
in
helth
corporall
/
lyf
in
renowne
spirytuall
.
The
lyf
naturall
is
vnyon
of
body
&
of
soule
.
Vita
naturalis
.
Than
vnto
the
lyterall
sens
/
by
this
commaundement
is
pryncypally
defended
manslaughter
/
that
is
to
be
the
causer
/
by
dede
/
by
counsell
/
by
commaundement
/
by
wyll
/
or
otherwyse
of
the
deth
of
an
other
vnto
thy
wyttynge
by
wrath
/
or
by
ylle
wyll
/
and
without
ordre
of
Justyce
.
Ayenst
this
commaundement
do
these
prynces
&
theyr
counsellers
the
whiche
by
couetyse
or
tyrannye
meouen
warres
&
bataylles
/
the
whiche
they
may
not
do
Justely
without
fyue
condycyons
.
That
is
to
knowe
Juste
auctoryte
/
good
&
pyteous
affeccyon
in
hym
the
whiche
is
Juged
/
the
whiche
batayll
and
warre
he
ought
to
do
.
Good
intencyon
&
certayne
condycyon
in
hym
or
them
the
whiche
putteth
the
warre
in
execucyon
/
&
that
they
vnto
whome
he
maketh
warre
be
worthy
of
punycyon
.
Ayenst
this
commaundement
doo
they
the
whiche
by
theyr
couytousnes
put
them
in
warre
/
for
they
haue
noo
good
&
ryghtfull
intencyon
.
Also
the
people
of
the
chirche
be
not
of
condycyon
that
they
sholde
excercyse
mortall
warre
/
&
to
make
effusyon
of
humayne
blood
.
For
in
so
doynge
they
sholde
be
irreguler
&
indygne
of
the
saerament
of
hym
the
whiche
hath
commaunded
that
a
man
sholde
loue
his
enmyes
.
Also
ayen
this
commaundement
synne
men
&
women
be
they
in
maryage
or
other
wyse
the
whiche
by
theyr
flesshely
&
dysordynate
indyscrecyon
&
cursyd
goueruynge
/
or
also
by
malyce
/
or
vnto
theyr
wyttynge
ben
the
causers
that
a
woman
lefeth
her
fruyte
&
that
it
cometh
forth
deed
.
Also
as
vnto
the
lyf
of
substaunce
temporall
/
Vita
substancialis
.
ayen
that
commaundement
do
those
the
whiche
pyllen
&
stelen
taken
awaye
or
withholde
from
an
other
for
as
moche
as
is
in
theym
they
take
from
theyr
neyghbour
the
thynge
the
whiche
vnto
hym
is
necessarye
&
where
with
he
sholde
susteyne
his
lyfe
/
by
the
whiche
as
vnto
that
they
be
the
causers
of
his
deth
.
And
of
this
sholde
well
take
hede
these
aduocates
worldely
&
grete
pleders
the
whiche
oftentymes
make
the
poore
symple
for
to
lese
meouables
and
herytages
as
ben
poore
wydowes
/
childern
faderles
and
moderles
&
other
.
For
suche
theues
pyllers
ryally
may
be
sayd
mordres
in
as
moche
as
they
stele
and
take
awaye
from
the
poore
people
theyr
substaunce
and
goodes
of
the
whiche
they
myght
haue
theyr
lyuynge
.
Also
they
the
whiche
by
defaute
of
charyte
lete
these
poore
people
deye
for
hongre
/
or
in
pryson
by
defaute
of
theyr
ayde
/
whan
they
may
and
sholde
do
it
.
Also
as
vnto
the
Vita
sanitatis
corporis
.
lyf
of
helth
corporell
/
ayen
this
commaundement
do
they
the
whiche
stryuen
and
stryken
ayenst
the
ordynaunce
of
Justyce
in
hurtynge
ony
persone
/
and
in
puttynge
hym
from
his
good
helth
.
Also
Vita
spiritualis
.
as
vnto
the
lyf
spyrytuall
ayen
this
commaundement
done
those
the
whiche
hate
theyr
neyghboures
/
or
the
whiche
by
coueytousnes
or
of
euyll
dysposicyon
desyre
the
deth
of
an
other
.
For
holy
scrypture
sayth
who
so
hated
his
neyghbour
is
a
man
kyller
.
Wherfore
it
is
to
be
noted
that
manslaughter
Qui
odit
frem
suum
homicida
●
.
i.
io.
iii
is
commytted
somtyme
in
courage
and
wyll
all
oonly
/
and
not
as
in
dede
outwarde
.
Somtyme
it
is
commytted
of
dede
and
not
of
wyll
.
Somtyme
of
dede
and
of
wyll
togyder
.
An
example
of
the
fyrst
Non
licet
nobis
interficere
quemquam
.
Io
.xviii.
The
Jewes
by
theyr
Ire
and
enuye
by
counseyll
and
wordes
put
the
sone
of
god
the
fader
vnto
deth
without
touchynge
hym
with
theyr
handes
/
so
as
it
appyreth
by
the
gospell
/
in
that
that
they
sayen
it
is
not
lefull
vnto
vs
for
to
put
no
man
to
deth
/
in
alledgynge
theyr
holynes
and
Justyce
.
And
alwayes
the
blessyd
sone
of
god
sayd
vnto
Pylate
/
Those
the
whiche
me
haue
betaken
vnto
the
/
Qui
me
tradidit
tibi
maius
peccatum
habet
.
Io
.xxix.
that
is
for
to
vnderstande
those
bysshoppes
/
scrybes
/
and
the
pharysees
/
haue
more
greuously
synned
than
thou
.
The
whiche
oftentymes
hadde
made
shedde
his
precyous
blood
by
the
torment
of
flagellacyon
.
By
the
whiche
Ire
and
enuye
may
be
so
greuous
that
they
may
be
compared
vnto
man
kyllers
.
So
ought
a
man
vpon
this
commaundement
to
examen
hym
of
his
synnes
the
whiche
folowen
in
a
shorte
declaracyon
.
And
fyrst
of
enuye
Enuye
after
saynt
Gregory
hath
fyue
braunches
That
is
for
to
knowe
/
hatred
of
herte
/
susurracyon
/
detraccyon
/
for
to
enioye
hym
of
ylle
/
and
for
to
be
sory
of
his
neyghbours
welfare
.
Susurracyon
is
for
to
speke
cursyd
langage
by
malyce
for
to
put
noyses
in
some
persones
.
Detraccyon
is
for
to
speke
cursyd
langage
for
to
take
from
his
neyghbour
his
good
renowne
or
good
name
.
And
ryght
often
in
these
two
maners
there
is
deedly
synne
&
dampnable
/
and
suche
people
may
not
be
assoyled
without
ferme
purpose
for
to
restore
his
neyghbour
vnto
his
good
name
and
fame
.
For
as
sayth
holy
scrypture
.
A
good
name
is
more
worthe
than
Melius
est
nomen
b●nūquam
diuitie
●l●e
.
myllyons
of
golde
&
of
syluer
/
and
as
oftentymes
as
he
hath
taken
from
ony
man
two
pens
or
fyue
shellynges
he
may
not
haue
absolucyon
without
restytucyon
of
dede
or
in
purpose
.
And
for
as
moche
the
counseyll
of
the
wyse
Salomon
is
/
that
as
with
detractours
no
man
kepe
company
with
wordes
.
For
not
all
oonly
to
speke
detraccyon
or
susurracyon
by
hate
or
by
enuye
of
his
neyghbour
.
But
with
that
to
prouoke
or
for
to
be
the
cause
or
hym
for
to
reioyse
that
suche
langage
is
spoken
or
wylfully
it
hereth
it
is
a
grete
synne
and
a
dampnable
And
as
sayth
a
glose
vpon
the
margen
of
this
wrytynge
that
by
this
synne
of
detraccyon
well
nygh
all
the
worlde
is
dampned
/
and
that
we
may
coniecte
.
For
I
suppose
that
many
confesse
them
of
that
synne
/
how
be
it
they
make
no
restytucyon
.
And
for
to
see
the
remedye
in
that
caas
there
ben
many
confessours
vndyscrete
in
assoylynge
to
lyghtely
.
This
fals
and
accursyd
synne
is
commytte
some
tyme
in
puttynge
ylle
on
his
neyghbour
the
whiche
is
not
true
/
or
whan
it
is
true
but
by
wordes
a
man
it
byleued
/
or
whan
it
is
ylle
it
is
secrete
a
man
it
shewed
ayenst
the
ordres
of
charyte
/
or
so
whan
a
man
sayth
that
the
thynge
the
whiche
of
hym
is
good
hath
be
done
in
cursyd
intencyon
.
Some
tyme
in
holdynge
his
pease
of
the
goodnes
of
his
neyghbour
by
enuye
/
and
in
all
maners
there
may
be
deedly
synne
&
dampnable
/
for
it
is
ayenst
charyte
in
takynge
awaye
or
in
mynysshynge
the
good
name
of
his
neyghbour
.
Of
the
whiche
sayth
Curam
habe
de
bono
nomine
:
hoc
enim
magis
ꝑmanebit
tibi
quam
m●le
magni
preciosi
thesauri
.
Ger
xli
.
holy
scrypture
that
euery
man
ought
to
haue
grete
herte
&
desyre
of
his
good
renowne
&
name
.
For
who
so
leseth
good
renowne
leseth
the
loue
of
those
the
whiche
hym
loueth
the
whiche
is
incomparable
.
Also
by
the
occasyon
to
do
many
good
dedes
&
so
it
is
by
suche
caas
many
tyme
of
shame
by
the
whiche
he
dysposed
hym
to
all
ylle
.
And
vnto
that
it
is
trewely
sayd
that
he
hath
more
gretter
payne
for
to
be
helyd
of
the
wounde
of
the
tonge
than
of
the
stroke
of
sworde
.
And
this
suffysed
as
now
of
the
synne
of
enuye
.
Here
foloweth
of
Ire
.
Ire
is
a
De
ira
.
synne
dysordynate
to
auenge
hymselfe
vpon
ony
persone
by
ony
waye
and
maner
ayenst
reason
and
the
ordynaunce
of
Justyce
.
And
it
is
ayenst
the
loue
and
charyte
that
a
man
ought
for
to
haue
vnto
his
neyghbour
/
and
by
the
consequens
it
is
mortall
synne
of
the
whiche
proceden
many
braunches
after
as
saynt
Gregory
sayth
.
That
is
to
vnderstande
/
indygnacyon
/
ymagynacyon
of
hym
to
be
auenged
/
clamour
in
wordes
/
blasfemynge
ayenst
god
&
his
sayntes
/
debates
&
oppressyons
.
These
dyuers
maners
of
Ire
may
be
also
vndstande
.
For
Ire
may
be
shewed
only
in
courage
&
in
wyll
without
shewynge
it
outwarde
.
And
these
be
the
two
fyrste
braunches
/
that
is
indignacyon
&
ymaginacyon
to
auenge
him
.
Where
suche
Ire
is
not
all
oonly
in
the
wyll
/
but
with
that
it
is
shewed
in
wordes
/
&
in
this
ben
vnderstande
the
other
two
braunches
/
that
is
clamour
and
blasphemynge
of
god
&
of
his
sayntes
.
A
man
may
also
ouer
these
cursyd
courages
&
these
wycked
wordes
procede
vnto
the
dede
/
as
to
bete
&
to
stryke
/
or
to
mysentreate
in
speche
/
&
other
dyuerse
maners
/
&
in
that
ben
comprysed
these
two
other
membres
/
that
is
debatꝭ
&
improperacions
.
And
in
all
these
braunches
there
may
be
dedely
synne
after
the
affectyon
/
delyberacyon
/
&
other
circumstaunces
.
Oftentymes
also
it
is
but
venyall
synne
vnto
the
whiche
dyfference
he
ought
to
take
hede
of
the
conscyence
of
the
persone
by
the
meane
&
aduysement
of
a
sage
confessour
.
Of
this
synne
of
yre
procedeth
somtyme
derysyons
/
susurracōns
/
detraccyons
&
also
to
curse
/
the
whiche
thynges
may
be
mortall
synne
or
venyall
synne
after
the
rote
&
intencyon
wherof
they
proceden
.
And
for
to
kepe
hym
that
this
passyon
of
yre
procede
not
vnto
mortall
synne
he
ought
to
warne
the
persone
in
two
maners
after
saynt
Gregory
.
Fyrst
in
consyderynge
the
Iniuryes
as
well
of
wyll
as
of
worde
done
vnto
god
&
vnto
sayntes
/
the
whiche
thynges
they
haue
suffred
in
grete
pacyence
.
For
they
knowe
well
that
he
were
impossyble
to
be
saued
the
whiche
hath
not
pacyently
endured
.
The
seconde
remedy
is
that
god
&
his
sayntes
enduren
more
of
vs
without
takynge
vengeaunce
of
our
synnes
the
whiche
we
can
neuer
do
of
our
neyghbour
/
for
ony
Iniurye
that
we
knowe
to
be
done
.
And
this
is
shortely
as
vnto
the
fyfth
commaundement
.
¶
Here
foloweth
the
.vi.
commaundement
the
whiche
is
suche
.
THou
shalt
not
be
lecherous
.
Here
vnto
vs
is
some
thynge
commaunded
&
that
other
defended
.
The
thynge
the
whiche
vnto
vs
is
commaunded
is
charytable
prudence
by
the
whiche
we
haue
purchased
sobrenes
and
attemperaunce
.
By
the
vertue
of
prudence
we
purposen
the
delytts
spyrytual
vnto
the
temporelles
and
carualles
.
By
this
vertue
of
attemperaunce
the
creature
reasonable
kepeth
hym
from
to
moche
drynke
and
from
to
moche
meete
/
and
also
from
all
dysordynaunce
sensuall
touchynge
the
synne
of
lecherye
.
The
thynge
defended
ben
two
synnes
mortall
/
that
is
glotony
and
lechery
.
The
synne
of
glotony
is
commytted
in
De
gula
.
many
maners
.
Fyrste
in
etynge
at
an
houre
not
dewe
without
appetyte
before
that
the
meetes
taken
ben
dygested
/
wherof
cometh
many
syknesses
the
whiche
greuen
the
body
and
the
soule
.
Secondely
by
to
moche
grete
desyre
for
to
haue
bought
precyous
meetes
the
whiche
some
tyme
perteyneth
not
vnto
the
estate
of
the
persone
.
For
for
to
make
dyspence
in
meetes
the
whiche
appertaynen
not
vnto
the
persone
is
a
greuous
synne
.
Thyrdely
for
to
ete
to
haboundauntly
by
the
whiche
nature
is
greued
/
the
whiche
is
consent
with
a
lytell
and
complayneth
hym
of
to
moche
.
Fourthly
not
kepyynge
honest
maner
as
for
to
ete
to
hastely
/
the
whiche
thynge
is
called
deuourynge
.
And
fyfthtly
in
the
maner
of
the
preparacyon
of
meetes
with
to
moche
grete
herte
/
of
saltes
/
of
spyceryes
/
of
decoccyons
/
and
of
confectures
.
Of
that
synne
comen
many
cursyd
bowes
or
braunches
after
saynt
Gregory
.
That
is
to
knowe
gladnes
dysordynat
/
wordes
carnall
vnhoneste
/
exces
of
dyuers
langages
/
vnclennes
of
body
/
blyndynge
of
the
entendement
.
In
all
these
braunches
may
he
haue
so
grete
exces
that
he
shall
falle
in
dedely
synne
.
Dronkennes
may
come
in
thre
maners
without
synne
/
with
venyall
/
and
without
mortall
.
An
example
of
the
fyrste
.
Some
persone
knoweth
not
the
vertue
of
the
wyne
and
hath
grete
thorste
and
drynked
after
his
thorste
/
it
may
be
that
he
shall
be
dronke
.
Secondely
.
I
put
caas
that
the
persone
knoweth
the
strength
of
of
the
wyne
/
how
be
it
he
weneth
not
that
it
hym
sholde
surmounte
/
for
that
he
hath
not
ben
acustomed
/
and
it
may
be
venyall
synne
all
oonly
Thyrdely
it
may
happen
that
some
knowen
the
myght
of
the
wyne
&
by
experyence
of
the
inconuenyent
&
that
he
is
acustomed
to
be
dronken
/
but
he
loued
better
to
obeye
vnto
his
apetyte
dysordynatly
than
to
kepe
hym
from
the
inconuenyences
/
and
than
he
synned
mortally
.
For
vnto
his
wyttynge
he
it
proued
of
vsage
of
reason
&
greued
his
body
&
his
soule
/
&
hym
dysposed
to
all
ylle
/
in
lyke
wyse
as
a
true
sobre
&
abstynet
dysposed
hym
vnto
the
grace
of
god
&
vnto
the
clerenes
of
the
intendement
.
And
this
is
vnto
the
synne
of
glotony
.
THe
synne
of
lechery
hath
seuen
maners
/
That
is
for
to
knowe
symple
fornycacyon
/
auoutry
/
co●ynage
/
sacrylege
/
defloracion
/
vyolacyon
/
and
the
synne
of
sodomyte
or
ayen
nature
Symple
fornycacyon
is
bytwene
two
persones
the
whiche
be
not
the
one
ne
the
other
within
the
sacrament
of
maryage
/
nor
in
the
estate
of
virgynyte
/
of
lygnage
/
of
gossyprede
/
in
holy
ordres
nor
in
the
vowe
of
chastyte
.
Auoutry
is
whan
the
one
or
the
other
or
both
tweyne
ben
maryed
with
the
other
partye
.
In
this
whan
the
one
or
the
other
ben
of
lynage
or
of
ony
affynyte
/
or
gossyprede
.
Sacrylege
whan
the
one
or
the
other
ben
in
holy
ordres
/
or
haue
made
auowe
solemply
of
chastyte
.
Defloracyon
whan
the
one
or
the
other
or
both
tweyne
be
virgyns
.
Vyolacyon
in
rauysshynge
whan
by
force
&
vyolence
be
she
wydowe
/
virgyne
/
or
maryed
is
knowen
carnally
.
The
synne
ayenst
nature
&
sodomyte
is
commytted
in
many
maners
.
For
the
persone
reasonable
ought
to
knowe
that
god
&
nature
defended
al
maner
of
touchynges
lecherously
/
in
the
whiche
a
man
kepeth
not
the
ordenaunce
&
the
maner
/
&
the
partyes
or
membres
the
whiche
ben
requyred
by
reason
for
to
receyue
lygne
/
&
so
moche
the
wors
it
is
/
whan
a
man
is
dysordynate
be
it
in
maryage
or
other
wyse
in
touchynge
hymself
or
another
/
or
beest
by
vylony
&
foule
pleasure
carnall
.
Who
so
is
culpable
of
suche
synnes
may
well
ynough
vnderstande
his
caas
by
this
maner
of
speche
.
For
other
wyse
as
in
generall
this
horryble
synne
ought
not
to
be
wryten
nor
openly
preched
.
But
the
dyscrete
confessour
may
well
from
the
lytell
vnto
the
more
grete
after
the
qualyte
&
circumstaunces
of
the
synner
come
vnto
the
knowloge
of
the
caas
/
&
after
to
shewe
vnto
the
synner
the
horryblenes
of
the
synne
the
whiche
is
so
grete
that
he
ought
to
be
punysshed
after
the
lawes
for
to
brenne
in
the
fyre
/
for
as
moche
as
this
synne
cryed
afore
god
vengeaunce
for
of
that
cometh
hongres
/
warres
/
mortalytees
/
pestylences
/
&
perdycyons
of
reames
as
wytnesseth
these
holy
scryptures
.
By
this
synne
pryncypally
was
the
dyluuye
in
the
tyme
of
Noe
/
&
all
the
worlde
deyed
except
.
viij
.
persones
.
Also
for
these
same
synnes
felle
in
to
depnes
Sodome
and
Gomorre
&
thre
other
Cytees
.
And
now
of
late
ben
as
many
of
ylles
comen
/
and
cometh
/
&
shall
come
that
no
man
them
may
wryte
or
nombre
.
It
happened
also
as
wytnesseth
saynt
Gregorye
/
that
the
lecherous
persone
leseth
the
clerenes
&
lyght
of
vnderstandynge
/
&
so
he
is
without
constaunce
/
without
consyderacyon
takynge
/
without
true
hope
of
the
delytes
of
paradyse
/
and
in
one
affeccyon
&
loue
dysordynate
of
this
present
worlde
/
&
of
hymself
/
for
alwayes
he
wolde
lyue
in
the
stenche
of
his
synne
.
By
the
whiche
it
happeneth
often
that
suche
lecherous
people
dyspayre
them
whan
the
houre
cometh
of
theyr
departynge
/
&
so
they
goo
vnto
the
deth
eternall
.
And
this
is
as
vnto
the
synne
of
lecherye
&
for
this
the
.vi.
commaundement
.
¶
Here
foloweth
the
.vij.
commaundement
the
whiche
is
suche
.
THou
shalt
do
no
theeft
.
In
this
commaundement
Caplm.
xi.
vnto
vs
is
some
thynge
commaunded
/
and
the
other
defended
.
The
thynge
commaunded
is
charytable
prudence
in
the
lyght
of
charyte
/
by
the
whiche
we
haue
consyderacyon
of
the
greate
dyfference
the
whiche
is
bytwene
the
goodes
erthely
and
the
goodes
of
glorye
.
By
this
dyfferece
and
knowlege
we
dysprayse
and
repute
as
nought
all
felycyte
worldely
in
comparyson
of
the
very
blessydnes
.
And
in
lyke
wyse
by
this
consyderacyon
we
ben
enclyned
&
induced
to
do
Justyce
the
whiche
is
none
other
thynge
as
now
/
but
for
to
yelde
vnto
euery
man
that
that
vnto
hym
apperteyneth
as
it
hath
ben
sayd
before
&
shall
be
more
playnly
in
spekynge
of
restytucyon
.
The
thynge
the
whiche
is
defended
by
the
commaundement
is
the
synne
De
auaricia
.
of
couetyse
.
Couetyse
is
an
appetyte
dysordynate
of
goodes
transytorye
&
temporall
what
soo
euer
they
be
.
This
synne
is
commytted
generally
in
thre
maners
/
that
is
to
knowe
in
gettynge
to
moche
brennyngly
/
in
retaynynge
to
streytely
&
in
dyspendynge
to
scarsely
.
And
for
as
moche
sayth
saynt
Poule
that
the
coueytous
man
is
an
ydolater
&
a
seruytour
of
the
deuyll
.
Wherfore
it
is
to
be
noted
that
a
deuyll
named
Mammona
made
vnto
the
coueytous
man
.
vi
.
commaundementes
.
The
fyrst
is
that
he
kepe
well
his
golde
&
his
syluer
or
other
goodes
.
The
seconde
is
that
he
lese
not
in
his
handes
.
The
thyrde
is
that
he
encrease
them
from
daye
to
daye
The
fourth
is
that
he
gyue
no
thynge
in
almesse
nor
other
wyse
.
The
fyfth
is
that
he
lene
not
nor
doo
noo
pleasure
/
for
in
soo
doynge
he
putteth
his
goodes
in
peryll
.
The
sixte
is
that
he
shall
restrayne
hymself
&
his
housholde
from
meete
&
drynke
for
to
spare
his
goodes
.
Of
this
synne
cometh
&
procedeth
seuen
doughters
or
braunches
after
as
sayth
saynt
Gregorye
.
That
is
for
to
vnderstande
treason
/
fraude
/
begylynge
/
periurynges
/
rauayne
/
desyrous
for
to
gete
/
hardynes
of
body
ayenst
the
poore
and
many
other
euylles
.
Here
is
defended
all
euyll
marchaundyse
/
euyll
laborynges
and
werkes
to
fayne
hym
in
his
Journey
/
and
to
selle
fals
ware
for
good
.
I
put
caas
that
the
seller
hath
ben
dysceyued
in
byenge
them
for
good
/
for
one
dysceyued
ought
not
an
other
for
to
dysceyue
.
Here
is
defended
theeft
/
vsery
/
rauayne
/
symony
/
sacrylege
/
fals
spekynge
/
fals
swerynge
/
and
generally
all
decepcyons
openly
or
pryuely
/
by
the
whiche
a
man
maketh
the
losse
of
an
other
his
owne
or
els
that
a
man
wolde
not
reasonably
vnto
hym
to
be
done
.
Also
all
contractes
and
other
thynges
in
the
whiche
it
behoueth
▪
For
to
make
restytucyon
of
the
whiche
shall
be
treated
in
partyculer
in
the
fourth
partye
.
And
this
is
in
generall
and
in
short
as
vnto
the
.vij.
commaundement
.
¶
Here
foloweth
the
.viij.
commaundement
the
whiche
is
suche
.
THou
shalt
bere
no
fals
wytnes
.
In
this
commaundement
Caplm.
xij.
vnto
vs
is
some
thynge
commaunded
/
and
the
other
defended
.
The
thynge
whiche
is
commaunded
is
the
contrarye
and
the
opposyte
of
that
the
whiche
is
defended
.
To
bere
false
and
cursyd
langage
is
contrarye
vnto
charyte
/
the
whiche
we
sholde
haue
ayenst
our
neyghbours
By
the
whiche
it
appyreth
that
it
vnto
vs
is
commaunded
to
saye
well
to
magnyfye
and
to
exalte
the
good
and
the
honour
of
our
neyghbours
and
in
praysynge
god
charytably
in
place
and
in
tyme
/
the
whiche
thynge
we
accomplysshe
by
the
vertue
of
prudence
&
of
force
illumyned
with
charyte
/
for
so
doynge
&
desyrynge
the
good
&
honour
of
our
neyghbour
to
be
our
honour
/
in
lyke
wyse
as
requyreth
the
vertue
&
nature
of
charyte
/
the
whiche
is
to
loue
his
neyhbour
as
hymself
/
&
the
whiche
maketh
all
goodes
to
be
comyn
.
Than
by
good
prudence
we
shall
exalte
&
augment
our
welth
&
our
neyghboures
.
And
by
that
vertue
of
force
we
hym
sholde
purchase
good
and
honour
in
berynge
hym
good
wytnes
in
place
&
in
tyme
&
in
defendynge
hym
to
our
power
&
his
good
renowne
.
And
this
is
in
short
as
vnto
the
thynge
commaunded
.
The
thynge
defended
/
is
fals
wytnes
.
That
is
to
saye
cursyd
langage
procedynge
of
Ire
&
of
enuye
/
&
in
lyke
wyse
as
Ire
&
enuye
ben
defended
in
the
.vi.
commaundement
pryncypally
in
as
moche
as
the
shewe
them
by
werke
/
in
lyke
wyse
they
ben
defended
in
the
.viij.
in
as
moche
as
they
it
shewen
by
cursyd
langage
.
For
as
a
man
may
noye
his
his
neyghbour
in
dede
/
in
lykewyse
a
man
may
noye
hym
in
worde
.
And
they
that
may
not
of
dede
oftentymes
they
do
it
by
cursyd
langage
/
the
whiche
is
commytte
in
dyuers
maners
.
For
as
sayen
these
doctours
&
the
holy
scryptures
in
the
operacyon
of
the
tonge
is
the
deth
or
the
lyf
.
And
therfore
wolde
the
blessyd
In
manibus
lingue
more
&
vita
.
holy
goost
hym
shewe
&
appyre
in
the
lykenes
of
tonges
of
fyre
for
to
gyue
vnderstandynge
that
yf
the
tonge
be
not
purged
and
gouerned
of
the
holy
goost
/
it
is
an
harde
thynge
but
that
it
be
gouerned
of
a
cursyd
spyryte
.
That
is
the
deuyll
the
whiche
by
the
meane
of
the
tonge
serpentynously
putteth
all
humayne
lynage
vnto
perdycyon
/
and
the
whiche
gouerneth
and
ledeth
theym
that
ben
replete
with
Ire
and
enuye
/
and
them
aydeth
with
theyr
tonges
as
with
glaynes
cuttynge
.
And
therfore
Lingua
●o●
glad●
us
acutus
.
〈◊〉
.
sayth
the
Psalmyste
/
that
the
tonges
of
synners
is
the
glayne
of
the
deuyll
/
sharpe
and
full
of
venym
.
And
after
these
doctours
.xij.
synnes
proceden
of
the
tonge
/
the
whiche
may
be
mortall
or
venyall
after
the
dyuers
circumstaunces
and
intencyon
of
the
synner
/
as
ben
blasphemynge
/
periurynges
/
lesynges
/
boostynges
/
murmuracyons
/
detraccyons
/
wordes
carnall
and
vnhoneste
/
folysshe
langages
/
talkynges
/
Jangelynges
/
and
many
other
euylles
the
whiche
ben
shewed
/
as
wytnesseth
the
conscyence
of
suche
people
to
be
horryble
and
detestable
.
For
as
our
lorde
sayth
by
the
wordes
of
Loquela
tua
manifestum
te
facit
.
Mathei
.
xxvi
.
Qui
de
terra
est
de
terra
lo●●
.
Io.
ui
.
a
persone
a
man
may
some
what
haue
knowlege
and
Juge
of
the
wyll
and
of
the
conscyence
.
Of
detraccyon
of
dyuers
maners
for
to
lye
and
of
fals
wytnes
in
Jugement
shall
be
spoken
in
the
fourth
partye
.
And
this
is
in
generall
and
in
short
as
vnto
the
.viij.
commaundement
.
¶
Here
foloweth
the
.ix.
commaundement
the
whiche
is
suche
.
THou
shalt
not
desyre
an
other
mans
wyf
/
And
Caplm.
xiij.
in
lyke
wyse
the
wyf
sholde
not
desyre
the
man
/
that
is
to
knowe
by
cursyd
concupyscence
.
But
well
may
the
one
the
other
desyre
with
out
synne
by
good
and
Juste
affeccyon
of
maryage
.
In
this
present
commaundement
vnto
vs
is
some
thynge
commaunded
/
and
the
other
defended
.
The
thynge
commaunded
is
the
vertue
of
chastyte
and
clennes
of
spyryte
and
of
wyll
in
the
vertue
of
holy
charyte
/
that
is
to
knowe
for
the
loue
of
god
and
of
the
saluacyon
of
our
soules
/
the
whiche
vertue
of
charyte
we
sholde
haue
and
procure
as
well
in
vs
as
in
our
neyghbours
.
And
vnto
that
we
may
come
by
the
vertue
of
prudence
and
of
force
after
the
maner
of
forme
declared
in
the
.vi.
commaundement
.
The
thynge
defended
in
the
sixte
is
all
concupyscence
by
consent
dysposed
out
of
maryage
.
and
I
put
caas
yf
that
suche
cursyd
ylle
wyll
is
not
shewed
outwarde
in
effecte
neuerthelesse
notwithstandynge
yf
it
soo
be
/
it
is
deedly
synne
.
For
as
our
lorde
sayth
in
the
gospell
O●s
●
viderit
mulierem
ad
●cupiscen
dum
eam
tam
mechatus
est
in
corde
suo
.
Mathei
.
v.
who
so
euer
hath
concupyscence
carnall
of
the
woman
/
or
the
woman
with
the
man
with
consente
dysposed
offended
the
commaundement
of
god
.
By
the
whiche
it
foloweth
that
all
vnhoneste
kyssynges
/
touchynges
/
lokynges
/
wordes
/
lettres
/
gyftes
/
promysses
/
abylymentes
/
countenaunces
/
and
many
other
ylle
cursyd
dedes
pryncypally
for
the
entente
for
to
drawe
ony
persone
vnto
the
consent
of
concupyscence
of
the
synne
of
lechery
/
it
is
dedely
synne
/
for
the
wyll
all
oonly
is
deedly
synne
/
as
it
is
sayd
.
And
therfore
the
wyll
the
whiche
is
shewed
by
ony
of
these
tokens
before
sayd
/
it
is
more
greuous
than
yf
he
abyde
stedfast
inwarde
of
the
wyll
.
And
this
is
in
short
as
vnto
the
.ix.
commaundement
.
¶
Here
foloweth
the
.x.
commaundement
the
whiche
is
suche
.
THou
shalt
not
desyre
an
other
mannes
goodes
Caplm.
xiiij
.
vnto
his
hurte
&
ayenst
the
ordynaunce
of
Justyce
&
of
reason
.
In
this
present
commaundement
vnto
vs
is
some
thynge
commaunded
/
&
the
other
defended
.
The
thynge
commaunded
is
the
vertue
of
lyberalyte
ayenst
our
neyghbours
.
The
whiche
vertue
is
excercysed
by
the
vertue
of
true
prudence
&
of
Justyce
enformed
with
charyte
/
as
it
is
sayd
in
the
.vij.
commaundement
.
In
this
present
commaundement
may
be
vnderstande
the
seuen
werkes
of
mercy
.
To
desyre
than
to
gyue
of
his
goodes
by
loue
&
by
charyte
vnto
vs
is
here
commaunded
.
And
yf
a
man
may
not
do
it
in
werke
/
the
good
desyre
of
the
wyll
suffysed
before
god
for
to
be
gretely
rewarded
/
as
the
desyre
for
to
do
ylle
is
worthy
to
be
dampned
.
The
thynge
defended
is
concupyscence
&
couetousnes
of
thynges
temporell
or
the
dammage
and
preiudyce
of
an
other
.
For
in
lyke
wyse
as
in
the
fourth
/
in
the
fyfth
/
in
the
sixte
/
and
in
the
seuenth
commaundementes
vnto
vs
is
defended
/
for
to
do
ylle
/
dysplesure
/
or
vylony
vnto
our
neyghbour
by
ony
maner
of
operacyon
.
And
in
the
.viij.
vnto
vs
is
defended
the
offence
of
wordes
.
In
lyke
wyse
in
the
.ix.
and
also
in
the
.x.
vnto
vs
is
defended
the
cursyd
wyll
for
to
do
vnto
hym
hurte
/
o●
vylony
by
concupyscence
carnall
or
other
wyse
/
In
the
whiche
it
appyreth
clerely
that
who
so
euer
hym
wyll
gouerne
by
the
rule
of
the
.x.
commaundementes
/
shall
be
well
and
Justely
ordeyned
as
well
ayenst
god
as
ayenst
his
neyghbour
/
be
it
in
dede
/
in
worde
/
or
in
wyll
.
Also
it
appyreth
that
in
euery
commaundement
be
it
affyrmatyf
or
elles
negatyf
/
there
is
some
thynge
commaunded
/
and
the
other
defended
.
For
god
neuer
commaunded
for
to
do
ony
thynge
but
that
he
forbade
the
contrary
nor
not
defended
ony
thynge
but
that
he
commaunded
his
contrarye
.
¶
Here
foloweth
the
epylogacyon
or
short
repetycyon
of
this
seconde
partye
.
FOr
to
vnderstande
the
better
&
retayne
these
Caplm.
xv
.
thynges
beforesayd
they
ben
recapyteled
&
enployed
in
suche
maner
.
In
the
fyrst
commaundement
of
the
lawe
is
commaunded
humble
adoracyon
of
the
dyuyne
maieste
/
&
ydolatrye
defended
&
all
pryde
ayenst
the
maieste
dyuyne
.
In
the
seconde
/
confessyon
of
the
trouth
in
worde
and
in
dede
is
commaunded
/
and
all
periurynges
and
cursyd
othes
defended
.
In
the
thyrde
/
loue
vnto
the
dyuyne
bounte
vnto
vs
is
commaunded
/
and
vndeuocyon
and
foulnes
of
spyryte
vnto
vs
is
forboden
.
And
by
suche
wyse
in
accomplysshynge
these
thre
commaundementes
we
be
ordeyned
ayenst
all
the
blessyd
trynyte
.
For
vnto
the
fader
is
attrybute
dyuyne
maieste
/
and
vnto
the
sone
infynyte
veryte
/
and
vnto
the
holy
goost
souerayne
bounte
.
And
therfore
to
the
entent
that
we
haue
dysposycyon
to
byleue
/
to
confesse
/
&
to
loue
this
blessyd
trynyte
the
thre
vertues
theologyes
that
is
fayth
/
hope
/
&
charyte
/
they
ben
create
of
god
in
the
soule
the
whiche
worthely
receyueth
the
holy
sacrament
of
baptem
.
Charyte
for
to
loue
god
the
fader
/
fayth
for
to
gyue
knowlege
and
for
to
aduowe
the
trouth
of
god
the
sone
/
and
hope
for
to
confesse
hym
in
the
bounte
of
the
holy
goost
.
In
the
fourth
commaundement
honoure
/
reuerence
/
loue
&
pyte
vnto
vs
be
commaunded
&
pryncypally
ayen
fader
&
moder
/
&
consequently
ayenst
euery
creature
humayne
/
&
all
rudenes
cruelte
/
&
vnfaythfulnes
ayenst
our
neyghbours
vnto
vs
is
defended
.
In
the
fyfth
swetnes
&
benygnyte
ayenst
our
neyghbours
vnto
vs
is
commaunded
.
In
the
sixte
chastyte
&
clennes
/
in
dede
&
in
worde
vnto
vs
is
commaunded
/
and
all
lechery
by
ony
maner
what
so
euer
it
be
vnto
vs
is
defended
.
In
the
.vij.
lyberalyte
in
departynge
resonably
the
goodes
of
this
worlde
necessarye
vnto
our
neyghbour
is
commaunded
/
and
all
rauayne
&
coueytousnes
is
enhabyte
.
In
the
.viij.
trouth
in
wordes
be
it
in
Jugement
or
otherwyse
vnto
vs
is
commaunded
/
and
lyenge
/
disceyuynge
/
defamynge
/
mockynge
/
or
abusynge
vnto
vs
is
defended
.
In
the
.ix.
chastyte
in
thought
/
in
desyre
/
&
in
poorenes
of
spyryte
vnto
vs
is
commaunded
/
&
all
foule
thoughtes
&
carnall
desyres
vnto
vs
ben
enterdyted
&
defended
.
In
the
.x.
to
delyre
coueytously
the
goodes
transytory
vnto
vs
is
defended
/
and
good
desyre
of
power
for
to
accomplysshe
the
werkes
of
mercy
in
place
and
in
tyme
/
that
vnto
vs
shall
be
possyble
/
and
of
reason
vnto
vs
is
commaunded
.
And
by
these
.
vij
.
the
laste
commaundementes
we
ben
perfectly
&
Justely
ordeyned
ayenst
our
neyghbours
in
two
maners
/
that
is
in
kepynge
vs
from
offendynge
them
/
and
in
doynge
vnto
hym
in
place
and
in
tyme
pleasure
and
seruyce
.
In
these
two
poyntes
/
that
is
for
Diuerte
a
malo
&
fac
bonum
.
p̄s.
xxxiii
to
knowe
/
to
flee
the
euyll
/
and
to
do
the
good
is
comprehended
all
parfeccyon
of
Justyce
as
sayth
Minus
●
mala
n●
agere
nisi
etiā●sque
stude
at
&
bonis
oꝑibus
insudare
Grego
.
in
sermone
.
holy
scrypture
.
Kepe
the
from
doynge
ylle
vnto
thy
neyghbours
/
and
enforce
the
for
to
do
vnto
hym
good
and
pleasure
.
For
in
lyke
wyse
as
saynt
Gregory
sayth
.
It
suffysed
nor
for
to
seche
saluacyon
/
not
to
commytte
ony
ylle
nor
synne
/
but
it
behoueth
for
to
excercyse
hym
in
good
werkes
in
place
and
Si
vis
ad
vitam
ingredi
serua
manda
●a
.
Math.
xix
.
Qui
offenderit
in
vno
factus
est
omni
●eus
.
Ia.
ii
.
in
tyme
the
whiche
is
of
necessyte
.
Than
he
that
wyll
be
saued
/
hym
behoueth
necessaryly
for
to
kepe
all
these
.x.
commaundementes
.
For
god
by
his
Justyce
ordeyned
may
not
dyspence
nor
doo
other
wyse
.
For
he
hath
assented
that
who
so
wyll
come
vnto
saluacyon
/
hym
behoueth
that
he
kepe
and
that
he
accomplysshe
all
these
.x.
commaundementes
.
For
as
saynt
James
sayth
in
his
Conon
.
He
that
trespasseth
one
of
these
commaundementes
synned
mortally
/
and
breketh
all
the
lawe
.
Of
the
whiche
brekynge
Jhesus
soucrayne
vertue
vs
wylleth
for
to
kepe
/
and
the
true
entendement
of
his
lawe
and
of
his
holy
commaundementes
vs
inspyre
and
them
for
to
accomplysshe
by
true
fayth
/
hope
/
and
charyte
/
vnto
the
whiche
alwaye
laketh
it
/
the
fader
/
and
the
sone
/
and
the
holy
goost
vs
ayde
Amen
.
¶
After
the
declaracyon
of
the
.x.
commaundementes
of
god
/
here
folowen
the
.v.
commaundementes
of
holy
chirche
.
¶
The
fyue
commaundementes
of
holy
chirche
.
-
¶
On
the
sondayes
thou
shalt
here
masse
and
the
festes
of
commaundement
.
-
¶
Of
all
thy
synnes
thou
shalt
be
confessyd
/
at
the
leest
one
tyme
of
the
yere
.
-
¶
And
thy
creatour
thou
shalt
receyue
/
at
Eester
humbly
.
-
¶
These
festes
thou
shalt
halowe
/
that
ben
gyuen
the
in
commaundement
.
-
¶
The
foure
embres
vigyles
thou
shalt
faste
/
and
the
lente
entyerly
.
OVer
the
.x.
commaundementes
of
god
before
Caplm.
xvi.
wryten
our
moder
holy
chirche
hath
put
to
fyue
.
The
whiche
to
obeye
and
to
hepe
all
crysten
Missas
die
dm̄co
seclaribus
totas
audiri
speciali
or
die
●cipimus
ita
vt
ante
vn̄dictōem
sacer
dotis
egredi
ppls
nō●sumat
.
&c.
de
conse.
di
.
1.
c.
Missus
people
be
bounde
after
the
forme
&
maner
that
holy
chirche
entendeth
to
bynde
her
subgectes
.
The
fyrst
is
that
on
the
holy
sondaye
&
other
grete
festes
&
solempnytees
gyuen
by
commaundement
after
dyuer
syte
of
the
countre
&
of
the
dyoces
euery
man
the
whiche
hath
age
&
dyscrecyon
ought
to
here
masse
enterly
yf
he
haue
no
lettynge
nor
excusacyon
reasonable
Ois
vtriusque
sexus
cum
ad
annos
discretiōis
peruenerit
oia
sua
simul
petam
saltem
semel
i
anno
fidelit
confiteat
ꝓ●o
sacerdoti
&
iniunctam
penitēciam
sibi
ꝓ●is
vitibus
studiat
adiplere
suscipiens
reuerenter
ad
minus
i
pascha
eucharistie
sacramentum
&c.
extra
de
pe.
&
re.
ca.
Omnis
.
by
the
whiche
of
that
he
may
be
excused
.
The
seconde
commaundement
is
that
he
ought
to
be
confessed
/
at
the
lest
one
tyme
of
the
yere
vnto
the
preest
that
hath
auctoryte
to
assoyle
hym
/
in
lyke
wyse
as
it
apyred
by
the
statute
&
ordynaunce
of
holy
chirche
.
To
confesse
him
many
tymes
in
the
yere
/
as
haue
of
good
&
holy
custome
many
good
&
faythfull
crysten
men
/
it
is
of
counseyll
&
not
of
commaundement
/
except
some
cases
partyculers
the
whiche
ben
here
after
put
&
declared
in
the
treatyse
of
confessyon
.
The
thyrde
commaundement
is
that
all
persones
the
whiche
hath
wytte
/
age
/
&
dyscrecyon
competent
after
the
Jugement
&
good
counseyll
of
his
curate
or
other
confessour
ought
to
receyue
the
holy
sacrament
of
the
awter
at
the
tyme
of
Eester
trewely
confessed
&
repentaunt
of
all
his
synnes
the
whiche
he
hath
commytte
in
his
lyf
/
and
of
the
whiche
he
may
haue
remembraunce
after
the
fragylyte
of
intencyon
humayne
.
The
fourth
commaundement
is
to
kepe
the
feestes
that
be
gyuen
in
commaundement
/
in
halowynge
theym
.
And
for
to
do
it
the
better
a
man
ought
to
cesse
of
all
werkes
of
synne
erthely
and
seruyle
the
whiche
may
lette
the
spyryte
to
retorne
vnto
god
/
&
vnto
hymself
in
tyme
and
place
as
holy
chirche
hath
or
deyned
.
And
it
ought
to
be
vnderstande
/
yf
necessyte
l●full
hym
enforce
none
other
wyse
.
In
lyke
wyse
it
hath
ben
declared
before
in
the
thyrde
commaundement
of
the
lawe
.
The
fyfth
commaundement
of
holy
chirche
is
that
euery
persone
the
whiche
hath
passed
the
yeres
of
one
and
twenty
ought
for
to
faste
foure
tymes
in
the
yere
the
Embrynge
tyme
.
De
quatuor
temporibus
habet
di
.
lxxvi
.
ca
Jeiunium
&
ca.
cōstituim●
&
ca.
de
xl
.
di
.
v.
ca.
q̄dragesima
.
De
vigilus
aplorum
extra
de
obserua
ieiu
.
c.
consiliam
Qui
vos
audit
me
audit
.
&
●
vos
spernit
me
sꝑnit
Lu.
x.
Oia
quecuque
dixerit
vobis
seruate
&
facite
.
Math.
xxiii
.
the
vigyles
commaunded
/
and
the
fourty
dayes
the
whiche
endeth
at
Eester
/
yf
he
haue
not
excusacyon
lawfully
/
in
lyke
wyse
as
it
apyreth
more
playnely
here
after
in
the
treatyse
of
confessyon
.
Vnto
these
fyue
commaundementes
vs
byndeth
holy
chirche
vnto
the
whiche
we
sholde
obeye
as
vnto
god
/
For
he
hath
sayd
that
they
the
whiche
obeye
vnto
the
prelates
of
holy
chirche
hym
doth
obeye
/
and
they
that
them
dysobeye
hym
dysobeyeth
.
By
the
the
whiche
it
appyreth
clerely
ynough
that
they
the
whiche
trespassen
these
commaundementes
before
sayd
synnen
mortally
yf
cause
resonable
them
excuse
not
in
all
or
in
parte
.
¶
Here
foloweth
of
two
maner
of
lyues
the
whiche
ben
in
holy
chirche
.
That
is
to
knowe
of
the
lyf
actyf
and
the
lyf
contemplatyf
.
AS
wel
for
these
thynges
spoken
as
for
these
Caplm.
xvij
.
thynges
the
whiche
folowen
is
well
for
to
be
noted
that
holy
chirche
is
comprysed
in
two
estates
.
That
is
to
knowe
in
the
lyf
actyf
and
in
the
lyf
contemplatyf
the
whiche
vnto
vs
ben
well
sygnyfyed
by
two
women
the
doughters
of
one
fader
&
of
one
moder
/
that
is
Martha
and
Mary
mawdelayne
dwellynge
in
one
house
the
whiche
chose
our
blessyd
sauyour
Jhesu
cryste
for
to
lodge
there
and
enhabyte
.
The
lyfe
actyfe
is
the
lyfe
as
of
them
that
ben
worldely
the
whiche
vnto
vs
is
sygnyfyed
by
Martha
/
the
whiche
was
desyrous
to
lodge
our
lorde
and
his
apostles
/
and
to
aparell
them
and
to
gyue
them
refeccyon
in
betokenynge
that
they
of
the
lyfe
actyfe
ought
for
to
excercyse
them
in
the
werkes
of
mercy
corporall
.
The
lyfe
contemplatyf
is
the
lyf
of
holy
relygyon
/
and
that
vnto
vs
is
sygnyfyed
by
Mary
mawdelayne
the
syster
of
Martha
/
the
whiche
was
at
the
feet
of
our
lorde
herkenynge
ryght
swetely
the
ryght
holy
doctryne
of
our
lorde
the
whiche
is
the
brede
and
the
refeccyon
of
the
soule
.
By
the
whiche
it
appyreth
that
the
lyf
contemplatyf
excedeth
in
valour
and
in
dygnyte
the
lyfe
actyfe
/
in
as
moche
as
the
soule
is
more
noble
than
the
body
/
and
the
werkes
of
mercy
spyrytuall
ben
more
noble
than
these
werkes
corporall
.
For
in
lyke
wyse
as
the
excercyse
and
occupacyon
of
the
actyfe
is
ayenst
the
body
.
In
lyke
wyse
the
occupacyon
of
the
lyf
contemplatyfe
is
pryncypally
ayenst
these
necessytees
and
for
the
prouffyte
of
the
soule
.
But
not
withstandymge
that
the
lyfe
contemplatyfe
is
more
hygher
and
more
noble
/
she
is
not
the
lesse
peryllous
.
For
as
moche
as
the
estate
is
more
hygher
/
the
falle
or
the
defaute
that
a
man
there
in
may
do
is
the
more
greuous
.
And
therfore
may
a
man
saye
that
euen
in
lyke
wyse
as
the
ryche
worldely
man
of
the
lyfe
actyfe
is
in
payne
and
in
thought
for
to
gette
and
to
augmente
goodes
temporall
▪
fyrst
for
the
necessyte
of
hymself
and
of
his
/
and
folowynge
for
to
gyue
and
to
departe
vnto
the
pore
in
place
and
in
tyme
after
good
prudence
and
that
is
the
commaundement
of
god
vpon
the
payne
of
deedly
synne
/
and
by
the
consequent
vpon
the
payne
of
dampnacyon
.
In
lyke
wyse
the
persone
relygyous
and
contemplatyfe
consyderynge
his
pouerte
and
indygence
spyrytuall
and
other
necessytees
without
nombre
as
well
in
hymselfe
as
in
his
neyghbours
enforced
hym
and
laboured
to
socoure
vnto
the
one
and
vnto
the
other
/
and
of
as
moche
as
these
dyuersytees
as
well
corporall
as
spyrytuall
ben
the
more
gretter
/
of
as
moche
groweth
the
payne
and
the
thought
in
the
soule
of
the
trewe
relygyous
man
charytable
and
contemplatyfe
.
Alas
it
is
well
vnderstande
and
consydered
so
many
we
see
of
the
blynde
/
of
meselles
/
the
halte
/
the
lame
/
croke
backed
/
foule
and
mysshapen
/
the
whiche
well
vnderstandeth
by
the
sykenesse
of
the
body
/
and
than
that
of
the
soule
is
moche
more
greuous
and
also
moche
more
for
to
be
playned
and
redoubted
than
these
sykenesses
corporall
in
as
moche
as
the
soule
is
a
more
gretter
thynge
than
the
body
.
And
as
now
vnto
the
purpose
who
is
more
blynder
than
he
the
whiche
gyueth
or
that
leseth
paradyse
for
to
purchase
helle
/
Also
who
is
more
rotten
or
stynkynge
/
and
detestable
before
god
and
before
all
the
courte
of
heuen
than
the
myserable
synner
/
swollen
by
pryde
/
rotten
foule
/
&
stynkynge
/
by
the
synne
of
lecherye
/
wronge
/
crockyd
/
&
myshappes
by
the
synne
of
couetyse
of
J●e
/
&
of
enuye
/
&
so
of
other
synnes
/
in
the
whiche
the
soule
is
ordeyned
as
well
ayenst
god
as
ayenst
his
neyghbours
/
and
also
as
broken
and
put
out
from
the
lygne
&
ordynaunce
of
nature
.
And
for
as
moche
he
that
loued
his
neyghbour
as
hymself
&
hym
seeth
spyrytually
in
suche
aduersyte
of
synne
dampnable
the
whiche
is
the
waye
&
the
danger
of
eternall
dampnacyon
may
not
haue
in
his
spyryte
gladnes
nor
reste
.
But
yt
behoueth
that
of
as
moche
as
he
loueth
his
neyghbours
more
or
lesse
/
that
of
as
moche
/
he
is
pyteous
/
heuy
/
and
sorowfull
of
the
grete
ylle
and
excessyue
foly
of
his
frende
.
By
the
whiche
appyreth
the
labour
and
pyteous
thoughtes
of
the
true
contemplatyf
/
the
whiche
seeth
and
consydereth
all
moost
all
the
worlde
out
of
the
waye
and
go
vnto
perdycyon
.
It
appyred
more
ouer
that
as
well
in
the
lyf
actyf
as
in
the
lyf
contemplatyf
/
he
hath
grete
and
peryllous
laboure
vnto
whome
well
and
merytoryously
he
wyl
do
his
deuour
/
and
that
of
good
ryght
/
for
payne
thought
and
labour
is
the
meane
for
to
come
vnto
the
reame
/
vnto
the
whiche
these
blessyd
be
come
in
doynge
hymself
vyolence
and
by
harde
grete
and
stronge
trybulacyons
.
And
this
vyolence
dooth
the
ryght
trewe
contemplatyf
in
hymblynge
hymself
truely
&
in
repentynge
him
&
all
his
werkes
power
and
of
no
valoure
.
For
yf
ony
goodes
A
died●s
●ohā●i●●e●●●
celorum
vim
pati●
&
violenti
rapit
illud
.
Math
.x.
there
were
founden
he
ought
for
to
knowe
verely
that
suche
goodes
cometh
not
of
hymselfe
but
of
the
oonly
bounte
dyuyne
the
whiche
is
the
fontayne
of
all
perfeccyon
/
and
in
suche
wyse
humblynge
hym
truely
he
feleth
in
hymself
all
mysery
and
imperfeccyon
there
is
grete
vyolence
specyally
in
those
worldely
people
the
whiche
begynne
for
to
do
well
/
as
it
is
for
to
make
restytucyon
vnto
an
other
requyrynge
pardonne
/
for
to
humble
hym
in
entrynge
in
to
relygyon
or
in
betakynge
other
trewe
wayes
of
penaunce
.
For
it
is
a
thynge
naturall
vnto
a
creature
reasonable
for
to
desyre
honour
/
glorye
/
and
gladnes
/
pleasures
/
and
all
other
excellentes
and
perfeccyons
as
well
of
the
partye
of
the
body
as
of
the
soule
▪
But
suche
is
the
condycyon
of
this
valey
of
mysery
the
whiche
by
humylyte
it
behoueth
to
come
vnto
honour
/
for
to
be
vyle
and
dysprayse
voluntaryly
it
behoueth
to
come
vnto
the
glorye
the
whiche
is
without
ende
.
By
contrycyon
/
sorowe
/
and
pyte
/
dysease
/
compassyon
/
and
mortyfycacyon
/
man
hath
purchased
Joye
/
gladnes
and
lyf
eternall
.
And
so
all
other
thynges
that
may
be
sayd
or
thought
of
the
one
the
contrarye
behoueth
for
to
come
vnto
the
other
.
For
it
is
impossyble
after
the
ordynaunce
dyuyne
for
to
haue
paradyse
in
this
worlde
and
in
the
other
in
comynge
from
Joyes
/
gladnesses
/
pleasures
/
and
delytes
worldely
vnto
the
Joye
and
vnto
the
reame
of
paradyse
.
By
the
whiche
a
man
may
well
vnderstande
/
as
for
to
lyue
he
muste
deye
/
for
to
haue
Joye
/
he
muste
wepe
to
haue
all
goodnes
for
euer
/
hym
behoueth
for
to
renounce
vnto
hymself
/
that
is
vnto
his
sensualyte
vnto
his
desyres
worldely
naturall
/
and
all
other
goodes
worldely
and
temporall
/
and
for
to
take
and
enbrace
hertely
holy
pouerte
of
spyryte
aboue
all
the
goodes
worldely
and
temporall
.
And
by
these
thynges
beforsayd
may
a
man
clerely
vnderstande
the
errour
&
foly
of
these
worldely
p●ople
the
whiche
with
all
theyr
power
sechen
the
felycyte
worldely
/
for
it
is
none
other
thynge
to
saye
or
to
do
but
for
to
flee
and
renounce
vnto
the
beatytude
eternall
.
Also
may
a
man
well
vnderstande
that
this
meruayllous
mutacyon
and
werke
of
god
whan
the
persone
vayne
and
worldely
hym
conuerteth
and
retorneth
for
to
take
the
waye
of
paradyse
the
whiche
is
penaunce
/
and
that
in
so
doynge
hath
grete
vyolence
as
it
is
sayd
.
Also
the
persone
contemplatyfe
the
whiche
by
the
grace
of
A
Cagitta
volante
in
die
a
negocio
ꝑambulante
in
tenebris
eb
●cursu
&
de
monio
meridiano
Psalmus
.
xc
.
god
is
trewely
propred
of
all
his
desyres
and
pleasures
vayne
and
worldely
/
ought
soueraynly
for
to
watche
and
for
to
kepe
hym
from
the
darte
that
the
deuyll
casteth
subtylly
/
and
ryght
vnpyteously
in
the
houre
of
myddaye
/
that
is
the
synne
of
presumptuous
thoughtes
or
vayne
glorye
that
he
bryngeth
vnto
the
creature
by
the
reason
o●
holy
estate
of
graces
spirituell
and
good
werkes
the
whiche
of
that
maken
a
maner
of
lyght
spyrytuall
/
and
therfore
they
ben
lykened
vnto
the
houre
of
the
myddaye
/
but
oftentymes
they
ben
the
occasyon
of
pryde
and
of
ruyne
who
is
not
ryght
strongely
armed
with
humylyte
/
and
the
whiche
hath
not
before
hym
the
bockeler
of
the
f●●●
of
god
.
And
vnto
Beda
.
that
purpose
sayth
the
honourable
Beda
/
that
for
the
grete
gyftes
/
graces
/
and
reuelacyons
that
god
hath
made
vnto
saynt
Poule
.
He
was
fallen
in
pryde
and
in
vayne
glorye
/
notwithstandynge
his
grete
and
synguler
scyence
yf
god
hath
not
letted
the
deuyll
for
to
tempte
hym
moche
horrybly
/
and
that
/
yf
that
temptacyon
had
not
be
/
by
the
whiche
he
was
in
fere
and
in
m●kenes
he
had
ben
fynably
dampned
.
And
therfore
sayth
well
Isydore
that
the
persone
the
whiche
chaunged
the
Isidor●s
.
estate
and
lyfe
from
ylle
vnto
good
/
or
from
good
vnto
better
/
he
ought
soueraynly
to
take
hede
that
the
vayne
glorye
of
his
estate
/
of
hie
graces
/
and
of
his
vertues
make
hym
not
falle
more
lower
and
more
greuously
than
he
was
by
his
grete
vyces
&
synnes
.
Also
he
sayth
more
ouer
that
for
noblenes
of
estate
/
for
conny●ge
/
for
force
/
or
other
goodes
of
nature
or
of
grace
noo
man
ought
for
to
truste
in
hymself
or
to
gloryfye
.
For
Lucyfer
surmounted
all
erthely
creatures
in
all
gyftes
and
perfeccyons
of
nature
/
and
neuertheles
by
his
pryde
and
folysshe
thynkynge
is
torned
and
fallen
in
to
eternall
dampnacyon
.
Also
Adam
fauted
moche
greuously
Salomon
with
his
grete
scyence
.
Dauyd
with
his
holynes
/
sayn●
Peter
with
his
hardenes
and
with
his
stedfastnes
/
many
Heremytes
and
Relygyous
of
grete
&
excellent
perfeccyon
ben
fynably
fallen
/
and
all
comenly
by
folysshe
thoughtes
&
presumpcyon
of
theyr
estate
.
And
therfore
sayth
saynt
Austyn
Augustinus
.
that
more
it
pleased
vnto
god
the
persone
the
whiche
of
synnes
maketh
humble
confessyon
than
of
hym
the
whiche
of
his
graces
&
vertues
hym
gyueth
vnto
pryde
&
presumpcyon
.
And
this
vnto
vs
is
declared
in
the
gospell
by
the
example
of
the
publycane
Luce.
xviij
.
the
whiche
was
a
man
mylcheuous
and
worldely
/
and
of
the
pharysee
of
grete
relygyon
/
of
the
whiche
the
synner
publycane
humbled
hymself
before
god
in
sayenge
and
cryenge
that
he
was
not
worthy
for
to
lyfte
vp
the
face
ayenst
the
s●ye
/
and
the
pharysee
hym
gloryfyed
in
bryngynge
in
to
his
mynde
how
oftentymes
he
fasted
/
he
payed
the
demes
/
he
gaue
almesse
and
many
other
good
dedes
/
by
the
whiche
he
Juged
in
hymself
that
he
was
moche
better
than
these
other
/
and
that
he
resembled
not
vnto
these
synners
worldely
.
And
by
suche
pryde
and
boostynge
he
was
by
the
sentence
of
Jhesu
cryste
reproued
and
condampned
/
and
the
poore
publycane
by
his
contrycyon
and
humylyte
approued
and
Justyfyed
.
¶
Here
folowen
thre
reasons
by
the
whiche
we
may
be
enduced
to
fere
and
to
mekenes
.
HOr
to
holde
hym
in
fere
and
mekenes
without
Caplm.
xviij
praysynge
hymself
or
grauntynge
vnto
ony
vayne
glorye
for
the
estate
of
perfeccyon
/
or
ony
other
vertues
or
merytes
.
Here
folowen
thre
reasons
taken
and
drawen
out
of
the
booke
of
lyf
of
Jhesu
cryste
by
the
whiche
well
comprysed
and
vnderstande
the
spyryte
deuoute
and
contemplatyfe
may
take
grete
meruayllous
strength
ayenst
his
enemye
the
deuyll
his
aduer●arye
and
feruour
to
prouffyte
from
good
vnto
better
.
The
fyrst
reason
is
that
yf
we
consyder
afte●
our
lytell
power
the
hyghnes
infynyte
of
the
dyuyne
maieste
/
his
wysdome
/
his
bounte
/
his
honour
/
and
his
puyssaunce
/
and
these
other
perfeccyons
infynyte
the
whiche
ben
in
god
/
by
the
whiche
he
is
worthy
to
be
honoured
/
serued
/
fered
/
and
loued
.
We
knowe
clerely
that
all
that
that
we
may
do
/
saye
/
or
thynke
in
regarde
of
these
thynges
abouesayd
/
is
lesse
tha●
nought
/
as
is
of
our
parte
.
And
therfore
to
pryde
hym
for
suche
seruy●e
or
ony
good
werkes
it
is
a
grete
folye
/
and
after
some
thynges
more
gre●ouser
and
vnto
god
more
dyspleasure
than
the
pryde
of
Lucyfer
.
The
reason
of
good
ryght
is
the
fyrste
for
as
moche
as
all
our
werkes
ought
to
be
done
pryncypally
for
the
honour
and
glorye
of
god
.
The
seconde
reason
is
that
yf
we
consyder
the
mekenes
of
our
lorde
Jhesu
cryst
the
Jniu●yes
and
reproues
/
and
the
paynes
&
labours
/
and
fynally
the
deth
&
●ffusyon
of
his
precyous
blood
/
and
how
he
hath
all
swetly
borne
&
endured
more
than
ony
vnderstandynge
creature
may
speke
or
thynke
/
and
how
all
that
he
hath
pryncypally
endured
to
the
entente
that
he
may
haue
the
lawe
of
our
her●es
/
for
the
whiche
loue
vnto
vs
yet
he
wyll
gyue
by
his
ryght
abondaūt
grace
hymselfe
/
his
glorye
/
and
his
reame
.
We
see
clerely
that
all
our
good
werkes
in
comparyson
of
soo
ryght
grete
&
paynfull
passyon
and
of
the
grete
goodes
of
glory
/
where
in
we
truste
ben
lesse
than
nought
.
This
reason
of
good
ryght
vnto
the
seconde
/
for
as
moche
that
she
touche●
more
hyer
&
incompreuable
mater
as
these
●he
whiche
folowen
/
as
is
the
passyon
of
Jhesu
cryste
and
of
the
glorye
of
paradyse
.
The
thyr●●
reason
is
that
yf
we
consyder
the
innocence
and
the
perfeccyon
that
we
haue
promysed
and
vowed
vnto
holy
baptem
/
the
whiche
we
sholde
holde
and
kepe
before
god
/
as
is
his
commaundement
to
loue
hym
with
all
our
herte
/
with
all
our
thought
/
and
with
all
our
myght
and
vertues
.
Also
our
neyghbours
as
our selfe
.
And
also
that
for
to
please
our
blessyd
creatour
we
sholde
be
annorned
with
all
vertues
/
as
is
fayth
/
hope
/
charyte
/
humylyte
/
pacyence
/
obedyence
/
chastyte
/
and
so
of
all
other
maner
of
vertues
We
fynde
in
a
dystaunce
/
also
as
infynyte
and
in
the
depe
dyche
of
vnkyndenes
and
of
all
imperfeccyn
.
The
fourth
reason
is
that
yf
we
consyder
the
grete
graces
and
grete
benefyces
that
god
vnto
vs
hath
done
and
doth
contynually
as
well
in
generall
as
in
partyculer
/
as
well
vnto
the
regarde
of
the
body
as
of
the
soule
.
We
see
derely
that
we
ben
acountable
ayenst
hym
without
our
power
hym
to
acquyte
of
as
moche
as
he
is
a
more
gretter
thynge
and
a
more
vaylable
than
we
for
whome
he
it
is
all
gyueth
the
whiche
thynge
is
infynyte
.
For
he
vnto
vs
hath
gyuen
his
ymage
and
his
semblaunce
in
our
creacyon
.
God
the
fader
vs
gyueth
his
oonly
and
his
ryght
dere
sone
naturall
for
our
redempcyon
.
The
whiche
sone
vs
gyueth
his
ryght
holy
flesshe
/
his
swete
herte
/
and
his
ryght
precyous
blood
for
a
ryght
dygne
and
spyrytuall
refeccyon
.
The
blessyd
holy
goost
also
vnto
vs
gyueth
his
gyftes
and
his
graces
/
and
by
spyrytuall
infusyon
.
All
the
blessyd
trynyte
it
promytteth
for
to
gyue
vnto
vs
eternall
beatyfycacyon
.
And
in
recompense
of
suche
thynges
all
our
dede
is
as
no
thynge
in
the
whiche
it
appyreth
wel
the
folysshe
presumpcyon
of
many
peple
the
whiche
wenen
for
to
preuayle
in
grete
thynges
before
god
.
The
fyfth
reason
is
that
yf
we
consyder
more
ouer
and
in
partyculer
the
honour
/
the
Joye
/
the
noblenes
and
the
ryches
of
paradyse
/
the
whiche
is
without
ende
and
without
measure
/
as
it
is
to
see
the
blessyd
trynyte
thre
persones
in
one
essence
of
dyuynyte
.
To
see
in
lyke
wyse
with
our
eyes
corporell
the
ryght
holy
humanyte
of
our
sauyour
Jhesus
the
whiche
shall
gyue
vnto
all
his
faythfull
and
gloryous
chosen
pleasaunte
lokes
/
enbrasynges
and
swete
kyssynges
.
To
see
also
the
swete
virgyn
Mary
moder
&
quene
of
all
chosen
.
To
see
also
the
gerarchyes
heuenly
and
ordres
of
angelles
.
To
see
and
vnderstande
the
vnyon
of
all
the
court
celestyall
.
And
how
by
charyte
he
is
taken
&
the
parfyte
goodnes
and
glorye
of
that
one
is
the
welth
and
the
loue
of
that
other
/
for
euery
man
that
loued
his
neyghbour
as
hymself
hym
enioyed
of
the
glorye
of
his
neyghbours
as
of
his
owne
/
By
this
consyderacyon
it
appyreth
clerely
that
that
ony
humayne
creature
may
do
for
to
come
vnto
suche
a
College
and
vnto
suche
honour
is
lesse
than
nought
.
The
sixte
reason
is
that
we
consyder
profundely
the
grete
dyfferent
of
a
soule
the
whiche
is
in
the
estate
of
grace
/
vnto
that
the
whiche
is
in
deedly
synne
.
We
see
that
that
one
is
the
doughter
of
god
by
grace
and
by
adopcyon
enherytour
of
paradyse
/
and
the
espouse
of
Jhesu
cryste
the
temple
of
the
holy
goost
/
sanctuary
and
the
habytacle
of
all
the
blessyd
trynyte
/
ryght
fayre
and
ryght
pleasaunte
enorned
and
enryched
with
noble
vertues
more
bryghter
and
more
shynynge
spyrytually
than
euer
may
do
the
sonne
corporally
But
all
the
contrarye
is
it
of
the
soule
in
mortall
synne
for
she
is
the
doughter
&
seruytour
by
īuocacōn
of
our
goodly
enemye
the
vessell
the
stynkynge
delytes
&
vanytees
worldely
/
the
temple
of
ydolatres
deuyllesshe
/
the
fals
and
vnfaythfull
rybande
the
whiche
hath
broken
the
fayth
&
the
maryage
bytwene
her
&
the
kynge
of
kynges
Jhesus
the
sone
of
god
the
fader
for
to
submytte
her
vnto
the
stynkynge
lechery
of
the
mesell
of
deuyll
angell
apostat
By
the
whiche
she
is
vyle
/
horryble
stynkynge
more
than
ony
carayne
as
well
before
god
as
before
all
the
sayntes
of
paradyse
.
By
the
whiche
it
appyreth
that
we
sholde
moche
enforce
vs
to
seche
the
one
estate
&
to
flee
the
other
in
as
moche
as
they
ben
of
dyfference
.
And
in
so
doynge
yf
god
gyue
vs
not
the
grace
/
there
is
none
the
whiche
worldely
hym
may
thanke
.
The
seuenth
reason
for
to
see
and
knowe
our
feblenes
and
lyfell
valure
/
is
in
the
consyderacyon
of
the
lyf
and
of
the
vertues
of
holy
faders
/
apostelles
/
martyres
/
confessours
/
&
virgyns
.
Who
where
not
of
yron
/
or
of
stele
/
no
more
than
we
be
who
haue
resyste
vnto
the
temptacyons
of
the
deuyll
/
matted
and
vaynquysshed
theyr
bodyes
by
meruayllous
penaunce
and
abstynence
/
dyspraysed
the
worlde
/
&
suffred
martyrdoms
terryble
all
oonly
to
thynke
/
haue
purchased
merytes
/
the
fere
and
loue
of
god
/
holdynge
and
kepynge
the
waye
of
all
holynes
some
in
aege
of
theyr
tendre
youth
/
as
these
blessyd
virgyns
sayntes
and
martyrs
.
Katheryne
.
Margarete
.
Annes
.
Barbare
/
and
other
without
nombre
in
dyuers
ages
/
estates
/
and
vocacyons
.
And
we
the
whiche
haue
theyr
lyues
by
doctryne
&
example
&
the
lyght
of
myracles
that
god
hath
done
for
to
approue
the
holynes
of
theyr
lyues
.
And
that
the
whiche
is
more
we
haue
theyr
aydes
&
intercessyons
how
be
it
vnto
vs
they
speke
not
.
And
notwithstandynge
all
these
thyngꝭ
we
ben
laches
.
frowarde
&
brought
lyghtly
to
falle
&
torne
to
impacyence
/
in
to
murmuracyon
/
in
to
vnhope
/
&
in
to
dyspayre
.
By
the
whiche
appyreth
well
our
lytell
fraylte
&
lytell
valour
in
all
these
estates
the
whiche
at
this
daye
ben
vpon
the
erthe
.
That
is
the
yere
a
thousande
&
fyue
hondred
after
the
Incarnacyon
&
the
yeres
six
thousande
six
hondred
thre
score
&
six
that
the
worlde
began
after
the
conuocacyon
of
the
Hebrewes
&
maner
of
nombre
.
The.
viij
reason
is
that
yf
euery
lynner
sholde
consyder
the
greuousnes
the
grete
nombre
&
vnkyndenes
of
his
synnes
&
the
rygour
of
the
Justyce
dyuyne
he
sholde
knowe
clerely
that
all
the
penaunce
&
all
the
seruyce
the
he
may
do
vnto
god
tyll
vnto
the
ende
of
the
worlde
in
byenge
ayen
the
payne
due
vnto
his
synnes
/
it
sholde
be
a
thynge
of
lytell
valour
in
comparyson
of
the
dette
in
the
whiche
we
be
bounde
for
our
synnes
.
The
ix
.
reason
is
that
yf
we
consyder
perfyte
the
dyuers
maners
&
occasyons
the
whiche
in
an
hondred
thousande
maners
comen
&
proceden
by
successyon
of
tyme
as
well
of
the
partye
of
the
worlde
as
of
the
excuse
of
the
deuyll
&
of
the
fraylnes
of
our
power
&
myserable
condicyon
/
we
sholde
defye
aboue
all
of
our
strength
&
our
me●●tes
&
vertues
in
retornynge
vs
aboue
all
vnto
god
by
the
true
hope
that
euery
true
crysten
man
ought
to
haue
in
god
his
creatour
fontayne
&
depnes
of
mercy
&
of
all
swetnes
.
The
.x.
reason
is
that
yf
we
consyder
the
Jugement
of
god
ryght
Juste
the
whiche
is
done
at
the
houre
of
deth
and
how
hym
behoueth
to
yelde
acoumpte
of
all
the
goodes
that
we
haue
receyued
ben
they
goodes
of
nature
/
of
fortune
/
or
of
grace
/
tyll
vnto
the
laste
fardynge
&
of
all
the
tyme
of
our
lyf
tyll
vnto
the
closynge
of
the
eye
.
In
lyke
wyse
also
the
purenes
of
conscyence
/
the
ornament
of
merytes
&
of
vertues
that
we
shall
haue
before
god
&
the
satysfaccyon
of
synnes
that
other
tymes
we
haue
commytte
/
we
shall
see
clerely
that
our
goodnes
is
a
lytell
thynge
as
vnto
that
that
we
myght
haue
done
in
comparyson
of
thyngꝭ
beforsayd
/
&
ryght
grete
is
our
iperfeccyon
.
The
.xi.
reason
for
to
holde
vs
in
fere
&
in
mekenes
is
that
yf
we
consydre
the
shortnes
of
this
lyf
/
the
necessyte
to
deye
/
the
incertayne
of
the
houre
of
a
moment
&
of
the
estate
we
see
clerely
that
to
lytell
is
the
preparacyon
/
the
fere
/
&
the
dysposycyon
the
whiche
sholde
be
in
vs
for
to
receyue
suche
auenture
.
The
.xij.
reason
is
that
yf
we
consydre
the
sayenge
of
saynt
Gregory
/
that
is
to
vnderstande
that
those
the
which
wyll
come
vnto
saluacyon
sholde
alwayes
go
from
good
vnto
better
/
&
mounte
from
vertue
vnto
vertue
or
elles
they
go
behynde
by
slouth
&
neclygence
/
we
see
clerely
that
ryght
lytell
is
the
profyte
/
&
ryght
grete
&
peryllous
our
slouth
&
neclygence
.
The
.xiij
reason
is
that
yf
we
consydre
perfytly
the
grete
&
horryble
paynes
of
helle
/
as
vnto
the
oppresseth
as
vnto
the
dyuersyte
vnto
the
multytude
as
well
ayenst
the
body
as
ayenst
the
soule
and
the
eternyte
of
them
the
whiche
euery
synner
deserued
in
commyttynge
mortall
synne
/
we
knowe
that
all
the
penaunce
that
we
haue
done
in
tyme
paste
/
and
that
we
may
doo
tyll
vnto
the
ende
of
the
worlde
/
it
is
a
ryght
lytell
thynge
/
and
also
as
no
thynge
yf
were
not
the
meryte
of
the
blessyd
passyon
in
comparyson
of
our
synnes
.
Also
we
sholde
enforce
vs
of
body
&
of
soule
to
holde
suche
lyf
by
the
whiche
we
may
escape
the
paynes
beforsayd
the
whiche
ben
more
greter
than
man
may
tell
or
thynke
so
as
wytnesseth
saynt
Austyn
.
These
.xiij.
reasons
ben
noted
&
drawen
out
of
the
boke
of
the
lyf
of
Jhesu
cryst
in
grete
shortnes
.
For
the
spyryte
deuoute
&
contemplatyf
vnto
this
proprete
as
with
fewe
wordes
dyuyned
/
he
can
rede
&
vnderstande
grete
&
meruayllous
sentences
.
And
this
is
done
by
the
ayde
&
vertue
of
the
holy
goost
/
the
whiche
en●umyned
&
lyfteth
the
soule
vpwarde
from
the
puyssaunces
naturelles
&
hym
maketh
to
taste
and
to
sauour
the
worde
of
god
what
so
euer
it
be
.
For
it
is
the
meete
spyrytuell
the
whiche
gyueth
nourysshynge
/
force
/
augmentacyon
/
and
puyssaunce
/
vnto
euery
persone
the
whiche
hath
in
hym
the
helte
of
grace
.
Also
it
is
to
be
noted
that
the
resolucyon
/
ende
/
and
conclusyon
of
euery
one
of
these
.xiij.
reasons
aboue
sayd
is
in
two
poyntes
.
The
fyrst
is
to
the
ende
that
the
persone
the
whiche
this
present
aduysement
well
reded
&
denoutly
studyed
may
in
trewe
humylyte
haue
clere
knowlege
of
the
lytelnes
and
imperfeccyon
of
all
his
werkes
what
so
euer
they
be
/
by
the
whiche
knowlege
he
hym
shall
defende
from
all
vayne
glory
and
shall
see
clo●ely
the
grete
foly
and
derkenes
of
ypocresye
/
vayne
glorye
/
and
folysshe
thoughtes
.
The
seconde
poynt
is
that
the
persone
the
whiche
wyll
here
founde
his
medytacyon
may
&
ought
to
take
feruour
&
desyre
to
profyte
in
graces
.
in
viues
in
clymmynge
from
steyre
to
steyre
without
euer
hym
to
contempte
tyll
vnto
that
that
she
may
come
vnto
the
vysyon
of
god
in
the
royalme
of
paradyse
.
The
whiche
by
his
blessyd
grace
vnto
vs
wyl
gyue
the
fader
/
and
the
sone
/
and
the
holy
goost
/
one
god
in
trynyte
of
persones
.
¶
Here
foloweth
the
fourth
partye
of
this
boke
in
the
whiche
is
founde
the
maner
him
well
to
confesse
/
&
it
conteyneth
.xxx.
chapytres
.
The
whiche
well
studyed
and
put
in
practyse
/
may
be
the
meane
for
to
make
a
true
and
a
parfyte
confessyon
.
And
by
the
consequent
to
haue
absolucyon
and
remyssyon
&
specyally
saluacyon
with
the
company
of
faythfull
crysten
men
.
EVery
persone
that
wylled
&
desyred
to
make
good
examinacyon
of
his
conscyence
for
enterly
&
perfectly
him
to
confesse
he
him
ought
examyne
by
the
doctryne
drawen
in
these
thre
partyes
precedentes
.
That
is
to
knowe
of
the
artycles
of
the
fayth
.
Of
the
commaundementes
of
the
lawe
.
And
of
the
werkes
of
mercy
.
For
in
these
thre
poyntes
is
conteyned
the
dede
of
the
conscyence
/
by
the
whiche
a
man
shall
be
fynably
Juged
vnto
saluacion
or
vnto
dampnacyon
.
And
therfore
to
the
entente
that
symple
people
may
haue
mater
and
doctryne
of
well
&
surely
to
examyne
the
dede
of
theyr
conscyence
/
there
shall
be
fyrst
put
some
thynges
generall
touchynge
the
sacrament
of
confessyon
.
¶
Here
folowen
.iiij.
reasons
for
to
shewe
that
that
Justy
fycacyon
of
one
synner
/
is
more
greater
thyng
than
the
creacyon
of
the
worlde
.
AFter
the
sentence
of
gloryous
saynt
austen
to
reduce
a
synner
from
the
estate
of
mortall
synne
/
vnto
the
estate
of
grace
/
is
a
more
greater
thynge
after
some
consyderacyon
/
thanne
was
the
creacyon
of
heuen
and
of
erth
/
and
that
may
a
man
shewe
by
foure
reasons
.
The
fyrst
is
/
for
the
soule
yewhiche
is
by
his
synne
in
the
estate
of
dampnacyon
and
perdycyon
/
is
more
noble
and
more
dygne
syngulerly
/
For
as
moche
as
he
is
create
vnto
the
ymage
of
the
blyssed
trynyte
/
the
whiche
is
not
the
sonne
/
the
skye
/
and
all
the
erth
/
by
the
whiche
it
foloweth
that
to
brynge
one
suche
creature
from
the
estate
of
maledyccyon
&
of
dampnacyon
vnto
saluacyon
/
and
vnto
the
royalme
of
paradyse
is
a
more
greater
thynge
than
is
the
creacyon
of
the
thynges
before
sayd
.
The
seconde
is
suche
for
as
moche
as
god
demaundeth
not
to
be
ayded
vnto
the
creacyon
of
the
soule
/
nor
of
all
the
world
but
he
myght
not
nor
wolde
not
vs
reduce
frome
dedely
synne
vnto
the
estate
of
grace
/
without
the
ayde
and
consent
of
our
free
wyll
.
The
thyrde
reason
Qui
fecit
〈◊〉
●ine
te
non
saluabit
te
sine
te
.
Augustinus
is
/
For
in
the
creacyon
of
the
worlde
god
founde
no
lettynge
nor
resystence
/
but
vnto
the
Justyfycacyon
of
the
conscyence
/
the
synne
repugnethe
vnto
the
grace
of
god
:
The
fourth
reason
is
/
for
whan
god
created
all
the
worlde
/
he
sayd
that
heuen
and
erthe
be
made
/
And
at
his
sayenge
and
pleasure
al
was
made
and
formed
for
too
reduce
oure
soules
frome
synne
vnto
grace
/
he
is
excessyuely
humylyed
/
And
by
the
space
of
two
and
thyrty
yeres
and
thre
monethes
he
hath
endured
fastynges
/
prayers
paynes
/
swetynges
.
and
labours
/
&
hath
ben
bounde
/
spytte
on
/
stryken
/
and
crucyfyed
/
And
fynally
hath
shedde
all
his
precyous
blode
/
And
hath
wylled
to
dye
on
the
crosse
/
And
all
that
hath
he
done
for
to
delyuer
oure
soules
from
synne
/
And
for
to
brynge
them
vnto
saluacyon
.
¶
Here
foloweth
a
profytable
exortacyon
for
to
do
wylfully
penaunce
.
A
Man
ought
well
to
note
that
there
is
not
Caplm.
ii
so
greate
a
synner
in
the
worlde
but
that
he
may
recouer
the
grace
of
god
/
yf
he
wyll
do
that
that
is
in
hym
/
for
god
is
of
so
greate
pyte
&
mercy
that
he
may
not
fayle
vnto
his
creatour
the
whiche
doth
that
/
that
in
hym
is
/
wherfore
it
is
to
knowe
that
by
the
lyght
of
reason
naturall
.
And
specyally
of
that
the
whiche
is
ayded
with
fayth
and
enformed
/
That
is
to
vnderstonde
that
the
synner
the
whiche
is
contrary
and
dyspleasaunt
vnto
all
reason
/
Also
he
may
consyder
the
Justyce
dyuyne
/
the
whiche
may
not
sufferre
but
the
synne
were
ponysshed
/
And
of
this
consyderacyon
/
and
comparyson
of
synne
vnto
the
Justyce
dyuyne
the
whiche
is
in
fynyte
/
And
by
the
consygnet
to
offende
infynytly
by
synne
procedeth
and
comyth
fere
vnto
the
creatour
reasonable
culpable
and
subgecte
vnto
synne
/
But
howe
be
it
he
ought
not
alwayes
to
abyde
in
that
consyderacyon
/
for
that
sholde
be
meter
hym
too
dyspayre
/
As
were
Cayme
/
and
Judas
/
But
more
ouer
he
ought
to
consyder
/
the
bonte
/
pyte
/
&
mercy
the
whiche
ben
in
god
infynyte
/
by
the
whyche
he
abydeth
the
synner
/
and
defferreth
his
deth
to
the
ende
that
he
may
vse
yf
he
wyll
of
the
consyderacyon
beforesayd
and
that
he
may
do
penaunce
/
And
of
this
consyderacyon
of
mercy
comyth
an
hope
agayn
god
our
fader
the
whiche
is
fountayne
of
mercye
and
of
all
consolacyon
/
And
by
the
meane
of
these
two
thynges
/
That
is
to
knowe
fere
on
that
one
partye
/
and
hope
on
the
other
/
comyth
a
purpose
and
desyre
to
do
penaunce
the
whiche
purpose
comyth
pryncypally
of
god
by
a
remorce
of
conscyence
that
god
gyueth
vnto
the
persone
/
or
by
a
lytell
/
and
inclynacyon
naturall
or
by
a
predycacyon
/
or
by
the
counseyll
of
a
gode
confessour
or
by
other
vocacyon
semblable
/
And
thenne
they
the
whiche
dyspose
them
to
receyue
and
obey
vnto
that
inspyracyon
receyuen
true
contrycyon
of
theyr
synnes
/
And
by
the
consyguent
the
grace
of
the
holy
gooste
/
But
they
the
whiche
it
refusen
in
dyferrynge
from
daye
to
daye
/
from
month
to
month
&
from
yere
to
yere
makynge
a
defe
eere
/
the
whiche
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
tymes
/
And
also
contynually
stryketh
at
the
yate
of
theyr
conscyence
/
yelde
them
vnkynde
&
indygne
of
the
loue
of
god
&
of
his
royalme
/
by
the
whiche
they
abyde
in
the
temptacyon
of
the
deuell
Justely
reseruyd
vnto
the
fyre
of
hell
.
For
it
is
a
thynge
certayn
that
there
was
neuer
creatour
dampned
but
by
his
owne
defaute
.
¶
Here
foloweth
the
.xii.
fruytes
the
which
cometh
of
trewe
penaunce
.
A
Man
may
shewe
.xii.
fruytes
cometh
/
and
Caplm.
iii.
Junge
collyrio
oculos
tuos
vt
videas
apo.
iii.
Nota
collyrium
exerta
aqua
et
puluere
confitetur
et
purgat
in
oculis
carnosos
humore
et
significat
confessionem
que
per
puluerem
ꝓprie
cognitionis
cum
aqua
la
crimose
compunctionis
intellectum
illu
minat
qr
intellectum
dat
peruulis
id
est
hūilibus
.
procedeth
of
trewe
penaunce
.
The
fyrst
is
illumynacyon
of
the
soule
for
thre
thynges
/
fyrste
for
the
confessyon
is
not
true
yf
the
synner
take
no
payne
to
thynke
on
his
synnes
/
and
to
knowlege
his
defaute
/
and
his
blame
/
And
therfore
sayth
a
man
comenly
/
he
that
loketh
in
a
glasse
seeth
hym selfe
well
/
and
he
that
seeth
hymself
well
/
knoweth
hymself
well
/
And
he
that
kneweth
hymself
well
preyseth
hymself
lytell
/
And
he
that
preyseth
hymselfe
lytell
is
a
wyse
man
/
Secondly
for
that
/
that
the
synner
hym
humbleth
before
the
preest
for
the
loue
of
god
/
some
tyme
the
kynge
the
pope
/
before
a
poore
chapelayne
/
by
the
which
god
hym
geueth
the
lyght
of
grace
/
Thyrdly
for
the
instructyon
that
the
good
confessour
geueth
vnto
the
synner
/
for
many
ymagen
of
venyall
synne
that
it
be
mortall
/
or
some
tyme
of
mortall
that
it
be
venyall
/
or
that
it
be
no
synne
/
The
seconde
fruyte
is
the
mercy
of
god
of
the
whiche
sayth
saynt
Barnardyne
that
god
hath
two
courtes
/
That
is
to
knowe
the
courte
of
mercy
/
And
that
other
of
Justyce
/
That
of
mercy
is
moche
swete
and
gracyous
in
comparyson
of
that
of
Justyce
for
foure
reasons
/
The
fyrste
is
for
as
moche
as
the
Juge
of
this
court
is
swete
and
amyable
ageyn
the
synner
the
whiche
is
culpable
/
The
seconde
for
in
this
court
a
man
byleueth
withoute
ony
thynge
agayne
sayenge
vnto
culpable
/
The
thyrde
/
for
alwayes
in
this
court
is
gyuen
lyberte
and
delyueraunce
.
And
ther
is
neuer
gyuen
sentence
of
deth
.
The
fourth
for
that
/
that
he
the
whiche
had
deserued
the
gybet
of
hell
/
is
assured
of
the
royalme
of
paradyse
.
Also
for
as
moche
that
from
the
court
of
Justyce
/
a
man
may
apele
vnto
the
court
of
mercy
durynge
this
present
lyfe
/
and
not
after
an
example
of
dauyd
of
mary
Maudelayn
of
saynt
peter
/
and
many
other
synners
.
And
also
it
counseyleth
saynt
Austen
/
and
many
other
holy
scryptures
.
The
thyrde
fruyte
is
that
the
synner
is
arysen
from
deth
spyrytuall
/
vnto
the
lyfe
of
grace
/
For
after
that
a
man
hath
synned
mortally
/
man
may
neuer
retorne
vnto
grace
/
but
by
the
meane
of
confessyon
/
and
how
be
it
that
he
the
which
hath
true
contrycyon
and
dyspleasur
/
of
his
synnes
/
he
is
by
that
in
the
estate
of
grace
before
that
he
hath
made
actuell
confessyon
.
Neuerthelesse
it
behoueth
that
he
haue
purpose
that
to
do
in
place
and
in
tyme
or
elles
he
may
not
haue
grace
.
The
fourth
fruyte
is
delyuer
from
the
puyssaunce
/
&
from
the
bondes
of
the
deuyll
of
hell
/
the
whiche
holdeth
the
synner
in
his
mouthe
the
whiche
is
moche
large
in
the
entre
but
ryght
strayte
as
vnto
the
comynge
out
.
The
fyft
Saluabit
te
ꝑ
confessionem
dominus
exore
augusto
latissime
.
iob
.
xxxvi
.
capitulum
.
Dixi
confitebor
aduersum
me
in
iusticiam
mean
d●o
et
tu
remisisti
impietatem
peccati
mei
.
p̄
xxxi
.
fruyte
is
purgacyon
of
ryght
horryble
&
detestable
mesellery
spyrytuall
/
that
is
from
dedely
synne
/
the
whiche
purgacyon
may
be
made
in
lytyll
tyme
durynge
the
greate
dayes
of
mercy
/
as
well
of
synnes
dedely
as
of
venyall
/
but
after
this
mortall
lyf
moche
otherwyse
shall
be
the
forme
&
maner
of
pledyng
The
.vi
:
fruyte
is
a
lyghtynge
of
that
conscyence
for
none
other
thynge
is
so
heuy
as
that
the
whiche
hath
made
these
deuylles
to
fal
/
&
other
dampned
in
to
the
depnesse
of
hell
/
that
is
dedely
synne
the
which
by
other
meane
than
by
true
confessyon
penaunce
he
may
not
be
deposed
/
&
this
alleuacyon
they
fynde
by
certayn
operacyons
grete
&
horryble
synners
after
that
that
they
ben
lawfully
confessed
.
The
.vii.
fruyte
is
/
peas
/
and
vnyte
with
god
/
for
in
dysobeynge
vnto
god
/
the
synner
maketh
warre
agayne
the
maieste
dyuyne
/
agayne
whose
power
to
resyste
it
is
a
thynge
impossyble
/
by
the
whiche
the
synner
ought
soueraynly
to
seche
the
meane
of
peas
/
that
is
true
penaunce
.
The
.viii.
fruyte
is
/
that
by
true
confessyon
the
deuyll
&
all
his
labour
is
put
to
confusyon
/
and
oftymes
by
the
coū●ey●●
of
good
confessours
some
embusshement
his
cautelles
and
decepcyons
ben
dyscouerde
/
The
whiche
thynge
hym
dyspleaseth
/
and
the
lette
of
his
fals
intencyon
ryght
syngulerly
.
The
.ix.
fruyte
is
that
oftymes
it
happeneth
that
he
the
whiche
hath
not
playne
contrycyon
/
but
hath
alonely
attrycyon
/
the
whiche
is
a
maner
of
contrycyon
vnparfyte
and
vnsuffycyent
for
to
haue
the
grace
of
god
/
But
by
the
vertue
of
the
absolucyon
sacramentall
/
with
that
attrycyon
the
Qui
humilite●
confitetur
veniam
consequi●
.
her
glo
.ii.
re
.xii.
D●●
trā●s●ulit
peccatum
tuum
.
Confitem●ni
d●o
quoniam
bonus
.
glo
.
s
confessiōe
peccati
●
laudi
cum
non
sit
pia
confessio
peccator●
sine
lande
.
synner
receyueth
the
grace
of
the
holy
goost
/
yf
there
be
none
other
lettynge
.
The
.x.
fruyte
is
reuelacyon
of
grete
parte
of
the
payne
due
for
the
synnes
that
a
man
hath
commytte
as
well
for
the
vertu
&
puy
s
saunce
of
the
keyes
/
&
of
the
sacrament
of
holy
chirche
/
as
also
of
the
shame
that
a
man
hath
to
tell
his
synne
.
The
.xi.
fruyte
is
augmentacyon
of
grace
/
for
often
it
may
happen
that
the
greate
contrycyon
/
and
dyspleasure
that
the
synner
hath
he
hym
arayseth
from
synne
in
to
the
more
greater
grace
and
loue
of
god
than
euer
he
hath
ben
tofore
/
and
more
ware
to
resyst
and
more
humble
before
god
and
before
man
/
in
lyke
wyse
as
it
is
red
of
many
sayntes
that
haue
synned
.
The
.xii.
fruyt
is
that
the
synner
Item
●o●●e
.vii.
i●
persona
confessoris
dt
.
Da
gloriam
dno
deo
israel
&
cōfit●re
atque
in
dica
michi
qd
feceris
&c.
by
his
true
confessyon
geueth
glory
&
praysynge
to
god
/
for
that
that
he
hym
knowlegeth
and
confesseth
a
synner
before
god
/
and
by
the
consequent
he
knowlegeth
the
Justyce
dyuyne
to
be
true
/
and
in
fallyble
in
the
whiche
he
gyueth
glory
&
praysynge
vnto
god
vnto
whome
alonely
it
is
due
in
heuen
&
in
erth
.
¶
Here
foloweth
the
dyfference
of
werkes
done
in
synne
or
in
the
grace
of
god
.
AFter
true
confessyon
the
goode
werkes
the
Caplm.
iiii
whiche
before
were
deed
/
and
without
meryte
/
ben
lyuely
&
merytoryous
/
They
the
whiche
ben
done
in
the
estate
of
grace
/
ben
sayd
to
be
louely
for
as
moche
that
they
shall
be
rewarded
eternally
/
yf
the
persone
be
fynably
saued
/
&
yf
after
such
good
werkes
he
fall
in
to
dedely
synne
.
For
the
whyche
afterwarde
he
doeth
true
penaunce
/
the
meryte
of
those
good
werkes
the
whiche
weren
mortyfyed
and
effaced
by
reason
of
the
sayd
synne
vnto
hym
is
yelden
and
restored
by
the
vertu
of
true
penaunce
.
But
so
is
it
not
of
good
werkes
done
in
dedely
fynne
/
as
shall
be
fastynges
/
almesdedys
/
prayers
/
or
other
goodnesses
/
for
notwithstandynge
that
the
synner
shall
do
penaunce
and
shall
be
fynably
saued
.
he
shall
not
be
rewarded
of
meryte
essencyall
/
for
those
werkes
done
in
dedely
synne
.
For
they
were
neuer
lyuely
nor
pleasaunt
vnto
god
/
and
by
the
consequent
they
may
not
be
araysed
/
by
the
whiche
a
man
may
certaynly
say
that
it
is
more
worth
vnto
a
persone
for
to
gyue
a
peny
in
the
estate
of
grace
/
or
to
fast
one
daye
for
the
loue
of
god
/
than
to
gyue
all
the
golde
of
the
worlde
in
the
estate
of
dedely
synne
/
or
to
fast
all
the
dayes
of
his
lyfe
/
with
brede
&
with
water
.
In
the
whiche
apereth
a
merueylous
dyfferrence
bytwene
the
estate
of
dedely
synne
and
the
estate
of
grace
.
But
that
not
with
stondynge
where
as
the
synner
hath
many
of
synnes
of
asmoche
he
hym
ought
to
enforce
to
do
good
werkes
for
by
that
he
is
often
preseruyd
for
to
fall
into
other
synnes
also
it
hym
dysposeth
ableth
to
contynue
in
good
werkes
and
lyfe
vertuous
/
Also
yf
suche
vnto
hym
haue
ben
enioyned
by
penaunce
/
it
hym
acquyteth
of
that
penaunce
/
after
the
moost
hole
opynyon
/
Also
he
occupyeth
the
tyme
fruytfully
/
&
hym
maketh
som
what
takynge
parte
with
these
good
persones
/
Also
it
auoydeth
paynes
temporall
/
the
whiche
oftymes
comen
by
cause
of
synnes
he
deserueth
agayne
the
grete
lyberalyte
of
god
prosperyte
&
godes
temporall
/
also
they
letten
the
deuyll
that
he
hath
not
so
grete
puyssaunce
to
noye
the
synner
also
they
relesen
the
paynes
of
hell
or
purgatory
/
that
is
to
knowe
that
a
man
shall
not
beso
moche
punysshed
as
at
such
tyme
that
a
man
shold
do
suche
good
dedes
/
he
hath
ben
ydell
/
they
prouoken
the
mercy
dyuyne
/
for
to
gyue
grace
/
by
the
whiche
a
man
may
go
from
his
synne
/
&
yf
suche
persones
be
fynably
saued
he
shall
haue
ioye
eternall
of
those
goodnesses
done
in
the
estate
of
dedely
synne
/
not
as
suche
nor
soo
greate
as
yf
that
he
hadde
theym
done
in
the
estate
of
grace
.
For
good
werkes
that
be
done
for
the
loue
of
god
stere
put
and
knocke
at
the
yate
of
mercy
dyuyne
/
after
as
it
is
sayd
in
the
gospell
/
And
this
mater
declareth
ryght
a
longe
saynt
Bernardyn
in
the
thre
score
and
foure
sermon
of
the
somme
/
the
whiche
is
intytled
de
contractibus
.
¶
Here
foloweth
.vi.
reasons
shewynge
that
no
sinner
ne
ought
to
tary
hym
to
confesse
.
THe
fyrst
reason
is
/
wherfore
no
man
ought
Caplm.
v.
to
tary
hym
to
confesse
is
for
the
condycyon
of
synne
/
for
it
is
lyke
vnto
fyre
brennynge
the
whyche
may
not
be
quenched
but
by
trewe
confessyon
in
the
whiche
he
ought
to
haue
abundaunce
of
teerys
at
the
leest
spyrytuell
the
whiche
ben
sorowe
and
dyspleasure
to
haue
offended
god
by
synne
/
And
in
lyke
wyse
as
he
sholde
be
holden
a
fole
the
whiche
seeth
his
house
brennynge
/
and
he
it
may
remedye
by
the
castynge
on
of
water
/
and
he
nothynge
wyl
do
/
soo
is
it
of
them
the
whiche
ben
in
dedely
synne
/
and
putteth
not
theyr
dylygence
to
purge
them
by
trewe
confessyon
.
The
seconde
is
for
as
moche
that
synne
is
a
ryght
perylous
syknesse
/
and
confessyon
is
a
ryght
certayne
medycyne
and
proufytable
/
by
the
whiche
it
apperyth
that
full
fewe
preyse
the
helthe
of
theyr
soule
/
the
whiche
seeth
hym selfe
syke
and
nere
deed
/
and
fyndeth
not
the
remedyes
to
make
hymself
hole
/
The
thyrde
reason
is
for
as
moche
as
the
dethe
is
nere
the
whiche
in
all
places
vs
purseweth
and
there
is
no
persone
that
may
knowe
the
houre
/
after
the
comen
lawe
ne
the
houre
ne
the
day
/
the
maner
or
how
he
ought
to
dye
And
ryght
often
it
happeneth
that
the
deth
taketh
the
synner
/
wherof
he
taketh
no
hede
.
And
certayn
yf
ony
knewe
the
daye
of
his
deth
/
he
sholde
be
more
assured
/
than
he
that
knoweth
not
the
daye
nor
the
hour
.
And
euer
more
he
the
whiche
knowyth
that
he
shall
haue
no
more
but
one
yere
in
this
presente
lyfe
/
he
sholde
aredy
hym
to
dye
well
/
and
by
true
and
entyre
confessyon
/
in
makynge
restytucyon
in
requyrynge
pardon
/
in
pardonnynge
.
In
the
whyche
it
apperyth
clerely
the
grace
begylynge
and
decepcyon
as
well
of
the
worlde
as
of
the
deuyll
the
whiche
bryngeth
a
slepe
the
people
in
synne
.
The
fourth
reason
is
for
that
/
that
the
synner
is
now
in
the
mouth
of
the
lyon
of
hell
/
the
whiche
in
an
horryble
rayge
desyreth
hym
to
deuoure
/
from
the
whyche
peryll
he
may
be
delyuerde
by
true
confessyon
.
&
not
otherwyse
.
The
fyfte
reason
is
for
y●
/
that
the
synner
by
his
synne
hath
lost
the
godes
spyrytuall
the
godes
of
glory
infynyte
/
&
eternall
/
&
with
that
he
loseth
his
tyme
/
his
body
/
&
his
soule
/
and
y●
that
he
doth
as
to
purchase
meryte
essencyall
/
&
all
these
godes
before
sayd
may
he
recouer
by
true
confessyon
.
But
the
deuyll
of
hell
dosyth
his
eeres
him
promyttynge
falsely
&
in
greate
treason
that
he
shal
lyue
longe
/
and
that
he
shall
amende
by
true
confessyon
&
this
hangynge
cometh
vpon
the
dethe
.
And
than
many
of
these
domme
people
wolde
them
confesse
&
haue
true
repentaunce
/
the
whiche
cometh
pryncypally
of
the
grace
of
god
/
of
the
whiche
grace
they
ben
indygne
or
vnworthy
/
for
whan
god
then
called
&
taryed
they
haue
refused
to
come
/
by
the
whiche
of
gode
ryght
he
theym
refuseth
in
theyr
necessyte
/
and
theym
sendeth
vnto
the
galowes
of
helle
for
theyr
irreuerence
and
iniquyte
/
for
of
as
moche
that
he
them
hath
the
more
longely
abyden
of
as
moche
ought
they
to
be
dampned
the
more
greuously
/
&
Nisi
conuersi
●ue●●tis
gladium
suum
vbrauit
arcum
suum
te
tendit
et
parauit
illum
.
p̄s
.vii.
therfore
sayth
well
holy
scrypture
that
god
holdeth
his
bowe
bent
/
and
draweth
agayne
the
synners
the
whiche
taryen
them
to
confesse
.
The
.vi.
reason
is
as
vnto
the
regarde
of
mercy
/
&
swete
pyte
of
oure
saueour
Jhesu
cryst
the
which
not
alonely
abydeth
at
the
yate
of
oure
conscyence
.
But
with
that
/
puttyth
/
knockyth
/
and
callyth
from
daye
to
daye
/
that
is
to
knowe
by
inspyracyons
of
gode
wylles
/
by
predycacyons
/
by
gyftes
/
and
benyfyces
/
and
somtyme
by
syknesses
/
losses
of
godes
/
warres
/
and
other
flagellacyons
.
But
in
lyke
wyse
as
the
deuyll
blyn
deth
the
synner
/
so
he
hym
maketh
to
lose
the
herynge
of
the
vocacyon
that
oure
lorde
vnto
hym
maketh
.
By
the
whiche
of
gode
ryght
he
vnto
hym
shal
say
at
the
deth
/
I
haue
called
the
&
thou
haste
not
wylled
to
come
/
Nowe
thou
callest
me
/
and
I
the
recommende
vnto
the
deuyll
.
By
these
.vi.
reasons
apperyth
clerely
the
peryll
the
whiche
is
to
defferre
&
longely
abyde
hym
to
confesse
/
for
by
that
many
can
not
them
confesse
as
in
generall
/
for
that
/
that
they
haue
forgoten
ther
synnes
/
the
whiche
thynge
may
not
be
suffycyent
excusacyon
/
whan
neclygence
&
contempte
of
theyr
helth
is
cause
of
theyr
ygnoraunce
/
and
many
doctours
dowten
ryghte
greatly
that
suche
confessyon
is
not
suffycyent
vnto
saluasyon
/
and
A
questyon
.
vnto
thatpurpose
som
maken
a
questyon
/
That
is
for
to
knowe
yf
that
ony
synner
be
bounde
hym
for
too
confesse
in
contynente
after
that
he
hathe
synned
mortally
/
and
that
he
hathe
place
and
tyme
and
a
chapelayne
that
hath
power
for
to
assoyle
/
The
answere
vnto
that
no
man
is
bounde
regulerly
/
And
The
answer
by
the
commaundement
of
holy
chirche
but
one
tyme
in
the
yere
/
that
is
at
tyme
of
ester
/
excepte
in
.v.
cases
/
The
fyrst
is
whan
a
man
wyll
receyue
the
holy
sacrament
of
the
awter
/
and
that
a
man
hath
presbiterum
idonium
for
to
assoyle
hym
For
as
sayth
a
doctour
named
Rycardus
de
media
vylla
/
suche
a
caas
may
be
come
that
some
the
whiche
hath
comytted
mortall
synne
/
and
hath
the
presence
of
ony
preest
non
idonium
may
receyue
with
out
synne
the
holy
sacrament
of
the
awter
with
contrycyon
without
other
confessyon
in
attendynge
/
place
and
tyme
/
and
confessoure
more
couenable
/
The
seconde
caas
dependeth
ynough
of
the
fyrste
that
is
for
as
moche
as
holy
chirche
commaundeth
that
euery
crysten
man
the
whiche
hath
age
competent
ought
to
receyue
his
creature
at
the
tyme
of
Ester
/
by
the
whiche
it
foloweth
that
he
oughte
to
be
trewly
confessed
and
repentaunce
/
The
thyrde
is
whan
suche
persone
shall
be
in
the
artycle
of
dethe
/
and
may
haue
place
and
oportunyte
to
make
confessyon
The
fourth
shall
be
whan
ony
hath
suche
synne
of
the
whiche
he
may
not
be
assoyled
but
of
hym
of
whome
he
sholde
haue
the
presence
/
of
the
whiche
presence
is
it
semblable
that
he
nor
she
shall
not
it
recouere
but
of
the
yere
/
The
fyfte
shall
be
whan
the
conscyence
of
ony
man
hym
prycketh
or
warneth
/
that
he
is
holden
hym
to
confesse
incontynent
after
that
he
hath
commytted
his
synne
mortall
/
&
that
he
hath
oportunyte
that
to
doo
/
for
it
is
ryght
good
counseyll
and
sure
so
to
do
/
as
it
it
sayd
before
in
the
commaundementes
of
holy
chirche
/
also
another
questyon
/
that
is
to
knowe
yf
the
curate
A
questyon
.
be
bounde
to
here
the
confessyons
of
his
parysshynges
as
oftymes
as
they
hym
requyre
.
The
answer
The
answer
he
is
holden
of
necessyte
to
here
theyr
confessyon
whan
they
hym
requyre
at
the
tyme
that
they
be
bounden
them
to
confesse
/
by
necessyte
as
is
one
tyme
of
the
yere
/
after
the
commaundement
of
holy
chirche
/
or
in
the
artycle
of
deth
/
but
yf
it
be
more
often
or
in
other
cases
not
necessary
he
shal
not
be
bounden
of
necessyte
/
but
alonely
of
congruyte
/
as
he
the
whyche
syngulerly
ought
to
desyre
theyr
welth
&
theyr
prouffyte
/
But
alwayes
whan
he
is
requyred
and
he
them
wyll
not
or
may
not
here
/
or
vnto
them
assygne
not
another
confessour
/
than
they
haue
lycence
for
to
prouyde
of
a
confessour
for
that
tyme
/
or
for
many
tymes
whan
the
●as
it
shall
requyre
/
&
that
confessour
in
lyke
wyse
hath
power
them
to
assoyle
of
the
case
as
may
the
sayd
curate
also
whan
ony
is
in
hate
&
dyscencyon
with
his
neyghboure
or
wyll
not
doo
dygne
penaunce
for
his
synnes
/
he
is
bounde
to
shewe
it
in
secrete
wyse
/
or
byfore
wytnesse
after
as
the
case
it
requyreth
.
And
yf
by
suche
admonycyon
he
wyll
not
be
corrected
/
he
it
oughte
to
renounce
vnto
his
souerayne
/
as
is
the
bysshop
of
the
dyoses
/
or
vnto
his
offycyall
/
also
he
ought
to
praye
for
hym
/
and
hym
ought
to
recommaunde
vnto
the
prayers
of
his
other
parysshynges
/
and
hym
to
name
after
good
descressyon
/
&
that
it
may
be
vnto
his
prouffyte
/
and
vnto
the
edifycacyon
of
his
neyghbours
/
and
whan
he
hath
done
suffycyently
these
shynges
before
sayd
.
Than
he
may
be
excused
before
god
/
of
the
charge
and
of
the
gouernyng
that
he
hath
of
the
sayd
parysshynges
/
&
not
other
wyse
/
In
lyke
wyse
as
it
appereth
by
the
ryght
&
other
holy
scryptures
.
¶
Here
foloweth
the
practyse
that
the
confessoure
ought
to
holde
as
well
agayne
hymself
as
agayne
them
that
he
confesseth
.
HOr
as
moch
as
the
practyse
and
experyence
without
grete
connynge
ys
somty
me
more
prouff
ytable
than
is
the
scyence
without
experyence
.
Here
foloweth
a
ryght
prouffytable
insygnemēt
of
the
practyse
that
the
confessour
ought
to
holde
/
as
well
for
the
saluacyon
of
his
soule
/
as
of
them
that
he
confesseth
.
Fyrst
he
ought
to
knowlege
and
fele
in
hymself
/
that
the
excusacyon
of
the
offyce
of
the
confessour
may
not
be
duely
done
nor
accomplysshed
/
as
vnto
th
effecte
of
the
sacrament
the
whyche
is
to
brynge
agayne
the
synner
from
the
estate
of
synne
to
the
grace
of
god
/
&
from
deth
spyrytuall
to
lyfe
spyrytuall
/
but
alonely
by
the
vertu
&
ayde
of
the
creatour
where
as
it
is
so
as
for
to
iustefy
these
synners
it
is
not
lesse
than
the
creacyon
of
the
world
/
as
it
appereth
before
/
By
the
whiche
the
confessoure
ought
well
to
examyne
his
conscyence
in
requyrynge
the
ayde
of
the
holy
goost
/
For
yf
he
were
bounde
from
dedely
synne
he
myght
not
vnto
his
saluacy
on
vnbynde
the
synner
/
that
he
confesseth
nor
haue
the
ayde
/
&
knowlege
the
whiche
vnto
that
is
necessary
&
in
token
of
this
thynge
whan
our
lorde
gaue
vnto
his
appostles
the
execusyon
to
confesse
/
he
vnto
them
sayd
.
Take
&
receyue
the
holy
goost
/
they
that
you
assoyle
shall
be
assoyled
/
And
those
that
ye
wyll
not
assoyle
shall
not
be
assoyled
.
&
therfore
sayen
these
doctours
of
theologie
/
the
they
the
whiche
admynystren
solemly
the
holy
sacramentes
/
as
is
the
baptem
confessyon
or
other
in
the
estate
of
dedely
synne
synnen
dedely
.
Also
be
the
confessour
warned
that
in
suche
mynystracyon
he
seche
pryncypally
the
honour
&
glory
of
god
/
&
the
prouffyte
&
saluacyon
of
soules
/
not
the
preyse
fauoure
/
or
agayn
temporall
/
or
some
other
thynge
sinistre
not
purposynge
the
ryche
vnto
the
poore
/
the
wyse
worldly
man
vnto
these
symple
creatures
/
the
fayre
vnto
the
foule
/
the
noble
vnto
them
not
noble
/
but
by
good
&
iuste
cause
for
asmoche
that
of
one
may
come
more
grete
good
vnto
holy
chirche
/
or
vnto
the
saluacyon
of
soules
than
of
the
other
/
for
yf
he
haue
poornesse
of
intencyon
/
hym
it
shall
enayde
.
But
otherwyse
he
shall
be
lyke
vnto
the
candell
that
brenneth
in
she
wynge
the
waye
vnto
other
/
Also
be
he
aduysed
that
the
admynystracyon
of
the
sacrament
is
meruayllous
amonge
other
&
grete
dyffyculte
/
By
the
whiche
he
therin
ought
to
procede
demeurely
dyscretly
/
&
without
preceptacy
on
in
chastysynge
/
be
it
to
here
the
synnes
/
to
suche
or
to
knytte
satysfactyon
and
penaunce
/
for
moche
better
it
is
to
examyne
one
or
tweyne
vnto
saluacyon
/
than
twenty
and
foure
noughtely
.
Also
it
is
ryght
expedyent
specyally
at
this
daye
that
whan
these
confessours
haue
the
cases
the
whyche
with
good
cause
were
other
tymes
reserued
vnto
the
prelates
for
the
correccyon
of
synners
.
for
with
grete
payne
may
a
man
make
ony
fruyte
in
confessyon
for
the
dyuersyte
and
habundaunce
of
grete
and
horryble
synnes
and
of
cases
the
whiche
of
them
cometh
as
well
in
olde
/
as
in
yonge
/
as
wel
for
the
sentences
of
excomynyng
of
restytucyons
/
of
blasfemynges
of
ydolatryes
&
of
other
cases
newe
and
in
estymables
the
whiche
neuer
hath
ben
herde
/
or
founde
by
scrypture
/
&
the
whiche
ben
at
this
daye
founde
and
taken
from
synners
by
the
synguler
grace
of
god
/
and
the
meryte
and
good
dylygence
of
confessours
/
and
there
ben
founde
many
synners
that
neuer
wolde
consent
to
be
sent
vnto
the
prelates
though
that
they
sholde
be
euer
without
confessyon
so
as
many
sayen
and
affermen
.
By
the
whyche
it
is
not
to
be
vnderstande
/
that
/
that
the
which
other
tymes
hath
ben
ordayned
for
the
charyte
/
and
saluacyon
of
soules
/
as
ben
the
sacramentes
and
ordenaunces
of
holy
chirche
/
ought
to
be
kept
vnto
the
preiudyce
of
the
saluacyon
of
synners
the
whyche
thynges
shall
come
whan
the
prelates
the
whyche
haue
to
answere
of
dede
spyrytuall
of
theyr
subgectes
they
wyll
not
commytte
theyr
case
and
puyssaunce
in
suche
necessyte
vnto
chapelayns
/
wyse
&
dyscrete
how
be
it
that
at
this
daye
with
grete
payne
there
ben
founde
chapelayns
suffycyent
in
all
thynges
vnto
suche
offyce
by
the
which
defaute
many
of
the
poore
synners
go
vnto
dampnacyon
/
Also
ought
the
confessour
subtylly
aduyse
the
qualyte
the
offence
and
other
dysposycyons
of
the
synner
/
And
then
he
ought
to
enquyre
of
the
synnes
of
the
whiche
he
may
be
culpable
/
and
yf
he
perceyue
that
the
persone
be
yonge
or
other
/
ellys
he
is
shamfas●e
or
to
moche
ferefull
/
he
ought
to
shewe
it
swetely
&
affyably
and
there
he
ought
to
perswade
from
confessyon
/
And
how
he
sholde
chese
more
soner
to
dye
than
euer
to
say
or
ony
thynge
declare
of
the
synne
the
whiche
vnto
hym
hath
ben
confessed
.
For
it
vnto
hym
hath
ben
tolde
in
as
moche
as
he
is
the
vp
care
of
god
pryncypally
/
and
not
as
vnto
a
man
/
Also
he
ought
to
declare
of
as
moche
that
he
hym
confesseth
the
more
playnly
/
and
the
more
longfully
/
of
as
moche
he
shall
loue
hym
the
better
.
Also
that
by
suche
confessyon
he
is
put
out
of
the
bondes
of
the
deuyll
/
and
auoydeth
the
paynes
of
helle
and
retorneth
vnto
Jhesu
cryste
for
to
lyue
eternally
.
oftymes
it
happeneth
that
by
suche
Admonycy
on
man
gyueth
courage
vnto
the
poore
synners
that
the
deuyll
of
helle
holdeth
in
fere
to
confesse
them
poorly
&
entyerly
.
And
the
confessour
ought
to
labour
specyally
agayne
yonge
people
/
or
other
symple
persones
and
rude
to
tell
theyr
synnes
.
Fyrst
in
generall
/
and
afterwarde
moeuynge
the
ayde
of
the
holy
goost
he
ought
to
dyscende
vnto
the
partyculers
after
that
he
shall
haue
the
cause
and
occacyon
by
that
the
whiche
is
sayd
in
generall
.
And
then
he
may
demaunde
yf
they
wyll
well
that
he
them
examyne
to
the
ende
that
theyr
confessyon
may
be
hole
/
&
vnto
theyr
saluacyon
in
she
wynge
them
that
yf
by
ypocrysye
or
euyll
thynkynge
they
saye
not
trouth
in
theyr
confessyon
they
lye
vnto
god
the
whiche
all
can
and
knoweth
/
and
that
suche
confessyon
sholde
be
more
dampnable
than
merytoryous
.
and
whanne
that
a
man
fyndeth
ony
suche
symple
people
the
whiche
promytten
to
say
and
to
answere
truely
and
requyren
&
wyllyng
that
a
man
them
examen
/
after
that
they
haue
sayd
that
/
that
they
can
/
a
man
may
not
make
a
more
brefe
and
sure
expedycyon
than
by
the
commaundementes
of
god
as
shall
be
sayd
here
after
.
And
a
man
ought
to
aduertyse
the
synner
that
he
answere
not
to
haue
done
that
thynge
that
he
hath
not
done
.
As
done
many
the
whiche
answer
yes
syre
vnto
that
/
that
a
man
them
demaundeth
/
be
it
trouth
or
lesynge
/
And
for
to
knowe
better
to
procede
in
suche
interrogacyons
the
confessour
ought
to
demaunde
the
estate
of
the
persone
yf
he
knowe
it
not
.
That
is
to
knowe
yf
he
be
in
the
estate
of
maryage
/
or
in
the
estate
of
the
chirche
/
reguler
/
or
seculer
/
clerke
/
or
laye
/
noble
/
or
not
noble
/
prelate
/
or
subiecte
/
and
of
other
vocacyons
.
And
than
he
may
forme
his
interrogacyons
/
after
the
synnes
the
whiche
moost
comenly
abounden
in
suche
people
/
as
vnto
the
people
of
the
chirch
of
symony
/
of
irregularyte
/
of
sacrylege
/
of
the
euyll
dyspendynge
of
the
patrymonye
of
Jhesu
cryste
/
these
ben
the
goodes
of
the
chirche
.
Also
of
noble
peple
/
and
offycers
of
rauayn
/
vnto
people
marchaundes
/
offrandes
/
and
of
lyenges
/
vnto
borges
/
vsury
vnto
yonge
people
/
of
temptacyons
carnalles
/
and
of
touchynge
dyshoneste
and
of
the
cyrcumstaunces
the
whiche
greuen
moche
▪
and
of
the
maners
and
dyuers
espyces
/
the
whiche
may
be
in
one self
synne
and
of
the
nomber
.
That
is
to
knowe
by
hewe
oftymes
aman
is
fallen
in
to
the
same
synne
For
the
synner
it
ought
to
tell
and
confesse
yf
vnto
hym
it
be
possyble
/
or
as
nere
as
vnto
hym
it
may
be
very
semblable
.
And
so
of
other
thynges
/
after
the
dyscrecyon
/
and
medyfycacyon
before
sayd
.
by
the
whiche
it
appereth
that
the
confessour
ought
to
haue
thre
thynges
/
scyence
cautelle
/
and
dyscrecyon
/
scyence
for
to
dyscerne
the
dyuersytees
of
the
maner
of
synnes
/
cautelle
for
to
enquyre
/
and
to
axe
/
questyons
/
dyscrecyon
for
to
gyue
and
enioyne
penaunce
/
or
ellys
he
hym
dysposeth
vnto
grete
peryl
as
well
of
his
saluacyon
as
of
them
that
he
confesseth
.
Also
he
ought
to
warne
him
that
he
confesseth
that
he
name
not
/
or
acuse
another
persone
thanne
hymself
yf
the
synne
were
not
of
suche
condycyon
that
otherwyse
it
may
not
be
sayd
/
or
declared
/
&
he
ought
not
to
dyscende
to
moche
in
partyculer
in
the
cyrcumstaunces
of
synnes
/
and
specyally
of
the
synne
of
lechery
/
For
of
that
may
come
the
lettynge
of
conscyence
/
as
well
in
hymselfe
/
as
in
other
or
to
moche
grete
shame
vnto
hym
the
whiche
is
confessed
/
how
be
it
a
man
may
hym
warne
to
declare
his
synne
so
parfytly
that
his
conscyence
grutche
hym
not
afterwarde
in
that
/
that
he
hath
not
entyerly
confessed
hym
/
and
with
the
cyrcumstaunces
the
whiche
weren
of
necessyte
/
and
whan
it
cometh
vnto
the
ende
of
the
confessyon
that
the
synner
hath
parfytly
tolde
and
declared
his
synnes
/
by
interrogacyons
or
other
wyse
/
than
the
confessour
oughte
hym
to
shewe
the
errour
/
and
the
greuousnesse
of
his
synnes
.
And
also
the
grace
that
god
vnto
hym
hath
done
in
that
/
that
he
hath
abyden
hym
to
do
penaunce
/
and
hym
to
loue
fynally
in
good
purpose
yf
vnto
hym
it
be
possyble
/
And
in
good
hope
of
the
mercy
of
god
/
and
for
some
case
or
ceason
he
may
not
hym
assoyle
/
as
for
the
case
of
excomynynge
/
or
that
he
wyll
not
pardonne
/
or
seche
pardonne
or
make
restytucyon
/
or
other
cases
he
hym
ought
to
counseyll
the
forme
/
and
the
manere
to
fynde
his
remedy
/
and
hym
to
recommaunde
vnto
the
sacred
vyrgyn
mary
fountayne
of
pyte
/
of
mercy
/
and
of
doynge
ony
good
dedys
.
For
in
soo
doynge
god
hym
shall
the
more
soner
helpe
to
fynde
his
remedyes
.
Also
yf
the
confessour
knoweth
by
ony
sygnes
or
lokynges
coniectures
or
by
other
waye
that
the
synner
sayeth
not
suffysauntly
his
synnes
/
he
hym
ought
than
to
warne
/
not
alonely
one
tyme
but
many
that
yf
he
leue
ony
thynge
vnto
his
wyttynge
his
confessyon
is
no
confessyon
and
synneth
greuously
.
And
hym
ought
to
warne
to
go
to
another
confessour
/
or
to
retorne
to
hym
another
tyme
that
he
may
haue
other
dyspocysyon
.
Also
be
the
confessour
wyse
and
dyscrete
/
that
he
enioyne
not
penaunce
vnto
the
synner
that
he
wyll
not
receyue
wylfully
and
the
whiche
is
very
semblable
that
he
shal
accomplysshe
shewynge
hym
that
yf
by
forgytfulnesse
/
or
otherwyse
/
he
it
wyll
not
accomplysshe
/
after
that
/
that
he
it
excepteth
and
that
he
it
may
wel
do
he
synneth
greuously
/
and
is
bounden
in
suche
case
to
confesse
hym
/
Also
neuer
for
synne
secrete
he
ought
not
to
gyue
open
penaunce
.
And
those
the
whiche
ben
confessed
ought
to
kepe
them
well
that
by
mockery
/
malyce
or
other
cursyd
cause
&
thenne
they
shewe
not
the
secrete
of
confessyon
for
in
soo
doynge
they
synne
greuously
/
&
yf
ony
persone
him
fele
strongly
roted
in
ony
synne
/
he
may
be
bounde
after
good
dyscrecyon
vnto
soules
payne
temporall
/
in
case
that
he
retorne
vnto
his
synne
/
as
is
to
swere
without
cause
/
of
lechery
/
or
of
other
synne
/
for
Dfie
〈◊〉
pauci
●●t
●
saluantur
.
●p̄e
a.
it
dixit
ad
illos
contendite
intrare
per
angustam
port●
〈◊〉
dico
vobis
quam
multi
querent
itrare
et
non
potuerunt
.
luce
.xiii.
somtyme
many
kepe
theym
well
to
retorne
vnto
synne
/
for
fere
of
the
losse
of
.x.
shelynges
/
ye
a
peny
or
a
halfe
peny
the
whiche
he
kepeth
not
for
the
loue
of
god
/
how
be
it
/
it
is
a
thynge
pleasaunt
vnto
god
whan
the
persone
secheth
the
wayes
and
maners
to
correcte
hym
&
to
punysshe
his
synnes
for
to
please
god
his
creatour
/
but
many
ben
blyndyd
in
the
knowlege
of
the
loue
of
god
of
the
greuousnesse
of
synne
and
of
the
peryll
of
euyll
custome
/
of
the
payn
of
hell
/
and
of
the
glory
of
paradyse
Item
gre
.
Justum
est
vt
●
voluit
penitere
cum
potu●t
cum
voluerit
s●r●
sit
the
whiche
shall
be
more
dylygent
hym
to
make
hole
of
the
ache
of
a
tothe
/
than
they
do
to
remedy
the
thynge
on
the
whiche
hangeth
theyr
dampnacyon
.
By
the
whiche
it
happeneth
oftymes
that
suche
can
not
fynde
remedy
whan
they
it
desyre
and
wolde
/
for
whan
they
it
may
well
fynde
they
wyll
not
.
By
these
thynges
before
sayd
it
appereth
clerely
that
the
arte
and
scyence
of
well
and
Justly
to
examyne
theyr
conscyence
vnto
saluacyon
as
well
of
the
confessour
/
as
of
hym
the
whiche
is
confessed
is
of
so
hygh
subtylyte
/
and
so
strayt
that
it
is
not
to
byleue
/
as
by
scyence
humayne
alonely
or
by
study
/
or
clergy
.
a
man
may
well
and
iustley
acquyte
without
synguler
ayde
of
the
blessed
holy
goost
the
whiche
aydeth
and
techeth
them
the
whiche
by
the
ordynaunce
of
the
holy
chirche
ben
in
fere
and
in
humylyte
/
&
for
the
charyte
of
poore
soules
receyuen
the
offyce
of
a
confessour
/
&
by
the
contrary
they
the
whiche
by
presumpcyon
couetyse
or
ther
other
cause
Si
cecus
ceco
ducatūprestat
ambo
〈◊〉
foueam
cadunt
Math.
them
iugen
vnto
suche
offyce
fallen
in
an
in
conuenyent
of
the
whiche
sayth
our
lorde
that
yf
one
blynde
man
ledeth
an
other
both
tweyne
fallen
in
the
dyche
.
¶
Here
foloweth
what
scyence
is
necessary
vnto
a
confessour
.
Caplm.
vii.
HEre
foloweth
more
c●specyall
of
the
scyence
Cum
ante
sit
ars
ar
tium
regimen
aīarum
vt
extra
de
eta
.
et
qua
.
ordinandorum
ignominiosum
fore
●
alde
cōuicitur
clericos
ad
hoc
regimen
ꝓmotos
cans
ipsius
reg●mis
p●
n●tus
ignorare
.
Nam
&
vilis●imus
cōputādus
est
nisi
p̄c
dat
scia
&
scitate
●
alii
prestācior
est
honore
.
i.
q.
i.
vilismus
.
Scia
quidem
sacerdotibus
ad
mod
est
necessaria
iuxta
ii
ld
malachie
.
ii
.
Labia
sacerdotum
custodiunt
scia
&
legem
ex
●runt
scilꝪ
●ud
diti
ex
ore
.
vt
extra
.
d.
here
.
cum
ex
in
uncta
&
.
xi
.
q.
i.
sacerdotibus
.xliii.
di.
sed
.
●●ctor
.
and
cyrcumspeccyon
that
he
ought
to
haue
the
whiche
excercyseth
the
offyce
of
a
confessoure
/
where
as
it
is
so
the
the
confessour
is
iuge
of
the
conscyence
of
the
synner
before
that
he
may
gyue
good
sentence
it
behoueth
that
he
haue
knowlege
&
dyscrecyon
in
aduysynge
yf
the
synne
be
mortall
or
venyall
.
And
therfore
some
what
to
vnderstonde
the
dyfference
of
synne
/
it
is
well
to
be
noted
that
holy
chirche
hath
two
maner
of
commaundementes
.
The
fyrst
maner
vnto
vs
is
ordeyned
duely
as
well
ageyne
god
as
agayne
his
neyghbour
/
And
they
ben
named
the
.x.
commaundementes
of
the
lawe
/
of
the
whiche
hath
ben
treatyd
before
of
the
whiche
it
is
to
knowe
that
euery
persone
the
which
hath
wytte
age
/
and
dyscressyon
/
and
that
by
delyberacyon
&
fully
consentynge
or
equyualent
trespasseth
ony
of
the
.x.
commaundementes
synneth
mortally
/
For
he
breketh
charyte
the
whiche
is
the
lyfe
spyrytuall
of
the
soule
/
and
the
meane
to
loue
god
and
oure
neyghbour
/
And
he
may
not
be
excused
by
ygnoraunce
/
for
yf
he
doute
in
ony
case
partyculer
touchynge
the
commaundementes
of
god
/
he
ought
to
be
enformed
by
them
the
whiche
haue
the
fere
of
god
and
knowlege
of
the
lawe
/
and
not
to
put
hym
in
the
peryll
of
transgressyon
/
and
to
synne
mortally
.
for
other
wyse
sayen
these
doctours
of
holy
scrypture
that
suche
a
persone
dyspyseth
god
and
his
saluacyon
.
The
whiche
thynge
may
not
be
in
creature
resonable
without
gylt
of
dedely
synne
.
The
seconde
maner
of
the
commaundementes
ben
ordynaunces
and
statutes
humayne
.
As
of
prelates
of
holy
chirche
or
other
lordes
the
whiche
may
haue
auctoryte
to
make
lawes
and
ordynaunces
that
these
subiectes
ought
to
kepe
and
accomplysshe
after
the
true
intencyon
of
theyr
souerayns
.
But
the
transgressyon
of
suche
ordynaunces
shall
not
be
alwayes
dedely
synne
/
yf
it
were
not
for
the
dyspysynge
of
them
the
whiche
haue
made
the
sayd
ordynaunces
or
commaundement
/
or
for
to
moche
grete
&
notable
exces
in
thynge
the
whiche
of
hymself
is
but
venyall
synne
yf
it
were
not
the
sayd
exces
or
contennement
.
And
therfore
ryght
syngulerly
it
is
to
be
noted
that
neuer
man
ne
ought
to
Juge
that
ony
synne
be
mortall
yf
it
be
not
commyttyd
by
delyberacyon
&
full
consent
/
as
sayth
his
equyualent
.
And
I
say
equyualent
for
as
moche
that
many
synnen
by
habytacyon
of
custome
or
of
a
contempte
in
the
whiche
they
ben
blyndyd
by
such
maner
that
it
semeth
not
vnto
them
that
they
dyspose
them
or
that
they
gyue
theyr
consent
in
many
thynges
whiche
ben
vnprouffytable
/
The
whiche
alwayes
after
some
doctours
ben
synnes
dedely
.
as
the
custome
to
swere
for
no
thyng
and
without
cause
resonable
/
or
to
do
vndyscretly
agayne
the
commaundementes
of
the
souerayns
/
And
this
is
for
a
rule
generall
/
as
well
for
these
thynges
before
sayd
/
as
for
these
that
folowen
/
also
the
confessour
ought
to
dyscerne
&
aduyse
yf
the
synner
be
fallen
in
to
sentence
excomenged
or
interdyted
for
in
that
may
rynne
as
well
clerkes
as
laye
people
/
or
yf
he
be
suspended
or
irreguler
the
whiche
is
alonely
as
vnto
clerkes
/
For
yf
he
Discretus
querendus
est
sacerdos
sciens
soluere
&
ligare
.
de
pe.
d.
i.
quem
penitet
&
d.
vi
.
qui
vult
et
.
c.
placuit
.
e●
de
pe.
&
re
.
omnes
&c.
vlt.
&
de
symoni
a
ex
diligenti
.
Et
secundum
aug.
Caue
at
spūt
iuder
vt
si
cut
non
commisit
crimen
ne
●●●e
.
ita
non
careat
mūere
scie
oportet
ei
vt
sciat
discernere
id
est
qd
dent
iudicare
.
qr
iudiciaria
potestas
hoc
expostulat
vt
qd
debet
iudicare
discernat
.
de
pe.
d
vi
.
c.
i.
vicium
enim
magnum
est
ab
aliis
querere
seu
discere
q
ipsos
i
iudicando
eloqui
decet
vt
i
an
t
coll.
vi
.
de
iudi
.
vbi
illi
a●t
.
&
.
i.
q.
vii
.
be
excomenged
the
confessour
may
not
hym
assoyle
sacramentally
tyll
vnto
that
/
that
he
be
losed
and
assoyled
of
the
sayd
sentence
▪
And
therfore
the
confessour
ought
to
take
hede
yf
he
haue
auctoryte
or
not
/
or
yf
the
absolucyon
appertayn
vnto
the
pope
or
vnto
the
bysshop
/
or
vnto
a nother
Juge
ecclesy
astycall
/
to
the
entent
to
counseyll
the
synner
/
as
he
ought
to
fynde
his
remedy
/
Also
he
ought
to
dyscerne
bytwene
the
dyuers
espyces
/
and
maners
of
synne
mortall
.
For
it
suffyseth
not
hym
to
confesse
in
generall
/
but
hym
behoueth
to
tell
the
cyrcumstaunces
of
them
the
whiche
may
gretely
greue
or
chaunge
the
synne
in
to
dyuers
espyces
.
And
therfore
sayeth
well
mayster
wyllyam
durande
.
That
yf
the
confessour
is
soo
lytell
knowynge
that
he
fuffyseth
not
to
dyscerne
the
synnes
and
the
cyrcumstaunces
of
theym
as
it
is
sayd
/
the
synner
ought
to
confesse
hym
to
another
/
yf
he
be
not
in
suche
wyse
lettred
or
by
other
meane
soo
dyscrete
that
he
may
supply
the
in
suffysaunce
of
his
confessour
.
Also
more
ouer
it
is
sayd
that
the
confessour
ought
to
conne
dyscerne
and
knowe
yf
these
bataylles
of
prynces
ben
Juste
/
or
vniuste
/
And
also
of
taxes
imposycyons
subsydes
/
or
other
exaccyons
/
yf
it
be
rauen
or
not
/
Cōuenientibus
.
Cecus
aunt
si
cec●
ducatum
p̄sterābo
i
foueam
cadunt
math
xv
.
c.
&
●t
.
xxx
vii
.
di
.
c.
vlti
.
&
.
xxxviii
d.
q̄.
ipsis
.
Ignorantia
etei
est
m●
oim
errorum
.
xxxviii
.
di
.
ca.
i.
vn
sedm
augu
.
Dānabilis
ꝓfecto
est
ignorancia
sacerdotum
vbi
hn̄t
a
quo
valeant
eru
diri
.xxxvii.
di
st●n
ca.
vlt.
Also
of
sellynges
of
byenges
/
or
other
contractes
yf
they
ben
Just
or
vniuste
.
For
otherwyse
he
may
not
Justely
enioyne
restytucyon
the
whiche
is
of
the
necessyte
of
the
true
absolucyon
.
Also
he
ought
to
haue
knowlege
of
wo●es
of
testamentes
/
of
cases
of
symony
/
vseryes
/
and
of
other
dyffycultes
the
whyche
oftymes
come
in
the
dede
of
confessyon
.
And
if
he
be
not
suffycyent
to
know
dyscerne
and
Juge
of
thynges
before
sayd
/
and
enforme
or
replenysshe
the
synner
vnto
more
knowynge
for
to
shewe
hys
remedyes
.
For
ellys
it
is
vnto
the
grete
peryll
of
dampnacyon
/
as
well
of
hymself
/
as
of
them
that
he
confesseth
/
as
also
of
them
the
whiche
hym
gaue
the
offyce
/
or
the
whiche
may
/
or
sholde
proue
yf
he
excercyse
confessyons
.
Therfore
sayth
the
holy
euangelyst
that
yf
one
blynde
man
lede
another
both
two
fallen
in
to
the
dyche
.
And
it
is
to
vnderstonde
that
how
be
it
that
by
the
consecracyon
of
presthode
euery
preste
receyueth
the
keyes
of
the
Jurysdyccyon
/
and
of
the
puyssaunce
to
assoyle
/
how
be
it
he
may
not
them
excercyse
yf
he
haue
not
mater
subgecte
that
is
the
people
of
holy
chirche
.
And
therfore
▪
it
behoueth
that
he
haue
auctoryte
of
comen
ryght
as
is
our
holy
fader
the
pope
/
these
bysshoppes
/
or
their
diocesains
/
these
curates
/
in
theyr
parysshynges
/
or
that
he
hath
the
sayd
auctoryte
by
preuylege
/
or
lycence
of
one
of
these
thre
before
sayd
/
or
that
the
synner
hath
lycence
or
preuylege
to
these
a
confessour
wyse
and
dyscrete
/
or
elles
yf
the
absolucyon
be
made
without
iurysdyccyon
/
that
sholde
not
be
a
true
absolucyon
/
but
they
synnen
mortally
/
as
well
the
prest
as
he
the
whiche
is
confessed
whan
they
it
d●
holely
.
Also
it
is
good
to
be
noted
that
after
a
doctour
named
Austen
of
anchone
ra●ihabytacion
/
or
presumpcyon
/
of
the
wyll
of
hym
vnto
whiche
it
aperteyneth
to
gyue
Jurysdyccyon
to
confesse
/
hath
not
power
nor
place
in
suche
case
/
for
it
sholde
folowe
that
the
absolucyon
of
the
synnes
sholde
dyspence
of
a
thynge
the
whiche
may
be
/
or
not
be
/
the
whiche
in
certaynte
may
not
be
a
true
absolucyon
.
In
lyke
wyse
as
it
appereth
by
the
reasons
of
the
sayd
doctour
/
here
put
and
noted
in
wytnes
of
this
layd
boke
.
¶
Here
folowen
cases
of
the
whiche
the
absolucyon
Caplm.
viii
.
Aug.
de
anchona
〈◊〉
de
ptāte
pape
dicit
quam
rati
habicio
non
hꝪ
lo●um
in
absolucōe
sacramentali
ad
quem
requirunt
tria
.
●mo
p●ans
ex
●p̄iꝰ
ordis
susceptione
sedo
ordis
executon
ex
superioris
iurisdiccōe
.
Tercio
sacramenti
admīstracō
exipsius
verbi
cum
elemento
aplicatōe
qr
applicat
verbum
adelemētū
&
sit
sacramentum
sedm
augu
.
Si
ergo
aliquis
sacerdos
aliquem
absoluit
●
tum
non
est
rite
absolutus
qr
in
tali
absolucione
deficit
ex
parte
sacerdotis
orbis
execucio
et
si
post
mod
ex
ꝑtesuꝑioris
super
ueniat
rati
habicio
defici●t
sacramenti
applicacio
.
talis
rati
habicio
non
valet
.
qui●si
papa
exsola
rati
habicōe
abs●
sacramenti
applicatōne
possꝪ
aliquem
absoluete
possꝪ
effectum
sacramenti
absque
sacto
conferre
qd
xp̄us
nulli
puto
homini
concessit
●ec
Augustinus
p̄
fatu●
.
is
reserued
vnto
the
pope
the
whiche
they
ought
to
knowe
and
to
note
the
whiche
heren
the
confessyons
.
AFter
the
resolucyon
of
doctours
euery
persone
the
whiche
stryketh
malycyously
/
ony
clerke
/
relygyous
man
/
or
relegyous
woman
in
suche
maner
that
the
stroke
or
the
betynge
after
the
ryght
may
be
sayd
cruell
/
and
wrongfull
is
excomunycate
of
sentence
papall
.
Also
who
so
brenneth
ony
holy
place
or
of
relegyon
falleth
and
renneth
in
sentence
papall
after
that
the
bysshoppe
dyocesayn
hym
denounceth
excomunycate
/
but
before
the
sayd
denouncyacyon
the
bysshop
hym
may
assoyle
/
who
soo
brenneth
places
or
houses
/
prophanes
is
not
excomunycate
tyll
vnto
the
tyme
that
the
bysshop
hym
maketh
to
be
denounced
for
suche
causes
and
afterwarde
he
may
not
be
assoyled
/
but
by
the
auctoryte
of
the
pope
.
Also
yf
it
be
to
falsefye
the
letters
of
the
pope
in
theym
puttynge
or
takynge
out
/
one
letter
/
one
poynt
/
or
one
mynyme
/
or
so
vse
suche
letters
malycyously
is
excomunycate
of
the
sentence
papall
.
Also
all
those
the
whiche
ben
parteners
vnto
a
cryme
by
the
which
ony
persone
hath
ronne
in
sentence
papall
in
geuynge
ayde
/
conforte
or
fauour
vnto
the
sayd
cryme
they
renne
in
semblable
sentence
/
and
also
ben
those
that
them
receyuen
wyttyngly
vnto
the
sacramentes
of
the
chirche
or
vnto
sepulture
ecclesyastycall
.
Also
all
they
the
whiche
maken
couenaur●es
or
promesses
with
money
for
to
haue
Justyce
/
or
ony
graces
/
be
it
for
hymself
or
for
other
be
it
in
causes
or
in
Jugementes
/
or
for
to
obteyne
letters
of
the
holy
syege
apostolycall
/
or
who
so
vseth
/
or
Joyeth
wyttyngly
of
letters
/
or
of
graces
so
graunted
is
acursyd
of
sentence
papall
by
the
extrauagant
of
Bonyface
the
.viii.
Also
who
so
receyueth
the
benefyces
of
holy
chirche
/
or
holy
orders
by
symonye
/
is
cursyd
/
&
is
the
case
of
the
pope
by
the
extrauagant
of
the
pope
Martin
/
Also
who
so
goth
vnto
the
holy
sepul●re
by
deuocyon
or
other
without
lycence
of
the
pope
is
acursyd
&
is
the
case
of
the
pope
.
Also
those
the
whiche
cutte
bake
or
melte
the
body
of
ony
deed
persone
without
lycence
of
the
pope
ben
acursyd
of
sentence
papall
by
the
extrauagant
of
Bonyface
.
Also
they
the
whiche
enforce
ony
prest
to
synge
in
place
interdyted
/
or
the
which
calleth
them
that
ben
interdyted
or
acursyd
to
here
the
masse
/
or
to
receyue
the
sacrament
/
or
the
whiche
prohibyton
/
&
defenden
that
they
the
whiche
ben
excomunycate
or
interdyted
/
goo
not
oute
of
the
chirche
after
the
commaundement
that
vnto
them
is
made
ben
excomynynge
.
And
also
those
the
whiche
ben
warned
and
go
not
out
and
is
the
case
of
the
pope
.
Also
all
relegyous
men
the
whiche
admynystren
vnto
seculers
the
sacramentes
of
the
awter
of
maryage
/
or
of
the
laste
vnccyon
without
the
lycence
of
hym
vnto
whome
it
aperteyneth
/
ben
excomynynge
/
and
is
the
case
of
the
pope
/
Also
the
in
quesytor
of
the
fayth
the
whiche
by
hate
/
or
by
loue
or
by
fauour
or
otherwyse
letteth
to
procede
after
god
and
good
conscyence
agayne
ony
heretyke
/
or
the
whiche
putteth
cursydly
the
cryme
of
heresy
vnto
ony
man
/
or
ellys
who
some
euer
that
letteth
malycyously
the
offyce
of
the
sayd
inquysycyon
ben
all
excomunycate
and
is
the
case
of
the
pope
.
Also
yf
ony
relegyous
professed
in
the
order
of
beggers
without
dyspensacyon
hym
putteth
in
to
another
relygyon
excepte
of
the
chartre
/
is
acursyd
of
the
pope
by
the
constytucyon
of
constaunce
.
And
also
the
sethe
whiche
wyttyngly
hym
receyuen
.
also
euery
clerke
the
whiche
with
his
good
wyll
vnto
his
knowlege
commoneth
in
ony
of
the
sacramentes
of
holy
chirche
with
them
the
whiche
ben
acursyd
of
the
sentence
of
the
pope
.
Also
who
so
euer
taketh
parte
vnto
a
cryme
by
the
whiche
ony
persone
is
excomunycate
by
ony
of
the
maners
before
sayd
/
or
in
the
sacramentes
of
holy
chirche
rennen
in
semblable
sentence
.
Also
who
so
euer
hym
maketh
to
be
assoyled
in
the
artycle
of
deth
of
ony
sentence
of
cursynge
/
or
of
other
payne
canonycall
/
be
it
of
the
pope
or
of
the
bysshop
or
of
other
Juge
ecclesyastycall
/
and
escapeth
from
the
sayd
peryll
&
artycle
he
is
boun
de
hym
to
represent
vnto
hym
the
whiche
hym
may
assoyle
/
as
some
that
after
the
sayd
artycle
/
or
peryll
he
shall
haue
oportunyte
vnto
y●
/
that
he
dothe
in
the
case
of
the
sayd
sentence
after
the
Jugement
and
dyscrecyon
of
the
absoluant
/
or
other
wyse
/
he
agayne
falleth
in
to
the
same
maner
of
sentence
/
wherof
he
hath
ben
assoyled
in
the
sayd
artycle
of
deth
But
another
thynge
it
sholde
be
of
the
absolucyon
sacramentall
of
synnes
of
the
whiche
he
hath
ben
assoyled
in
the
sayd
artycle
/
For
he
shall
not
be
bounde
of
necessyte
hym
to
reconfesse
notwithstandynge
that
the
absolutyon
apparteyne
vnto
the
pope
/
or
vnto
the
bysshop
.
Also
these
herytykes
/
and
they
the
whiche
vnto
them
gyuen
ayde
/
socours
/
or
comfort
/
ben
acursyd
/
and
is
the
case
of
the
pope
.
Also
all
preestes
ben
they
regulers
or
seculers
/
the
whiche
warnen
ony
persone
to
swere
to
vowe
or
to
promes
in
good
fayth
or
otherwyse
that
he
shall
chese
his
sepulture
in
theyr
chirche
or
that
neuer
he
shall
neuer
reuoke
he
lately
bounde
to
chese
/
ben
excomunycate
and
may
not
be
assoyled
/
but
of
auctoryte
of
our
holy
fader
the
pope
/
excepte
in
the
artycle
of
deth
/
mo
/
and
many
other
sentences
papalles
ben
in
ryght
and
in
customes
/
of
the
whiche
here
I
passe
as
at
this
tyme
for
by
cause
of
shortnes
/
and
also
for
the
pyteous
hope
that
I
haue
that
our
moder
holy
chirche
therin
shall
fynde
remedy
/
and
that
in
short
tyme
/
For
he
that
well
shall
practyse
an
hundreth
thyrty
and
foure
cases
of
excomunycacyon
the
whiche
ben
in
ryght
/
after
as
reherseth
rectorium
Juris
/
and
them
conferme
with
the
symonyacles
and
other
excomunycacyons
for
the
twenty
fulmynacyons
that
they
make
at
this
daye
comenly
.
Also
thorowe
all
crystyante
as
well
for
the
losse
of
goodes
temporalles
/
as
for
other
occasyons
may
C●●●●te
hoīm
ma
●●●iā
qd
institut●
est
ad
remedium
tendit
ad
no●●
.li.
vi
.
de
exessibus
p̄latorum
he
knowe
clerely
that
/
the
whiche
the
apostle
sayth
vpon
the
apocalypse
.
That
is
to
knowe
that
in
the
tyme
of
Antecryste
well
nere
all
the
worlde
shal
be
acursyd
/
and
that
/
that
the
whiche
other
tymes
hathe
ben
ordeyned
for
remedy
&
for
the
correccyon
of
synners
.
That
is
at
this
days
conuerted
in
the
occasyon
of
the
dampnacyon
of
humayne
By
these
thynges
before
sayd
appereth
how
those
the
whyche
herynge
confessyons
ought
to
haue
grete
dyscrecyon
and
for
the
whiche
cases
they
ought
to
consyder
with
these
iurystes
/
&
with
these
theologyens
.
¶
Here
foloweth
the
cases
reseruyd
vnto
the
bysshop
.
OF
the
cases
reserued
vnto
the
bysshop
/
as
well
of
ryght
as
of
auncyent
custome
there
ben
.ix.
That
is
to
knowe
foure
of
ryght
/
and
.v.
of
auncyent
custome
.
The
fyrst
is
the
synne
by
the
which
ony
derke
sholde
be
irryguler
/
the
whiche
may
come
in
four
maners
/
fyrst
whan
ony
man
receyueth
vnto
his
knowlege
holy
orders
by
symonye
/
&
in
suche
case
the
pope
and
none
other
may
dyspence
.
Secondely
whan
ony
clerke
receyueth
holy
orders
s●elyngly
as
he
the
whiche
is
not
of
the
dyoses
nor
hath
not
loue
of
his
dyocesayn
/
suche
is
irryguler
&
yf
the
bysshop
hath
defended
vpon
payn
of
cursynge
that
none
other
dyoses
receyue
orders
of
hym
than
suche
irryguler
may
be
dyspenced
/
but
of
the
auctory
●e
of
the
pope
/
but
yf
the
bysshop
hath
not
hym
defended
he
there
may
than
dyspence
.
Thyrdly
whan
ony
clerke
excercyseth
the
offyce
that
he
hath
not
yet
receyued
.
Fourthly
whan
ony
preest
acursyd
of
the
grete
curfynge
suspended
or
enterdyted
/
syngeth
masse
in
suche
estate
.
The
seconde
case
reserued
to
these
byssoppes
is
of
them
the
whiche
brennen
malycyously
ony
chirche
/
or
there
make
the
brekynge
of
ony
dores
/
or
the
wyndowes
of
the
vestry
/
of
the
walle
/
or
of
couerture
/
the
whiche
the
bysshop
may
assoyle
yf
that
before
he
them
hath
not
denounced
/
or
made
to
denounce
cursynge
/
for
yf
it
were
so
they
may
not
be
assoyled
but
of
the
auctoryte
of
the
pope
The
thyrde
case
of
synne
is
/
wherfore
the
penaunce
ought
to
be
ioyned
alonely
for
synne
grete
/
&
horryble
they
shall
be
dynulged
as
man
slawghter
&
after
the
custome
of
some
dyoses
the
synne
of
the
frendes
by
dyffaulte
wherof
theyr
chyldern
dyen
perysshynge
/
or
ben
strangled
in
the
bedde
or
otherwyse
The
fourth
case
reserued
vnto
the
bysshoppes
after
the
ryght
is
the
synne
by
the
which
a
man
renneth
in
the
sentence
of
cursynge
/
as
to
smyte
a
clerke
malycyously
not
wrongfully
/
for
than
the
absolucyon
sholde
aperteyne
vnto
the
pope
/
other
cases
ther
ben
many
of
the
whiche
the
confessour
ought
to
be
well
aduysed
&
him
enforme
desyrously
as
well
by
studye
as
by
counseyl
&
practyse
of
these
lawers
.
The
fyrst
of
the
.v.
cases
of
auncyent
customes
is
homicide
voluntary
/
the
.ii.
of
those
the
whiche
falsen
the
letters
of
the
pope
/
or
wyttyngly
vsen
of
suche
letters
false
/
the
thyrde
of
them
y●
whiche
breken
the
lybertes
of
holy
chirche
/
as
those
the
whiche
enforce
the
people
of
the
chirche
to
pay
taxes
watches
subsydes
/
or
passages
agayne
theyr
wyll
&
without
leue
&
ordynaunce
of
prelates
.
The
fourth
of
them
the
whiche
breken
the
innunyte
&
preuylege
of
the
chirche
in
place
halowed
as
done
they
the
▪
whiche
taken
wylfully
ony
persone
in
the
chirche
/
or
chirchyerde
/
in
takynge
hym
out
of
the
fraunchyse
without
the
ordynaunce
of
Justyce
or
the
whiche
there
maken
ony
fraccyon
as
it
is
sayd
before
.
The
fyfth
is
of
sorcyers
and
denyns
/
a
doctour
named
John
Andrew
sayth
that
many
other
cases
ben
reserued
vnto
bysshoppes
/
as
is
to
blasfeme
god
and
his
sayntes
/
of
them
also
the
whiche
maken
maryages
clandes●yns
that
is
to
say
agayn
the
prohibycyon
of
holy
chirche
and
without
solempnyte
that
vnto
that
appertayneth
.
Also
of
all
grete
and
horryble
cases
after
that
they
ben
publysshed
Also
of
fals
wytnesses
in
Jugementes
/
of
synne
dȳceste
/
as
to
haue
company
carnal
/
of
his
moder
/
or
of
his
kynred
/
or
affynyte
/
&
it
is
a
semblable
thynge
of
the
woman
as
of
the
man
Also
of
the
synne
of
lechery
with
a
nonne
or
with
a
woman
that
hath
auowed
ony
relygyon
approued
or
with
bestes
/
Also
of
them
that
breken
theyr
maryages
/
&
in
lyke
wyse
other
cases
that
the
bysshoppes
may
retayne
for
good
cause
but
as
sayth
hostyence
to
reserue
many
cases
it
is
vnto
the
preiudyce
of
curates
/
&
there
may
come
more
grete
lettynge
of
saluacyon
of
soules
&
grete
prouffyte
/
&
therfore
he
concludeth
that
these
curates
may
assoyle
of
all
cases
excepte
these
.ix.
before
sayd
/
and
that
it
vnto
them
be
not
defended
in
ryght
by
some
specyal
inhybycyon
or
custome
approued
/
but
as
to
regarde
of
these
freers
minours
or
prechours
the
whiche
ben
lawfully
presented
/
noo
man
ought
to
doubte
but
that
they
may
assoyle
of
all
cases
excepte
these
.ix.
before
sayd
/
the
whiche
ben
reserued
of
ryght
or
of
custome
for
gloses
/
or
opinyons
dyuerses
of
doctours
/
they
ought
not
to
be
receyued
/
ne
to
haue
place
in
this
mater
/
agayne
the
wyll
and
expresse
declaracyon
/
of
the
holy
syege
appostolycall
.
For
it
is
clere
and
ryghtfull
that
the
leste
and
the
moost
was
/
may
not
restrayne
ordyuynys
she
the
preuylege
/
statute
/
and
ordynaunce
of
hys
souerayne
.
Now
is
it
so
that
the
pope
Benedic
.
the
xi
.
and
Eugeny
the
fourth
they
haue
confermed
the
opynyon
of
Raymunde
/
the
whiche
putteth
foure
cases
of
ryght
/
and
fyue
of
custome
as
it
is
sayd
/
&
that
that
he
hath
wryten
in
the
.vii.
of
the
decretalles
.
That
is
to
vnderstonde
that
these
relygyous
may
not
assoyle
of
cases
reserued
vnto
these
bysshoppes
/
that
ought
to
be
vnderstonde
of
them
that
ben
reserued
of
ryght
.
In
lyke
wyse
as
it
appereth
by
the
decretal
the
whiche
begynneth
.
Dudum
.
but
yf
these
concilles
sinodaux
/
or
by
the
statutes
/
or
ordynaunces
prouyncyalles
/
some
synne
was
defended
vpon
the
payne
of
cursynge
/
these
freers
before
sayd
may
not
them
assoyle
.
For
the
absolucyon
of
cursynge
apperteyneth
of
ryght
vnto
these
bysshoppes
/
excepte
these
the
whiche
ben
reserued
vnto
the
holy
fader
.
Also
it
is
well
to
be
noted
that
the
preste
the
whiche
receyueth
wyttyngly
the
persone
acursed
of
the
grete
cursynge
to
here
the
offyce
of
the
chirche
or
ony
of
the
sacramentes
/
or
sepulture
ecclesyastycall
synne
mortally
/
and
is
suspended
of
all
admynystracyon
ecclesyastycall
/
and
he
is
enterdyted
of
the
entre
of
the
chirche
/
and
yf
he
synge
in
suche
estate
he
is
irryguler
/
and
yf
he
so
dye
he
ought
not
to
be
buryed
in
holy
place
.
Also
yf
ony
take
parte
with
these
excomunycate
/
in
spekynge
/
or
in
etyng
or
in
drynkynge
/
or
in
gretynge
them
/
in
dyspysynge
the
prohybycyon
of
holy
chirche
/
he
synneth
mortally
/
&
is
acursyd
of
the
lasse
cursynge
/
of
the
whyche
sentence
he
may
well
be
assoyled
of
his
curate
/
yf
of
suche
case
he
hath
contrycyon
suffycyent
/
and
these
doctours
sayen
that
suche
absolucyon
/
of
the
lasse
excomunytate
ought
to
procede
the
absolucyon
sacramentall
of
other
synnes
vnder
suche
forme
/
Ego
te
absoluo
a
sentencia
minoris
excomunicacionis
siue
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
holde
this
forme
/
is
for
as
moche
that
they
the
whiche
ben
in
some
sentence
/
be
not
parteners
of
the
sacramentes
of
holy
chirche
/
from
whome
the
sacrament
is
enhybyt
tyl
vnto
that
/
that
they
ben
loused
of
the
sayd
sentence
/
In
lyke
wyse
as
it
appereth
by
the
ryght
.
Also
it
is
to
be
noted
that
some
may
well
be
assoyled
of
paynes
canonycalles
/
as
ben
excomunye
/
suspencyon
/
interdyte
/
or
irrygularyte
/
without
that
/
he
were
assoyled
sacramentally
/
of
his
synnes
/
&
of
the
one
of
the
sayd
paynes
abydynge
bounde
/
of
other
yf
he
were
bounde
of
many
/
but
so
is
it
not
of
the
absolucyon
sacramentall
/
In
the
whiche
he
behoueth
to
be
assoyled
of
all
his
synnes
/
or
of
one
/
The
causes
and
reasons
wherfore
a
man
may
not
comen
with
these
that
ben
acursyd
without
●ennynge
in
the
sentence
be
conteyned
in
this
vers.
Vtile
/
lex
/
humile
/
res
ignorata
necesse
.
Hec
anathema
quidem
fa●●
unt
ne
possit
obesse
)
That
is
to
say
for
the
grete
vtilite
/
be
it
of
hym
that
is
a
cursyd
/
or
of
hym
that
speketh
with
hym
/
or
for
the
bonde
of
maryage
/
or
whan
ony
is
subiecte
vnto
the
cursynge
/
or
whan
a
man
hathe
not
knowlege
of
hym
that
is
acursyd
/
or
whan
there
is
necessyte
couenable
/
to
speke
or
to
comyne
with
these
cursyd
it
is
not
defended
vpon
payne
of
synne
ne
of
other
sentence
.
¶
Here
foloweth
the
dystyncyon
of
thre
manere
of
penaunce
.
THre
maner
of
penaunce
ben
as
well
in
ryght
Caplm.
x.
as
in
custome
.
That
is
to
vnderstonde
open
penaunce
/
solempne
penaunce
/
and
penaunce
secrete
/
or
sacramentall
/
penaunce
open
penaunce
is
that
y●
whiche
is
done
openly
for
synnes
grete
/
&
vnlawfull
the
whiche
hath
ben
commytte
openly
/
but
suche
penaunce
ought
not
at
this
daye
to
be
enioyned
yf
it
be
not
done
alonely
in
the
towne
or
cyte
/
in
the
whiche
than
he
shall
recede
the
court
of
Rome
/
or
the
holy
concylle
/
after
as
sayth
mayster
wyllyam
Durande
the
scot
/
for
as
moche
that
of
suche
penaunce
may
sooner
come
sclander
than
prouffyte
/
&
edyfycacyon
of
soules
/
&
therfore
a
man
shold
punysshe
them
y●
whiche
for
to
begge
&
trewande
go
thorowe
the
worlde
all
naked
betynge
hym self
before
the
people
/
affermynge
that
vnto
them
it
hath
ben
enioyned
by
penaunce
in
the
whiche
they
lyen
falsely
&
cursydly
/
penaunce
solempne
/
is
that
a
man
begynneth
the
assewenesdaye
/
with
grete
mysterys
the
which
ought
not
to
be
gyuen
but
for
grete
synnes
open
&
wrongfull
and
it
apperteyneth
alonely
vnto
the
bysshop
for
to
gyue
it
or
vnto
hym
the
whiche
hym
representeth
.
The
forme
and
maner
to
enioyne
&
Di.
●
.
Si
depost
remissionē●ff
ꝓenul
aliqua
vno
t●e
congr●●t
que
also
tempore
s●t
necessa●
.
●
.
also
to
do
suche
penaunce
is
wryten
in
the
ryght
/
But
oftymes
the
custome
hurteth
the
ryghtes
:
and
therfore
in
some
dyocyses
men
vse
not
suche
penaunce
/
And
in
these
other
men
vse
them
in
many
and
dyuers
maners
.
They
the
whiche
geuen
open
penaunce
or
solempne
for
synne
the
whiche
is
knowen
/
that
is
to
vnderstonde
the
whiche
is
not
comen
vnto
the
knowlege
of
all
them
of
the
towne
/
or
of
the
more
parte
aren
/
and
fayllen
gretly
as
other
tymes
it
hathe
ben
sayd
of
these
poore
nouryces
the
which
fynden
theyr
chylde
dede
by
them
or
in
the
cradyll
with
out
that
that
they
may
knowe
the
cause
or
y●
lest
of
suche
aduenture
the
whiche
oftymes
may
happen
/
without
the
gylte
of
the
fader
or
of
the
moder
/
penaunce
sacramentall
is
done
secretly
and
of
all
maner
of
synnes
ben
they
open
/
or
secrete
/
and
it
maye
be
with
drawen
by
as
many
tymes
as
the
synner
a
bydynge
in
this
present
lyfe
falleth
agayne
in
synne
And
it
is
the
pryncypall
intencyon
of
this
fourth
Nisi
penit
●nciam
egetit●s
●ens
simul
peribis
.
luce.
〈◊〉
.
Penitē●●am
agite
ap
ꝓpiquab
●
reg
n●●
celo●●
.
Mat.
●●
.
partye
of
this
presentbook
.
And
of
this
penaunce
sayth
saynt
Austen
.
that
it
is
more
worth
to
a
persone
the
whiche
is
in
synne
to
make
a
good
and
an
entyer
confessyon
/
than
to
go
in
pylgrymage
vnto
all
the
holy
places
that
ben
vpon
erth
.
For
without
that
no
creature
may
recouer
saluacyon
nor
also
with
that
to
goo
vnto
dampnacyon
.
And
therfore
take
hede
desyrously
euery
poore
synner
/
the
which
is
in
the
domynacyon
of
the
deuyll
in
the
mater
/
and
in
these
chapytres
the
whiche
folowen
.
¶
Here
foloweth
four
thynges
that
the
synner
ought
to
do
for
to
begynne
well
his
confessyon
.
THe
persone
the
whiche
desyreth
so
excellent
Caplm
xi
.
a
werke
as
is
to
puryfye
hym
from
fynne
.
and
to
be
reduced
vnto
god
by
true
and
entyer
confessyon
/
ought
to
do
foure
thynges
/
In
lyke
wyse
as
techeth
mayster
Peter
de
aquila
/
and
also
done
these
other
theologyens
comenly
.
The
fyrst
is
effectuously
to
thynke
on
his
lyfe
/
after
as
sayeth
holy
scrypture
.
I
shall
me
remembre
/
&
I
shall
thynke
on
my
lyfe
before
the
face
of
my
god
/
in
bytternes
and
dyspleasure
that
I
haue
hym
offended
/
&
euery
persone
ought
to
put
also
grete
dylygence
&
Recogitabo
tibi
o
̄s
annos
meos
in
amaritudine
aie
mee
ysaie
.
xxxviii
payne
to
remembre
hym
of
all
his
synnes
/
for
to
haue
dyspleasure
as
he
sholde
be
for
to
thynke
a
grete
gayne
temporall
/
or
as
he
sholde
be
to
kepe
him
from
losse
/
for
yf
by
sloweth
&
neglygence
to
thynke
of
his
synnes
/
he
leueth
one
/
or
many
with
oute
confessynge
/
and
yf
he
dye
in
suche
estate
there
is
extreme
peryll
of
dampnacyon
/
A nother
thynge
it
shall
be
whan
he
hathe
done
his
delygence
after
the
debylyte
/
of
stragylyte
humayn
to
remembre
hym
of
all
his
synnes
/
and
▪
that
notwithstondynge
suche
dylygence
/
he
forgetteth
one
or
many
/
for
it
is
a
conclucyon
certayne
that
euery
persone
the
whyche
doth
that
/
that
in
hym
is
to
remembre
hym
of
his
synnes
for
to
haue
dyspleasure
/
god
hym
shall
gyue
knowlege
/
or
them
hym
shall
pardon
as
vnto
the
peryll
of
dampnacyon
eternall
/
In
the
whiche
it
appereth
that
no
persone
is
dampned
but
by
his
owne
defaute
.
The
seconde
thynge
that
the
synner
Tanta
est
offensa
quamtus
est
ille
●
offenditur
.
arist.
v.
ethi
ought
to
do
before
his
confessyon
is
to
haue
dyspleasure
of
euery
synne
that
he
hath
commytted
ageyn
god
his
creatour
/
and
he
ought
to
be
certayne
that
the
offence
of
euery
dedely
synne
/
is
as
grete
/
as
is
the
maieste
and
bounte
of
hym
the
whiche
is
pryncypally
offended
/
that
is
god
the
whiche
is
good
in
fynyte
.
The
thyrde
thyng
is
that
the
synner
ought
to
haue
purpose
moeuynge
the
ayde
of
god
neuer
to
commytte
dedely
synne
/
for
in
lyke
wyse
as
he
the
whiche
hath
true
contrycyon
of
his
synnes
pryncypally
for
the
loue
of
god
and
in
purpose
to
confesse
hym
in
place
and
in
tyme
dewe
/
and
competent
/
is
in
the
estate
of
grace
/
In
lyke
wyse
by
the
contrary
/
yf
ony
creature
hadde
done
all
the
good
dedys
of
the
worlde
/
and
neuer
durynge
his
lyfe
hath
commytted
dedely
synne
/
other
than
to
haue
alonely
intencyon
to
synne
in
tyme
to
come
/
he
shall
be
forth
with
by
that
cursyd
wyll
in
the
estate
of
dedely
synne
and
in
the
waye
of
dampnacyon
.
The
fourth
thynge
is
that
the
synner
ought
to
make
prayer
to
god
his
creatour
/
that
he
hym
gyue
to
haue
knowlege
of
his
synnes
/
and
grace
for
to
make
confessyon
the
whiche
vnto
hym
may
be
pleasaunt
/
&
vnto
the
helth
of
his
soule
/
prouffytable
.
¶
Here
foloweth
of
them
the
whiche
may
lawfully
assoyle
as
also
of
them
the
whiche
may
chose
a
confessour
.
THe
synner
the
whiche
desyreth
to
do
so
excellent
Caplm
xii
.
a
werke
as
is
to
puryfye
hym
from
all
synne
by
true
confessyon
and
hym
reduce
vnto
god
his
creatour
/
after
these
foure
thynges
before
sayd
done
and
accomplysshed
/
he
ought
to
seche
&
chese
a
confessoure
the
whiche
is
suffycyent
for
to
declare
hym
the
dyffycultes
of
his
cases
/
as
many
be
of
bequestes
of
vowes
/
of
testamentes
/
of
restytucyons
/
of
sentence
of
excomunycacyon
of
irrygularytes
/
of
suspensyons
/
or
of
interdytynges
/
and
so
of
other
agayne
the
cases
the
whiche
oftymes
is
founde
in
the
dede
of
●nscyence
/
For
as
saynt
Austen
sayeth
/
the
synner
sholde
at
the
leste
do
for
the
lyfe
and
helth
of
his
soule
that
/
that
he
doth
ryght
dylygently
for
the
helth
of
his
body
/
nowe
is
it
soo
that
they
the
whiche
ben
syke
corporally
/
and
pryncypally
they
that
a
man
certefyeth
to
be
in
daunger
of
deth
sechen
the
best
medycyne
and
the
moost
experte
that
they
may
fynde
for
to
recouer
theyr
helthe
and
for
to
escape
the
deth
/
by
the
whiche
it
appereth
that
the
syke
&
hurte
spyrytually
of
tymes
of
more
than
of
a
thousande
mortall
synnes
/
sholde
be
desyrous
to
fynde
a
good
medycyne
spyrytuall
/
for
to
eschewe
the
deth
of
helle
the
whiche
is
eternall
/
suche
medycyne
spyrytuall
is
a
gostely
fader
or
a
confessour
the
whiche
hath
cunnynge
suffycyent
hym
to
examen
of
dyuers
cases
as
it
is
sayd
.
Also
that
he
hath
Jurysdyccyon
/
and
puyssaunce
to
assoyle
the
synner
/
for
elles
yf
he
haue
not
Jurysdyccyon
&
puyssaunce
he
synneth
ryght
greuously
in
the
assoylynge
/
And
also
doethe
he
the
whiche
hathe
with
hym
suche
a
folysshe
chapelayn
hym
confessynge
/
wyttyngly
/
and
there
he
hath
not
the
true
absolucyon
.
Also
it
is
to
be
noted
that
vacabons
the
whyche
haue
no
resydence
/
marchauntes
the
whiche
ben
out
of
theyr
contree
/
pylgrymes
or
they
the
which
passen
the
contree
for
to
seche
dwellynge
may
be
assoyled
of
the
curate
of
the
parysshe
in
whome
they
haue
deuocyon
to
confesse
them
/
for
in
suche
cases
they
ben
of
that
parysshe
where
they
abyde
/
as
for
to
receyue
the
sacrament
of
confessyon
/
and
absolucyon
of
all
these
cases
/
of
the
whiche
these
curates
may
assoyle
theyr
subiectes
/
&
by
the
consequent
these
freres
mynours
or
prechours
the
whiche
lawfully
be
presented
vnto
the
bysshoppes
/
as
yf
it
soo
be
that
they
haue
of
comen
ryght
in
that
power
to
assoyle
/
as
haue
these
curates
.
Also
in
lyke
wyse
as
the
curate
may
assoyle
his
subiecte
as
well
in
hys
parysshe
as
with
out
/
In
semblable
wyse
may
doo
these
aboue
sayd
relegyons
agayne
them
of
the
diocyse
where
they
haue
be
presented
/
otherwyse
theyr
preuylege
shall
be
restaynt
/
the
whiche
thynge
the
ryght
wyll
not
suffre
/
than
whan
the
synner
is
dysposed
as
it
is
sayd
/
and
he
hath
founde
a
chapelayne
the
whiche
hath
iurysdyccyon
and
power
to
assoyle
/
as
sholde
oure
holy
fader
the
pope
the
whyche
hath
power
pleanere
and
generall
to
assoyle
all
them
of
crystyente
and
of
all
cases
without
ony
to
be
except
/
or
the
bysshop
vpon
all
them
of
his
bysshopryche
of
all
cases
except
those
the
whiche
ben
reserued
vnto
the
pope
/
or
the
curate
the
whiche
may
assoyle
his
parysshynges
of
all
cases
the
whiche
be
not
reserued
by
ryght
or
by
custome
vnto
the
pope
or
vnto
the
bysshop
/
or
vnto
other
preestes
reguler
/
or
seculer
/
the
whiche
by
commyssyon
generall
/
or
specyally
/
and
auctoryte
with
lycence
of
the
one
of
the
thre
before
sayd
.
That
is
to
knowe
of
the
pope
of
the
bysshop
/
or
of
the
curate
/
Also
that
the
sayd
synner
hath
loue
or
preuylege
generall
/
or
specyall
to
chese
a
confessour
idonium
than
he
ought
to
tell
and
declare
vnto
the
confessour
all
his
synnes
euery
one
in
pertyculer
so
as
god
vnto
hym
shall
gyue
knowlege
/
and
also
the
cyrcumstaunces
the
whiche
may
chaunge
the
synne
in
to
dyuers
maners
.
As
in
the
synne
of
thefte
a
man
ought
to
take
hede
yf
he
be
culpable
/
of
vseryes
/
of
symonyes
/
of
fals
weyghtes
/
of
mesures
/
of
rauens
or
sacryleges
/
for
they
the
whiche
wyttyngly
and
by
malyce
alonely
accuse
them
alonely
of
thefte
/
and
they
haue
commytted
sacrylege
/
extorcyon
/
or
vsery
they
be
not
well
confessed
/
but
they
synne
mortally
/
In
lyke
wyse
is
it
of
the
synne
of
lechery
/
for
who
so
hym
accuseth
of
fornycacyon
/
&
hath
commytted
auoutry
/
or
incest
/
defloracyon
/
or
sacrylege
/
&
so
of
these
other
espyces
they
be
not
confessed
/
&
they
synnen
mortally
/
and
therfore
the
persone
the
whiche
is
confessed
ought
to
tell
clerely
his
case
/
&
yf
he
be
symple
the
confessour
him
ought
to
declare
his
greef
&
hardnes
of
hys
case
¶
Here
folowen
.x.
poyntes
by
one
of
the
whiche
or
many
the
confessyon
may
be
no
thynge
/
&
also
instruccyon
for
to
examen
well
hym
the
whiche
is
in
the
sacrament
of
maryage
.
AFter
these
thynges
before
sayd
the
persone
that
wyll
make
good
confessyon
vnto
the
helth
of
his
souleought
well
to
take
hede
vnto
these
.x.
poyntes
that
folowen
/
for
by
one
of
them
/
or
by
many
the
confessyon
may
be
no
thynge
.
The
fyrst
is
that
he
be
not
in
the
sentence
of
cursyng
/
for
yf
it
were
so
holy
chirche
hath
no
power
hym
to
assoyle
/
of
ony
mortall
synne
/
tyll
vnto
that
/
that
he
be
loused
For
otherwyse
he
is
not
partener
of
the
sacramentes
of
holy
chirche
.
The
seconde
poynt
is
that
the
synner
ought
to
take
hede
to
make
conscyence
there
it
ought
to
be
made
/
and
not
to
make
it
where
it
ought
not
to
be
made
.
For
by
the
defaute
of
these
.
i
▪
poyntes
/
the
confessyon
may
be
nothynge
/
and
oft
tymes
it
happeneth
vnto
many
that
they
make
no
conscyence
/
in
the
case
of
vseryes
/
of
symonyes
/
of
gyftes
the
whiche
they
make
otherwyse
than
by
lyberall
loue
.
Also
of
cursyd
wylles
dysposed
to
synne
mortall
/
whan
they
haue
not
put
them
in
effect
nor
that
they
haue
lefte
that
to
do
for
the
loue
or
fere
of
god
/
but
alonely
for
fere
worldely
or
fere
to
be
dampned
/
or
elles
that
they
haue
not
had
place
tyme
&
oportunyte
/
Also
as
not
to
haue
complysshed
the
werkes
of
mercy
in
place
&
in
tyme
/
as
a
man
is
bounde
by
the
commaundement
of
god
/
and
vpon
the
payne
of
dedely
synne
/
the
whiche
thynge
is
harde
vnto
symple
people
to
vnderstonde
but
by
the
dyscrecyon
&
good
aduysement
of
the
confessours
after
the
doctryne
of
the
treatyse
precedent
of
the
werkes
of
mercy
.
Also
he
hath
no●
taught
and
corrected
them
that
a
man
is
bounde
to
correcte
in
place
and
in
tyme
.
Also
whan
a
man
oweth
lawfully
ony
thynge
/
And
that
a
man
hath
well
power
to
pay
it
/
and
he
vnto
whome
a
man
oweth
it
willeth
and
requyreth
to
be
payed
/
&
the
dettour
hath
not
of
Justyce
excusacyon
that
he
sholde
not
and
may
paye
/
than
suche
redeuable
is
contynually
in
the
estate
of
dedely
synne
/
and
may
not
be
assoyled
yf
he
haue
not
wyll
to
acquyte
hym
as
sone
as
he
may
And
here
appereth
the
culpe
of
many
symple
and
ygnoraunt
confessours
the
whiche
of
these
cases
&
other
semblables
they
do
not
make
conscyence
vnto
them
that
they
assoylen
/
who
many
and
ofte
tymes
owen
to
poore
people
/
the
whiche
by
the
defaute
of
theyr
payment
ben
gretely
dāmaged
/
In
the
whiche
case
they
be
h●lden
to
recompense
theym
/
The
thyrde
poynt
is
that
the
synner
ought
to
take
hede
that
the
confessyon
be
entyer
/
in
leuynge
nothynge
to
his
wyttynge
/
or
by
defaute
to
doo
that
that
is
in
hym
/
after
as
it
hath
ben
sayd
here
before
/
for
he
that
dooth
not
his
deuoyre
after
as
it
is
in
the
flagelyte
humayne
/
and
soo
by
his
defaute
forgoten
one
or
many
of
his
synnes
/
the
whiche
he
ought
to
confesse
all
in
partyculer
/
his
confessyon
is
not
hole
/
And
in
this
poynt
I
make
grete
doubte
of
the
confessyon
of
them
the
whiche
by
theyr
defaute
take
no
hede
vnto
the
commaundementes
of
god
/
for
to
accomplysshe
them
/
&
for
to
kepe
him
from
synne
&
also
hym
to
accuse
&
confesse
of
the
transgressyon
of
them
the
whiche
they
myght
haue
lerned
&
vnderstonde
in
one
daye
/
or
in
tweyne
for
well
and
suffycyently
them
to
confesse
for
euer
all
theyr
lyfe
.
&
for
the
more
clerely
to
vnderstonde
this
peryll
&
this
defaute
a
man
may
consyder
the
persone
the
whiche
is
of
.xxx.
yere
/
hath
a.
M.
v.
c.
&
thre
score
sondayes
in
the
whiche
he
hath
ben
defended
all
erthely
werkes
that
hym
may
lette
to
thynke
on
god
and
of
his
benefyces
for
to
thanke
hym
.
And
also
he
ought
to
lerne
these
thynges
necessary
vnto
his
soule
and
to
thynke
on
his
conscyence
/
and
on
his
synnes
for
to
confesse
hym
worthely
.
And
for
as
moche
as
the
more
grete
party
of
bodely
people
done
yll
theyr
deuoure
/
on
the
sondayes
and
th●●e
othe●
feestes
to
thynke
on
theyr
conscyences
/
they
can
not
be
confessed
as
in
generall
where
they
sholde
be
confessed
in
partyculer
yf
he
holde
it
not
in
theyr
defaute
.
Nowe
is
it
wryten
as
well
in
ryght
as
in
reason
that
none
ought
to
haue
prouffyte
of
his
cryme
&
defaute
/
And
therfore
it
excedeth
myn
vnderstandynge
&
reason
yf
suche
confessyons
ben
vylable
before
god
/
the
whiche
thynge
I
leue
in
the
depnesses
of
Jugementes
dyuyne
.
The
fourth
poynt
that
the
synner
ought
to
take
hede
that
he
tell
all
that
wherof
he
hath
mynde
vnto
one
confessour
and
not
vnto
tweyne
or
vnto
many
/
for
yf
vnto
his
wytrynge
he
t●ll
one
parte
vnto
one
/
and
parte
vnto
another
malycyouslly
he
synneth
mortally
and
he
shall
not
be
assoyled
of
the
one
ne
of
the
other
.
But
yf
by
ony
case
he
were
sent
agayne
vnto
the
souerayne
/
it
shall
suffyce
to
tell
the
case
wherfore
he
hath
ben
sent
agayne
/
so
that
he
hath
all
tolde
vnto
the
fyrst
The
fyfth
poynt
is
that
he
ought
to
be
aduysed
parfytly
yf
he
be
redy
to
pardon
with
good
herte
/
the
yll
wyll
vnto
them
that
haue
hym
offended
/
For
as
sayth
oure
sauyour
in
the
euangelyste
.
yf
we
pardon
not
vnto
oure
malefactours
the
rancour
that
we
haue
agayn
them
god
shal
not
pardon
vs
in
lyke
wyse
he
that
hath
offended
ony
persone
in
worde
or
in
dede
/
he
oughte
to
requyre
pardon
in
dede
yf
he
be
present
or
to
be
in
ferme
purpose
that
to
do
it
〈◊〉
place
and
in
tyme
/
whan
he
shall
fynde
oportunyte
.
The
.vi.
poynt
as
vnto
regarde
of
people
the
whyche
ben
in
maryage
as
in
two
poyntes
.
The
fyrst
is
how
they
haue
receyued
the
sacrament
of
maryage
.
The
seconde
is
of
the
maner
how
they
ben
gouerned
/
as
vnto
the
fyrst
it
is
to
knowe
that
after
the
ordenaunce
o●
holy
chirche
none
may
take
in
maryage
his
kynnesman
/
or
his
kynneswoman
but
that
one
of
the
party●●
be
at
the
leest
at
the
fyght
degre
/
of
the
whiche
degrees
/
the
broder
and
syster
make
the
fyrst
/
the
chyldern
the
whiche
ben
germayns
make
the
seconde
.
The
chylder
of
these
germayns
the
whiche
ben
called
remoued
maketh
the
thyrde
.
And
the
chyldern
of
the
remoued
maketh
the
.iiii.
And
the
remoued
from
the
remoued
maketh
the
fyfth
/
and
he
that
is
sayd
the
fyfth
may
haue
in
maryage
/
her
of
the
seconde
of
the
thyrde
/
and
of
the
fourth
/
and
so
consequently
in
lyne
colla●erall
for
neuer
may
ony
haue
in
maryage
hym
/
or
her
the
whiche
is
in
ryght
lyne
be
it
in
assendynge
/
or
dyscendynge
/
and
yf
ony
be
maryed
wyttyngly
wyth
ony
of
his
lygnage
vnder
the
degrees
before
sayd
/
he
synneth
mortally
/
and
more
ouer
he
is
acursyd
And
it
is
to
be
noted
that
by
habycyon
carnall
in
fornycacyon
is
caus●
of
affynyte
with
all
them
of
the
lynage
as
well
of
the
one
parte
as
of
the
other
in
the
same
degre
the
whiche
appertayne
vn●o
them
the
whiche
commytten
suche
fornycacyon
/
an
example
.
Thou
co●●nyt
test
fornycacyon
with
a
woman
all
hyr
systers
naturalles
ben
thy
systers
by
affynyte
/
her
neces
ben
thy
neces
/
her
germayns
ben
thy
germayns
.
And
so
of
other
and
a
lyke
thynge
is
it
of
the
woman
as
in
regarde
of
a
fornycatour
/
&
they
may
neuer
mary
with
the
frendes
/
of
the
one
ne
of
the
other
/
and
yf
they
mary
them
wyttyngly
they
ben
acursyd
&
they
ought
to
be
departed
notwithstondynge
ony
space
of
tyme
/
or
of
what
soo
euer
lyne
that
he
be
comen
from
suche
maryage
another
thynge
it
sholde
be
yf
after
the
maryage
legytyme
of
some
they
haue
company
carnall
/
the
woman
of
the
kynred
of
her
husbonde
/
or
the
husbonde
of
the
kynred
of
his
wyfe
/
for
the
maryage
shall
not
be
departed
.
But
the
partye
culpable
falleth
in
to
suche
inconuenyent
that
he
may
neuer
requyre
the
deuoyr
of
maryage
/
vnto
the
partye
yf
he
be
not
fyrst
dyspenced
with
/
of
the
auctoryte
of
the
pope
but
that
he
synne
mortally
.
But
the
party
the
whiche
is
not
culpable
hym
ought
to
yelde
with
the
dyspleasaunce
the
whiche
may
fall
in
suche
case
/
and
than
the
partye
culpable
synneth
not
mortally
yf
he
haue
not
other
dysordynaunce
and
so
it
is
good
counseyll
that
suche
persone
conspable
suche
is
dyspensacyon
of
the
pope
for
to
eschew
the
perylles
the
whiche
may
come
by
cause
of
suche
lettynge
Also
he
ought
to
take
hede
vnto
the
lygnage
spyrytuall
the
whiche
cometh
amonge
many
persones
by
cause
of
the
sacrament
of
baptem
/
or
of
confyrmacyon
/
that
is
to
knowe
/
bytwene
the
chylde
baptysed
/
and
them
the
whiche
holden
/
and
bytwene
these
chyldern
naturall
ben
they
borne
before
or
after
/
For
the
sone
or
the
doughter
of
ony
persone
may
neuer
be
maryed
/
or
marye
with
the
chyldern
naturalles
of
theyr
godfader
or
godmoder
but
the
godfaders
and
godmoders
well
may
mary
theyr
other
chyldern
togyder
/
of
whome
the
gossypred
is
not
comen
/
many
other
cases
he
may
haue
by
cause
of
cognacyon
legall
/
and
of
the
affynyte
that
men
call
Justyce
dyshoneste
openly
/
the
whiche
I
passe
by
cause
of
shortnes
.
Also
a
man
ought
not
to
mary
from
the
begynnynge
of
the
aduent
/
tyll
vnto
the
vtas
of
the
epephanie
.
Also
from
the
septuagesime
tyll
vnto
the
vtas
of
Ester
.
Also
from
the
thre
days
before
the
Assencyon
tyll
vnto
the
vtas
of
Pentecost
And
he
that
dooth
other
wyse
without
dyspensacyon
he
synneth
mortallly
/
and
this
is
as
vnto
the
fyrst
poynt
of
the
sacrament
of
maryage
.
¶
Here
foloweth
the
examynacyon
of
the
persone
maryed
.
AS
vnto
the
seconde
poynt
the
whiche
is
of
the
gouernynge
of
the
persone
maryed
in
regarde
of
his
sacrament
of
maryage
/
it
is
to
vnderstonde
that
after
as
these
doctours
declaren
the
werke
of
maryage
/
may
be
accomplysshed
in
fyue
maners
/
some
tyme
merytoryously
/
somtyme
with
out
synne
/
somtyme
with
synne
venyall
/
somtyme
with
suche
cyrcumstaunces
that
these
theologyens
doubten
of
mortall
or
venyall
/
somtyme
it
is
mortall
synne
/
fyrst
the
werke
of
maryage
may
be
accomplysshed
merytoryously
whan
the
one
of
the
partyes
or
both
.ii.
togyder
ben
in
the
estate
of
grace
/
&
theyr
intencyon
is
to
haue
lyne
/
or
to
yelde
the
maryage
the
one
with
the
other
/
or
to
eschewe
the
peryll
of
auoutry
in
hym
or
in
her
partye
/
and
in
kepynge
the
cyrcumstaunces
the
whiche
appertayne
vnto
the
honeste
of
maryage
/
whan
it
is
synne
there
is
doute
of
mortall
/
or
venyall
/
the
good
and
suffycyent
confessour
it
may
comprehende
by
the
cyrcumstaunces
of
the
dede
/
of
the
intencyon
/
and
of
the
confessyon
of
people
maryed
.
But
in
seuen
maners
a
man
may
synne
mortally
with
her
party
after
as
declaren
these
doctours
.
The
fyrst
is
suche
whan
the
man
also
the
woman
ben
so
moche
dysordynate
/
that
they
wyllen
by
delyberacyon
accomplysshe
the
werke
of
maryage
/
with
party
the
whiche
is
not
his
by
maryage
/
and
this
case
is
here
harde
to
Juge
/
as
vnto
iugement
humayn
/
But
god
the
whiche
is
Juge
of
conscyence
seeth
clerely
the
troweth
.
The
seconde
case
in
the
whiche
he
is
in
daunger
of
synne
mortal
is
whan
the
one
partye
refuseth
the
other
withoute
excusacyon
lefull
.
The
thyrde
case
is
whan
the
man
abused
of
his
partye
for
to
seche
more
greter
pleasure
carnall
.
The
fourth
whan
the
woman
is
not
in
dyspocysyon
of
her
body
that
she
sholde
yelde
the
deuoyre
of
maryage
and
his
partye
the
whiche
hath
of
it
knowlege
is
so
moche
vnresonable
that
he
wyll
not
hym
abstayn
/
than
synneth
he
mortally
after
as
sayen
comenly
these
doctours
/
but
the
woman
the
whiche
obeyeth
agayne
her
wyll
for
to
eschewe
the
daungers
of
incontynence
/
or
other
yl
les
the
whiche
may
come
in
maryage
synneth
not
The
fyfth
is
whan
these
people
maryed
goo
vnto
theyr
wyues
in
these
grete
festes
/
after
as
sayen
some
doctours
/
how
be
it
saynt
Thomas
sayeth
the
synne
is
not
mortall
/
and
the
deuoute
doctour
Bonauenture
/
and
also
the
doctour
subtyle
the
scotte
holden
that
opynyon
/
for
the
chirche
he
defendeth
not
the
werke
of
maryage
/
in
these
feestes
/
but
alonely
counseylleth
that
a
man
absteyn
hym
/
to
the
ende
that
they
be
the
better
dysposed
to
praye
vnto
god
/
for
of
as
moche
as
a
man
putteth
the
more
his
herte
in
pleasures
carnalles
/
of
as
moche
is
a
man
the
lesse
dysposed
to
praye
vnto
god
/
and
the
more
ferther
from
his
loue
&
they
ought
to
make
suche
abstynence
of
a
comen
assent
/
In
lyke
wyse
as
techeth
saynt
Poul
/
and
yf
the
one
of
the
sayd
partyes
wyll
not
absteyne
the
other
partye
there
ought
to
obe
ye
without
fermynge
conscyence
erronyous
/
as
yf
the
partye
beleueth
that
it
were
dedely
synne
to
obeye
in
her
partye
in
the
dede
of
maryage
in
the
tyme
of
grete
solempnyte
/
and
neuerthelesse
that
notwithstandynge
hym
she
obeyeth
/
than
she
synneth
mortally
alonely
/
for
as
moche
as
she
dooth
contrary
to
her
conscyence
the
whiche
is
erronyous
to
byleue
as
to
obeye
in
her
partye
in
the
sayd
tyme
is
dedely
synne
.
The
.vi.
whan
the
werke
of
maryage
is
commytted
in
place
halowed
/
as
is
the
chirche
/
or
chirchyerde
yf
these
partyes
maryed
may
otherwyse
company
togyders
/
and
yf
the
case
were
knowen
/
the
chirche
or
chirchyarde
sholde
be
reconsyled
after
the
ryght
.
The
seuenth
is
whan
the
woman
is
with
chylde
/
and
nere
her
tyme
/
and
they
haue
by
some
experyence
/
or
true
semblable
that
the
chylde
may
renne
in
ony
peryll
/
&
neuerthelesse
by
theyr
incontynence
they
dyspose
them
vnto
suche
pareyl
they
synnen
mortally
after
some
doctours
/
and
vnto
to
that
purpose
I
haue
founde
other
tymes
a
man
maryed
that
by
sorowe
and
remors
of
conscyence
sought
remedy
and
counseyll
of
that
/
that
his
wyfe
hath
hadde
foure
or
fyue
chyldern
all
deed
fayr
grete
and
well
formed
/
the
whiche
knowe
not
the
cause
ne
the
occasyon
of
the
dethe
of
the
sayd
chyldern
nor
other
cause
they
coude
not
Juge
/
vnder
the
Jugement
of
god
but
theyr
incontynence
.
for
so
as
he
sayd
they
absteyn
them
not
for
ony
dysposycyon
/
or
nerenesse
of
chyldynge
that
was
the
party
/
and
so
it
appereth
in
many
maners
the
estate
/
and
honeste
of
maryage
is
euyll
kept
of
many
people
vyle
and
carnall
the
whiche
oftymes
there
commytten
the
case
of
the
bysshop
and
many
wronges
/
of
the
which
they
make
not
ony
conscyence
nor
make
not
ony
confessyon
/
and
oftymes
god
them
ponyssheth
in
theyr
lyue
by
as
moche
that
they
begete
chyldern
wronge
/
croked
/
lame
/
blynde
/
messelles
/
or
fallynge
on
the
grete
yll
.
so
as
sayen
these
holy
doctours
and
therfore
a
man
sholde
take
hede
and
teche
yonge
people
of
the
honoure
and
reuerence
/
of
the
fere
and
of
the
obedyence
that
they
ought
to
kepe
in
the
sacrament
of
maryage
and
how
they
sholde
mary
them
pryncypally
for
the
entencyon
to
haue
lyne
the
whiche
may
come
vnto
the
holy
seruyce
of
god
/
&
of
holy
chirche
.
after
the
example
of
yonge
Thobye
vnto
whome
the
angell
of
god
taught
/
that
as
wel
he
as
his
wyfe
sarra
them
sholde
absteyne
from
the
dede
of
maryage
after
theyr
benedyccyon
the
espace
of
thre
dayes
and
thre
nyghtes
/
In
the
whiche
tyme
they
sholde
gyue
them
vnto
holy
orysons
/
and
so
he
dyde
by
the
whiche
he
was
delyuered
from
al
pareyll
and
from
the
temptacyon
of
the
deuyll
the
whiche
hadde
before
strangled
seuen
husbondes
the
whiche
hadde
espousyd
the
one
after
the
other
the
sayd
Sara
/
not
alonely
for
the
loue
of
lyne
/
and
of
the
sacrament
of
maryage
/
but
for
the
beaute
of
the
doughter
and
to
accomplysshe
theyr
pleasures
carnalles
.
And
this
doctryne
and
techynge
haue
kepte
syns
many
good
crysten
men
and
well
taught
/
of
whome
they
ben
founde
in
the
greate
benediccion
of
good
lyne
/
of
Joye
/
of
consolacyon
/
and
of
longe
lyfe
.
The
seuenth
poynt
is
that
the
confessyon
is
not
merytoryous
nor
suffycyent
/
for
to
aske
newly
the
grace
of
god
whan
it
is
done
pryncypally
by
custome
/
or
for
fere
worldely
/
and
not
pryncypally
for
the
loue
of
god
/
and
of
the
saluacyon
of
the
soule
the
whiche
thynge
is
done
moost
comenly
/
so
as
it
may
be
comprehended
and
arguyde
by
the
lyfe
of
the
more
parte
the
whiche
with
grete
payne
them
represent
one
tyme
in
the
yere
and
ryght
late
before
theyr
confessoure
.
The
.viii.
poynt
is
whan
the
synner
hath
no
wyll
nor
ferme
purpose
/
to
ceas
and
to
put
ende
in
his
synne
/
for
the
tyme
to
come
/
and
to
fle
the
occasyons
of
mortall
synne
.
The
.ix.
is
whan
the
synner
cheseth
vnto
his
wyttynge
for
his
confessour
a
symple
chapelayne
/
the
whiche
is
not
suffycyent
nor
idonium
/
for
to
redresse
the
dede
of
his
conscyence
/
after
the
vocacyon
and
estate
/
of
the
whyche
the
synner
may
be
/
or
the
whiche
hath
not
power
to
assoyle
.
The
.x.
is
whanne
that
the
synner
hathe
forgoten
by
his
neclygence
his
penaunce
enioyned
/
or
elles
he
wyll
not
do
it
/
be
it
to
requyre
pardonne
/
or
to
pardon
/
be
it
to
restore
another
/
to
faste
/
or
to
make
prayer
/
for
in
suche
case
the
confessyon
is
none
/
and
ought
to
be
withdrawen
/
and
so
it
is
good
counseyll
that
a
man
accomplysshe
hys
penaunce
in
the
estate
of
grace
/
for
in
soo
doynge
he
se●heth
grete
meryte
agayne
god
/
and
with
that
a
man
acquyteth
hym
of
temporall
payne
.
¶
Here
foloweth
the
practyse
that
he
ought
to
holde
the
whiche
entyerly
hym
wyll
confesse
/
and
examen
after
the
order
of
the
.x.
commaundementes
of
the
lawe
after
the
mooste
sure
maner
that
there
may
be
founde
.
WHo
so
euer
wyll
well
and
parfaytly
examen
Caplm
xiiii
.
his
conscyence
in
partyculer
/
he
ought
to
rule
hym
after
the
.x.
commaundementes
of
the
lawe
.
For
so
as
wytnesseth
saynt
Austen
a
man
may
not
fynde
a
more
certayne
practyse
to
examen
well
his
conscyence
.
Also
sayth
well
saynt
Gregorye
that
.x.
commaundementes
ben
as
ten
myrrours
/
In
the
whiche
the
soule
crystened
may
clerely
see
and
knowe
the
fylth
of
his
synne
and
of
the
dysordynaunce
of
his
conscyence
.
Also
sayth
the
ryall
prophete
Dauyd
/
I
shall
confesse
me
well
and
ryghtly
for
as
moche
as
I
haue
lerned
the
ten
commaundementes
of
god
/
by
the
whiche
it
is
well
to
be
noted
that
no
persone
is
bounde
hym
to
confesse
regulerly
and
of
necessyte
but
onely
of
dedely
synne
the
whiche
is
not
other
thynge
but
the
transgressyon
of
ony
of
the
.x.
commaundementes
in
the
whiche
ben
defended
the
seuen
deedly
synnes
/
Also
there
be
conteyned
the
seuen
werkes
of
mercy
/
&
the
trouth
of
the
artycles
of
oure
holy
fayth
.
In
the
whiche
thynges
that
is
to
vnderstonde
in
the
commaundementes
of
the
lawe
/
in
the
artycles
of
the
fayth
/
and
in
the
seuen
werkes
of
mercy
is
comprehended
and
conteyned
all
the
dede
of
the
conscyence
in
lyke
wyse
as
it
hath
ben
sayd
before
/
And
therfore
who
so
euer
wyll
hym
well
examen
and
make
parfyte
&
hole
confessyon
after
these
thynges
sayd
he
ought
to
take
hede
how
he
hath
kepte
and
accomplysshed
the
ten
commaundementes
of
god
/
as
well
in
the
thynge
commaunded
that
is
in
sechynge
vertues
/
and
in
accomplysshynge
the
werkes
of
mercy
as
also
in
the
thynge
defended
/
as
ben
the
seuen
dedely
synnes
.
That
is
to
know
/
pryde
/
enuy
/
wrath
couetyse
/
glotonye
/
slouth
/
and
lechery
/
In
the
whiche
seuen
maner
of
synnes
a
man
may
falle
often
mortally
and
dampnably
And
somtyme
venyall
alonely
/
for
it
is
to
byleue
that
euery
passyon
or
mouynge
of
Ire
/
of
enuy
/
of
vayne
glorye
/
and
soo
of
other
synnes
before
sayd
ben
alwayes
deedly
synne
But
whan
suche
passyons
or
wylles
abyden
in
the
termes
of
venyall
synne
/
or
that
they
exceden
tyll
vnto
mortall
synne
.
That
thynge
is
ryght
harde
vnto
Jugement
humayne
/
and
it
is
not
possyble
therin
to
gyue
a
rule
generall
suffycyent
for
to
Juge
of
euery
case
inpartyculer
/
wheder
it
be
mortall
or
venyall
/
after
as
it
hath
ben
sayd
before
in
the
seuenth
chapytre
of
this
partye
/
and
therfore
as
nowe
I
reste
to
see
in
partyculer
some
case
after
the
ordre
of
the
ten
commaundementes
.
¶
Here
foloweth
of
the
fyrste
commaundement
.
OUer
these
thynges
sayd
in
the
fyrste
commaundement
Caplm.
xv.
he
the
whiche
wyll
well
purge
his
conscyence
ought
to
take
hede
vnto
these
poyntes
that
folowen
.
Fyrste
vnto
the
brekynge
of
his
vowes
/
yf
ony
haue
ben
broken
/
as
who
sayth
not
carynge
by
dyspysynge
and
inobedyence
agayne
god
/
the
whiche
was
lawfull
to
holde
/
and
to
accomplysshe
it
is
dedely
synne
/
yf
a
man
commytte
suche
fraccy
/
on
by
delyberacyon
/
or
equyualente
after
the
rule
put
in
the
chapytre
of
the
scyence
that
a
confessour
ought
to
haue
the
whiche
oughte
well
to
be
noted
for
all
these
cases
the
whiche
folowen
in
this
mater
of
all
the
ten
commaundementes
.
Also
it
is
to
be
noted
that
for
as
moche
that
there
hath
ben
made
mencyon
in
the
treatyse
of
the
commaundemen
/
tes
/
of
all
the
seuen
deedly
synnes
.
He
the
whiche
by
the
studye
of
this
boke
wyll
examen
his
conseyence
ought
for
to
truste
the
thynges
the
whiche
there
hath
ben
sayd
/
be
it
in
generall
/
in
especyall
with
them
that
folowen
in
this
recapitulacy
on
of
the
commaundementes
in
partyculer
/
yf
ony
by
syknes
forgetfulnes
/
or
other
cause
excusable
breketh
hys
vowe
that
is
no
synne
/
or
it
is
alonely
venyall
/
yf
he
hath
auowed
a
thynge
vnlefull
he
ne
sholde
accomplysshe
it
/
but
without
other
dyspense
ought
more
sooner
to
do
all
the
contrary
and
hym
to
confesse
of
soo
folysshely
to
haue
auowed
thynge
the
whiche
is
not
lefull
/
or
honeste
/
yf
he
haue
taryed
to
accomplysshe
his
vowes
in
suche
wyse
that
he
then
hath
forgoten
/
or
by
to
moche
taryenge
falleth
in
to
suche
inconuenyent
that
he
ne
them
may
accomplysshe
/
some
grete
theologyens
wyll
saye
and
susteyne
that
it
is
deedly
synne
/
yf
he
haue
made
auowe
to
faste
or
to
do
other
thynge
lefull
/
for
ony
cursyd
ende
/
as
for
to
come
to
commytte
thefte
/
auoutry
or
other
synne
/
he
hath
synned
mortally
/
yf
he
hath
made
auowe
of
chastyte
/
or
of
relegyon
/
and
afterwarde
hym
maryeth
/
it
is
deedly
synne
and
as
many
tymes
and
often
as
he
requyreth
on
his
partye
the
deuoure
of
maryage
/
he
synneth
mortally
/
but
yf
he
were
requyred
he
may
acquyte
hym
in
yeldynge
the
deuoyre
of
maryage
without
deedly
synne
/
by
suche
wyse
that
he
loueth
better
after
the
wyll
of
reason
hym
to
content
/
and
not
to
accomplysshe
the
werke
of
maryage
/
The
whiche
thynge
is
yl
to
kepe
all
the
tyme
of
his
lyfe
/
and
therfore
they
that
ben
in
suche
inconuenyent
they
sholde
make
dyspense
of
theyr
vowe
and
be
assoyled
of
the
synne
/
And
it
is
to
be
noted
that
a
curate
may
assoyle
his
subiecte
of
the
brekynge
of
his
vowes
/
but
he
may
not
dyspence
/
or
them
chaunge
without
specyall
lycence
of
the
pope
/
or
of
the
bysshop
/
after
as
the
case
it
requyreth
.
The
dyspensacyon
or
commutacyon
of
the
vowe
/
of
chastyte
/
of
pylgrymage
vnto
Jherusalem
/
of
Rome
/
of
saynt
James
ben
reserued
to
the
pope
.
But
the
dyspence
or
commutacyons
of
other
vowes
appertayne
vnto
the
prelates
.
Also
it
is
to
be
noted
that
yonge
people
/
that
is
to
knowe
the
doughter
vnder
the
yeres
of
.xii.
accomplysshed
/
&
the
sone
vnder
the
yeres
of
.xiiii.
may
not
vowe
/
or
entre
in
to
relegyon
of
theyr
owne
auctoryte
not
withstondynge
what
dyscrecyon
so
euer
they
may
haue
.
Also
auowe
is
not
oblygatory
yf
it
be
not
made
by
delyberacyon
and
full
consent
.
Also
a
woman
maryed
may
not
vowe
or
obserue
the
vowe
that
she
hath
made
before
the
maryage
yf
her
husbond
wyll
not
so
consent
/
and
yf
she
hath
auowed
after
or
before
the
maryage
/
the
husbonde
her
may
make
it
to
leue
without
other
dyspense
/
and
withoute
the
synne
of
the
one
or
of
the
other
/
yf
the
husbonde
were
not
ony
tyme
consentynge
/
The
man
may
well
vowe
without
lycence
of
his
partye
the
whiche
be
not
vnto
the
preiudyce
of
maryage
.
Also
they
the
whiche
vowen
neuer
to
kembe
them
on
the
fryday
or
not
to
spynne
on
the
satyrdaye
/
or
other
semblables
superstycyons
ought
to
leue
suche
vowes
symple
and
full
of
vanytees
/
But
doo
after
the
ordenaunce
of
theyr
wyse
and
dyscrete
confessour
.
and
other
holy
faders
.
Secondly
the
synner
oughte
well
for
to
take
hede
yf
he
be
culpable
/
of
sorceryes
/
of
wytchcraftes
of
charmes
/
of
inuocacyons
of
the
deuyll
/
or
of
adoracyons
/
or
of
paccyon
with
hym
and
with
his
dyabolykes
.
Also
yf
that
he
haue
vsed
ony
euyll
crafte
/
or
yf
he
haue
kepte
or
retayned
bokes
of
the
same
.
Also
yf
he
haue
Jugyd
of
the
deth
or
of
the
lyfe
/
&
of
the
aduentures
of
ony
persone
by
the
constellacyons
and
knowlege
of
the
planettes
on
the
skye
/
or
by
phylosephye
.
Also
yf
that
he
haue
vsed
of
sorte
for
to
knowe
ony
thynge
/
yf
he
hath
byleued
ouer
moche
and
stedfastly
in
the
aduentures
of
ony
dremes
/
yf
that
he
hath
lokyd
or
causyd
to
loke
in
the
tokens
of
the
hande
/
for
to
knowe
the
aduentures
of
hymself
or
of
other
/
yf
he
for
ony
syknes
hath
vsed
lytell
scrowes
/
or
of
charmes
/
yf
he
hath
put
dystyncyon
in
certayne
dayes
As
the
tewesdaye
and
the
wennysdaye
/
or
other
dayes
for
to
begynne
ony
werke
/
for
to
make
waye
in
beleuynge
that
by
one
daye
he
shall
profyte
better
than
by
a nother
/
yf
he
hath
put
fayth
for
ony
aduentures
/
in
songe
or
in
cryes
of
ony
byrdes
/
or
in
the
metynge
of
ony
beestes
/
or
of
other
thynges
/
in
all
these
cases
before
sayd
oftymes
it
is
dedely
synne
/
and
ryght
selden
venyall
synne
.
¶
Here
foloweth
the
seconde
commaundement
.
OVer
these
thynges
before
sayd
in
the
seconde
Caplm
xvi
.
commaundement
/
the
synner
onght
to
take
hede
vnto
the
poyntes
the
whiche
folowen
yf
he
hath
sworne
in
certayne
/
the
thynge
the
whiche
is
in
doubte
/
It
is
mortall
synne
/
specyally
in
Jugemente
/
yf
he
hath
sworne
to
do
thynge
the
whiche
of
it selfe
is
yll
/
as
it
sholde
be
to
do
synne
/
he
hath
synned
mortally
/
nor
suche
othe
ought
not
to
be
kepte
nor
accomplysshed
/
yf
he
hath
shewed
wyttyngly
the
secrete
or
the
counseyll
that
he
hath
sworne
to
holde
secrete
/
It
is
dedely
synne
/
as
well
in
hym
that
swereth
as
in
hym
the
whiche
wyttyngly
maketh
suche
reuelacyon
knowynge
well
that
it
was
gyuen
hym
for
to
kepe
it
secrete
/
yf
he
hath
sworne
detestably
/
as
by
the
blode
/
by
that
deth
/
or
by
the
wombe
of
our
lorde
/
it
is
dedely
synne
/
And
in
suche
maner
to
swere
is
reputyd
also
as
to
blaspheme
/
and
in
lyke
wyse
to
dysplease
by
Ire
god
and
his
sayntes
/
yf
he
hath
promysed
&
sworne
to
do
ony
thynge
lefull
/
and
he
there
trespasseth
without
excusary
on
resonable
and
vnto
his
wyttynge
/
it
is
dedely
synne
/
but
the
thynge
sworne
may
be
suche
as
to
bete
his
chylde
/
or
other
thynge
semblable
the
whiche
is
not
accomplysshed
/
it
is
but
synne
venyall
/
yf
he
hath
constrayned
hym
to
swere
that
he
byleueth
that
he
shall
be
forsworne
/
it
is
deedly
synne
/
except
the
Iuge
the
whiche
by
the
order
of
ryghte
maketh
to
swere
ony
in
Justice
yf
in
songes
vnhoneste
/
&
tryfylles
/
and
talkynges
/
of
langage
/
he
swereth
god
or
his
sayntes
/
it
is
deedly
synne
/
also
to
swere
troweth
with
out
cause
and
for
no
thynge
.
And
also
as
at
euery
worde
he
may
with
grete
payne
be
done
without
the
contenement
of
the
lawe
of
god
/
&
by
the
consequent
it
is
deedly
synne
.
¶
Here
foloweth
the
thyrde
commaundement
.
OVer
these
thynges
spoken
in
the
thyrde
commaundement
Caplm.
●v●●
.
the
synner
ought
to
take
hede
vnto
the
poyntes
the
whiche
folowen
/
yf
he
occupy
hymselfe
his
seruantes
/
or
his
chyldern
in
worldly
werkes
and
cursyd
on
the
sonday
/
or
on
other
festes
gyuen
by
the
commaundement
/
by
couetousnes
&
without
constraynt
of
necessyte
/
it
is
dedely
synne
as
well
in
hym
that
commaundeth
/
as
in
hym
the
whiche
obeyth
and
consenteth
/
yf
he
hath
gone
vnto
fayres
or
vnto
markettes
by
his
couetousnesse
/
in
the
sayd
feestes
/
he
there
may
synne
mortally
.
:
/
Other
thynge
it
shall
be
after
masse
herde
/
yf
he
it
may
goodly
here
/
he
gooth
vnto
the
fayrres
or
vnto
the
markettes
/
As
these
prelates
of
holy
chirche
suffren
/
without
makynge
specyall
prohybycyon
or
without
the
makynge
of
ony
punysshement
/
yf
he
be
occupyed
all
the
daye
/
in
dysportes
/
in
feestynges
/
in
goynge
on
huntynge
and
hawkynge
with
out
herynge
masse
/
and
somtyme
they
occupye
the
se
other
it
is
deedly
synne
comenly
/
here
sholde
they
take
hede
/
and
seche
good
counseyll
/
tauerners
/
●y
bakers
hocsters
/
potycaryes
/
bayllyues
and
in
lyke
wyse
/
sergeauntes
/
and
other
offycers
/
Also
tayllers
cordyners
/
and
generally
all
maner
of
people
/
of
labour
and
of
noblesse
of
what
so
euer
degree
that
they
ben
/
for
euery
man
hym
ought
to
examen
after
the
vocacyon
and
estate
in
the
whiche
he
lyueth
and
to
take
hede
for
what
occasyon
and
with
what
cyrcumstaunces
/
yf
he
be
occupyed
on
the
holydaye
in
worldly
werkes
/
for
yf
that
hath
ben
pryncypally
by
his
couetousnes
/
it
is
dedely
synne
.
Also
frawdes
euyll
thoughtes
clamacyons
/
pariurynges
and
other
tryfylles
the
whiche
oftymes
they
commytten
in
all
maner
of
marchaundyse
/
be
it
in
weyght
/
in
mesure
/
in
pryce
/
in
substaunce
/
or
in
qualyte
/
is
more
greuous
synne
on
the
holydaye
than
it
sholde
be
another
daye
/
for
as
moche
that
in
so
doynge
there
is
the
transgressyon
of
the
commaundementes
/
that
is
of
the
thyrde
the
whiche
is
to
halowe
the
feestes
in
the
whiche
is
pryncypally
the
werke
of
synne
/
&
also
of
the
seuenth
the
whiche
defendeth
all
thefte
as
shall
be
sayd
here
after
.
¶
Here
foloweth
the
fourth
commaundement
.
OVer
these
thynges
sayd
in
the
fourth
commaundement
Caplm
xviii
the
synner
ought
to
take
hede
vnto
these
poyntes
folowen
/
fyrst
yf
he
hath
spoken
wordes
vnlefull
vnto
fader
or
vnto
moder
/
yf
he
hath
cursyd
them
/
yf
he
hath
mockyd
them
/
yf
he
them
hath
put
or
stryken
/
yf
he
theym
hath
prouoked
to
wrathe
/
and
he
in
the
wronge
/
it
is
dedely
synne
/
yf
he
theym
wolde
not
obeye
in
thynge
the
whiche
was
good
and
lawfull
/
it
is
deedly
synne
/
whan
in
that
there
is
a
contempt
/
for
another
thynge
it
sholde
be
yf
by
ouer
syght
or
in
ony
neclygence
or
in
thynge
of
lytell
reputacyon
/
yf
he
ne
them
hath
purueyde
of
theyr
necessytes
after
as
he
may
&
ought
to
do
/
yf
he
vnto
them
borne
honoure
and
reuerence
in
place
and
in
tyme
it
is
comenly
dedely
synne
yf
he
them
hath
not
acquyte
after
theyr
deth
and
accomplysshe
theyr
laste
wylles
and
testamentes
after
as
he
may
and
ought
well
to
do
/
it
is
deedly
synne
/
yf
he
hath
ben
Irreuerende
vnto
his
other
frendes
/
vnto
his
souerayns
as
vnto
people
of
the
chirche
/
vnto
offycers
and
vnto
his
lordes
/
yf
he
hath
not
taught
his
chyldern
and
other
of
his
houshold
in
makynge
them
to
kepe
the
commaundementes
of
god
/
to
receyue
the
sacramentes
in
place
&
in
tyme
in
prouydynge
them
of
meete
and
of
drynke
/
of
clothe
and
hosynge
honestly
after
his
power
and
hys
estate
/
yf
he
them
hath
causyd
to
leue
pryde
/
bostynges
and
vanytes
/
yf
he
them
hath
suffred
to
be
founde
in
daunces
in
companyes
peryllous
&
vnhoneste
yf
he
hath
made
his
seruant
or
seruantes
to
werke
on
the
holydayes
/
in
all
these
thynges
●●e
may
haue
deedly
synne
/
after
the
cyrcumstaunces
&
modyfycacyon
of
mortall
synne
the
whiche
hath
ben
spoken
here
tofore
.
¶
Here
foloweth
of
the
fyfth
commaundement
.
OVer
these
thynges
before
▪
sayd
in
the
fyfth
Caplm.
xix.
commaundement
the
synner
ought
to
take
hede
vnto
these
poyntes
folowen
/
fyrste
yf
he
hath
done
manslawghter
of
ony
persone
be
it
in
dede
/
in
thought
or
by
yll
doynge
/
in
vsynge
thynges
vnlefull
/
as
it
sholde
be
to
caste
stones
without
dyscrecyon
/
or
●ny
draught
/
or
in
doynge
thynge
vnleful
and
aduyseth
not
them
the
whiche
may
be
in
daunger
/
or
by
necessyte
euytable
or
not
/
In
the
whiche
necessyte
he
sholde
be
fallen
by
his
culpe
/
as
yf
in
hymself
defendyng
he
kylleth
the
husbonde
of
ony
woman
with
whome
he
sholde
be
founde
vnhonestly
/
in
all
these
cases
it
is
dedely
synne
.
Also
yf
ony
Iuge
gyue
sentence
of
deth
/
by
enuy
/
by
Ire
/
or
by
his
couetousnes
vpon
the
whiche
he
hath
deserued
to
dye
or
not
.
It
is
deedly
synne
/
yf
a
woman
with
chylde
take
ony
thynge
to
procure
the
dethe
of
her
fruyte
and
they
the
whiche
counseyllynge
or
therto
consenten
synnen
mortally
folowe
the
dede
of
the
deth
of
the
chylde
or
not
/
and
yf
the
fruyte
hath
soule
that
sholde
be
homycyde
and
the
case
of
the
bysshop
in
all
them
the
whiche
gynen
counseyll
/
consentyng
or
aydynge
/
yf
fader
or
moder
/
or
nouryce
/
stop
the
breth
of
a
lytyll
chylde
/
by
ouersyght
/
or
otherwyse
there
may
be
deedly
synne
/
by
theyr
neclygence
and
defaute
of
good
kepynge
yf
a
woman
with
chylde
by
to
moche
laboure
/
by
her
auaryce
/
for
to
holde
acquaynted
/
for
to
daunce
/
or
for
other
ordynaunces
leseth
hyr
fruyte
/
she
synneth
mortally
/
yf
ony
smyte
or
shoue
a
woman
with
chylde
/
by
suche
Jurysdyccyon
that
she
leseth
her
fruyte
/
it
is
dedely
synne
/
yf
manor
woman
enforce
them
to
fynde
wayes
/
or
maners
by
the
whiche
he
may
lette
that
the
woman
conceyue
not
a
chylde
/
it
is
deedly
synne
/
yf
ony
smyte
or
hurte
an
other
/
in
takynge
from
him
ony
of
his
membres
/
or
of
the
vsage
of
them
with
out
the
order
of
Justyce
it
is
deedly
synne
/
yf
he
gyue
counseyll
commaundement
/
or
ratifye
/
and
hath
excepte
that
ony
be
kylled
/
or
beten
agayne
the
ordre
of
Justice
and
of
charyte
/
it
is
deedly
synne
/
not
withstandynge
that
the
dede
folowe
not
/
yf
he
desyre
the
deth
of
a nother
with
delyberacyon
/
be
it
for
hate
/
for
enuy
/
or
for
ony
other
cursyd
cause
/
it
is
deedly
synne
/
another
thynge
it
sholde
be
to
desyre
the
deth
of
ony
malefactours
for
as
moche
as
they
hurte
the
goodes
of
ony
good
man
after
the
Jugement
humayne
/
yf
he
smyte
and
wounde
wrongefully
ony
in
the
chirche
/
or
in
the
chirchyarde
/
it
is
sacrylege
/
and
the
place
halowed
polutyde
/
yf
he
hath
made
make
/
or
causeth
to
be
made
Justes
in
the
whiche
there
may
be
peryll
of
deth
/
it
is
synne
/
many
other
cases
partyculers
may
come
touchynge
the
mater
of
the
fyfth
commaundement
/
of
the
whiche
those
vnto
whome
they
comen
them
ought
to
aduyse
and
pourge
.
Here
foloweth
of
the
.vi.
commaundement
.
OVer
these
thynges
before
sayd
in
the.
vi
commaundement
/
in
Caplm.
xx.
the
whiche
suffycyently
ynoughe
hath
ben
spoken
of
dyuers
maners
of
lechery
the
synner
sholde
take
hede
vnto
these
poyntes
the
whiche
folowen
.
Fyrste
yf
he
hath
touched
vnhonestly
/
or
kyssed
for
to
drawe
the
persone
vnto
the
synne
of
lechery
it
is
deedly
synne
notwithstandynge
that
none
other
thynge
folowe
/
yf
he
hath
wryten
borne
or
sente
letters
vnto
his
knowlege
for
to
prouoke
ony
persone
vnto
the
synne
of
lechery
/
it
is
deedly
synne
/
yf
he
hath
made
songes
spoken
or
herde
the
whiche
sholde
be
vyle
and
prouokynge
vnto
the
synne
of
lechery
/
pryncypally
for
to
enduce
hym
or
other
vnto
synne
/
it
is
deedly
synne
/
yf
he
hath
accompanyed
ony
or
yf
he
hath
gyuen
fauoure
of
assembles
/
or
yf
he
hath
made
messages
/
or
presentes
/
for
to
drawe
vnto
the
synne
of
lechery
it
is
deedly
synne
/
And
in
lyke
wyse
of
those
the
whiche
vnto
suche
intencyon
receyuen
gyftes
/
or
promysses
/
yf
he
hath
taken
delectacyon
to
thynke
on
the
dede
of
lechery
the
whiche
is
deedly
synne
/
he
synneth
mortally
/
whan
there
is
delyberacyon
/
yf
that
he
hath
hadde
cursyd
wyll
/
and
consented
vnto
the
dede
of
lechery
/
and
of
suche
wyll
proceden
lokynges
/
spekynges
/
touchynges
in
hym
or
in
other
/
it
is
deely
synne
/
In
lyke
wyse
as
the
wyll
wherof
suche
thynges
proceden
/
not
that
suche
a
wyll
and
the
dede
that
foloweth
ben
two
synnes
/
but
they
ben
but
one
alonely
/
here
ought
they
full
well
to
take
hede
euery
good
persone
that
by
hys
prayer
by
his
lokes
/
or
by
his
abyllymentes
he
ne
gyueth
occasyon
vnto
another
of
folysshe
thought
or
of
cursyd
wyll
/
for
the
occasyon
may
be
suche
that
it
sholde
be
dedely
synne
.
Also
it
is
to
be
noted
that
of
the
synne
of
lechery
proceden
many
passyons
by
the
meane
of
whome
a
man
falleth
oftymes
vnto
synne
/
and
in
to
grete
inconuenyens
/
that
is
to
knowe
offuscacyon
of
the
very
knowlege
/
&
of
vnderstandynge
preceptacyon
/
inconsyderacyon
/
inconscyence
/
loue
dysordynate
/
of
his
owne
sensualyte
loue
of
this
present
lyfe
/
hate
of
the
Justyce
and
ordenaunce
of
god
/
And
therfore
the
synner
ought
to
examen
yf
for
his
synne
of
lechery
he
is
in
suche
wyse
occupyed
that
he
hath
lefte
to
thynke
on
god
/
&
on
hys
saluacyon
yf
he
hath
ben
precypytant
and
without
delyberacyon
in
his
werkes
and
besynes
.
yf
he
hath
ben
without
due
examynacyon
of
that
that
he
hath
done
/
or
for
to
do
/
yf
he
hath
chaunged
his
good
purpose
/
and
it
hath
lefte
aboue
all
to
doo
/
yf
he
hath
excessyuely
sought
the
pleasures
and
cases
of
hys
body
/
yf
he
hath
to
moche
loued
this
present
lyfe
/
/
or
the
delytes
of
the
flesshe
/
yf
he
hadde
in
dyspleasure
the
lawe
of
god
for
as
moche
as
it
defendeth
the
concupyscence
of
the
worlde
and
of
the
flesshe
and
in
euery
of
these
thynges
/
to
haue
so
grete
exces
that
it
is
deedly
synne
after
as
declareth
saynt
Gregorye
.
¶
Here
foloweth
of
the
seuenth
commaundement
.
OVer
these
thynges
before
sayd
in
the
seuenth
commaundement
vnto
the
synne
of
couetyse
the
synner
sholde
take
hede
vnto
these
poyntes
that
folowen
.
The
fyrste
is
of
symony
.
The
seconde
of
vsury
.
The
thyrde
is
of
fraudes
and
decepcyons
The
fourth
is
of
iniquyte
agayne
Justyce
.
The
fyfth
of
bysshoppes
.
The
syxte
of
chanons
/
of
curates
/
and
of
other
benefyced
.
The
seuenth
of
iniquyte
/
or
defaute
of
Justyce
in
lordshyppes
seculer
.
The
.viii.
of
Juges
ben
they
of
the
chirche
/
or
of
secularyte
.
The
.ix.
of
aduocacyons
/
of
procurers
of
notaryes
/
be
it
in
courte
of
the
chirche
/
or
the
secularyte
.
The
.x.
of
phe●ycyans
.
The.
x●
.
of
restytucyon
necessary
vnto
saluacyon
.
¶
Here
foloweth
the
fyrste
of
symonye
.
AS
vnto
the
fyrste
the
whiche
is
of
symony
the
synner
sholde
take
hede
yf
he
hath
gyuen
moneye
or
other
thynge
by
paccyon
and
with
his
good
wyll
/
for
to
haue
or
to
receyue
ony
of
the
sacramentes
of
holy
chirche
/
or
other
benedyccyon
hauynge
intencyon
them
to
bye
or
to
obteyne
for
by
cause
of
suche
thynge
gyuen
/
it
is
symony
and
deedly
synne
/
another
thynge
it
sholde
be
of
hys
good
wyll
for
almes
/
or
for
the
reuerence
of
the
sacrament
/
or
of
the
benedyccyon
/
or
for
ony
custome
/
vnto
the
whiche
to
kepe
he
shall
not
be
enforced
/
and
yf
he
commytte
the
synne
of
symonye
/
as
well
of
hym
that
selleth
these
thynges
spyrytuall
/
as
also
of
hym
that
them
byeth
suche
thynges
and
the
whiche
ben
cause
and
meane
that
to
doo
/
yf
he
gyue
ony
thynge
temporall
for
to
obteyne
chapell
/
personage
/
prebende
/
or
other
benefyce
of
the
chirche
/
or
for
to
be
presented
vnto
ony
offyce
of
the
chirche
it
is
symony
and
deedly
synne
.
for
to
paye
the
taxe
of
the
courte
of
Rome
for
to
obteyn
bulles
/
of
benefyces
/
or
other
letters
apostolycalles
/
it
is
not
reputyd
symony
/
yf
he
hath
bought
or
solde
the
sepulture
of
holy
chirche
it
is
symony
/
yf
he
hath
solde
or
bought
vnto
his
wyttynge
the
ryght
of
a
patronage
/
of
personage
/
or
of
chapell
or
of
other
benefyce
ecclesyastycall
/
it
is
symony
/
yf
he
hath
made
prayers
and
supplycacyon●
vnto
prelates
of
the
chirche
for
to
benefyce
ony
/
the
whiche
of
that
was
indygne
/
as
the
whiche
hath
not
cunnynge
suffycyent
for
the
excucyon
of
the
offyce
/
or
the
whiche
is
not
of
honest
lyfe
/
or
the
whiche
hath
not
aege
competent
/
it
is
symony
/
yf
ony
foundatour
/
of
chirch
or
patron
hath
receyued
gyftes
or
promysses
for
to
present
ony
vnto
the
benefyce
/
by
cause
of
the
whiche
gyftes
he
hath
ben
presentyd
/
it
is
symony
and
deedly
synne
/
yf
he
hath
receyued
gyftes
or
promysses
for
to
be
meane
to
procure
vnto
ony
clerke
ordre
or
benefyce
of
the
chirche
/
it
is
symony
in
both
.ii.
yf
he
hath
made
paccyon
to
receyue
of
ony
thyng
temporall
for
to
preche
the
worde
of
god
/
it
is
symonye
in
the
one
and
in
the
other
/
yf
he
hath
made
couenaunte
of
certayne
some
for
hym
/
or
for
other
for
to
be
receyued
in
to
relegyon
/
the
whiche
is
of
grete
/
and
suffycyent
foundacyon
/
for
to
sustayn
the
membre
of
relegyous
men
or
relegyous
women
it
is
symonye
in
both
two
partyes
/
another
it
shall
be
after
these
doctours
whan
the
foundacyon
of
the
monastery
is
not
suffycyent
/
for
than
a
man
may
make
couenaunt
of
the
quantyte
of
gyftes
not
hauynge
intencyon
to
bye
ony
thynge
spyrytuall
/
yf
he
hath
procured
by
his
owne
prayers
and
supplycacyons
Thom̄
.
in
iiii
to
obteyne
benefyces
/
vnto
the
whiche
he
hath
cure
of
soules
/
some
doctours
wyll
say
that
he
is
a
symonyacle
for
as
moch
as
he
hym
sheweth
indygne
/
and
meke
/
prayer
made
for
good
intencyon
/
&
with
that
intencyon
to
haue
syluer
for
to
do
with
suche
syluer
other
good
werke
/
suche
intencyon
is
not
euyll
nor
corrupte
/
for
two
good
endes
be
not
contraryes
Nota
quam
magis●●
cipale
non
●
〈◊〉
minus
pricipal●s
.
/
knowe
ye
that
syluer
may
not
be
the
self
ende
/
or
pryncypall
to
make
prayers
/
or
predycacyon
prayers
made
in
intencyon
pryncypally
for
to
haue
syluer
to
put
it
vnto
folysshe
vsages
/
it
is
deedly
synne
/
symony
and
sacrylege
lyke
vnto
the
synne
of
Judas
/
as
vnto
the
regarde
of
the
masse
/
of
the
whiche
some
taken
.xii.
pens
the
whiche
ben
worth
thyrty
pens
for
to
put
them
in
folysshe
vsage
/
as
it
may
be
to
wexe
ryche
/
by
auaryce
/
or
with
other
maners
indeuyde
/
and
yf
the
sayd
prayer
be
made
by
Mag.
io
.
gerson
synners
in
other
thynges
soo
moche
the
lesse
it
is
worth
knowe
ye
agayne
thew
the
whiche
make
suche
preestes
to
synge
wyttyngly
/
yf
he
hath
renouncyd
vnto
ony
benefyce
by
suche
paccyon
that
it
sholde
be
gyuen
vnto
his
kynnysman
/
or
vnto
ony
other
the
whiche
for
so
doynge
hym
hath
promysed
ony
thynge
temporall
/
it
is
symony
in
the
one
and
in
the
other
/
mo
and
many
other
cases
of
symonye
/
there
may
be
founde
/
as
well
in
prelates
of
the
chirche
/
as
in
lordes
temporall
/
as
in
all
other
degrees
of
persones
/
of
whome
I
passe
ouer
as
at
this
tyme
by
cause
of
shortnes
notwithstondynge
be
the
clerke
well
aduysed
/
the
whiche
in
receyuynge
ordres
/
or
benefyces
/
is
fallen
in
symony
that
he
is
irreguler
/
and
synneth
mortally
in
executynge
offyces
of
holy
ordres
before
that
he
be
dyspensyd
with
.
¶
Here
foloweth
of
vsury
the
whiche
is
commyttyd
as
well
in
dede
as
in
wyll
.
AS
vnto
the
seconde
the
whiche
is
of
vsurers
the
synner
ought
to
take
hede
yf
he
hath
lente
money
or
other
thynge
wherof
the
vsage
is
consumpcyon
of
that
/
as
sholde
be
corne
/
or
wyne
/
by
paccyon
/
or
intencyon
pryncypall
for
to
receyue
more
than
he
gaue
/
that
is
vsury
and
deedly
synne
yf
he
hath
lente
vpon
gage
of
thynge
moeuable
/
or
also
of
herytage
/
by
suche
condycyon
or
pryncypall
intencyon
/
that
he
shall
haue
the
vsage
/
or
the
fruytes
/
and
leue
of
the
sayd
charge
/
without
deductynge
and
rebaytynge
of
the
somme
lente
/
it
is
vsury
excepte
the
gendred
kynnysman
the
whiche
taketh
ony
wages
/
in
attendynge
the
promysse
the
whiche
vnto
hym
hath
ben
made
/
by
cause
of
the
maryage
of
his
wyfe
by
suche
wyse
that
he
her
mayntene
as
a
husbonde
ought
to
mayntene
his
espouse
/
And
it
is
well
to
be
notyd
in
this
mater
that
there
ben
two
maners
of
vsuryes
.
The
one
is
clerely
open
as
that
before
sayd
.
The
other
is
hyd
and
is
commytte
in
dyuers
maners
/
yf
that
he
hath
bought
londes
and
possessyons
for
lytyll
/
and
mynyssheth
the
pryce
for
as
moche
that
the
seller
putteth
in
his
bargayne
that
he
may
bye
agayne
his
herytage
with
in
certayne
tyme
/
he
commytteth
vsurye
yf
he
rebate
not
that
/
that
he
hath
receyued
ouer
the
costes
and
layenges
of
the
sayd
herytage
/
yf
he
sell
many
tymes
the
more
harder
/
for
that
that
he
leneth
in
abaytynge
his
payment
tyll
vnto
a
certayne
tyme
/
how
be
it
some
what
he
may
sewe
more
specyally
whan
he
loueth
better
to
haue
vpon
the
ower
a
lesse
pryce
than
to
tarye
/
Also
whan
he
hath
bought
certayn
ware
as
corne
/
or
wyne
/
the
whiche
ben
yet
for
to
gadre
/
and
for
as
moche
that
he
hath
auauncyd
the
payment
he
gyueth
lesse
than
the
thynge
is
worthe
at
the
ower
/
or
at
the
tyme
that
he
it
sholde
receyue
it
is
vsery
.
Also
whan
he
leneth
pryncypally
for
the
intencyon
to
haue
presentes
/
money
/
ayde
/
or
other
thynge
temporall
/
it
is
vsurye
/
yf
he
hath
betaken
bestyall
vnto
haluys
by
suche
condycyon
/
that
yf
there
happen
mortallyte
or
other
aduenture
of
losse
/
wherof
he
the
whiche
them
taken
is
not
the
cause
/
neuertheles
his
catyll
shal
be
euer
more
sauf
and
entyer
/
it
is
vsury
/
and
for
a
rewle
generall
alwayes
as
in
suche
contractys
/
be
it
of
shepe
/
of
lambes
/
of
the
hyre
of
oxen
/
or
of
other
bestes
that
the
one
of
the
partyes
maketh
his
pryce
and
paccyon
in
suche
maner
that
he
is
assured
to
wynne
or
nothynge
to
lese
what
so
euer
that
there
happen
/
and
the
other
partye
abydeth
in
doubte
and
subiecte
to
the
aduentures
of
fortune
/
suche
contracte
is
agayn
reason
and
agayne
Justyce
/
but
whan
the
exces
of
the
one
partye
/
or
of
the
other
is
suche
that
with
greate
payne
he
may
be
in
losse
/
or
in
gayns
soo
that
they
entende
no
fraude
the
one
vnto
the
other
.
I
put
that
euery
of
them
awayte
vnto
his
owne
proffyte
/
here
is
none
vsurye
/
yf
the
procurer
or
tuter
of
ony
faderles
chyldern
gyueth
theyr
fynaunce
vnto
vsury
to
the
ende
that
the
sayd
fynaunce
vnto
them
shall
prouffyte
/
and
that
by
that
meane
/
they
were
nourysshed
or
theyr
maryages
augmented
/
and
also
that
poore
marchaundes
by
suche
meane
that
them
myght
auantage
/
that
notwithstondynge
/
it
sholde
be
deedly
synne
/
and
to
the
sayd
procuroure
/
or
tutour
is
bounde
to
restore
the
sayd
vsurye
in
case
yf
they
the
whiche
haue
hadde
the
prouffyte
/
wyll
not
restore
.
In
lyke
wyse
as
they
there
ben
pryncypally
bounde
.
Also
it
is
well
to
be
noted
that
many
sellers
and
byers
ben
full
of
vsurye
/
before
god
and
after
good
conscyence
as
well
for
the
cause
of
the
entencyon
of
the
beynge
/
as
also
of
the
sellynge
/
the
whiche
alwayes
semen
to
be
lawfully
solde
after
the
forme
of
the
contracte
and
of
the
wordes
/
as
for
example
Martyn
hath
necessyte
to
fynde
an
hundreth
crownes
for
to
lene
/
but
he
seynge
and
knowynge
that
no
man
hym
wyll
do
that
pleasur
he
cometh
vnto
Petyr
vnto
hym
she
wynge
his
necessyte
/
by
the
whiche
he
is
dysposed
to
selle
hym
.
xl
shelynges
of
rente
vpon
his
herytage
/
by
suche
condycyon
that
tyll
vnto
the
terme
of
seuen
yeres
/
as
many
tymes
and
as
often
that
he
shall
yelde
the
somme
lent
/
that
is
an
hundreth
crownes
Peter
is
hounde
hym
to
delyuer
his
herytage
/
In
suche
cases
and
semblables
the
intencyon
and
the
condycyons
of
the
seller
and
of
the
byer
sholde
be
weyed
&
consydered
for
yf
the
seller
hadde
not
intencyon
that
these
.xl.
shelynges
sholde
abyde
for
euer
vnto
the
byer
/
the
whiche
entencyon
the
byer
knoweth
or
vnto
hym
it
is
very
semblable
by
some
meane
.
Also
of
his
party
he
wylled
and
desyred
that
the
contracte
were
made
vnder
the
forme
of
sale
/
and
not
of
wynnynge
/
vnto
y●
that
without
knowlege
of
vsury
his
hundreth
crownes
he
may
purchase
vpon
hym
of
suche
contracte
/
and
semblable
may
a
man
say
that
it
is
a
wulfe
couerde
with
a
shepes
skynne
.
That
is
to
knowe
〈◊〉
vsury
the
whiche
cometh
of
wnnynge
hyd
specyally
whan
the
seller
was
indygent
or
nedy
and
a
persone
dygne
of
mercy
.
For
in
suche
case
the
somme
taken
lened
by
cause
of
the
sayd
sale
is
suche
that
he
sholde
rebate
as
many
tymes
and
as
often
as
the
seller
shall
yelde
his
money
/
In
this
mater
to
dyscende
vnto
all
cases
/
condycyons
/
and
cyrcumstaunces
in
partyculer
for
to
Juge
certaynly
that
there
is
vsury
/
and
deedly
synne
or
venyall
/
it
is
a
thynge
ryght
harde
withoute
the
grace
especyall
of
god
/
for
the
malycyous
auaryce
of
erthely
people
hath
so
many
founde
of
eauil
lacyons
that
with
grete
payne
there
may
go
out
of
the
waye
all
the
moost
gretest
and
moost
yllumyned
doctours
/
for
the
whiche
cause
I
passe
ouer
from
my
other
cases
partyculers
.
Also
it
is
holden
for
a
rule
generall
/
as
to
lene
money
it
may
be
done
in
fyue
maners
.
The
fyrste
lyberally
without
ony
in
tencyon
of
ony
retrybucyon
corporall
/
or
temporal
ouer
the
somme
gyuen
/
and
that
maner
is
good
and
charytable
.
Secondly
with
suche
condycyon
that
he
the
whiche
receyueth
that
londe
of
money
in
marchaundysynge
vnto
the
halfe
of
losse
or
of
gayne
/
and
suche
contracte
may
well
be
made
and
he
the
whiche
hath
lente
may
receyue
a
more
greater
somme
than
he
hath
gyuen
/
But
for
the
condycyon
of
persones
/
or
for
the
aduersyte
of
the
intencyon
of
auaryce
▪
or
of
other
/
he
there
may
haue
lettynge
.
Nota
Thyrdly
in
puttynge
the
chatell
that
is
the
somme
gyuen
in
certaynte
/
and
the
gayn
in
certayne
/
that
is
to
vnderstande
/
that
lese
or
wynne
he
the
whiche
receyueth
vnder
suche
forme
/
he
shall
yelde
alwayes
the
sayd
some
/
and
yf
he
wynne
the
bayllye
takyth
auantage
/
here
is
vsury
manifeste
.
Fourthly
vnto
the
contrarye
of
this
laste
case
.
That
is
to
vnderstande
in
puttynge
the
gayn
in
certayne
and
the
chatell
vnder
incertayne
/
as
for
An
example
/
I
lene
the
an
hondreth
crownes
wher
with
thou
shalte
marchaundyse
at
my
pareyll
with
all
the
somme
/
by
suche
wyse
that
after
a
yere
/
or
another
●erme
thou
shall
yelde
me
syx
crownes
.
or
.x.
or
mo
or
lesse
/
and
yf
thou
lese
by
fortune
the
sayd
hondreth
crownes
/
vpon
me
it
is
al
and
yf
it
be
sauyd
he
it
shall
yelde
with
the
somme
spoken
/
suche
contracte
is
full
of
vsury
after
the
ryghte
/
the
cause
is
suche
for
the
hope
that
suche
a
lener
hath
more
is
more
to
wynne
than
lese
.
Fyfthly
in
puttynge
the
gayn
/
and
chatell
in
certayne
.
as
for
an
example
.
I
lene
the
an
hundreth
crownes
by
suche
wyse
that
after
the
yere
paste
thou
me
shalte
yelde
an
hondreth
&
.x.
here
is
vsury
manyfeste
/
vnto
these
v.
maner
to
lene
may
be
broughte
all
these
other
/
But
more
ouer
these
doctours
make
a
questyon
yf
A
questyon
.
it
be
lawfull
in
ony
case
to
receyue
ony
thynge
because
of
the
lone
.
It
is
lawfull
in
fyue
maners
.
The
answ●
Fyrst
a
man
may
well
receyue
a
thynge
spyrytual
as
is
the
lone
&
the
good
grace
of
hym
vnto
whome
he
hath
lente
.
Also
yf
of
free
wyll
he
gyueth
ony
thynge
or
it
may
receyue
/
so
that
the
lone
hath
not
be
made
to
suche
intencyon
.
Secondely
by
reason
of
dysdāmage
/
as
yf
the
lone
hath
ben
made
vnder
a
certayne
payne
it
for
to
yelde
at
a
certayne
tyme
/
and
that
by
the
defaute
of
that
for
to
do
the
lender
were
in
dammage
without
ficcyon
/
in
this
caas
he
may
for
by
cause
of
the
dysdāmage
take
the
sayd
payne
with
his
pryncypall
yf
that
the
sayd
payne
were
not
excessyue
and
vnreasonable
.
Thyrdely
by
reason
and
cause
of
the
doubte
/
vnto
the
whiche
the
lender
is
submysed
/
in
lyke
wyse
as
it
appyreth
in
the
seconde
caas
of
the
notable
before
sayd
in
lendynge
vnto
the
halfe
of
losse
or
of
gayns
.
Fourthely
by
reason
of
the
dammage
that
he
renneth
in
the
whiche
lended
/
by
cause
of
the
sayd
redy
.
As
for
an
example
.
At
your
grete
request
I
lende
you
an
hondred
crownes
for
a
yere
/
in
the
whiche
after
god
and
good
conscyence
I
shall
be
in
dammage
in
the
somme
of
ten
or
twenty
crownes
.
Than
yf
he
the
whiche
borowed
seeth
that
it
sholde
be
better
vnto
his
prouffyte
to
take
the
sayd
somme
and
to
restore
the
dammage
of
the
lendynge
he
it
may
do
/
&
the
other
it
receyue
ouer
the
pryncypall
for
to
kepe
hym
/
&
to
recompense
hym
the
dammage
.
Fyfthtly
by
reason
of
the
hyre
of
a
thynge
the
whiche
he
may
hyre
/
as
oxen
/
horses
/
and
other
thynges
that
a
man
may
receyue
/
some
tymes
more
in
valour
that
they
were
at
the
tyme
of
the
hyre
/
and
with
the
hyre
.
But
for
to
receyue
more
than
a
man
hath
lente
in
ony
other
maner
wyse
than
here
before
hath
ben
sayd
or
done
ayenst
the
commaundement
and
a
man
selleth
the
thynge
imprecyable
/
and
the
whiche
proprely
may
not
be
solde
.
That
is
to
vnderstande
the
pleasure
&
the
charyte
that
euery
creature
ought
vnto
his
neyghbour
/
as
well
by
the
lawe
of
nature
as
by
the
lawe
of
holy
scrypture
/
the
whiche
lawes
&
all
other
ben
they
Canons
or
Cyuyles
defenden
the
synne
of
vsurye
.
Also
yf
ony
gyne
olde
corne
or
other
thynge
semblable
for
to
renewe
it
hauynge
intencyon
pryncypall
that
the
newe
shall
be
more
worth
and
elles
he
wolde
not
gyue
it
he
commytted
vsurye
But
yf
he
do
that
pryncypally
to
the
intente
that
his
thynge
perysshe
not
/
or
for
to
do
a
pleasure
vnto
his
neyghbour
/
or
in
trewe
semblable
doubte
yf
that
the
thynge
be
more
worthy
or
lesse
at
the
tyme
that
it
shall
be
yelded
agayne
in
suche
a
caas
it
is
none
vsurye
.
The
payne
of
vsurers
publysshed
is
suche
that
they
ben
excommunycate
of
ryght
wherfore
the
holy
chirche
defended
that
vnto
suche
there
be
not
gyuen
the
precyous
body
of
Jhesu
cryste
.
Also
that
theyr
oblacyon
be
not
receyued
in
the
holy
chirche
.
Also
that
after
theyr
deth
theyr
bodyes
ben
cast
in
a
voyde
grounde
and
not
receyued
in
the
place
holy
and
blessyd
.
For
a
man
ought
not
to
doubte
but
that
the
soules
of
theym
the
whiche
deyen
in
suche
estate
ben
dampned
with
the
deuylles
in
helle
/
wherfore
the
bodyes
sholde
not
be
put
to
reste
with
the
faythfull
crysten
men
.
And
yf
in
theyr
laste
dayes
they
requyre
penaunce
they
may
not
be
assoyled
/
but
in
doynge
that
that
in
them
is
possyble
to
restore
all
these
vsuryes
that
they
haue
receyued
in
all
theyr
lyf
/
&
it
suffysed
not
to
be
receyued
vnto
the
sacramentis
of
holy
chirche
/
&
assoyled
to
orden
by
theyr
testament
that
after
theyr
dethes
these
vsuryes
ben
restored
/
but
it
behoued
to
dyspose
mouable
&
herytage
tyll
vnto
the
somme
the
whiche
may
amounte
the
sayd
vsuryes
&
yf
they
vnto
whome
he
ought
to
make
restytucyon
ben
present
him
behoued
them
to
make
full
satysfaccion
in
yeldynge
it
all
/
be
it
by
fynaunce
maruell
/
by
gage
/
or
assygnacion
.
And
yf
they
ben
absent
the
Juge
of
the
court
or
his
lyuetenaunt
/
or
the
bysshop
/
deane
/
or
curate
sholden
represent
the
persones
in
receyuynge
the
sayd
satysfaccyon
&
in
caas
that
mouables
&
herytagis
suffyse
not
▪
as
often
it
happened
after
that
they
haue
all
layde
mouables
&
herytages
as
it
is
sayd
/
they
sholde
requyre
mercy
of
god
/
of
holy
chirche
/
&
of
them
vnto
whome
they
ben
redyuables
/
&
than
a
man
may
them
assoyle
&
not
elles
.
For
the
testament
that
they
make
in
ony
maner
wyse
is
of
no
valour
nor
effecte
after
the
ryght
.
Vnto
that
peryll
is
bounden
wyues
/
childern
/
neuewes
/
nyces
/
or
enherytoures
the
whiche
wyttyngly
retaynen
the
goodes
mouables
or
herytages
of
vsurers
the
whiche
haue
not
made
in
theyr
lyf
suffycyent
restytucyon
or
satysfaccyon
/
and
it
ought
to
be
restored
yf
that
it
be
possyble
/
not
all
oonly
the
somme
of
that
hath
ben
receyued
by
vsurye
but
with
that
the
dammage
that
they
myght
haue
hadde
by
cause
of
theym
the
whiche
haue
payed
the
sayd
vsuryes
/
by
the
whiche
it
apyreth
clerely
that
full
fewe
of
vsurers
escapen
the
deuyll
.
In
lyke
wyse
also
it
appyreth
the
peryll
of
those
the
whiche
receyuen
in
theyr
chirches
or
chircheyerdes
vnto
sepulture
the
body
of
an
vsurer
/
suche
as
hath
ben
spoken
.
For
the
preestes
the
whiche
do
it
wyttyngly
ben
excommunycate
ipso
facto
after
the
newe
ryght
.
Also
it
is
to
be
noted
that
he
the
whiche
taketh
vnto
vsurye
for
his
grete
necessyte
of
hym
the
whiche
is
an
vsurer
renommed
and
is
redy
that
for
to
do
synned
not
in
takynge
vnto
vsurye
/
but
to
take
vnto
vsurye
for
auaryce
/
or
for
to
dyspende
folysshely
/
or
for
to
enduce
ony
to
gyue
vnto
vsurye
the
whiche
it
hath
not
accustomed
it
is
a
synne
moche
greuous
.
And
this
is
shortely
as
vnto
the
seconde
poynt
.
¶
Here
foloweth
of
fraude
and
of
decepcyon
.
AS
vnto
the
thyrde
poynt
the
whiche
is
of
fraudes
and
of
decepcyons
the
whiche
is
commytted
of
dyuers
maners
of
people
/
and
in
dyuers
maners
the
synner
sholde
take
hede
.
Fyrste
in
dede
of
marchaundyse
ouer
the
thynges
sayd
of
vsurye
/
yf
he
hath
done
fraude
by
fals
weyghtes
or
ony
fals
mesures
or
in
the
sellynge
of
ony
fals
thynge
corrupte
or
meddled
in
affermynge
that
it
is
good
and
pure
be
it
metalles
/
appotecaryes
/
wyne
/
oyle
/
or
ony
other
ware
/
by
the
whiche
the
byer
is
notably
defrauded
/
it
is
deedly
synne
/
syns
in
a
lytell
thynge
it
is
venyall
synne
.
How
be
it
/
it
is
well
to
be
noted
that
yf
ony
man
defraude
and
dysceyued
his
neyghbour
in
a
lytell
thynge
/
that
he
hym
wolde
well
dysceyue
in
a
more
greter
thynge
yf
he
myght
suche
synnen
mortally
.
For
god
that
seeth
all
weyeth
more
the
good
wyll
than
the
werke
withoutforth
.
If
he
hath
frauded
&
reteyned
taxes
serches
passages
/
or
other
imposicyons
made
by
the
ordynaunce
of
Justyce
it
is
deedly
synne
.
Also
yf
people
of
seygnourye
&
of
Justyce
haue
made
prestes
taxes
&
imposicyons
by
auaryce
or
tyrannye
/
&
not
for
the
comen
wele
it
is
mortall
synne
.
Also
yf
he
hath
falsed
bookes
of
receyte
/
or
other
lettres
vnto
the
notable
dammage
of
an
other
it
is
deedly
synne
.
Also
yf
the
marchaunt
marchaundyse
pryncypally
for
auaryce
or
for
to
encrease
his
catell
&
not
for
to
lyue
honestly
after
his
vocacyon
or
for
to
ayde
the
poore
/
or
for
the
welth
of
the
comunalte
/
it
is
deedly
synne
/
whan
in
suche
gayns
he
putteth
his
pryncypall
entente
.
Yf
ony
bye
stuffe
or
ware
in
intencyon
for
to
selle
them
agayne
more
derer
without
chaungynge
them
in
doynge
with
them
ony
crafte
/
as
is
the
corne
/
or
the
wyne
/
not
as
it
sholde
be
by
the
waye
for
to
wryte
/
or
of
wood
for
to
make
ony
crafte
for
to
selle
it
/
or
without
caryenge
it
from
one
regyon
in
to
an
other
for
the
comon
welth
/
but
pryncypally
secheth
by
suche
maner
to
encrease
his
catell
suche
marchaundyse
is
vnlawfull
/
and
there
he
may
haue
deedly
synne
after
as
sayth
mayster
Fraunces
de
maronis
.
Also
yf
they
haue
made
paccyon
bytwene
them
for
to
selle
theyr
ware
rudely
and
at
a
pryce
not
competent
/
by
the
whiche
the
comons
be
constayned
for
to
bye
it
at
theyr
pryce
/
it
is
deedly
synne
.
Also
yf
he
be
payed
with
one
ware
for
an
other
/
by
the
whiche
that
seynge
he
hath
aboue
made
his
owne
/
and
mynysseth
and
hurteth
the
other
mortally
it
is
deedly
synne
.
Also
yf
he
hath
payed
symple
people
in
fals
moneye
/
it
is
fraude
and
decepcyon
and
deedly
synne
.
Also
yf
he
hath
vsed
flaterynge
speche
and
of
swerynges
/
to
selle
indyfferently
at
the
daye
of
the
feste
commaunded
/
or
in
halowed
place
often
there
is
deedly
synne
.
Also
yf
he
hath
bought
of
robbers
of
theues
/
where
that
he
byleued
the
thynge
to
be
suche
that
it
apperteyned
vnto
them
Justely
it
is
deedly
synne
.
Also
yf
he
hath
ben
the
meane
of
ony
co●tracte
that
he
byleued
to
be
vniuste
/
as
of
vsurye
in
byenge
of
herytage
/
or
in
corsynge
of
hors
/
or
in
treatynge
of
maryage
/
seynge
and
knowynge
the
greuous
dammage
of
the
one
of
the
partyes
it
is
deedly
synne
.
By
these
thynges
beforsayd
of
the
vocacyon
and
estate
of
marchaundyse
a
man
may
applye
vnto
other
labourers
&
handcrafty
men
/
ben
they
drapers
/
taylers
/
cordeners
/
weuers
/
tauerners
/
bakers
/
pye
bakers
/
smethes
/
carpenters
/
massons
/
golsmithes
/
labourers
with
theyr
armes
/
labourers
of
the
erthe
/
for
in
euery
vocacyon
there
may
be
fraude
/
trechery
/
&
malyce
in
theyr
werke
/
be
it
in
weyght
or
mesure
/
in
valour
/
in
intencyon
/
or
in
these
other
circumstaunces
/
yf
god
&
purenes
of
conscyence
ne
them
adresse
.
And
therfore
they
sholde
consyder
theyr
estate
&
occupacyons
/
as
well
by
them
as
by
the
ayde
of
theyr
confessour
/
&
declare
the
fraudes
that
they
knowen
well
to
do
/
&
to
speke
more
subtylly
that
no
clerke
by
wrytynge
may
them
declare
/
&
they
shold
telle
wheder
they
were
for
to
leue
suche
maners
of
fraudes
or
not
/
&
it
shewe
&
confesse
playnly
/
for
yf
they
haue
intencyon
to
retorne
in
contynuynge
theyr
dysceyuable
maners
to
vse
/
they
ne
ought
to
be
assoyled
.
Also
yf
ony
hym
medle
of
offyce
/
or
crafte
the
whiche
he
may
not
do
without
deedly
synne
/
as
to
at
house
steues
syde
/
to
do
seruyce
vnto
these
vsurers
/
to
meue
warre
the
whiche
is
not
Juste
/
to
make
these
mixions
wherwith
women
paynte
theyr
vysages
/
&
so
of
other
vocacyons
suche
ought
not
to
be
assoyled
/
yf
they
haue
not
wyll
neuer
for
to
retorne
vnto
the
sayd
offyce
.
Also
people
the
whiche
geten
by
theyr
Journeys
&
them
faynen
&
sparen
to
werke
/
or
the
whiche
in
euyll
wyse
done
theyr
werke
/
&
that
notwithstandynge
wyll
be
well
payed
they
ben
theues
&
bounde
to
make
restytucyon
.
As
for
an
example
.
They
haue
promysse
of
.xij.
pens
for
the
Journey
/
&
I
put
that
a
man
thynketh
it
suffycyent
/
how
be
it
after
god
&
good
conscyence
they
gete
not
but
.x.
pens
/
for
as
moche
as
they
do
not
theyr
Journeye
lawfully
they
ben
theues
of
.ij.
pens
vpon
the
Journeye
the
which
amounted
at
the
ende
of
the
yere
that
a
man
hath
made
.cc.
suche
Journeys
the
somme
of
.xvi.
●
.viij.
d.
of
the
whiche
somme
they
ought
make
restitucyon
.
And
oftyme
it
happened
by
the
Jugement
of
god
that
vnto
suche
people
theyr
goodes
encrease
not
nor
yet
profyten
/
but
some
them
dyspende
in
tauernes
or
vnto
them
cometh
losses
&
dammages
/
by
the
whiche
they
fallen
in
necessyte
of
pouerte
&
of
no
power
to
restore
that
the
whiche
sholde
be
wel
with
reason
.
And
by
suche
meane
ben
deceyued
by
the
deuyll
without
nombre
/
&
so
to
do
he
is
ayded
by
confessours
ignorauntes
the
whiche
assoylen
suche
people
without
them
enioynynge
restytucyon
/
or
without
the
counsyll
the
whiche
vpon
that
sholde
be
gyuen
.
¶
Here
foloweth
of
iniquyte
or
defaute
of
Justyce
.
AS
vnto
the
.iiij.
poynt
the
whiche
is
of
iniquyte
or
Justyce
/
that
is
of
the
defaute
for
to
do
&
yelde
Justyce
&
reason
vnto
his
neyghbour
the
synner
ought
to
take
hede
.
And
for
as
moche
as
to
yelde
/
kepe
/
&
to
defende
Justyce
it
aperteyned
pryncypally
vnto
the
prelates
of
hol●chirche
/
&
vnto
the
lordes
erthely
after
as
the
Jurisdiccōn
of
euery
of
them
extended
&
consequently
vnto
these
Juges
/
aduocatꝭ
.
proctours
/
notaryes
/
sergeauntes
/
prentyses
/
&
wytnesses
of
euery
of
these
estates
&
maners
of
persones
some
thynge
it
ought
here
to
be
shewed
for
to
examen
all
well
/
and
fyrst
of
the
prelacyon
&
seygnoury
ecclesyastycall
.
Yf
he
were
irreguler
/
suspende
/
excommunycate
/
bygame
/
illegittinie
/
or
●cubinarie
open
&
knowen
/
&
by
the
consequens
suspende
at
the
tyme
&
houre
that
he
receyued
the
dygnyte
/
the
cure
/
or
prelacyon
he
synned
mortally
&
is
contynually
in
deedly
synne
/
&
in
executynge
his
offyce
commytted
alwayes
of
newe
deedly
synne
before
the
dyspence
&
absolucyon
.
Yf
he
hath
not
ben
elect
canonly
of
the
college
or
patrone
vnto
whome
it
apperteyned
or
hath
be
/
receyued
/
&
confermed
of
hym
that
so
to
do
hath
power
/
or
vnto
that
is
come
by
meanes
forboden
suche
is
called
after
the
ryght
a
wronge
doer
&
theef
and
yf
he
hath
not
ony
maner
of
puyssaunce
or
Jurysdyccyon
for
to
dyspose
/
or
to
make
offyce
of
ony
thynge
temporall
or
spyrytuall
aperteynynge
vnto
the
offyce
or
benefyce
he
synned
mortally
as
oftentymes
as
he
hym
endeuoured
to
excecute
that
the
whiche
aperteyned
vnto
the
sayd
offyce
or
benefyce
.
Yf
he
hath
made
prayers
by
hymselfe
or
by
other
for
to
be
chosen
&
receyued
vnto
the
sayd
offyce
he
is
a
symonyacle
/
&
yf
he
hath
had
paccyon
or
couenaunt
the
dyspence
aperteyned
vnto
the
pope
.
&
before
the
dyspence
he
holdeth
theuyshly
the
offyce
or
dygnyte
.
Yf
he
suffre
&
dyssymule
ony
grete
ylle
in
his
subgectes
that
he
may
after
the
ryght
purge
&
correcte
it
is
deedly
synne
.
Yf
he
hath
fauoured
ony
ayenst
Justyce
&
vnto
the
dammage
of
the
other
/
yf
he
hath
lost
&
wasted
the
goodes
of
the
chirche
in
folysshe
vsages
/
yf
he
hath
rebelled
ayenst
reason
vnto
his
soueraynes
.
Also
yf
he
hath
ben
neclygent
to
gete
good
&
suffycyent
counseyll
for
to
seche
Justyce
/
by
the
whiche
defaute
the
partye
hath
ben
in
dammage
.
In
all
these
thynges
it
is
dedely
synne
.
Also
yf
he
hath
put
offycers
indygne
or
vnworthy
specyally
in
cures
of
soules
where
a
man
them
knoweth
for
suche
&
them
may
withsaye
lawfully
&
repelle
/
&
is
neclygent
that
to
do
it
is
deedly
synne
.
Also
yf
he
hath
suffred
confessours
ignorauntes
with
grete
peryll
&
dammage
of
soules
the
whiche
he
may
vndertake
it
is
deedly
synne
.
Where
some
is
indygne
/
or
to
moche
ignoraunt
apyreth
in
the
chapytre
of
the
scyence
necessarye
vnto
a
confessour
Also
yf
he
hath
ben
curyous
&
proude
in
buyldynges
/
in
heyght
/
in
horses
/
harneys
/
abyllymentꝭ
/
in
grete
&
peryllous
dyspences
vnto
the
grete
dammage
/
as
well
of
the
chirche
as
of
the
poore
it
is
deedly
synne
.
Also
yf
he
hath
ben
more
curyous
of
the
temporalyte
than
of
the
spyrytualyte
/
after
the
exces
moche
or
lytell
it
is
mortall
synne
/
or
venyall
.
Also
yf
he
hath
lefte
to
lese
the
ryght
&
preuyleges
of
his
prelacyon
/
or
of
the
benefyce
after
as
they
aperteynen
of
ryght
the
neclygence
may
be
mortall
.
Also
yf
he
hath
dyspensed
vndyscretely
by
the
whiche
they
be
become
recheles
&
vnthryfty
/
or
by
the
contrarye
haue
ben
to
harde
&
inhumayne
to
dyspense
/
&
to
puru●ye
for
the
enfermetes
of
his
subgectes
after
the
exces
of
moche
or
of
lytell
it
is
mortal
synne
or
venyall
.
Also
he
ought
to
be
the
lyght
&
example
vnto
his
subgectes
in
all
thynges
/
in
fewe
wordes
&
of
thynges
prouffytable
in
quenchynge
dyscordes
/
in
reprouynge
detraccyons
or
bac●ytynge
/
grutchynges
/
fals
reportes
/
mockeryes
/
&
folysshe
langages
.
Also
he
ought
to
be
circonspect
in
all
thynges
/
&
specyally
in
holdynge
secrete
the
caas
the
whiche
happened
after
as
it
is
of
ryght
&
of
charyte
.
Also
that
he
be
in
fere
of
honour
&
of
reuerence
the
whiche
vnto
hym
ben
done
by
cause
of
his
prelacyon
/
for
of
that
with
other
thynges
before
sayd
hym
behoued
to
yelde
acounte
.
Also
of
the
correccyon
the
whiche
vnto
hym
apperteyned
by
cause
of
the
offyce
ouer
the
commune
the
whiche
he
ought
to
do
with
all
after
the
lawe
of
charyte
/
of
the
whiche
had
ben
made
mencyon
before
.
Also
he
is
bounde
to
pastoure
his
shepe
as
a
good
shepeherde
by
good
doctryne
&
good
example
/
&
them
to
defende
vnto
his
power
from
the
wolues
rauysshynge
as
ben
prechours
that
prechen
pryncypally
for
to
go
with
theyr
syluer
or
other
goodes
.
Also
of
tyrauntes
and
extorcyoners
the
whiche
oftentymes
them
deuouren
vnto
the
wyttynge
&
knowledge
of
prelates
And
here
he
may
haue
suche
exces
of
neclygence
with
these
other
circumstaunces
that
it
is
mortall
synne
.
For
the
prelate
spyrytuall
ought
to
be
the
fader
&
defender
of
poore
people
/
of
children
faderles
&
moderles
/
and
also
of
wydowes
/
&
ought
to
haue
specyall
herte
on
theyr
causes
.
¶
Here
foloweth
more
in
partyculer
of
bysshopes
.
AS
vnto
the
fyfth
poynt
the
whiche
is
of
bysshopes
/
it
is
to
be
noted
ouer
these
thynges
beforsayd
in
general
touchynge
the
estates
of
bysshopes
that
he
ought
to
take
hede
fyrst
vnto
the
forme
&
maner
of
his
entre
.
For
yf
he
be
not
entred
regulerly
as
before
hath
ben
sayd
he
is
a
theef
/
in
lyke
wyse
as
our
lorde
sayth
in
the
gospell
.
If
he
hath
gyuen
holy
ordres
by
symonye
in
secrete
wyse
he
is
suspende
alonely
as
vnto
him
&
is
in
mortall
synne
/
&
lyke
wyse
those
the
whiche
so
ben
ordeyned
ben
suspende
&
vnto
them
it
behoued
to
seche
dispence
before
that
they
execute
theyr
offyces
.
If
he
hath
gyuen
holy
ordres
wyttyngly
vnto
them
that
haue
not
age
to
determyn
in
ryght
it
is
deedly
synne
/
for
he
may
not
dyspence
at
the
sayd
tyme
.
If
he
hath
gyuen
ordres
wyttyngly
vnto
ony
the
whiche
hath
not
than
the
which
sholde
precede
/
or
to
gyue
ordres
in
an
other
tyme
than
of
ryght
without
the
dispence
of
the
pope
it
is
deedly
synne
/
&
he
the
whiche
so
hath
ben
ordeyned
is
supende
.
If
he
hath
lefte
ony
thynge
to
do
or
to
saye
the
whiche
is
of
the
essence
of
the
sacrament
of
holy
ordres
hym
behoued
all
to
go
backe
for
as
moche
as
in
suche
sacrament
it
is
create
of
god
/
&
gyueth
a
token
spyrytuall
named
caractere
.
An other
thynge
it
sholde
be
/
yf
he
lefte
a
thynge
the
whiche
sholde
not
be
essencyall
/
how
be
it
a
man
sholde
supplye
in
these
other
ordres
/
that
the
whiche
is
forgoten
/
&
the
hangynge
the
clerke
so
ordened
shol
not
offyce
/
nor
there
ne
may
ignoraunce
vycyous
excuse
suche
defautes
.
Yf
he
hath
not
caused
to
make
examen
of
the
age
/
of
the
holy
lyfe
/
of
the
scyence
/
&
of
other
thynges
the
whiche
ben
requysyte
of
ryght
in
them
the
whiche
sholde
be
ordeyned
it
is
deedly
synne
.
For
by
suche
defaute
many
indygne
ben
receyued
&
ordeyned
vnto
the
grete
preiudyce
of
soules
&
of
all
the
holy
chirche
.
Yf
he
hath
ben
neclygent
to
gyue
the
sacrament
of
confyrmacyon
by
the
whiche
many
be
deed
without
suche
sacrament
/
&
the
grete
good
spyrytuall
&
caractere
the
whiche
in
suche
sacrament
is
receyued
/
or
yf
in
it
gyuynge
he
hath
not
kepte
the
forme
/
the
mater
/
&
the
place
.
That
is
to
vnderstande
in
the
forhede
/
or
wyttyngly
it
gyueth
two
tymes
vnto
one self
persone
.
Yf
the
very
daye
of
the
asshes
he
hath
not
consecrate
the
holy
creme
&
other
thynges
in
kepynge
there
the
forme
and
ordynaunce
of
holy
chirche
/
he
there
may
haue
deedly
synne
.
Yf
he
hath
not
consecrate
in
place
&
in
tyme
chirches
chircheyerdes
&
ornementes
.
Also
abbotes
&
abbesses
.
Also
in
reconsylynge
chirches
&
chircheyerdes
.
In
all
these
thynges
he
may
haue
so
grete
defaute
&
dammage
spyrytuell
that
it
sholde
be
deedly
synne
.
Yf
he
hath
prouyded
of
benefyces
/
be
it
of
cures
of
soules
/
or
without
cure
/
those
the
whiche
were
notably
indygne
&
it
knoweth
or
sholde
knowe
it
is
deedly
synne
.
And
in
lyke
wyse
in
receyuyng
them
indygne
as
some
present
by
auctoryte
of
patronage
.
Yf
he
hath
gyuen
prebendes
or
other
benefycis
vnto
his
kynnesmen
pryncypally
for
by
cause
of
lygnage
&
in
them
preferryng
them
vnto
them
that
ben
more
worth
it
is
deedly
synne
.
Yf
he
hath
not
prouyded
vnto
chirches
of
a
rectour
in
tyme
&
in
the
maner
that
is
of
ryght
&
well
possyble
/
or
yf
he
hath
receyued
vnto
holy
ordres
without
tytle
suffysaunt
/
or
hath
not
vysyted
his
dyocyse
/
as
ryght
and
reason
it
ryquyred
in
prouydynge
of
confessours
&
other
mynysters
/
in
correctynge
the
defautes
the
whiche
is
done
ayenst
the
sacramentes
/
&
the
offyce
dyuyne
/
and
the
vyces
&
sclaundres
of
his
clergye
&
of
his
subgectes
.
Also
yf
he
hath
not
made
punycyons
&
correccyons
after
the
discrecyon
&
charyte
ordeyned
vnto
the
ryghtes
/
the
dammage
of
the
soules
/
the
sclaundre
&
these
other
ylles
the
whiche
cometh
by
the
occasyon
of
the
defaute
of
the
thynges
before
sayd
vnto
hym
shall
be
imputed
&
moche
greuous
the
dede
of
conscyence
.
In
lyke
wyse
as
it
is
well
shewed
by
the
fygure
of
the
auncyent
testament
in
the
.xxv.
chapytre
of
nombres
.
For
our
lorde
seeynge
that
none
ne
dyde
correccyon
in
lyke
wyse
as
it
apperteyned
vnto
ylle
&
synnes
the
whiche
reygnen
in
the
people
of
god
commaunded
vnto
Moyses
that
all
the
prynces
of
the
people
sholde
be
hanged
on
hygh
gybettes
/
and
for
the
defaute
of
correccyon
deyed
in
one
daye
.
xxiiij
.
thousande
men
of
the
people
of
god
.
Also
yf
he
hath
founde
newe
exaccyons
for
to
extorcyon
gyftes
/
promysses
/
or
AS
vnto
the
.vi.
poynt
the
whiche
is
of
chanons
/
curates
/
&
other
benefyced
/
it
is
to
be
noted
ouer
these
thynges
beforsayd
of
symonye
/
&
of
the
estate
of
prelacyon
that
all
they
the
whiche
receyuen
offyce
or
benefyce
in
the
whiche
to
execute
&
gouerne
they
haue
noo
connynge
competent
/
they
synnen
mortally
after
as
sayth
saynt
Thomas
in
the
.xviij.
distiction
du
quart
.
Also
chanons
curates
&
other
prebendaryes
sholde
take
hede
yf
they
haue
euyll
intreated
the
benefyce
/
as
in
lettyng
the
buyldyngꝭ
to
go
vnto
ruyne
/
or
indyspendynge
yll
/
&
in
folysshe
vsage
the
fruy●●s
/
rentes
/
&
reuenues
of
them
be
it
ayenst
theyr
ryche
frendes
or
otherwyse
.
For
it
is
sacrylege
after
mayster
Alexande
de
halis
in
his
tyers
&
they
be
bounde
to
make
restitucyon
but
wherof
&
in
what
maner
it
is
a
harde
thynge
vnto
many
.
Yf
they
haue
procured
dyspenses
to
opteyne
Nullus
〈◊〉
c●●ricus
●●●o
vel
fauore
dꝪ
●●l●●●
epo
peccatum
publicum
ꝑrochiani
●●●vel
c●●ā
minꝰdi●●e
penitent●
recōcilia●●
&
ci
testimo●●ū
de
hoc
ferre
vt
digne
penitētē
rep●llere
al●as
symon
ā●mittit
extra
d
●●monia
.
●a
Nemo
●●●s●ite
●orum
.
many
benefyces
/
pryncypally
for
ambicyon
&
by
auaryce
.
Also
yf
they
haue
receyued
the
goodes
of
the
benefyce
without
there
makynge
the
seruyce
the
whiche
vnto
it
apperteyned
/
or
there
haue
commytte
persone
indygne
&
insuffycyent
/
by
the
whiche
it
happened
that
the
offyce
of
god
is
euyll
sayd
/
or
the
sacramentes
intreated
&
admynystred
vnduely
as
it
is
of
confessyons
vnparfyte
by
the
defaute
of
trewe
examynacyon
and
to
enioyne
restytucyons
.
Also
as
is
the
defaute
to
vysyte
&
to
take
hede
vnto
●●l●●●
nolumus
incorrectūquam●dē
cler●●●
eccles●as
sic
ex●●nunt
suꝑlectibus
●prus
&
etiam
alie●●●
.
the
syke
/
to
counseyll
&
to
conforte
those
the
whiche
ben
in
necessyte
/
be
it
corporally
or
spyrytually
to
brynge
vnto
concorde
those
the
whiche
ben
in
wrath
&
in
dyuysyons
.
Of
all
these
ylles
&
other
the
whiche
ben
in
the
people
without
nombre
shal
shall
answere
all
those
the
whiche
holden
cures
&
benefyces
.
Ut
pocius
domus
laice
quam
dei
basilice
videantur
non
considerantes
qd
dns
non
sinebat
vt
vas
transferetur
ꝑ
templum
.
Sunt
&
ali●
qui
non
solum
ecclesias
dimittunt
īcultas
verum
etiam
vasa
ministerii
et
vestimenta
ministrorum
ac
pallas
altaris
.
necnon
&
ipsa
corꝑalia
tam
imūda
reliquūt
ꝙ
īterdū
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
vt
necessitate
cessante
res
in
loca
pristma
reportentur
.
Precipimusque
vt
oratoria
vasa
corꝑalia
&
v●sti●●ta
predicta
munda
&
nitida
conseruentur
nimis
ei
absurdum
videtur
in
sacris
sordes
necligere
q
dedeceret
etiam
in
ꝓphanis
patent
.
Hec
extra
de
custodia
●ucar
.
extra
d●
cohabitatōe
cleri
.
et
mulie
.
Item
extra
de
senten.
e●com
.
Si
concubine
.
&
de
cohabitatōe
cleri
.
&
mulie
.
Quesitum
.
Also
yf
ony
hath
it
posseded
the
benefyce
of
the
chirche
the
whiche
hath
not
insencyon
to
be
fynally
a
man
of
the
chirche
it
is
mortall
synne
/
moche
greuous
&
he
ought
to
make
restitucyon
.
Yf
he
hath
receyued
the
dystrybucōns
quotidiēnes
of
colle
without
theyr
abydynge
/
notwithstandynge
that
the
ordynaunce
is
suche
that
without
he
be
present
nothynge
he
shall
take
or
that
he
is
gone
vnto
the
offyce
pryncypally
for
the
distrybucyons
temporalles
it
is
deedly
synne
If
he
desyre
to
haue
cures
or
benefyces
more
pryncypally
for
the
good
temporall
than
spyrytuall
it
is
mortall
synne
&
symonye
spyrytuall
.
If
he
hath
lefte
by
fere
/
by
fauour
/
by
loue
/
by
gyftes
/
or
by
ꝓ
mysses
for
to
shewe
vnto
his
soueraynes
the
ylles
&
synnes
open
that
he
wyll
not
or
may
correcte
in
his
subgectes
he
commytted
symonye
after
the
ryghtes
If
he
hath
lefte
the
goodes
moeuable
or
vnmoeuable
of
chirch
be
they
thynge
halowed
or
other
for
bycause
or
in
maner
that
they
be
not
graunted
of
ryght
or
also
as
with
the
goodes
of
the
chirch
byed
herytage
forte
gyue
&
to
leue
vnto
his
kynnesmen
or
vnto
a nother
place
than
to
the
chirche
he
synned
greuously
&
ought
to
make
restytucyon
.
If
he
hath
suffred
vten
syles
as
lynen
cloth
or
wollen
/
flesshe
/
corne
/
&
wyne
/
or
other
thyngꝭ
noughty
hath
ben
put
in
the
chirche
without
necessyte
lefull
&
suffycyent
after
the
ryghtes
as
is
sholde
be
for
fere
of
theues
or
of
the
enbrasynge
fyre
the
whiche
sholde
be
in
the
houses
or
other
euydent
necessyte●s
/
the
whiche
passed
the
sayd
thynges
sholde
be
taken
out
of
the
chirche
&
place
halowed
/
he
synned
greuously
in
trespassynge
the
commaundement
of
the
pope
Innocent
the
thyrde
/
&
in
lyke
wyse
all
they
the
whiche
ben
consentynge
or
the
cause
of
suche
dyshonour
.
Also
commaunded
by
expresse
wordes
of
the
same
pope
/
chirches
/
chapelles
/
chalyces
corporaces
/
towelles
/
halowed
/
awters
/
chesybles
&
other
vestymentes
&
vesselles
ordeyned
vnto
the
seruyce
of
the
awtre
be
kepte
pure
&
clene
.
And
it
is
well
to
be
noted
in
this
mater
/
as
to
do
wyttyngly
that
the
whiche
the
pope
defended
or
dispraysed
to
do
that
that
he
commaunded
it
is
deedly
synne
.
If
he
suffred
that
ony
playes
prouokynge
h●m
vnto
vanytees
or
noyses
/
turbacyons
/
grete
noy●es
/
or
also
drynkynges
or
etynges
to
be
done
in
the
chirche
or
in
other
place
halowed
he
synned
greuously
.
If
he
hath
founde
or
gyuen
noualtees
of
relykes
&
them
hath
denounced
vnto
the
people
for
his
auaryce
pryncypally
/
or
yf
he
hath
extorcyoned
by
cautell
/
or
by
fayre
langage
/
almesdede
/
or
oblacyon
it
is
mortall
synne
If
he
hath
receyued
vnto
sepulture
ecclesyastycall
ony
persone
excommunycate
by
sentence
of
ryght
/
as
vsurers
open
or
other
/
or
those
the
which
were
denounced
enterdyted
in
other
maner
than
it
is
taken
of
ryght
ouer
the
synne
mortall
he
is
excommunycate
in
lykewyse
as
it
apyred
by
the
Clementyne
.
Also
yf
he
hath
receyued
vnto
sepulture
these
the
whiche
seeth
eche
other
in
tormentis
defended
he
synned
mortally
If
he
be
a
concubynarye
open
&
knowen
when
it
is
so
that
he
of
that
was
lawfully
vaynquysshed
or
that
he
hath
that
confessyd
in
Jugement
/
or
that
his
synne
is
so
open
&
so
euydent
that
all
they
of
the
parysshe
or
the
more
grete
partye
of
them
it
knowed
/
or
that
there
be
so
grete
perseueraunce
that
noman
ought
to
doubte
he
is
suspende
as
vnto
hymselfe
/
&
as
vnto
other
&
yf
he
saye
masse
or
admynyster
other
sa●ramētꝭ
in
suche
estate
he
is
irreguler
after
as
sayth
●ostyense
.
And
moreouer
some
lawyers
holden
that
in
suche
case
there
may
not
be
dyspence
but
alonely
by
the
auctoryte
of
the
holy
syege
apostolycall
.
And
this
opynyon
holden
Rycharde
de
media
villa
/
the
Scotte
John
andrewe
.
Astence
&
Panorme
alledgynge
the
chapytre
Cū●terni
extra
de
sentencia
et
re
iudicat●
Also
after
that
he
is
communycate
namely
al
those
the
whiche
hym
know●●
synnen
mortally
in
herynge
his
masse
/
but
an
other
thynge
it
shold
be
of
an
other
synne
the
whiche
is
secrete
/
for
durynge
that
the
holy
chirche
it
taketh
awaye
a
man
synned
not
mortally
.
Also
it
is
to
be
noted
that
the
concubyne
of
the
preest
suspende
as
vnto
hymself
&
as
vnto
other
&
excommunycate
as
it
is
sayd
/
renned
in
the
sentence
of
the
grete
excommunycacyon
.
By
the
whiche
it
foloweth
moreouer
that
suche
persone
may
neuer
be
assoyled
sacramentally
but
in
the
artycle
of
deth
yf
he
be
Hoc
●ba●
ꝑ
dec●e
tum
basiliefi
extra
d
sn̄i●
excon
Si
●cub●●e
publice
clericorum
ecc●astice
censure
districtōe
artā●
eosdē●rubinarios
non
est
dubiū●n̄i●
maioris
excōis
inuolui
qui
post
latam
sentenciam
cōicāt
in
eodem
crim●e
crimi
nosis
.
hec
ibidem
.
not
fyrst
vnbounde
of
the
sayd
sentence
.
And
so
it
ought
to
be
vnderstande
of
the
concubyne
the
whiche
perseuered
with
her
rybaude
excommunycate
by
that
cause
of
fornycacyon
.
If
he
hath
not
borne
●onsure
honeste
/
yf
he
hath
lerned
the
offyce
of
a
laye
man
/
or
vnto
marchaunde
in
byenge
for
to
selle
agayne
openly
&
more
derer
therfore
to
gayns
as
a
laye
man
may
/
yf
he
hath
haunted
taue●nes
/
the
playes
of
Joglyng
/
daunces
with
women
.
In
all
these
cases
may
he
haue
so
grete
&
so
excessyue
sclaunder
that
it
is
mortall
synne
.
Also
yf
he
hath
songe
masse
in
leuynge
wyttyngly
ony
of
the
vestymentꝭ
vnto
that
requysyte
/
as
is
the
coope
/
the
aube
/
the
many
ple
/
the
stole
/
the
chesyble
/
or
without
messall
without
lyght
/
or
without
clerke
to
answere
it
is
deedly
synne
for
of
that
he
may
not
be
excused
by
ignoraunce
.
If
he
hath
left
his
matens
canonycalles
all
or
parte
vnto
his
wyttynge
without
cause
resonable
/
as
it
shold
be
for
syknes
/
or
other
necessyte
it
is
deedly
synne
after
that
he
is
subdeacon
/
&
in
lyke
wyse
of
the
matens
of
our
lady
whan
they
ben
of
the
ordynary
or
of
custome
approued
.
But
yf
he
them
hath
lefte
by
forgetfulnes
he
shal
be
holden
to
axe
forgyuenes
whan
it
vnto
him
is
remembred
.
Also
y●
he
be
occupyed
wyttyngly
in
thyngꝭ
outwardby
the
whiche
he
hath
gretely
distrayned
to
vnderstande
his
mateus
/
or
yf
be
put
to
thynke
on
an
other
thynge
vnto
his
wyttynge
he
there
may
haue
deedly
synne
/
an
other
thyng
it
sholde
be
of
thought
comynge
ayenst
the
wyll
.
If
he
hath
receyued
holy
ordres
before
the
age
competent
that
is
to
knowe
subdeacon
before
.xviij.
yeres
/
deacon
before
.xx.
preest
before
.xxv.
&
it
suffysed
that
the
.xxv.
be
begonne
/
or
elles
it
is
deedly
synne
.
And
he
ought
not
to
excecute
the
offyce
aperteynynge
vnto
the
ordre
tyll
vnto
the
tyme
determyned
of
ryght
.
If
he
haue
lefte
ony
thyng
notable
aperteynyng
vnto
the
forme
or
mater
of
sacrament
it
is
deedly
synne
/
yf
wyttyngly
or
by
neclygence
he
hath
commytte
suche
obmyssyon
.
Also
after
holy
Thomas
he
the
whiche
excercysed
the
offyce
of
holy
ordres
in
deedly
he
synned
mortally
as
oftymes
as
he
hath
touched
the
thyngꝭ
holy
Also
yf
he
hath
admynystred
ony
of
the
holy
sacramentes
vnto
synners
notorely
knowen
and
open
before
satysfaccyon
&
amendement
competent
it
is
deedly
synne
.
Yf
he
hath
songe
masse
in
deedly
synne
without
hym
confessynge
&
repentynge
duely
yf
he
hath
place
&
oportunyte
it
is
deedly
synne
Yf
he
hath
commytted
notable
reuerence
ayenst
the
sacramentes
/
as
puttynge
no
water
in
to
the
chalys
or
that
the
oost
were
broken
/
or
the
wyne
aygre
or
sowre
or
the
holy
oost
euyll
kept
/
or
hath
left
ony
thynge
notable
by
to
moche
hastynge
him
/
or
to
synge
for
other
intencyon
than
holy
chirche
doth
intende
/
or
hath
not
borne
reuerently
with
lyght
the
body
of
our
lorde
vnto
syke
folke
.
In
all
these
thynges
&
many
other
the
whiche
may
come
by
neclygence
he
may
haue
suche
exces
that
it
is
mortall
synne
.
Also
yf
he
hath
promysed
to
saye
certayne
masses
/
&
of
that
hath
receyued
the
almesse
/
in
intencyon
not
to
saye
that
that
he
hath
promysed
it
is
deedly
synne
.
Also
yf
he
hath
ben
neclygent
hym
to
prepayre
&
dyspose
for
to
synge
at
the
leste
in
the
grete
festes
and
solempnytees
/
but
hath
lefte
that
to
do
/
not
pryncypally
for
the
fere
&
reuerence
of
the
sacrament
he
there
may
haue
deedly
synne
.
Also
yf
he
hath
assoyled
of
the
sentence
excommunycacyons
or
in
the
caas
and
persones
vpon
whome
he
hath
not
power
nor
auctoryte
/
or
hath
made
dyspense
of
vowes
/
or
yf
he
hath
shewed
the
synne
of
the
persone
the
whiche
he
hath
herde
in
confessyon
/
or
hath
enioyned
penaunces
of
almesse
the
whiche
by
his
inducynge
cometh
vnto
his
prouffyte
temporall
/
or
hath
be
notably
vndyscrete
in
assoylynge
them
the
whiche
weren
indygne
for
as
moche
as
they
wolde
not
pardonne
or
requyre
pardonne
/
or
make
restytucon
after
as
it
was
of
reason
or
they
wolde
not
leue
ony
synne
/
or
yf
he
hath
enquyred
malycyously
of
the
name
of
the
persones
with
whome
they
haue
synned
those
the
whiche
them
confess●n
vnto
hym
/
or
hath
done
his
deuour
to
examen
the
dede
of
the
conscyence
of
poore
&
symple
synners
/
or
hath
not
ben
desyrous
it
to
enquyre
of
clerkes
and
more
experte
than
he
was
of
the
dyffycultees
&
perplexitees
the
whiche
often
is
founde
in
the
dede
of
the
conscyence
/
or
hath
assoyled
in
deedly
synne
&
without
true
contrycyon
.
In
all
these
cases
beforsayd
there
is
comonly
mortal
synne
.
Yf
he
hath
broken
the
vowe
of
chastyte
the
whiche
he
hath
done
solemply
ouer
the
pryncypall
promysse
made
vnto
the
sacrament
of
baptem
.
That
is
to
vnderstande
whan
he
receyued
the
holy
ordre
of
subdeacon
.
Also
whan
he
receyued
the
holy
ordre
of
deacon
.
And
afterwarde
in
receyuyng
the
ryght
holy
&
sacred
ordre
of
presthode
.
And
therfore
the
trangressyon
of
suche
vowe
is
horryble
sacrylege
dygne
of
eternall
deth
.
Also
yf
●●●
.
q.
ca.
omnes
.
e●
.
c.
sequis
Si
●o
s●c●r
dos
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
knowen
carnally
his
paryshens
vnto
who
me
he
hath
other
tymes
admynystred
the
sacramentes
of
holy
chirche
/
or
his
doughter
or
her
the
whiche
he
hath
holden
in
confyrmacyon
/
or
also
his
godmoder
/
his
kynneswoman
/
or
his
affynyte
/
ouer
the
grete
&
detestable
synne
mortall
ben
ordeyned
dyuers
paynes
after
the
ryghtis
for
suche
cases
.
Also
yf
he
hath
gyuen
benedyccyon
nup●yale
vnto
those
the
whiche
other
tymes
it
hath
receyued
/
he
is
suspended
of
the
offyce
&
of
the
benefyce
/
of
the
whiche
he
may
not
be
releued
but
of
the
holy
fader
.
And
yf
Sacerdos
autē●
malum
exemplum
dedit
hominibus
ab
ōm
of
f●●●o
depona●
&
ꝑe
grinādo
.xii.
annis
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
.
annis
peu●tere
.
Ibidem
.
he
admynystre
ony
of
the
sacramentes
before
that
he
there
be
remedyed
ouer
the
payne
beforsayd
he
is
irreguler
/
&
in
so
berynge
hym
vnto
the
sacramentes
in
suche
estate
he
synned
alwayes
mortally
.
To
nombre
in
partyculer
all
these
cases
&
the
dyuersyte
of
synnes
the
whiche
may
come
vnto
bysshops
deanes
/
chanons
/
curates
/
chapellayns
&
other
people
of
the
thirche
&
of
relygyon
/
by
cause
of
theyr
dygnytees
&
offyces
euyll
kept
it
is
a
thynge
ryght
harde
vnto
all
lawyers
&
theologyens
.
But
the
holy
scrypture
the
whiche
teched
all
trouth
the
whiche
is
necessarye
vnto
all
saluacyon
/
it
suffyseth
well
vnto
the
conscyence
of
euery
man
of
the
chirche
the
whiche
hym
enforced
to
do
that
the
whiche
is
in
hym
for
to
please
god
/
and
for
to
kepe
well
and
Justely
the
degree
and
for
to
execute
the
offyce
that
god
and
holy
chirche
vnto
hym
hath
commytted
.
¶
Here
foloweth
of
the
defaute
of
Justyce
in
domynacyon
seculer
or
temporall
.
AS
vnto
the
.vij.
poynt
the
whiche
is
of
the
seygnourye
seculer
it
is
to
vnderstande
that
kynges
/
dukes
/
countes
/
&
all
other
degrees
of
seygnourye
sholde
fyrste
take
hede
how
they
be
comen
vnto
the
sayd
seygnourye
.
That
is
to
vnderstand
yf
by
ryght
of
lygne
/
or
by
other
waye
of
Justyce
for
than
they
theyr
may
purchase
saluacyon
.
But
yf
they
it
holden
by
vsurpacyon
/
or
tyrannye
ayenst
ryght
&
Justyce
they
them
dampnen
/
&
they
haue
no
power
there
to
commytte
offycers
in
ony
degree
or
auctoryte
/
but
in
so
doynge
they
synne
mortally
&
the
offycers
in
lyke
wyse
in
excecutynge
theyr
&
other
oppressyons
by
force
of
armer
/
or
otherwyse
●●ūs
dauid
●u●
deus
●ā
magnum
testimo
●●u
ꝑhibuit
in
his
●t●●●ēturio
●
dno
d●●it
non
sum
dne
dignus
vt
intres
subiectum
meum
.
Hec
ibi
Re●
pont
facere
regem
ini●tas
imꝑandi
.
innocente
●o
〈…〉
:
or
do
seru●ē●
pa●●t
.
xxiii
.
q.
●
.
in
lyke
as
it
was
possyble
it
is
deedly
synne
.
For
for
that
cause
&
seruyce
to
do
vnto
the
comons
they
holden
theyr
seygnouryes
/
these
rentes
/
these
trybutes
.
&
these
taxes
.
If
he
hath
Juste
tytle
to
make
warre
but
in
the
doynge
his
affeccyon
is
vnordynate
by
auaryce
or
other
wyse
he
there
may
haue
deedly
synne
as
well
in
hym
as
in
them
the
whiche
executen
the
sayd
warre
.
Wherefore
it
is
to
be
noted
as
to
do
that
wherof
ony
warre
may
be
made
Justely
it
behoued
that
he
there
haue
.vi.
condy●●ons
/
that
is
to
vndstande
a
good
wyll
&
desyre
to
do
Justyce
with
auctoryte
of
y●
to
do
&
this
is
of
the
partye
of
the
prynce
Also
in
them
the
whiche
executen
the
dede
of
the
sayd
warre
ought
to
be
intencyon
&
condycyon
.
Intencyon
not
pryncypally
for
auaryce
or
for
his
propre
vengeaunce
.
Condycyon
that
is
to
vnderstande
that
the
persone
the
whiche
maketh
suche
warre
be
laye
or
seculer
not
clerke
in
holy
ordres
.
Also
in
them
ayenst
whome
a
man
maketh
warre
ought
to
haue
some
gylte
or
defaute
by
the
whiche
they
haue
deserued
to
be
punysshed
/
for
without
these
.vi.
causes
warre
may
not
be
Juste
.
Also
it
is
to
be
noted
that
these
subgectes
of
prynces
the
whiche
ben
men
of
warre
be
not
bounden
to
haue
all
knowlege
yf
the
warre
be
Juste
or
vniuste
/
but
vnto
them
it
suffysed
not
to
be
certayne
that
the
warre
that
they
make
by
commaundement
be
contrarye
vnto
reason
&
vnto
Justyce
.
If
he
hath
suffred
wyttyngly
capytaynes
or
other
offycers
that
he
knowed
to
be
pyllers
&
oppressours
of
the
people
he
synned
mortally
/
&
is
holden
with
all
dammages
&
oppressyons
the
whiche
by
defaute
of
correccyon
ben
felonyed
.
If
he
hath
suffred
&
commaunded
homycydes
/
mutilacyons
/
flagellacyons
/
or
pryson
ayenst
ryght
&
Justyce
/
or
not withstandynge
that
the
cause
were
Juste
he
it
hath
done
or
made
to
be
done
pryncypally
by
hate
or
vengeaunce
it
is
deedly
synne
&
moche
greuous
.
If
he
hath
made
or
suffred
●orneys
duellacōns
or
the
fyght
of
two
men
playes
or
presentacions
the
whiche
of
theyr
condycyon
&
oftymes
ben
thyngꝭ
noysauntes
to
the
body
&
to
the
soule
whiche
he
myght
defende
&
make
to
cesse
it
is
mortall
synne
.
If
he
haue
commytte
ayenst
the
chirche
caas
wherfore
a
man
him
may
lawfull
suspende
enterdyte
or
excommunycate
/
&
that
notwithstandynge
he
hath
made
masse
to
be
songe
in
his
presence
in
sustaynynge
the
censures
of
holy
chirche
it
is
mortal
synne
&
moche
greuous
.
If
he
hath
taken
&
commaunded
or
approued
that
clerke
or
persone
relygyous
were
taken
/
beten
or
inprysoned
in
dede
&
not
in
ryght
&
without
the
lycence
&
Juste
permyssyon
of
the
chirche
ouer
the
deedly
synne
he
is
excommunycate
.
If
he
hath
suffred
lawes
or
statutis
in
his
seygnourye
the
whiche
weren
contraryous
to
the
lybertees
of
holy
chirche
ouer
the
mortall
synne
he
is
excommunycate
.
Also
in
lyke
wyse
yf
with
out
lycence
of
the
pope
&
concessyon
Jurisdycall
he
hath
commytte
and
suffred
to
be
put
and
imposed
vpon
the
people
of
the
chirche
the
whiche
is
not
suffred
of
ryght
/
taxes
/
subsydyes
/
watches
/
serches
or
other
exaccyons
/
after
he
hath
admonycyon
to
cesse
despysed
so
to
do
ouer
the
mortall
synne
he
renned
in
the
sentence
of
excommunycacyon
/
yf
he
hym
correcte
not
within
the
space
of
the
tyme
ordeyned
in
ryght
that
soo
for
to
doo
.
And
also
yf
by
his
cryme
the
cyte
/
the
towne
/
or
the
countre
/
fallen
in
enterdyte
he
is
culpable
of
the
cessacyon
of
all
the
good
dedes
whiche
myght
be
done
&
had
ben
done
yf
it
had
not
ben
enterdyted
.
Also
yf
for
the
censures
ecclesiastycalles
done
to
him
or
to
his
/
after
the
ordre
of
ryght
he
endammaged
or
gyued
vexacyon
vnto
Juges
or
mynystres
of
the
chirche
ouer
the
mortall
synne
he
is
excommunycate
.
Also
yf
he
hath
receyued
&
suffred
open
vsurers
of
an
other
regyon
to
dwelle
&
enhabyte
in
his
seygnourye
to
vse
theyr
vsuryes
&
hath
put
no
dilygence
them
to
expelle
with
in
the
tyme
that
to
do
▪
is
ordeyned
●e
is
excommunycate
And
in
suffrynge
them
of
his
seygnourye
to
excercyse
the
sayd
vsuryes
in
gyuynge
vnto
the
permyssyon
or
consentynge
it
is
mortall
synne
.
Also
yf
he
extorcyon
or
dystresse
or
gyued
ayde
or
consentyng
that
to
do
vpon
marchaundes
or
pylgrymes
vpon
the
see
he
is
excommunycate
&
the
absolucyon
reserued
to
the
pope
.
Also
yf
he
take
&
retayne
the
goodes
of
them
y●
which
haue
had
lettynge
in
torment
perdycyon
of
theyr
goodes
/
&
fraccyon
&
brekynge
of
vesselles
&
shyppes
vpon
the
see
he
synned
deedly
.
As
sayth
Astence
that
no
custome
may
hym
excuse
.
Also
yf
he
make
to
sette
on
fyre
chirches
monasteryes
or
other
holy
places
.
Or
yf
he
do
or
make
to
be
done
wronges
fraccyons
without
the
ordre
of
ryght
&
of
Justyce
ouer
the
mortall
synne
he
is
excommunycate
&
yf
he
be
denounced
for
suche
by
the
dyocesayne
the
absolucyon
is
reserued
vnto
the
pope
.
If
he
haue
letted
the
eleccyon
of
ony
to
prelatis
ecclesyastycall
malycyously
by
fere
/
by
vyolence
/
or
by
other
cursyd
meanes
/
or
also
to
ꝓcure
that
ony
were
chosen
ayenst
the
ly●●rtees
&
ordynaunces
of
ryght
/
or
hath
gyuen
greef
or
vexacion
vnto
college
or
vnto
ony
of
them
for
as
moche
as
men
to
him
hath
not
obeyed
in
chosynge
after
his
wyll
ouer
the
mortall
synne
he
is
excommunycate
.
If
he
hath
broken
&
fyled
y●
preuylegꝭ
of
the
chirche
in
makynge
by
vyolence
to
take
ony
persone
in
the
chirche
or
other
place
preuylged
without
permyssyon
of
ryght
he
commytted
sacrylege
mortall
&
hym
may
a
man
denounce
excommunycate
aftr
that
he
hath
ben
warned
duely
to
repayre
the
forfayte
.
If
he
pylle
the
people
of
the
chirche
or
rauysshe
thyngꝭ
the
whiche
aperteynen
to
the
chirche
/
or
taked
for
to
marke
the
people
of
the
chirche
he
synned
mortally
.
If
he
hath
presented
as
patron
of
the
chirche
/
or
hath
ꝓcured
by
other
that
he
the
which
was
indygne
after
ryght
were
receyued
to
benefyce
ecclesyastycall
it
is
mortall
synne
.
If
he
haue
taken
moneye
gyftes
or
promysses
for
to
present
ony
vnto
benefyce
of
the
chirc●
or
hath
wryten
&
made
supplycacion
vnto
the
pope
or
vnto
other
prelate
to
benefyce
ony
the
whiche
of
that
was
vnworthy
he
is
symonyacle
&
in
mortall
synne
.
If
he
hath
gyuen
ayde
fauour
or
defence
to
heretykes
or
scismatykes
in
asmoche
that
they
be
suche
he
is
excommunycate
.
If
he
appropre
thyngꝭ
the
whiche
aperteynen
to
an
other
/
or
letted
wyttyngly
the
preuylegꝭ
or
lybertees
of
ony
it
is
mortall
synne
.
If
he
haue
letted
by
him
or
by
his
offycers
that
ony
cause
Li.
vi
.
de
imunitate
ecclesie
ca.
Quoniam
.
were
not
drawen
in
the
courte
of
the
chirche
/
in
lyke
wyse
as
it
aperteyned
of
ryght
he
is
excommunycate
.
If
he
hath
made
or
imposed
nouelte
of
lawes
the
whiche
ben
contraryous
to
ryght
&
to
Justyce
it
is
mortal
synne
.
I●
he
be
the
messenger
of
an
other
seyg
forthwith
&
hastely
sence
for
to
knowe
how
her
lady
&
maystres
dyde
the
sayd
Loūtesse
/
&
it
was
founde
that
at
that
houre
that
she
vnto
her
apyred
she
was
deed
pyteously
.
And
this
vysyon
reherced
the
sayd
lady
vnto
many
in
her
lyf
in
the
whiche
it
apyred
that
it
is
truely
sayd
that
a
fole
byleued
not
soo
moche
Quicumque
e●cedit
i
●●dumē●
vel
al●is
mund
hu●●
orna
〈…〉
tis
sup●lue
&
nota
biliter
pe●
cat
●tra
caritatem
pr●m
dan
nabiliter
&
deum
offendit
etiam
morta
li●
.
&
nisu
pen●tēdo
se
corrererit
&
ta●●
a
supflua
resecaue
●it
cum
diabolo
&
an
gelis
eius
ins●piter
num
interitum
vadit
.
hec
eusebtus
i
ep●a
de
obitu
hieron̄
.
li.
vi
.
●
imumtate
ecclesie
.
ca.
Quoniam
.
Qui
hꝪ
duas
tunicas
der
vni
non
hn̄ti
luc.
iii.
Qui
habuerit
subs●ā●iā
mund
hu●us
&
viderit
fremm
su●
necessitatem
ha
bere
&
clauserit
vi
scera
sua
abeo
quon
caritas
de●manet
i
co.
●
.
●o
.
iii.
ca.
Si
vir
aut
mulier
se
ornauerit
&
vultus
spectātiū
ad
se
●●●●cauerit
&
si
nul●um
inde
ven●at
dānā
.
iudici●
tn̄
pati
etur
i
eternum
qrvenenū
obtulit
&
si
n̄fuerit
qui
biberit
.
hec
criso
.
that
he
receyued
.
And
vnto
that
purpose
sayth
Eusebius
in
the
epystle
of
the
deth
of
saynt
Ierome
that
euery
persone
the
whiche
exceded
in
robes
in
yssues
or
in
other
abylymentes
worldely
be
it
that
the
sayd
exces
be
to
prayse
it
may
be
so
grete
&
the
affeccyon
so
moche
vndrdyna●●
that
it
is
mortall
synne
/
to
determyne
how
moche
&
how
the
sayd
exces
is
mortall
or
venyall
vnto
the
regarde
of
ony
persone
in
partyeuler
it
is
a
chyng
ryght
harde
as
vnto
Jugement
humayne
.
But
as
sayth
a
lawyer
named
Monaldus
the
blessyd
holy
goost
teched
many
tymes
them
the
whiche
ben
dysposed
that
that
may
not
do
the
subtylyte
of
the
entendement
or
vnderstandynge
humayne
/
for
as
moche
that
it
is
he
the
whiche
teched
all
trouth
necessarye
vnto
saluacyon
.
Also
sayth
our
lorde
in
the
gospell
vnto
the
purpose
of
the
horyble
dampnacyon
of
hym
the
whiche
exceded
in
abylymentes
that
he
then
whiche
hath
two
gownes
is
bounde
by
the
lawe
of
charyte
for
to
gyue
one
vnto
hym
the
whiche
hath
none
And
it
ought
also
to
be
vnderstanden
that
he
the
whiche
ouer
suffysaunce
hath
haboundaunce
he
ought
for
to
ayde
charytably
vnto
chose
the
whiche
ben
nedy
.
Also
ladyes
and
gentyl
women
or
other
women
the
whiche
them
appareyle
to
please
men
carnall
&
worldely
and
to
the
entent
that
they
them
coueyten
dysordynatly
synnen
mortally
/
&
in
Justicia
●emota
●d
sunt
magna
regna
nisi
magna
latrocu●●a
Aug.
li.
d●
ciuitate
de●.
lyke
wyse
may
it
be
spoken
of
men
.
By
these
thynges
beforsayd
apyred
the
peryll
of
those
vnto
who
me
it
aperteyned
to
yelde
kepe
&
defende
Justyce
/
&
of
the
grete
ylles
the
whiche
may
come
by
theyr
defaute
as
well
in
them
as
in
theyr
subgectꝭ
.
And
therfore
sayth
well
saynt
Austyn
that
grete
seygnourye
is
none
other
thynge
but
grete
theftes
and
pyllers
yf
Justyce
reygne
not
&
gouerne
.
And
for
a
conclusyon
to
put
in
this
mater
cometh
vnto
my
purpose
the
questyon
the
whiche
saynt
Thomas
made
.
That
is
to
vnderstande
yf
he
the
whiche
doth
ony
thynge
contraryous
vnto
Justyce
synned
mortally
.
The
answere
.
For
as
moche
as
Justyce
ordeyned
these
creatures
the
one
ayenst
the
other
after
that
it
is
of
reason
in
yeldynge
to
euery
man
that
that
vnto
hym
apperteyned
/
to
do
the
contrarye
wyttyngly
it
is
ayenst
the
charyte
of
his
neyghbour
/
&
by
the
consequent
mortall
synne
/
&
for
as
moche
as
paradyse
is
promysed
vnto
Juste
men
/
these
vnlawfull
&
vniuste
dwellen
in
helle
.
¶
Here
foloweth
of
Juges
be
they
of
the
chirche
or
of
secularyte
.
AS
vnto
the
.viij.
poynt
the
which
is
of
them
Deinde
v●●o●
timentes
deum
et
i
●bsit
●itas
&
oder●●
auar●ciā●●udic●t
pp●m
.
exo.
xviii
.
the
whiche
haue
offyce
&
Jurysdyccyon
to
gyue
sentences
to
make
Jugementes
.
It
is
to
be
noted
that
they
sholde
take
hede
ben
they
of
the
chirche
or
of
the
secularyte
vnto
the
poyntes
folowen
/
Yf
he
be
entred
in
the
sayd
offyce
by
symonye
/
by
fraude
/
or
by
vsurpacyon
/
for
than
he
hath
none
auctoryte
to
Juge
/
but
in
so
doynge
he
synned
mortally
If
he
haue
exceded
wyttyngly
the
besynes
of
his
commaundement
or
of
his
Jurysdyccyon
he
synned
mortally
/
and
ignoraunce
vycyous
may
not
hym
excuse
.
If
he
by
fere
/
by
coueytyse
/
by
loue
dysordynate
/
or
other
cursyd
cause
he
gyueth
sentence
ayenst
ryght
and
Justyce
wyttyngly
/
it
is
mortall
synne
/
and
is
bounde
for
to
restore
the
partye
in
dammage
/
in
caas
that
he
for
whome
he
hath
ben
Juged
wyll
not
restore
hym
.
If
by
his
ignoraunce
vycyous
he
hath
gyuen
fals
sentence
/
he
ought
to
dysdammage
the
partye
and
●ath
synned
mortally
.
If
he
haue
ben
neclygent
for
to
studye
and
to
enquyre
the
trouth
for
to
yelde
and
gyue
lawfull
sentence
by
the
whiche
neclygence
he
hath
Juged
falsely
it
is
mortall
synne
/
and
is
holden
vnto
the
partye
as
before
hath
ben
sayd
.
An other
thynge
it
sholde
be
of
a
Juge
ouerseen
the
whiche
hath
done
his
deuour
for
to
haue
the
counseyll
of
lawyers
and
clerkes
/
and
that
not
withstandynge
hath
gyuen
fals
sentence
by
symplenesse
and
not
vnto
his
wyttynge
nor
by
no
malyce
.
For
obedyence
ayenst
hym
the
whiche
in
that
hath
ben
ouerseen
/
and
the
grete
dylygence
that
he
hath
done
for
to
enquyre
the
trouth
hym
may
excuse
before
god
.
And
this
the
whiche
is
sayd
of
Jugement
contencyons
and
in
outwarde
thynges
may
a
man
saye
of
the
Jugement
of
the
conscyence
the
whiche
is
made
in
confessyon
/
for
euery
confessour
is
Juge
ecclesyastycall
and
spyrytuall
.
I
put
that
some
wyll
saye
that
as
well
he
the
whiche
enioyneth
the
offyce
of
of
the
confessour
as
he
the
whiche
it
receyued
and
is
not
suffycyent
that
for
to
do
synnen
mortally
.
But
that
sholde
be
vnderstande
of
those
that
auaryce
and
presumpcyon
induced
that
to
do
and
for
not
of
those
that
charyte
inclyned
vnto
saluacyon
of
soules
.
I
put
that
after
good
&
holy
intencion
in
receyuynge
or
in
enioynynge
the
offyce
he
may
haue
so
grete
dylygence
to
studye
or
to
enquyre
the
trouth
that
in
gyuynge
fals
sentence
of
absolucyon
he
there
Hec
secund●
Raymūdū
.
sholde
haue
mortall
synne
.
If
the
counseyller
of
the
Juge
the
whiche
Juged
is
symple
&
of
good
wyll
counseylled
ylle
by
ignoraunce
vicyous
/
or
by
other
malyce
the
Juge
may
be
excused
in
gyuyng
fals
sentence
the
which
he
byleued
to
be
good
/
but
the
counseyller
synned
mortally
in
affermyng
falsyte
for
veryte
/
&
so
is
holden
to
restore
or
to
procure
restytucyon
to
be
made
vnto
the
partye
.
But
yf
it
be
very
semblable
vnto
the
Juge
that
his
counseyller
is
not
experte
in
lawes
or
in
customes
/
or
hath
no
renome
of
grete
Justyce
they
be
not
excused
y●
one
ne
the
other
of
mortall
synne
in
gyuynge
fals
sentence
not withstandyng
that
they
byleue
that
it
be
good
/
&
euery
of
them
is
bounde
to
restytucyon
/
not
the
double
restytucyon
ought
to
be
made
to
the
partye
/
but
yf
the
one
restore
not
that
other
is
bounde
to
restore
If
the
Juge
ordinarye
take
money
or
other
thynge
to
yelde
Jugement
it
is
mortal
synne
&
may
come
in
foure
maners
.
The
fyrst
i.
q.
i.
Jubemus
for
to
take
moneye
to
Juge
falsely
&
to
repayre
suche
synne
the
thynge
the
which
for
suche
occasyon
hath
ben
gyuen
aperteynen
after
the
ryghtis
vnto
the
partye
whiche
is
hurte
.
Secondly
to
take
moneye
to
Juge
Justele
&
the
moore
sooner
.
Thyrdly
to
Juge
notwithstanding
that
of
y●
to
do
he
hath
none
Juris
▪
diccyon
or
puyssaunce
.
Fourthly
to
the
ende
that
xxiij
.
●
.
v.
cap̄.
Administratores
.
he
Juge
not
fals
.
In
all
these
foure
maners
restytucyon
ought
for
to
be
made
vnto
hym
the
whiche
hath
gyuen
or
vnto
the
poore
after
good
counseyll
.
and
vnto
the
dede
of
conscyence
.
If
he
hath
not
wylled
to
do
sentence
notwithstandynge
that
he
it
may
&
sholde
do
it
is
mortall
synne
/
and
he
is
holden
to
restore
the
partye
.
If
he
were
Juge
ordynarye
&
hath
taken
of
the
partyes
other
thynge
than
vytayle
the
whiche
was
offred
&
gyuen
lyberally
and
moderatly
/
he
there
may
haue
auaryce
/
euyll
example
/
&
mortall
synne
.
But
the
Juge
deluded
di
.
xviij
.
de
eulogijs
the
whiche
hath
not
somtyme
grete
rychesse
/
and
hym
behoued
to
ryde
/
and
to
go
out
for
hym
to
informe
/
or
other
wyse
by
the
whiche
he
may
the
more
largely
dyspende
than
he
sholde
/
yf
the
sayd
charge
were
not
suche
may
take
salarye
moderate
Scdm
glo
.
et
Raymundum
.
after
theyr
labours
&
other
consyderacyons
of
the
mater
subiecte
.
If
the
Juge
of
the
chirche
gyue
sentence
of
excommunycacyon
/
of
suspencyon
/
or
of
enterdyte
to
lyghtly
or
without
ordre
of
ryght
/
or
pryncypally
by
hate
/
by
vengeaunce
/
by
fauour
/
or
by
other
cursyd
occasyon
ayenst
Justyce
&
vnto
the
dammage
of
an
other
ouer
the
mortall
synne
he
is
suspende
of
the
execucyon
of
his
offyce
/
and
he
ought
to
be
condampned
after
the
estymacyon
of
the
dāmade
made
vnto
the
partye
/
&
yf
he
in
suche
estate
mysbere
hym
vnto
the
sacramentes
he
renned
in
irregularyte
/
of
the
whiche
he
may
not
be
releuyd
but
by
auctoryte
of
our
holy
fader
the
pope
.
If
he
hath
suffred
wyttyngly
to
calle
before
hym
aduocates
the
whiche
weren
heretykes
/
excommunycate
/
or
paynems
.
Yf
he
hath
suffred
&
receyued
dylacyons
ayenst
the
ordre
of
Justyce
yf
he
hath
not
kept
the
termes
of
ryght
.
If
he
haue
fauoured
the
one
partye
vnto
the
greef
&
dammage
vnto
the
other
/
yf
he
hath
made
questyons
vnto
the
culpable
that
weren
impertynentes
after
the
order
of
ryght
/
yf
he
hath
refused
to
receyue
appellacōns
legittime●
/
yf
he
malycyously
hath
gyuen
oportunyte
for
to
calle
.
If
after
the
legittime
appellacyon
he
hath
proceded
in
cause
/
yf
he
hath
not
sought
counseyll
sure
&
certayne
after
as
he
it
may
&
ought
to
do
/
yf
he
hath
receyued
allegacyons
scornfull
&
impertynentes
/
yf
vnto
poore
people
as
wydowes
/
childern
faderles
&
moderles
/
&
myserable
persones
he
hath
not
gyuen
comforte
&
prouysyon
of
counseyll
.
In
all
these
thynges
&
other
semblables
he
there
may
haue
mortall
synne
.
If
he
hath
not
punysshed
these
malefactours
or
ylle
doers
after
as
the
ryght
&
the
caas
it
requyred
.
In
that
may
he
haue
gylte
&
synne
in
thre
maners
.
Fyrst
for
as
moche
as
that
to
do
he
hath
not
puysaunce
or
commyssyon
of
the
prynce
/
but
all
oonly
hath
power
to
Juge
after
the
lawes
and
customes
.
Secondely
yf
in
so
doynge
he
hath
done
wronge
vnto
the
partye
.
Or
thrydely
yf
he
haue
pardoned
the
caas
the
whiche
ought
to
be
punysshed
.
For
not
withstandynge
that
of
that
to
do
he
hath
power
&
that
the
partye
so
sholde
consente
yf
he
myght
he
synned
mortally
in
pardonynge
the
caas
without
punycyon
.
In
lyke
wyse
as
sayth
saynt
Thomas
in
his
quodlibetꝭ
/
for
in
pardonynge
the
caas
the
whiche
is
vnto
the
grete
sclaunder
of
the
people
foloweth
defaute
of
Justyce
&
of
reparacyon
vnto
the
comon
we
le
/
yf
he
hath
augmented
&
diminysshed
malycyously
the
payne
or
punycyon
the
whiche
was
of
ryght
he
there
may
haue
mortall
synne
.
Also
it
is
to
be
noted
that
caas
may
happen
that
he
shall
Juge
●or●●de
&
cito
apparebit
vobis
q●●●●●diciū
durissunū
in
his
●
pres●t
fiet
●●p●en̄
.
vi
.
Quanto
magnus
●s
humilia
te
in
omnibus
ecc●
.
iiii
.
ca.
&
greg
.
i
ome●
.
C●to
esse
〈…〉
or
atque
ad
ser
medum
deo
ꝑ●ptior
●sque
e●
dꝪ
e●
munere
quamto
obligatio●ē
se
e●●●●pit
in
reddenda
ratione
grego
.
Jesus
autem
cum
cognouisset
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.
thi
.
iii.
Non
neophitū
eligas
supple
in
ep̄●●e
i
su●bi●
elatus
in
iudicium
diaboli
ici
dat
.
Si
dicētem
me
adimpium
morte
morteris
&
non
an●ūciaueris
e●
&c.
sa
guinem
eiusde
manu
tua
re●ram
.
ezechielis
.
〈◊〉
.
hym
that
he
knoweth
to
be
innocent
/
&
in
so
doynge
he
synned
not
mortally
.
As
for
example
.
A
man
proued
&
bereth
fals
wytnes
ayenstony
in
Jugement
of
the
whiche
falsyte
the
Juge
is
ryght
certayne
&
so
he
may
not
by
dylacion
of
sentence
nor
by
other
meane
persuade
to
the
wytnesses
for
to
prouyde
vnto
theyr
conscyence
.
Nor
may
no●
also
Justely
the
innocent
the
whiche
is
falsely
excused
without
doynge
manyfeste
Iniurye
vnto
the
wytnesses
.
Also
he
may
not
constytute
or
ordeyne
lyuetenaunt
/
nor
to
the
souerayne
when
all
these
condycyons
shall
be
togyder
&
concurrentes
he
shall
be
constrayned
to
gyue
sentence
after
these
thyngꝭ
alledged
&
approued
falsely
ayenst
hym
the
whiche
is
innocent
/
&
in
so
doynge
by
his
offyce
he
synned
not
but
may
haue
meryte
.
And
of
that
opynyon
holdeth
mayster
Fraunces
de
maronis
/
saynt
Thomas
/
&
Rycharde
de
villa
noua
.
Some
holden
the
contrarye
affermynge
that
the
Juge
sholde
sooner
suffre
deth
than
to
gyue
suche
sentence
.
But
I
ne
consente
to
the
fyrste
opynyon
in
the
cause
pecuniarie
/
&
to
the
seconde
in
the
cause
of
deth
or
of
mutilacōn
.
For
as
for
to
lese
the
goodes
of
fortune
is
oftyme
to
the
grete
prouffyte
of
the
soule
/
but
the
holy
scrypture
whiche
may
not
lye
forbydeth
symply
the
deth
of
hym
the
whiche
is
innocent
.
In
lyke
wyse
as
it
appyred
in
Exodi
.
By
these
thynges
beforsayd
of
prelates
of
prynces
&
of
Juges
appyred
the
trouth
of
the
scrypture
the
whiche
sayth
that
Jugement
ryght
meruayllos
shall
be
gyuen
vnto
them
y●
whiche
preceden
.
That
is
to
vnderstande
yf
they
kepe
not
the
lygne
&
the
purete
of
Justyce
&
of
equyte
/
&
therfore
they
ought
to
fere
&
them
humyle
before
god
the
Juge
of
Juges
&
kynge
of
kyngis
.
&
euery
creature
as
moche
the
more
as
he
hath
the
more
grete
charyte
of
seygnourye
&
of
Justyce
.
After
as
sayen
these
scryptures
&
holy
doctrynes
/
&
of
that
to
do
hath
gyuen
example
the
blessyd
sone
of
god
the
fader
Jhesus
nazarenus
ordynarye
Juge
of
the
deed
&
the
quyke
.
And
therfore
whan
a
man
wolde
take
hym
for
to
make
&
constytute
hym
kynge
he
fledde
in
to
a
mountayne
to
praye
vnto
god
the
fader
/
but
whan
man
hym
sought
for
to
Juge
&
to
put
hym
vnto
deth
he
hym
yelded
&
presented
vnto
the
towne
&
vnto
the
place
where
he
knowe
wel
that
men
hym
sholde
cause
to
deye
.
In
lyke
wyse
as
he
wolde
saye
by
an
example
that
moche
more
Joyously
sholde
many
receyue
the
deth
than
prelacyon
/
offyce
/
benefyce
/
or
seygnourye
.
By
the
occasyon
of
seygnourye
&
of
prelacyon
cometh
many
tymes
vnto
them
of
suche
estate
foure
ylles
.
In
lyke
as
it
appyred
by
these
scryptures
.
The
fyrst
is
pryde
and
elacyon
/
by
the
whiche
proude
men
of
good
ryght
be
compared
vnto
bestes
.
For
of
the
thynge
wherof
he
hym
sholde
humyle
/
he
hym
enhaunced
and
enpryded
.
The
seconde
ylle
is
the
occasyon
Noli
●re●e
fieri●uder
nis●
valeas
virtute
irrū●e
in●●ratē
ne
forte
extune
seat
faciem
potent●●
.
eccl.
vii
.
gre
Hoc
si
homines
attē●●r●●●latōes
non
a●●●ir●t
of
the
more
grete
dampnacyon
/
for
as
it
is
sayd
before
the
Jugement
of
those
the
whiche
haue
had
prelacyon
shal
be
ryght
strayte
.
The
thyrde
is
●
in
receyuyng
prelacion
he
him
byndeth
to
answere
&
to
yelde
accompte
of
his
synnes
&
of
his
subiectis
The
fourth
is
the
slaunder
of
his
subiectis
the
whiche
cometh
whan
the
Juge
or
the
prelate
gyueth
not
the
correccyon
&
doctryne
the
whiche
aperteyned
vnto
the
offyce
or
seygnourye
.
And
therfore
sayth
well
saynt
Gregory
that
yf
these
men
resonable
knowen
the
charge
the
whiche
is
the
prelacyon
they
fere
&
neuer
haue
appetyte
it
to
receyue
/
for
as
it
apyred
by
the
fygure
the
whiche
is
in
the
.xxv.
chapytre
of
the
boke
I●●tus
d●●s
dixit
ad
moysē
.
tolle
cunctos
●●●ipes
ppl●
&
suspende
eos
●tra
sole
in
patibulis
&c.
●occisi
sunt
.
xxiiii
.
〈◊〉
●oim
Nume
〈◊〉
.
xxv
.
ca.
of
nombres
.
xxiiij
.
thousande
men
of
the
pryncypalles
of
the
people
of
god
deyed
in
one
daye
for
the
defaute
of
good
presydentes
&
of
good
correccyon
.
The
whiche
thynge
was
fygured
of
all
those
whiche
after
the
example
&
doctryne
of
Jhesu
cryst
presumed
in
pryde
&
in
abusynge
of
theyr
vocatōn
/
in
the
whiche
is
reserued
moche
cruell
dampnacyon
.
But
also
by
the
contrarye
those
the
whiche
in
fere
&
humylyte
there
do
that
the
whiche
vnto
them
is
possyble
/
after
god
and
good
ordre
of
Justyce
they
shal
be
ryght
excellently
rewarded
.
And
this
suffysed
as
now
of
the
holy
estate
of
prelacyon
.
¶
Here
foloweth
of
aduocatꝭ
/
ꝓcurours
/
notaryes
.
ben
they
in
the
courte
of
the
chirche
or
of
secularyte
.
AS
vnto
the
.ix.
poynt
whiche
is
of
these
aduocates
sergcaūtes
prentyses
&
notaryes
.
It
is
to
vnderstande
that
they
sholde
fyrst
take
hede
&
specyally
these
aduocatꝭ
.
If
they
ben
of
suche
condycyon
that
the
offyce
for
to
be
aduocate
vnto
them
be
defended
by
ryght
or
by
custome
/
as
sholde
those
be
that
ben
excommunycate
/
heretykes
/
or
religyous
but
for
theyr
monasterye
&
of
the
commaundement
&
lycence
of
theyr
prelate
.
For
suche
people
the
whiche
myshere
them
for
to
aduocacyer
synnen
gretely
/
&
also
done
they
the
whiche
vnto
that
them
receyuen
wyttyngly
.
If
he
be
in
holy
ordres
or
in
lesse
with
benefyce
it
is
to
him
enterdyte
the
aduocacyer
in
laye
courte
except
in
his
owne
cause
/
or
for
his
chirche
/
or
in
case
of
pyte
in
the
cause
of
them
that
ben
poore
.
Also
the
Juge
may
not
aduocacyer
in
the
cause
that
he
ought
to
Juge
.
Also
an
aduocate
beuefyced
in
ony
chirche
may
not
after
the
ryght
aduocacyer
ayenst
his
chirche
without
it
be
for
some
the
whiche
sholde
be
of
the
sayd
chirche
/
&
yf
h●
otherwyse
do
to
his
wyttynge
that
may
be
mortall
synne
by
reason
of
the
contemnement
.
If
aduocate
or
procurour
sustaynen
wyttyngly
cause
vniuste
it
is
mortall
synne
&
is
holden
to
restore
vnto
the
partye
all
the
dammage
the
whiche
vnto
hym
cometh
by
cause
of
that
/
or
to
induce
the
partye
that
he
susteyned
to
restore
in
dede
ryally
.
If
he
enterpryse
to
sustayne
cause
that
he
byleued
somwhat
to
be
good
&
Juste
/
but
in
procedynge
he
it
knowed
to
be
fals
he
ought
incontynent
to
cesse
not
in
shewynge
the
trouth
vnto
the
partye
aduersarye
/
but
vnto
hym
for
whome
he
hath
pleated
in
inducynge
hym
to
apoynte
with
the
partye
.
For
yf
by
his
counseyll
or
ayde
the
partye
is
endammaged
or
leseth
the
cause
the
whiche
was
good
&
Juste
he
is
holden
to
make
restytucyon
/
or
to
enduce
him
of
whome
he
sustayned
the
cause
that
to
do
.
But
durynge
that
the
cause
was
doubtfull
a
man
it
may
sustayne
&
pleate
without
synne
.
If
in
pleatynge
he
hath
commytte
falsyte
as
in
producynge
fals
wytnesses
/
or
consented
that
to
do
/
or
hath
counseylled
his
partye
for
to
lye
or
to
alledge
a
thynge
the
whiche
was
fals
/
or
is
ayded
falsely
of
lawes
the
whiche
were
not
to
purpose
/
or
also
of
probacōns
be
it
in
the
waye
of
ryght
or
of
.
If
he
hath
sought
dylacōns
&
cauyllacōns
ayen
ryght
/
or
for
to
gyue
costes
&
vexacōns
to
the
partye
in
the
cause
the
whiche
was
not
Juste
/
yf
he
hath
appeled
of
Juste
sentens
wyttyngly
.
In
al
these
case
may
he
haue
mortall
synne
.
If
he
hath
ben
slouthfull
to
studye
/
to
susteyne
/
&
to
kepe
the
good
cause
by
his
defaute
/
&
by
slouth
the
partye
hath
ben
in
dammage
he
there
may
haue
mortall
synne
&
is
bounde
to
make
restytucyon
.
If
he
hath
shewed
enalycyously
the
secrete
of
his
partye
to
the
partye
aduersarye
/
by
that
whiche
cometh
costes
&
damagis
it
is
mortall
synne
&
ought
to
make
restytucyon
.
If
he
hath
lost
the
good
cause
by
neclygence
by
vnfaythfulnes
/
or
by
his
vycyous
ignoraunce
is
holden
to
restore
all
the
dammages
whiche
by
cause
of
that
cometh
to
the
partye
.
If
he
see
&
knowe
poore
peple
which
may
not
pursue
&
defende
theyr
good
cause
/
for
as
moche
as
they
ben
poore
&
seeth
that
none
vnto
them
gyueth
socour
the
whiche
thynge
he
may
well
do
/
than
he
synned
mortally
yf
he
do
not
vnto
them
as
he
wolde
that
a
man
dyde
vnto
him
in
caas
semblable
after
the
lawe
of
charyte
.
If
he
haue
taken
excelsyue
salarye
he
there
may
haue
mortall
synne
/
the
salarye
may
be
Juged
excessyue
or
competent
after
the
cause
the
labour
/
the
faconde
of
the
aduocate
/
&
also
after
the
custome
of
the
contracte
&
may
make
couenaunt
of
the
pryce
with
him
the
Aug
xiiij
.
q.
v
Non
sane
.
whiche
vnto
hym
toke
the
cause
before
that
the
cause
is
commenced
or
after
that
it
be
fynyed
.
Not
after
that
it
is
commenced
&
hangynge
in
ryght
so
as
sayen
the
ryghtes
/
&
it
is
not
lawfull
to
make
couenaunt
that
the
aduocate
haue
the
tenneth
or
the
hondreth
or
other
partye
determyned
but
all
oonly
of
the
pryce
named
&
certayne
.
If
ony
lawyer
gyue
counseyll
how
ony
iij.
q.
vij
.
In
fames
.
ss.
preterra
cause
that
whiche
he
knoweth
vniuste
may
be
wonne
he
synned
mortally
/
&
yf
it
so
happen
he
is
bounde
to
restore
the
partye
as
it
is
sayd
of
the
aduocate
.
Also
yf
he
be
presented
as
sage
&
experte
in
the
ryghtis
&
in
the
customes
the
whiche
scyence
he
hath
not
/
by
the
whiche
he
hath
gyuen
counseyll
whiche
hath
borne
dammage
vnto
the
partye
/
or
yf
he
hath
demaunded
pryce
excessyue
for
to
gyue
his
counseyll
/
or
hath
not
counseylled
the
poore
that
seeth
in
necessyte
be
it
sayd
as
of
the
aduocate
.
Also
as
vnto
these
procurours
that
is
to
vndstande
yf
he
haue
procured
wyttyngly
in
the
fals
cause
or
by
neclygence
hath
lette
lose
the
good
yf
he
hath
not
gyuen
ayde
&
comforte
to
the
poore
yf
he
hath
ben
excessyue
in
salarye
be
it
sayd
as
of
the
aduocate
.
Also
as
vnto
bayllyfes
&
notaryes
/
yf
he
hath
done
treason
in
his
offyce
/
as
in
falsefyenge
a
good
lettre
/
or
not
wyllynge
to
shewe
lettres
certaynes
or
regystres
/
or
hath
not
wylled
to
teche
in
lyke
wyse
as
he
sholde
/
or
hath
taught
that
that
he
sholde
not
/
or
hath
ben
ignoraunt
to
regestre
or
to
endyte
/
by
the
whiche
cometh
often
processe
&
debates
by
the
whiche
the
partyes
rennen
in
grete
dammages
/
or
hath
ben
neclygent
or
slouthfull
for
to
spede
&
yelde
his
actes
.
In
all
these
thynges
he
there
may
haue
mortall
synne
&
is
holden
to
restore
the
dammages
the
whiche
ben
come
by
his
defaute
.
If
he
hath
passed
the
testamentes
of
those
that
were
not
in
dysposycyon
of
power
to
make
a
testament
/
as
ben
those
the
whiche
haue
not
the
vsaunce
of
reason
or
other
lettynge
lawfull
it
is
mortall
synne
&
is
holden
to
dysdāmage
the
partye
.
If
he
hath
not
kept
the
solemnyte
requysyte
/
as
wytnesses
&
of
othes
&
these
other
thynges
the
whiche
ben
of
ryght
he
breketh
his
othe
&
synned
mortally
/
&
more
ouer
is
holden
to
restore
the
dammages
that
folowen
.
If
he
passe
the
testament
of
an
vsurer
or
symonyacle
he
is
forsworne
&
synned
mortally
.
If
he
be
suffycyantly
waged
in
courte
or
in
communyte
&
that
not
with
standynge
he
taketh
salarye
of
the
partye
/
or
yf
he
be
waged
yf
he
be
excessyue
in
salarye
/
or
wryteth
on
the
festes
or
holy
dayes
by
auaryce
to
gete
&
without
necessyte
suffycyante
he
there
may
haue
mortall
synne
.
If
he
hath
spoken
or
wryten
statutes
ayenst
the
lybertees
of
the
chirche
ouer
the
mortall
synne
he
is
excommunycate
.
If
he
be
notarye
of
the
bysshop
&
waged
suffycyantly
&
that
not
with
standynge
he
taketh
salarye
for
these
lettres
of
ordres
he
is
symonyacle
/
&
in
lyke
wyse
in
losse
&
gaynse
in
the
moneye
that
the
bysshop
taketh
by
symonye
If
ony
doctours
in
lawes
or
in
physyke
hath
receyued
in
his
scoles
&
lectures
wyttyngly
relygyous
or
preestes
seculers
or
other
clerkes
in
offyce
of
dygnyte
of
the
chirche
/
as
well
he
as
the
sayd
scolers
ben
excommunycate
.
Also
what
so
euer
doctour
that
receyued
wyttyngly
any
relygyous
that
whiche
hath
not
lycence
of
his
prclate
is
excommunycate
.
Also
yf
he
hath
made
paccyon
to
rede
by
suche
wyse
that
a
man
vnto
him
shall
gyue
a
chauntrye
he
is
symonyacle
/
how
be
it
a
man
may
ordeyne
that
the
chauntrye
the
whiche
than
sholde
be
vacante
shall
haue
from
now
forth
suche
charge
that
he
the
whiche
shall
haue
it
shal
be
bounde
for
to
rede
.
Also
yf
a
man
ensure
or
yf
a
man
promytte
ony
pryce
for
lycence
for
to
rede
it
is
mortall
synne
/
&
theyr
falled
pryuacion
of
offyce
&
of
benefyce
.
How
be
it
that
it
is
not
proprely
symonye
after
as
sayth
Hostience
.
Also
to
take
or
to
gyue
moneye
for
lycence
for
to
leue
the
lecture
in
ony
daye
of
feest
the
whiche
is
of
the
commaundement
of
the
chirche
it
is
symonye
.
If
he
hath
wages
or
be
nefyce
suffycyent
for
to
rede
&
that
not
with
standyng
he
taketh
salarye
it
is
symonye
&
is
bounde
to
restytucyon
/
but
yf
he
haue
not
salarye
suffycyent
he
may
take
salarye
of
his
scolers
by
suche
wyse
that
he
be
suffycyent
in
the
faculte
that
he
enterprysed
yf
he
hath
receyued
maystershyp
&
offyce
to
rede
&
he
is
not
suffycyent
.
In
that
he
there
may
haue
so
grete
insuffysaūce
that
it
is
mortall
synne
.
And
specyally
in
the
scyence
&
faculte
of
theologye
for
the
peryll
of
soules
.
For
a
man
putted
fayth
in
a
doctour
by
reason
of
degree
&
of
offyce
.
And
more
ouer
those
the
whiche
hym
receyuen
or
Justely
in
suche
degree
or
offyce
ben
cause
of
the
ylles
whiche
therof
may
come
he
there
may
haue
mortall
synne
.
If
he
hath
appetyted
the
degre
&
offyce
to
rede
by
ambycion
or
for
auaryce
or
for
other
cursyd
cause
he
there
may
haue
mortall
synne
.
If
he
hath
taught
scyences
defended
as
nygromancy
or
other
cursyd
arte
it
is
deedly
synne
If
he
hath
ben
neclygent
to
instructe
in
scyence
&
good
maners
his
subiectes
or
them
hath
suffred
to
lede
lyfe
vnhoneste
&
of
synne
he
there
may
haue
mortall
synne
.
If
he
hath
not
kepte
the
othes
of
the
vnyuersyte
.
If
he
hath
ben
short
in
dysputacōns
or
hath
susteyned
conclusyons
more
by
ambycyon
thāfor
to
enquyre
the
trouth
/
yf
he
hath
ben
proude
in
abylymentꝭ
/
yf
he
hath
ben
swollen
&
vayne
&
gloryous
for
his
scyence
/
yf
he
hath
ben
slouthfull
to
studye
/
yf
he
hath
ben
a
waster
of
tyme
&
of
goodes
In
all
these
thynges
&
many
other
as
well
the
doctour
as
the
scolers
may
excede
mortally
.
And
therfore
euery
man
sholde
studye
to
knowe
hymselfe
for
to
correcte
hym
&
amende
/
and
it
suffysed
as
now
of
the
mater
of
the
scolers
.
Here
foloweth
of
phisicyens
&
many
other
vocacōns
AS
vnto
the
.x.
poynt
the
whiche
is
of
phisycyens
/
it
is
to
vnderstande
that
the
physycyen
may
synne
in
many
maners
the
whiche
folowen
.
If
he
be
put
to
excercyse
the
offyce
whereof
he
hath
not
the
scyence
.
For
it
is
vnto
the
grete
peryll
of
the
helth
or
of
the
lyf
of
his
neyghbour
.
Also
in
beynge
neclygent
in
the
sayd
offyce
.
Also
in
gyuynge
counseyll
for
the
helth
of
the
body
the
whiche
is
contraryous
vnto
the
helth
of
the
soule
.
Also
in
not
kepynge
by
the
commaundement
of
the
chirche
the
whiche
is
suche
/
that
is
that
he
ought
to
shewe
the
syke
persone
after
the
dysposycyon
in
the
whiche
he
is
to
seche
pryncypally
&
fyrst
the
medecyne
spyrytuell
.
Also
in
not
aydynge
the
poore
after
the
necessyte
in
the
whiche
he
them
seeth
&
that
he
it
may
&
sholde
do
after
the
lawe
of
charyte
.
Also
in
geuynge
medecyne
vndyscrete
vnto
the
grete
auenture
of
deth
.
In
all
these
thynges
&
many
other
as
sholde
be
in
auauntynge
hymself
in
dyspraysynge
other
of
his
vocacyon
there
he
may
haue
suche
exces
that
it
is
mortall
senne
or
so
lytell
that
it
shall
not
be
but
venyall
.
And
lyke
Jugement
ought
to
be
of
potycaryes
&
also
of
those
the
whiche
sellen
with
weyghtes
or
other
mesure
&
the
whiche
mixte
&
medlen
theyr
stuf
in
doynge
there
decepcyon
&
cursydnes
&
oftyme
there
falleth
restytucyon
.
If
the
tauerner
or
hosteler
hath
done
fraude
&
decepcyon
in
geuynge
one
maner
of
wyne
for
an
other
/
or
hath
put
water
in
it
&
gyued
to
vndstande
the
contrarye
/
where
there
is
a
medled
thynge
the
whiche
may
be
noyous
vnto
the
helth
of
them
the
whiche
it
drynked
/
or
hath
made
fals
mesure
or
hath
myscoūted
to
his
wyttynge
/
or
hath
receyued
wyttyngly
rybaudes
men
&
women
players
of
the
dyce
or
of
other
game
/
or
gyued
his
wyne
vnto
them
that
he
seeth
well
that
they
wyll
be
dronken
/
or
also
vnto
theues
or
wasters
or
blasphemers
of
god
the
whiche
he
may
well
put
out
of
his
house
.
In
all
these
thynges
he
may
haue
mortall
synne
.
And
generally
in
all
craftes
&
all
marchaundyses
in
all
estates
&
degree
of
euery
vocacyon
of
secularyte
/
or
of
the
chirche
he
may
bete
downe
cursyd
auaryce
in
lyke
wyse
as
sayth
holy
scrypture
/
the
whiche
is
none
other
thynge
but
to
loue
with
out
ordre
those
thynges
worldely
&
temporall
.
And
for
as
moche
as
it
is
impossyble
vnto
nature
humayne
to
lyue
in
this
worlde
without
loue
/
all
those
the
whiche
loue
not
god
soueraynly
as
it
is
sayd
in
the
fyrste
commaundement
fallen
necessaryly
in
loue
dysordynate
of
thynges
erthely
and
temporall
.
Of
the
whiche
loue
also
as
the
lyuely
fontayne
pceden
all
these
ryuers
of
symonye
/
ot
vsury
of
rauayne
/
of
theeft
/
of
fraudes
&
decepcyons
in
dyuerse
marchaundyses
/
fals
pletynges
/
exaccyons
pylleryes
/
&
other
dyuers
inuencyons
the
whiche
better
semen
to
be
deuylshe
than
humayns
&
without
nombre
&
with
out
mesure
/
of
the
whiche
incōuenynce
&
synnes
the
soule
may
not
be
loused
&
repayred
ayenst
his
creatoure
yf
he
retorne
not
from
suche
loue
by
true
repentaunce
&
in
makynge
restytucyon
/
of
the
whiche
it
foloweth
here
after
.
¶
Here
foloweth
of
restytucyon
necessarye
vnto
saluacyon
of
those
the
whiche
withholden
from
an
other
.
FOr
as
moche
as
to
restore
an
other
it
is
necessarye
Caplm.
xxij.
to
the
saluacyon
of
soules
the
whiche
thynge
I
seche
&
vnderstande
pryncypally
in
al
the
processe
of
this
present
boke
it
behoued
to
saye
some
thynge
.
And
fyrst
it
is
to
be
noted
that
to
put
out
to
take
/
to
rauysshe
/
or
to
wholde
ony
thynge
ayen
Non
dimittit̄
peccatum
nisi
restituat̄●●latū
.
Her
augus
.
ad
macedon●ū
.
et
habet̄
.ix.
q.
vi
.
i.
ca
the
good
&
Juste
wyll
of
him
to
whome
suche
thyng
aperteyned
it
is
to
do
a
thynge
ayenst
charyte
&
by
the
consequent
mortall
synne
.
For
after
the
lawe
dyuyne
&
also
of
nature
noo
man
ought
to
do
to
his
neyghbour
that
that
he
wolde
not
or
wyll
not
vnto
hym
sholde
be
done
.
More
ouer
it
is
to
be
noted
that
there
is
thre
maner
of
goodes
/
of
the
whiche
some
may
be
indāmaged
/
that
is
to
vnderstande
the
goodes
of
the
soule
as
ben
the
graces
&
vertues
spyrytuelles
&
good
renowne
.
These
other
goodes
ben
those
of
nature
as
helth
&
beaute
of
body
.
And
the
thyrde
goodes
be
named
the
goodes
of
fortune
as
ben
goodis
erthely
and
temporall
/
be
it
golde
/
syluer
/
or
other
goodes
meouables
or
herytagis
.
And
in
euery
of
these
thre
maner
of
goodes
cometh
by
defaute
of
reason
&
of
charyte
that
oftymes
vnto
him
endammaged
the
other
/
by
the
whiche
he
behoued
to
make
restytucyon
due
or
to
be
vniuste
before
god
/
&
by
that
consequent
culpable
of
deth
eternall
/
for
whiche
deth
&
dampnacion
to
eshewe
ouer
these
thyngꝭ
beforsayd
as
well
in
the
viij
.
commaundement
as
in
the
mater
of
vsurye
/
of
symonye
/
&
of
dyuers
estates
&
vocacōns
here
before
put
/
folowen
some
caas
of
the
sayd
restytucyon
more
in
partyculer
.
Here
foloweth
of
restytucyon
of
the
goodes
of
the
soule
AS
vnto
the
restytucyon
of
the
goodes
of
the
soule
is
fyrst
to
be
noted
that
suche
goodis
may
not
be
lost
but
in
geuynge
them
consentyngly
to
synne
And
therfore
he
the
whiche
induced
my
persone
vnto
Deteriores
sunt
●
vitam
moresque
bono
〈◊〉
corripiunt
quam●●dia
aliorum
substantiamque
diripi●t
.vi.
q.
i.
ca.
ex
merito
.
Qui
occasionem
danni
dat
damnum
dedisse
videt̄
.
extr●
de
liu.
●
damno
dato
synne
in
geuynge
him
counseyll
commaundement
example
or
occasyon
to
synne
/
by
the
whiche
he
leseth
the
goodes
of
the
soule
/
is
of
as
moche
the
more
bounde
to
restore
as
vnto
that
maner
of
dammage
of
as
moche
as
the
goodes
of
the
soule
ben
more
worthe
than
those
of
the
body
or
of
the
worlde
.
The
maner
of
restytucyon
ought
to
haue
conformyte
to
the
maner
of
the
dāmager
/
for
yf
he
hath
ylle
counseylled
he
ought
it
to
reuoke
&
to
gyue
good
counseyll
.
If
he
haue
gyuen
euyll
example
he
ouggt
to
gyue
good
.
Also
he
ought
to
praye
for
the
conuersacyon
of
the
persone
that
he
hath
made
to
synne
in
recōmaūdynge
hym
or
her
vnto
god
&
to
these
holy
persones
/
for
in
suche
case
a
man
hath
more
sooner
stryken
downe
than
releued
.
And
saynt
Austyn
sayth
that
he
the
whiche
doth
not
his
deuoure
for
to
restore
in
the
caas
&
in
the
maner
beforsayd
may
not
haue
remyssyon
.
If
he
hath
dyffamed
his
neyghbour
in
puttynge
on
him
cryme
whiche
is
not
trewe
he
it
ought
to
reuoke
before
the
persones
to
whome
he
hath
tolde
the
sayd
cryme
specyally
/
yf
he
byleue
that
by
his
wordes
they
be
sclaūdrers
of
the
persone
to
whome
he
hath
imposed
the
cryme
/
&
also
that
he
may
do
it
conuenyently
.
For
in
dyffamynge
his
neyghbour
by
suche
maner
he
is
moche
the
more
greuously
endammaged
/
as
yf
he
had
lost
myllyons
of
gold
&
of
syluer
.
If
he
hath
spoken
of
an
other
the
cryme
whiche
was
trewe
/
but
that
notwithstandynge
it
was
secrete
he
it
ought
to
reuoke
not
in
saynge
that
he
hath
lyed
&
spoken
falsely
/
for
than
he
lyed
vnto
his
wyttynge
the
whiche
thynge
he
sholde
not
do
for
to
saue
the
lyf
of
all
those
that
ben
lyuynge
/
but
he
sholde
saye
that
he
hath
ylle
sayd
&
that
he
it
repented
.
And
he
ought
to
induce
those
to
whome
he
Melius
est
nomen
bonūquam
diuitie
ml
●e
.
ꝓuer
.xii.
ca.
hath
spoken
the
dyffame
of
his
neyghbour
not
to
beleue
it
/
by
the
whiche
it
appyred
ynough
that
this
case
here
is
neuer
the
lesse
harde
to
repayre
well
/
notwithstandynge
that
the
dyffame
imposed
is
not
trewe
.
If
he
haue
withsayd
or
denyed
ony
of
that
that
he
vnto
hym
imposed
in
ony
cryme
in
open
audyence
the
whiche
was
trewe
/
but
withstandynge
it
was
secrete
.
Than
he
is
the
imposaunt
knowynge
of
the
cryme
of
the
sclaundre
the
whiche
is
moche
grete
ylle
&
infamye
/
suche
caas
is
ryght
harde
to
repayre
/
for
both
tweyne
ben
fallen
in
to
inconuenyent
/
the
one
in
imposynge
openly
theyr
caas
the
whiche
was
secrete
&
that
he
myght
not
proue
/
the
other
in
agayne
sayenge
it
the
imposaunt
knowynge
that
he
is
amys
thynker
.
And
saynt
Gregorye
sayth
that
notwithstandynge
that
he
the
whiche
is
accused
openly
of
the
thynge
whiche
is
secrete
he
it
may
denye
after
the
maner
that
suche
caas
vnto
hym
is
imposed
.
How
be
it
so
he
it
ought
to
confesse
&
to
make
satysfaccyon
/
and
so
he
ought
to
repayre
the
honour
of
the
imposaunt
vnto
his
power
not
in
auowynge
that
he
hath
sayd
trouth
/
for
a
man
may
well
some
tyme
holde
his
peas
of
the
trouth
/
but
not
to
telle
a
lye
.
But
he
may
and
sholde
speke
seme
wordes
sobre
and
couered
/
as
in
besechynge
the
herers
that
they
be
not
euyll
dysposed
or
euyll
content
of
the
imposaunt
/
for
he
ymagyned
to
haue
power
to
proue
cryme
that
he
imposed
.
And
for
to
abredge
this
mater
it
suffysed
as
now
/
for
these
grete
and
subtyle
doctours
with
grete
payne
and
dyffyculte
determynen
the
mater
of
the
myserable
synne
of
fals
&
enuyous
langage
.
But
many
confessours
taken
but
lytell
hede
and
therfore
they
put
not
the
remedye
and
the
restytucyon
the
whiche
is
necessarye
&
that
proceded
of
theyr
ignoraunce
&
of
the
synne
of
detraccyon
the
whiche
is
at
this
daye
to
moche
comon
.
And
therfore
sayth
well
the
holy
scrypture
that
by
the
synne
of
fals
langage
almoost
all
the
worlde
perysshed
/
for
with
grete
payne
and
also
as
of
the
lest
parte
of
that
is
made
trewe
restytucyon
.
These
thynges
beforsayd
sholde
be
vnderstande
of
cryme
the
whiche
is
a
grete
mortall
synne
/
for
yf
ony
man
hath
despysed
his
neyghboure
by
the
whiche
he
myght
be
the
lesse
praysed
/
he
hym
ought
to
prayse
&
honoure
dyscretly
as
well
ayenst
hym
as
ayenst
other
.
And
this
may
suffyse
for
to
repayre
the
dyspysynge
that
he
vnto
hym
hath
do
ne
before
.
¶
Here
foloweth
of
the
restytucyon
of
goodes
as
vnto
the
body
.
AS
vnto
the
restytucyon
of
the
goodes
of
nature
is
to
be
noted
that
some
may
be
endāmage
in
his
body
in
thre
maners
.
The
fyrste
is
whan
a
man
taketh
from
hym
his
lyf
.
The
seconde
whan
a
man
taketh
from
hym
ony
or
many
of
his
membres
.
The
thyrde
is
in
betynge
hym
&
hurtynge
without
sleynge
hym
or
without
depryuynge
him
from
the
vsage
of
his
membres
.
Restytucyon
for
the
deth
of
ony
persone
may
not
be
founde
more
sure
or
more
certaynet
han
that
the
which
is
ordeyned
&
taxed
of
god
in
these
holy
scryptures
as
well
of
the
auncyent
testament
as
of
the
newe
.
That
is
to
vnderstande
he
the
whiche
hath
done
homycyde
receyue
in
gree
&
inpacyence
the
deth
the
whiche
vnto
him
shall
be
gyuen
by
Justyce
.
But
yf
suche
penaunce
O●s
●
Enguerran
acceperint
.
gladio
pe●ibūt
Math.
xxvi
.
ca.
vnto
him
be
not
gyuen
/
or
for
as
moche
that
the
dede
is
secrete
/
or
for
as
moche
that
he
asketh
his
grace
of
the
prynce
the
whiche
vnto
hym
it
may
do
&
gyue
.
The
moost
certayne
penaunce
after
that
beforsayd
shall
be
that
he
amende
his
lyfe
in
desyrynge
to
deye
for
the
fayth
comonly
ayenst
these
myscreauntes
/
by
suche
dyscrecyon
euermore
that
he
slee
not
hymself
/
or
cause
to
be
slayne
vnto
his
wyttynge
.
For
yf
he
so
sholde
do
he
sholde
be
the
sleer
of
hymself
.
And
in
caas
that
he
take
not
suche
penaunce
as
it
is
sayd
/
that
in
geuynge
lyf
for
lyf
neuer
may
he
all
holy
be
acquyte
in
this
worlde
/
as
vnto
the
payne
deyte
But
well
ayenst
god
as
vnto
the
regarde
of
the
gylte
&
not
for
to
be
fynally
dampned
.
And
yf
the
persone
were
slayne
of
suche
condycyon
that
he
susteyned
&
nourysshed
fader
&
moder
or
childern
or
other
housholde
/
the
moder
is
holden
yf
vnto
hym
it
be
possyble
them
to
susteyne
&
mary
the
doughters
&
supplye
as
vnto
that
all
other
charges
that
the
persone
slayn●
susteyned
after
that
it
is
well
possyble
in
suche
ca●s
.
In
this
dyffyculte
of
restytucyon
appyred
the
lytell
oyscrecyon
of
many
confessours
the
whiche
oftymes
assoylen
more
lyghtly
for
the
deth
of
a
man
than
they
sholde
do
for
the
deth
of
an
hounde
or
other
beest
in
lykewyse
as
declared
the
Scotte
in
the
.xv.
dystynccyon
of
his
quart
.
And
than
for
as
moche
that
with
grete
payne
may
he
bere
so
grete
charge
/
it
is
there
expedyent
vnto
saluacyon
to
take
the
deth
in
gree
after
the
ordynaunce
of
Justyce
.
Restytucyon
for
the
mayme
of
ony
persone
ought
to
be
done
after
the
exces
of
the
sayd
mayme
the
whiche
is
so
named
/
for
as
moche
as
the
persone
maymed
leseth
all
holy
the
vsage
of
some
or
of
many
of
his
membres
.
Also
in
suche
Extra
de
iniurii●
&
damno
dato
.
ca.
●
.
restytucyon
a
man
ought
to
consydre
the
state
of
persone
endammaged
/
for
the
poore
labourer
the
whiche
by
that
hath
lost
his
hande
sholde
haue
more
grete
harme
than
sholde
a
man
gretely
ryche
.
Also
yf
he
lye
in
bedde
the
stryker
ought
for
to
paye
the
Journeys
of
the
surgyne
with
these
other
necessytees
so
as
sayen
the
ryghtes
/
or
elles
the
restytucyon
is
not
suffycyent
.
¶
Here
folowith
the
restytucyon
for
these
thynges
temporelles
.
AS
vnto
the
restytucyon
for
these
thynges
temporelles
/
it
Non
furtum
facies
exodi
.
xx
.
Ricard
ꝰde
media
villa
di
.
xxxvii
.
ter●●
in●t
quam
planum
ēquam
i
diuinis
p̄cept●
non
potest
dispensare
necetiam
deus
.
ii
.
●●i
.
ii
.
ca
Fidelis
●
den
seipsum
negare
non
potest
.
Item
i
decretis
di
.
x.
cap̄.
Mandata
moralia
ad
ius
naturale
ꝑrinc̄t
ideo
nullam
mutabilitatem
recepisse
mōstran●
.
is
to
be
noted
that
in
lyke
wyse
as
to
take
from
an
other
malycyously
it
is
deedly
synne
&
transgressyon
of
the
commaundement
of
god
.
In
lyke
wyse
to
wholde
from
an
other
ayenst
the
good
&
ordynate
wyll
of
him
to
whome
the
thynge
apperteyned
it
is
mortall
synne
.
By
the
whiche
it
foloweth
that
durynge
the
wyle
in
suche
wyse
to
retayne
from
an
other
there
is
no
power
in
heuen
nor
in
erthe
the
whiche
hym
may
assoyle
/
for
the
commaundementis
of
god
may
not
be
chaunged
or
varyed
by
dyspensacyon
or
other
wyse
/
by
the
whiche
more
ouer
it
appyred
that
it
is
truely
sayd
&
of
good
ryght
.
Yelde
or
hange
where
the
deth
of
helle
shall
abyde
.
In
this
mater
of
restytucyon
the
whiche
is
moche
necessarye
ben
to
see
&
to
note
foure
thynges
by
ordre
.
The
fyrst
is
whiche
is
he
that
ought
to
restore
The
seconde
is
what
thynge
he
ought
to
restore
.
The
thyrde
is
to
whom
he
sholde
restore
.
The
fourth
is
whan
a
man
ought
to
restore
.
¶
Here
foloweth
of
hym
the
whiche
ought
to
restore
AS
vnto
the
fyrst
is
to
vndstande
not
alonely
Versus
.
Iussi●●siliū●sensus
palpo
recurs
'
.
Par
ic●●ās
mutus
n●
obstans
non
manifestans
.
he
the
whiche
hath
taken
from
the
other
ayenst
reason
&
Justyce
is
holden
to
restore
/
but
with
that
many
other
maner
of
persones
as
he
the
whiche
gaue
commaundement
that
to
do
/
&
without
the
whiche
commaundement
the
takynge
had
not
be
done
.
Also
yf
he
hath
gyuen
counseyll
/
comfort
/
ayde
/
defence
/
or
yf
he
hath
hydden
the
thynge
taken
/
stolen
/
or
rauyshed
with
these
malefactours
/
or
that
he
hath
taken
gayns
or
parte
vnto
the
sayd
theeft
he
is
holden
to
restore
.
Also
yf
he
sholde
prohybyte
&
may
defende
by
the
auctoryte
of
his
offyce
/
as
these
lordes
&
prelatis
to
the
regarde
of
theyr
subiectis
or
theyr
offyeers
/
or
he
the
whiche
sholde
be
lawfully
requyred
to
saye
the
trouh
of
the
theeft
●
wyll
not
it
confesse
.
All
these
condycyons
of
persones
be
named
flaterers
&
consenters
/
&
euery
of
theym
is
holden
to
make
hole
restytucyon
/
by
suche
wyse
that
yf
they
were
many
&
one
restored
all
holy
they
ben
all
acquyted
ayenst
him
vnto
whome
the
dammage
hath
ben
done
/
as
in
regarde
to
make
restytucyon
/
but
euery
of
them
is
bounde
vnto
him
the
whiche
them
hath
acquyted
of
the
porcyon
the
whiche
vnto
hym
may
apperteynen
.
¶
Here
foloweth
what
thynge
ought
to
be
restored
AS
vnto
the
seconde
poynt
the
which
is
what
Si
videas
futem
currebas
cum
co
et
cum
adulteris
portionem
tuam
ponebas
hec
fecisti
&
tacui
.
&c.
p̄s.
xlix
.
thynge
ought
to
be
restored
/
it
is
to
be
vndstande
that
yf
the
thynge
stolen
is
of
suche
condycyon
that
it
may
bere
fruyte
as
is
londe
/
or
beestis
/
it
ought
to
be
restored
with
the
fruytes
ouer
the
dammages
&
other
partes
that
myght
haue
ronne
vnto
hym
vnto
whome
the
sayd
thynge
apperteyned
An
other
thynge
it
sholde
be
to
haue
purchased
he
rytages
or
possessyons
with
syluer
stolen
/
for
it
shall
suffyse
to
restore
the
somme
of
moneye
with
the
dammages
Justely
estemed
that
he
myght
haue
ronne
in
dammage
.
¶
Here
foloweth
to
whome
he
ought
to
make
restytucyon
.
AS
vnto
the
thyrde
it
is
vnto
whome
restytucyon
Sanctus
tho
.
i
suo
q̄●to
dicit
que
qn̄
est
i
certus
dns
rerum
abla
●●rum
cunc
pauꝑessūt
heredes
.
Ité
scotus
Ubi
ler
diuina
vl
●●ct●astica
fi
ligat
ꝑsonam
sequenda
ē●aturalis
ron
.
ron
au
〈◊〉
dictat
que
persona
q
tenet
faciat
ꝑ
se
●
excludendo
ꝯsiliū●om
viti
.
hec
ille
.
ought
to
be
made
/
it
is
to
vndstande
that
after
ryght
&
reason
it
ought
to
be
made
vnto
hym
the
whiche
hath
ben
endamaged
or
vnto
his
next
enherytours
yf
he
were
decessy●
or
yf
suche
restytucyon
sholde
be
made
so
longe
that
the
dyspenses
sholde
amounte
more
or
as
moche
as
the
thynge
stolen
vnto
whome
he
wolde
go
for
to
seche
the
places
&
the
per●ones
/
or
that
a
man
knoweth
not
to
whome
to
restore
/
than
a
man
sholde
gyue
to
the
poore
the
thynge
or
the
value
the
whiche
ought
to
be
restored
for
the
spyrytuell
welth
as
well
o●
the
quycke
as
of
them
that
ben
deed
vnto
whome
myght
apperteyne
the
sayd
restytucyon
.
Some
hath
wylled
to
saye
that
the
restytucyon
of
suche
thynges
to
the
partye
incertayne
/
ought
to
be
made
by
the
ordynaunce
of
prelatis
or
other
Justycyers
.
But
saynt
Thomas
&
the
Scotte
sayen
that
it
is
not
of
necessyte
but
it
may
be
done
by
the
good
dyscrecyon
of
hym
the
whiche
is
bounde
to
restore
/
be
it
by
hymself
or
by
other
.
Also
it
is
to
be
noted
that
yf
ony
stele
from
a
theef
the
thynge
that
he
hath
stolen
a
man
it
sholde
restore
vnto
him
vnto
whome
it
apperteyned
of
ryght
or
the
whiche
it
withholdeth
vnder
the
forme
of
preste
or
of
gage
.
Here
foloweth
whan
a
man
ought
to
make
restytu●ōn
AS
vnto
the
fourth
the
whiche
is
to
knowe
whan
a
man
is
holden
to
restore
/
it
is
to
vnderstande
that
it
is
not
lawfull
to
reteyne
from
an
other
houre
ne
moment
whan
he
vnto
whome
he
ought
to
make
restytucyon
wolde
Justely
that
that
sayd
restytucyon
vnto
hym
be
made
/
&
allo
that
the
withholder
hath
place
/
tyme
&
space
/
and
puyssaunce
that
to
do
/
for
it
shall
be
well
lawfull
for
some
circumstaunces
to
dyfferre
to
make
restytucyon
/
as
whan
he
vnto
whome
it
ought
to
be
made
wolde
or
sholde
wyll
after
good
reason
that
it
be
dyfferred
/
or
for
as
moche
that
it
sholde
be
vnto
the
grete
preiudyce
of
the
comen
wele
.
As
for
example
.
He
the
whiche
sholde
be
in
the
warre
&
in
the
seruyce
of
the
kynge
the
whiche
hath
dystressed
ony
lawfull
marchaunde
of
the
some
of
an
hondred
crownes
the
whiche
may
not
be
restored
without
sellynge
hors
&
harneys
of
armes
/
by
the
whiche
it
shall
be
vnprouffytable
vnto
the
welthe
of
the
comon
people
/
and
that
restytucyon
may
be
occasyon
of
ryght
grete
ylle
in
all
the
royalme
.
For
by
the
defaute
of
one
nayle
a
man
leseth
a
shoe
/
by
a
shoe
an
horse
/
by
an
horse
a
man
/
by
a
man
a
bataylle
/
by
a
bataylle
a
royalme
.
By
the
whiche
it
appyreth
that
the
marchaunde
sholde
more
loue
that
restytucyon
were
dyfferred
for
the
greate
comon
welth
than
his
owne
wyll
were
accomplysshed
for
his
lytell
welth
partyculer
.
And
therfore
in
suche
caas
and
other
semblable
he
may
well
dyfferre
restytucyon
with
purpose
to
restore
in
place
and
in
tyme
.
Also
restytucyon
may
somtyme
be
vnto
the
grete
peryll
and
dammage
of
hym
vnto
whome
it
is
done
/
as
the
glayne
to
a
man
at
the
houre
that
by
fury
he
wolde
kylle
an
other
.
Also
some
may
be
of
suche
condycyon
that
yf
he
restored
vpon
the
houre
he
sholde
renne
in
grete
shame
or
in
grete
dammage
/
&
he
vnto
whome
he
sholde
make
restytucyon
nothyng
or
lytel
of
profyte
sholde
haue
.
By
the
whiche
it
appyred
that
after
charyte
&
reason
he
ought
to
attende
place
/
tyme
/
&
oportunyte
in
that
that
restytucyon
vnto
hym
be
made
after
good
charyte
&
reason
in
lyke
wyse
as
it
apperteyned
.
By
these
thynges
beforsayd
appyred
ynough
that
yf
the
thynge
withholden
hath
ben
taken
secretly
it
ought
to
be
yelde
secretly
/
&
as
vnto
hym
the
whiche
hath
no
power
to
restore
vnto
hym
it
suffysed
vnto
saluacyon
to
haue
dyspleasure
of
the
caas
with
purpose
to
yelde
as
many
tymes
&
often
as
he
shall
haue
oportunyte
as
it
is
sayd
/
&
he
may
reteyne
his
necessyte
corporell
/
as
of
drynke
&
of
meete
&
of
cloth
not
to
lyue
delycyously
/
or
to
holde
grete
estate
&
haboundaunce
of
an
other
mannes
goodes
.
If
ony
were
in
extreme
necessyte
/
by
the
whiche
he
sholde
take
ony
thynge
fruytefully
for
to
ayde
hym
in
suche
necessyte
/
he
shall
not
be
holden
to
yelde
it
/
notwithstandynge
that
afterwarde
he
hath
well
the
power
/
but
yf
he
hath
taken
before
suche
necessyte
in
the
whiche
he
falleth
afterwarde
durynge
the
tyme
of
that
necessyte
he
shall
not
be
holden
to
restore
/
but
afterwarde
yf
he
haue
power
than
he
shall
be
bounde
to
restore
.
If
a
woman
maryed
conceyue
of
an
other
than
of
her
husbonde
the
caas
is
stronge
to
remedye
&
of
that
may
come
grete
ylle
&
dammage
/
as
well
vnto
the
husbonde
as
to
the
very
enherytours
/
by
the
which
it
foloweth
that
the
woman
may
not
recouer
saluacyon
yf
she
make
not
restytucyon
.
But
of
the
maner
many
grete
theologyens
&
lawyers
it
determen
dyuersely
.
The
Scotte
is
of
the
opynyon
that
suche
woman
is
not
holden
to
declare
herself
neyther
vnto
her
childe
but
it
ought
to
shewe
dyscretly
/
be
it
sone
or
doughter
for
to
put
hym
in
the
estate
of
the
chirche
/
and
to
leue
the
herytage
vnto
other
/
or
yf
she
may
not
vnto
that
come
and
that
she
be
ryche
of
meouables
and
of
herytages
she
ought
with
out
her
to
declare
b●
testament
or
other
wyse
to
recompense
as
moche
the
husbonde
the
whiche
hath
had
the
charge
of
the
auoutrye
as
also
the
enherytours
after
as
she
may
goodly
.
Raymonde
sayth
that
yf
it
were
very
semblable
that
suche
infante
fered
and
loued
god
and
were
persuasyble
the
moder
myght
make
suche
processe
/
that
is
to
vnderstande
that
before
her
confessour
/
the
moder
&
the
childe
now
hauynge
age
&
dyscrecyon
them
sholde
present
/
&
that
that
the
confessour
make
the
childe
to
swere
that
he
shall
holde
secrete
the
thynge
that
he
vnto
hym
wyll
declare
vnto
the
prouffyte
of
his
soule
.
Also
to
make
the
moder
to
swere
that
she
shall
saye
without
ony
malyce
the
trouth
.
And
than
these
thyngꝭ
done
the
sayd
mod
may
well
swere
yf
she
be
well
certayne
that
the
sayd
infante
is
not
of
her
husbonde
/
the
whiche
thynge
alwayes
the
sayd
infant
is
not
bounde
to
byleue
in
suche
maner
that
by
that
he
is
bounde
to
forsake
his
herytage
.
But
yf
he
it
byleue
&
he
it
forsake
he
dooth
well
and
merytoryously
.
Other
hath
wylled
to
saye
that
yf
the
woman
&
the
husbonde
were
of
suche
condycyons
that
she
were
also
as
gouernouresse
&
that
vnto
him
were
very
semblable
that
she
hym
sholde
pacyfye
than
for
the
surete
of
conscyence
she
it
myght
declare
&
manyfeste
/
&
more
ouer
to
remedye
the
caas
for
the
best
that
it
sholde
be
possyble
.
By
these
thynges
before
sayd
appyred
as
to
gyue
true
&
sure
remedye
in
that
caas
it
is
a
thynge
ryght
harde
consyderynge
the
varyacōns
of
the
circumstaunces
&
the
dyuerse
condycyons
of
the
persones
.
Appyred
also
the
horrybyly
te
of
the
synne
of
the
brekynge
of
maryage
&
the
grete
theeft
&
dampnacyon
of
many●ybaudes
men
&
women
.
If
ony
lette
&
draweth
backe
an
other
to
entre
in
to
good
relygyon
approued
without
Juste
cause
&
resonable
he
synned
mortally
.
If
he
do
ony
vyolence
to
the
persone
late
entred
in
to
religyon
ouer
the
mortall
synne
he
is
excommunycate
&
so
is
bounde
to
enduce
that
persone
that
he
hath
withdrawen
&
myscoūseylled
/
or
other
to
entre
in
the
sayd
relygyon
and
in
caas
that
he
may
not
make
suche
induccyon
/
he
there
sholde
entre
hymself
/
yf
he
haue
not
lettynge
suffycyent
lawfull
/
for
elles
he
maketh
not
restytucyon
suffycyent
vnto
relygyon
.
If
he
haue
letted
ony
to
come
vnto
benefyce
of
the
chirche
vnto
maryage
/
vnto
the
purchase
of
herytage
/
or
of
other
thynge
/
&
he
that
do
pryncypally
for
to
anoye
hym
/
or
pryncypally
for
his
synguler
prouffyte
&
with
that
in
awaytynge
to
anoye
an
other
/
by
suche
condycyon
that
he
hath
not
done
the
sayd
lettynge
but
for
to
anoye
an
other
he
is
bounde
to
restore
after
the
arbytracyon
of
people
of
reason
and
of
good
conscyence
.
But
yf
he
haue
letted
an
other
not
by
intencyon
and
wyll
to
anoye
hym
/
but
for
the
prouffyte
of
hym
/
or
of
his
/
he
is
not
in
nothynge
holden
to
restore
/
for
euery
man
may
procure
his
prouffyte
by
wayes
and
meanes
lawfull
and
honeste
/
notwithstondynge
by
the
occasyon
of
that
cometh
some
lettynge
in
dammage
vnto
his
neygh
/
bour
/
yf
he
hath
stolen
a
lytell
hogge
of
ony
lytell
valour
from
the
houre
that
he
hym
taketh
and
afterwarde
hym
nouryssheth
tyll
vnto
the
valoure
of
ony
grete
somme
he
is
not
holden
in
dede
of
conscyence
for
to
restore
but
onely
vnto
the
valour
of
the
beste
at
the
tyme
that
he
hym
toke
/
And
alyke
thynge
it
sholde
be
of
a
colte
/
or
other
beestes
/
or
to
haue
helyd
or
nourysshed
or
elles
to
better
the
thynge
stolen
/
or
rauysshed
/
and
by
the
thynge
contrary
yf
the
thynge
stolen
be
impeyred
/
he
ought
it
to
repayre
and
so
is
holden
of
the
dammages
the
whiche
may
be
comen
vnto
hym
vnto
whome
aperteyneth
the
thynge
stolen
/
for
by
cause
of
the
sayd
theft
.
/
●
Also
yf
suche
thynge
stolen
perysshe
by
fortune
or
ellys
yf
it
abyde
alwayes
he
the
whiche
hath
stolen
is
bounde
yf
he
hath
not
done
his
deuoyre
to
offre
restytucyon
before
that
the
thynge
perysshe
.
The
whiche
restytucyon
he
that
is
endammaged
hath
not
wyll
it
to
receyue
/
yf
he
hath
boughte
wyttyngly
the
thynge
stolen
/
or
rauysshed
the
whiche
other
wyse
aperteyneth
not
vnto
the
seller
/
and
hath
intencyon
to
bye
it
and
retayne
/
for
hym selfe
/
ouer
the
mortall
synne
he
is
holden
it
to
restore
vnto
hym
vnto
whome
apertayneth
the
thynge
so
bought
/
or
vnto
the
inherytours
/
or
vnto
the
poore
as
it
hath
ben
sayd
before
without
power
to
repute
the
pryse
that
he
hath
gyuen
/
but
onely
vnto
hym
the
which
hym
hath
made
suche
sale
.
Also
more
ouer
he
is
holden
to
kepe
harmeles
and
warande
hym
vnto
whome
appertayneth
the
thynge
stolen
where
soo
euer
that
he
become
/
but
yf
he
it
boughte
in
good
intencyon
/
that
is
to
knowe
for
to
yelde
it
/
and
vnto
that
/
that
it
were
not
all
loste
/
he
there
may
Justly
repute
the
somme
gyuen
or
yelde
alonely
the
surplus
that
it
may
be
worth
/
and
yf
he
can
not
fynde
hym
vnto
whome
suche
thynge
appertyneth
/
that
some
of
the
surplus
ought
to
be
gyuen
vnto
the
pore
.
but
yf
he
hath
bought
thynge
the
whiche
hath
ben
stolen
/
the
whiche
he
byleueth
to
be
of
loyalte
he
is
not
holden
it
to
restore
tyll
vnto
that
/
that
he
be
certefyed
of
the
trouth
/
but
after
that
he
is
duely
certefyed
/
than
he
is
holden
it
to
restore
/
and
that
durynge
the
tyme
that
he
byleueth
that
the
thynge
was
of
loyalte
it
peryssheth
or
were
consumed
in
parte
or
in
all
/
he
is
bounde
to
restore
alonely
the
party
with
the
fruytes
that
he
hath
in
tyme
that
he
byleued
that
the
thynge
was
solde
truely
Also
they
that
eten
and
drynken
of
the
rauen
of
the
thefte
bēholden
to
restore
vnto
the
estymacyon
that
they
haue
taken
/
excepte
those
the
whiche
ben
in
grete
necessyte
/
and
vnto
whome
it
may
be
very
semblable
that
it
shall
please
well
those
vnto
whome
the
sayd
thynge
rauysshed
or
stolen
appertayneth
/
as
it
sholde
be
prechers
/
or
other
the
whiche
entende
to
enduce
these
theuys
to
amendement
&
vnto
restytucyon
also
the
wyse
the
chyldren
/
&
the
seruauntes
of
those
the
whiche
haue
all
theyr
goodes
of
thefte
/
as
is
that
of
vsury
/
of
symony
/
or
of
rauen
ben
holden
to
restore
after
the
valour
y●
that
they
may
haue
of
the
sayd
thefte
be
it
in
drynke
/
meete
/
to
hose
/
to
cloth
/
or
otherwyse
/
but
onely
in
as
moche
as
they
haue
laboured
and
take
payne
by
ammonycion
or
other
wyse
that
restytucyon
were
made
vnto
the
partye
Also
yf
with
the
goodes
the
whiche
were
euyll
goten
/
there
hath
some
the
whiche
were
truely
goten
/
they
may
adresse
theyr
intencyon
to
lyue
of
those
goodes
/
and
not
of
the
thefte
/
or
they
may
lyue
with
theyr
laboure
/
or
they
sholde
demaunde
prouysyon
of
Justyce
/
&
yf
they
may
not
lyue
by
ony
of
the
wayes
before
sayd
they
sholde
more
sooner
demaunde
almes
than
to
lyue
of
thefte
/
but
alonely
in
the
case
of
extreme
necessyte
.
Also
ignoraunce
may
excuse
as
moche
the
persones
before
sayd
/
as
also
the
poore
the
whiche
receyuen
and
demaunden
almes
/
Si
●d
inuenisti
et
nō●eddidisti
rapu●s●i
.
Hee
aug.
&
habetur
.lx.
q.
v.
Also
yf
he
haue
founde
ony
thynge
the
whiche
appertayneth
vnto
a nother
/
he
commytteth
thefte
in
it
reteynyug●●heuysshely
agayne
reason
/
&
agayn
the
good
wyll
ordeyned
of
hym
vnto
whome
suche
thynge
may
appertayne
/
and
therfore
yf
he
know
not
vnto
whome
it
appertayneth
.
he
it
ought
to
make
to
be
cryed
in
open
places
/
and
yf
the
partye
be
not
founde
after
the
taryenge
suffycyent
/
it
ought
to
be
departyd
vnto
the
poore
by
good
dyscrecyon
And
the
fynder
may
abyde
by
longe
tyme
with
gode
and
prompte
conscyence
it
to
restore
as
oftymes
&
as
many
as
the
partye
shall
be
founde
/
another
thynge
it
shall
be
of
thynges
founde
the
whiche
hath
not
other
tymes
be
in
the
possessyon
and
domynacyon
of
ony
persone
for
than
he
that
fyndeth
may
retayne
in
ony
place
where
as
yf
it
sholde
be
olde
&
auncyent
tresours
founde
in
the
herytage
of
another
For
after
the
lawe
cyuyle
the
halfe
apertayneth
vnto
the
lorde
of
the
herytage
and
the
other
parte
vnto
hym
the
whiche
hath
founde
it
.
And
vnto
that
S●●e
est
regnum
celorum
thesauro
abscondito
in
agro
quē●
in
uenit
hom
abscondit
et
p̄
gandio
●●●us
vadit
&
vendit
vniuersa
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
iudicat
ex
oꝑibus
sed
ex
cogi●acōibus
.
xxii
.
q.
ii
●x
.
q.
v.
Non
sane
Item
tho
.
i●
.
ii
.
li.
extra
de
s●
excon
.
li.
vi
ca.
caueant
.
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
inuito
●ccipiunt
per
iniu●●am
.
purpose
it
semeth
to
besayd
in
the
parable
of
the
euangelyste
that
yf
ony
fynde
a
tresoure
in
a
felde
he
goth
and
byeth
the
well
of
the
herytage
/
in
the
whiche
the
tresoure
is
hydde
/
and
than
he
is
lorde
of
the
tresoure
as
well
by
the
reason
that
he
it
founde
as
by
reason
of
the
possessyon
of
the
herytage
.
/
Also
the
fynder
may
be
so
poore
that
he
may
after
the
good
counseyll
of
his
prelate
or
confessour
retayne
the
thynge
founde
specially
whan
he
knoweth
not
vnto
whome
to
restore
it
/
Also
the
thynge
founde
may
be
of
so
lytell
valoure
that
a
man
ought
not
to
forme
conscyence
of
it
to
restore
.
but
whan
the
wyll
shall
be
suche
that
a
man
shall
take
wylfully
a
more
grete
thynge
/
or
that
suche
lytell
thynge
a
man
byleueth
to
do
iniury
and
dysplesure
vnto
hym
vnto
whome
it
appertayneth
/
than
he
there
may
haue
mortall
synne
/
were
it
for
a
thorne
/
for
a
nedyll
/
or
for
a nother
lytell
thynge
/
for
his
wyll
is
more
weyed
before
god
/
than
is
the
werke
outwarde
/
yf
he
hath
taken
theuysshly
of
the
godes
of
hym
the
whiche
vnto
hym
oweth
ony
somme
tyll
vnto
the
pryce
of
the
dette
/
or
lesse
after
good
conscyence
/
consyderynge
more
ouer
that
he
can
not
well
paye
hym
without
plee
or
other
lettynge
/
the
maner
of
that
to
do
/
it
is
yll
and
synne
/
for
by
the
fere
of
god
&
pacyence
in
his
dammage
he
may
purchase
grete
meryte
.
But
neuertheles
in
suche
case
he
is
not
holden
and
bounde
to
restore
hym
/
&
more
ouer
some
sayen
that
yf
for
suche
maner
of
takynge
theuysshely
the
sentence
of
excomunycate
were
caste
/
he
the
whiche
hath
taken
as
it
is
sayd
/
is
not
acursyd
/
for
holy
chirche
intendeth
not
to
bynde
by
suche
sentence
/
but
those
the
which
witholdeth
fro
another
agayne
reason
/
&
malycyously
The
whiche
thynge
doth
not
he
the
whiche
is
payed
as
it
is
sayd
/
notwithstondynge
that
after
the
lawe
ciuyle
he
sholde
be
culpable
/
and
punysshed
/
how
be
it
it
foloweth
not
that
he
falleth
in
the
sayd
sentence
/
&
he
sholde
take
hede
vnto
whome
suche
case
sholde
come
/
that
he
gyue
not
in
that
doynge
sclaunder
or
euyll
example
vnto
his
neyghbours
/
yf
he
be
an
offycer
and
he
take
gyftes
/
or
seruyces
for
to
do
pleser
vnto
ony
/
vnto
the
preiudyce
of
Justyce
and
to
the
dammage
of
another
/
it
is
deedly
synne
.
Also
yf
by
thretenynges
or
otherwyse
/
he
extorcyoneth
gyftes
promysses
/
Journeys
.
or
other
thynge
notable
he
ought
it
to
restore
/
how
be
it
for
his
payne
/
or
some
pleasure
done
resonably
he
may
receyue
that
/
that
he
vnto
hym
shall
gyue
lyberally
/
These
lordes
of
the
chirch
/
or
of
secularyte
may
receyue
the
amendes
/
after
that
they
ben
taxed
in
theyr
courtes
/
be
it
by
ryght
or
by
good
custome
/
soo
that
it
be
not
done
by
hate
/
or
by
couetyse
/
or
by
other
cursyd
occasyon
/
and
it
is
good
counseyll
to
departe
suche
amendes
/
vnto
the
power
specyall
whan
the
amendes
surmonteth
the
dammage
/
yf
he
hath
vsyd
wyttyngly
of
a
thynge
lent
ouer
the
termes
and
wyll
of
the
lener
/
he
synneth
mortally
and
is
holden
to
make
satysfaccyon
/
yf
the
thynge
lente
impeyre
/
or
is
all
loste
/
he
is
holden
it
for
to
restore
/
yf
that
he
hath
lente
wyttyngly
ony
thynge
/
As
a
tonne
that
is
musty
to
put
in
wyne
/
or
an
horse
/
another
thynge
/
by
the
whiche
cometh
dammage
vnto
hym
the
whiche
borowed
/
The
lener
is
holden
to
kepe
hym
harmeles
.
Also
he
the
whiche
is
hyred
for
to
wynne
in
Journey
to
do
ony
werke
/
as
he
the
whiche
vndertaketh
to
carye
tonnes
of
wyne
/
or
voweth
to
do
other
thynge
/
he
is
holden
to
restore
the
damages
/
the
whiche
cometh
vnto
the
sayd
werke
by
his
defaute
and
notellys
/
yf
he
haue
taken
to
kepe
ony
thynge
he
it
ought
to
yelde
excepte
some
case
/
The
fyrste
whan
it
shall
be
yelde
vnto
the
grete
yl
or
dammage
of
hym
vnto
whome
a
man
sholde
yelde
/
as
it
sholde
be
to
yelde
the
glayue
vnto
a
man
furyous
/
The
seconde
whan
a
thefe
hath
gyuen
to
kepe
his
thefte
/
a
man
it
sholde
yelde
more
sooner
vnto
the
very
lorde
.
The
thyrde
whan
the
gyuer
it
sholde
forfayte
by
the
whiche
his
goodes
shold
be
in
lyke
wyse
forfayte
/
In
a nother
maner
he
the
whiche
taketh
it
to
kepe
/
ought
it
to
restore
how
be
it
that
the
thynge
perysshe
or
were
losse
by
his
defaute
/
or
by
case
of
fortune
/
yf
he
take
salarye
for
the
kepynge
/
or
yf
he
were
vnto
that
bounde
or
for
that
/
that
he
yelde
it
not
at
the
terme
that
he
sholde
yelde
it
/
and
for
a
rule
generall
in
this
mater
/
it
is
to
vnderstonde
that
the
thynge
lente
put
in
kepynge
or
hyred
/
abyde
vnto
the
peryll
of
hym
the
whiche
it
gyueth
/
yf
it
be
not
by
bergayne
made
bytwene
the
gyuer
and
the
receyuer
/
or
for
the
gylte
and
the
defaute
of
hym
the
whiche
it
receyueth
or
for
his
longe
abydynge
.
And
also
euery
man
is
holden
for
to
restore
that
/
that
he
hath
receyued
by
bequeste
/
or
by
ony
playe
/
of
those
the
whiche
hath
loste
theyr
wyttes
naturall
/
or
that
ben
wasters
/
chyldern
faderles
and
moderles
and
yonge
folke
/
vnder
the
yeres
of
.xxv.
or
the
whiche
were
in
frānesye
/
or
dcef
/
domme
/
blynde
/
or
in
syknes
perpetuall
for
all
these
before
sayd
be
not
proprely
lordes
/
of
theyr
goodes
by
maner
that
they
them
may
alyen
without
the
ordynaunce
of
them
vnto
whome
it
appertayneth
ordenarely
/
and
in
lyke
wyse
the
seruy
tour
/
the
chylde
the
whiche
is
in
the
housholde
and
gouernaunce
of
his
fader
/
the
woman
maryed
/
the
monke
/
and
he
the
whiche
hath
the
admynystracyon
of
the
goodes
of
the
chirche
/
as
those
the
whiche
haue
the
rentes
and
benefyces
of
the
chirche
.
/
All
these
maner
of
people
may
not
Justely
alyen
the
goodes
in
the
whiche
they
ben
subiectes
to
theyr
souerayns
/
agayne
the
Juste
wyll
and
resonable
of
them
be
it
of
the
mayster
/
of
the
good
man
of
the
house
/
of
the
husbonde
/
of
the
abbot
/
or
of
the
pope
And
these
the
whiche
wyttyngly
receyuen
vnduely
of
suche
maner
of
persones
/
ben
holden
to
make
restytucyon
.
Also
all
those
that
wynnen
in
playes
of
the
dyse
/
or
the
cardys
ben
holden
for
to
restore
/
whan
by
cursyd
couetyse
/
by
fraudes
/
by
force
/
or
by
Importunyte
they
haue
enducyd
theyr
partye
to
playe
/
or
that
they
haue
made
decepcyon
in
the
maner
of
playe
/
another
thynge
it
sholde
be
to
playe
fordysporte
/
or
for
recreacyon
in
playes
honeste
&
not
defended
for
some
lytell
thynges
after
the
condycyons
of
the
persones
/
as
for
the
dyner
/
or
for
the
souper
amonge
lordes
or
ryche
people
the
whiche
attende
more
the
dysporte
&
recreacyon
/
than
they
do
the
gayns
or
the
losse
/
for
in
suche
case
there
shal
not
fall
no
restytucyon
I
put
that
he
there
may
haue
there
venyall
synne
.
Also
it
is
to
be
noted
that
pyllers
&
rauysshars
of
goodes
the
whiche
pyllers
ben
knowen
and
publysshed
/
the
whiche
hath
ben
warnyd
duely
it
to
restore
/
and
they
haue
no
wyl
it
to
do
whan
they
sholde
/
and
may
yf
in
suche
estate
they
comen
vnto
the
dethe
/
and
than
they
wolde
well
make
restytucyon
but
they
may
not
nor
sholde
not
be
buryed
in
halowed
grounde
/
notwithstondynge
that
they
haue
ben
assoyled
/
and
receyued
the
body
of
oure
lorde
.
Also
those
the
whiche
receyuen
gyftes
and
knowen
well
that
they
done
more
by
fere
than
for
loue
/
or
the
gyuers
ben
deceyued
in
wenynge
to
gyue
vnto
one
/
and
they
gyuen
vnto
another
/
as
yf
ony
by
mysthynkynge
or
fyccyon
/
hym
calleth
the
kynnysman
of
ony
/
or
affermeth
to
be
poore
/
and
indygent
and
is
not
so
/
as
ben
many
trewandes
and
dronken
beggers
the
whiche
oftymes
demaunden
almes
/
and
it
receyuen
of
many
the
whiche
ben
more
nedy
than
they
ben
.
Also
suche
maner
of
people
ben
holden
to
make
restytucyon
/
for
the
gyuers
ben
constrayned
for
fere
of
more
losse
/
or
deceyued
by
ignoraunce
.
By
the
whiche
it
foloweth
that
that
the
whiche
they
gyuen
/
is
not
proprely
gyuen
/
for
euery
gyfte
ought
to
procede
pryncypally
from
the
fontayne
of
loue
.
Also
these
the
whiche
maken
/
and
edefyen
waremes
douue
houses
vnto
the
grete
dammage
/
&
preiudyce
of
hys
neyghbour
/
&
wyll
not
repayre
the
dammage
the
whyche
foloweth
synnen
mortally
/
Of
weremes
and
douue
houses
auncyent
some
sayen
that
whan
it
is
very
semblable
that
they
which
kepe
herytage
ner
hest
and
neyghbours
they
ben
caste
vnder
in
that
for
as
moche
as
they
holden
theyr
herytages
of
lesse
pryce
or
for
other
good
cause
.
Than
the
lordes
of
these
douue
howres
/
and
of
these
waremes
/
be
not
holden
them
to
restore
.
Also
those
the
whiche
holden
and
nourysshe
bestes
noyous
/
as
sholde
be
a
wulfe
/
a
bere
/
or
a
dogge
the
whiche
byteth
the
people
/
or
estrangleth
ony
fame
beestes
or
an
oxe
the
whiche
stryketh
with
his
hornes
/
ben
holden
to
repayre
the
dammages
the
whiche
the
sayd
bestes
done
.
Also
those
the
whiche
by
huntynges
endāmagen
gretely
cornes
/
grasse
/
or
other
labourages
/
in
brekynge
hedges
/
closynges
ageyne
the
wyll
of
the
labourers
ben
holden
it
to
repayre
/
And
those
the
whiche
without
necessyte
lefull
or
suffycyent
/
leuen
the
offyce
of
holy
chirche
/
in
festes
and
dayes
commaunded
to
halowe
.
Niero
.
Quicquid
hn̄t
clereci
pauperum
est
.
id
aut
q●
expendit
extra
pauperes
●d
aliuo
quam
rapina
.
synnen
mortally
.
And
also
those
the
whiche
them
obeyen
of
theyr
good
wyll
so
to
do
.
Also
those
the
whiche
haue
the
patrymonye
of
Jhesu
cryste
/
that
is
to
vnderstonde
the
goodes
the
whiche
comen
of
Item
idem
.
Ecclesiam
traudare
sacrilegium
●
aliqid
ei
suutrahere
d
erogandis
pauꝑibus
.
crudelitatem
predonun
suparat
.
Item
ber.
Quid
quid
pter
necessatū
victum
&
vestitum
de
altari
retines
.
tuum
non
est
rapina
est
sacrilegium
est
.
xii
.
q.
ii
.
ony
benefyce
of
the
chirche
/
the
whiche
ouer
the
sustentacyon
resonable
/
of
the
mynystres
of
the
chirch
apperteynynge
vnto
the
poore
/
geuynge
and
departen
the
sayd
good
vnduely
/
as
in
pompes
/
in
exces
of
clothes
/
of
wynes
/
or
of
meetes
/
or
them
gyuen
or
dystrybuten
/
vnto
theyr
ryche
frendes
for
them
to
augment
or
ennoble
/
or
in
other
folysshe
vsages
agayne
the
wyll
and
ordynaunce
of
holy
chirche
commytten
sacrylege
and
ben
holden
to
restore
/
for
the
sayd
goodes
be
not
vnto
them
otherwyse
than
it
is
sayd
/
and
for
to
admynystre
theym
in
werkes
of
charyte
and
of
pyte
.
And
it
is
well
to
be
noted
that
the
restytucyon
the
whiche
he
ought
to
make
of
suche
Aurum
hn̄tes
sufficiens
patrimoniū●●bere
pn̄t
bona
eccle●●e
non
vt
ea
si
bi
reseruent
.
sed
vt
pauperibus
d●t
alias
mortaliter
peccant
scd̄m
astē
.
x.
li.
vi
.
c.
xxiii
.
arti
.iiii.
ss.
fi.
goodes
euyll
dyspendyd
/
may
not
be
made
of
the
sayd
patrymonye
/
for
that
sholde
be
of
anothers
/
But
yf
they
the
whiche
ben
fallen
in
to
suche
inconuenyent
haue
patrymonye
in
secularyte
or
dyspose
them
to
wynne
by
other
maner
/
they
may
them
acquyte
of
the
goodes
the
whiche
vnto
them
shall
come
of
the
other
partye
/
as
of
the
chirche
/
or
he
ought
to
restrayne
tyll
vnto
the
valour
of
that
/
the
which
ought
to
be
restored
of
the
thynge
the
whiche
vnto
them
was
well
lauwfull
to
take
/
for
them
in
pitance
and
in
vestymens
yf
they
were
not
fallen
into
the
sayd
inconuenyent
/
more
ouer
sayen
the
ryght
that
those
the
whiche
haue
patrymonye
in
secularyte
may
well
haue
patrymoneye
in
that
holy
chirche
not
for
to
do
with
it
theyr
propre
wyll
/
but
alonely
for
to
departe
them
vnto
the
poore
/
Also
folysshe
women
ryche
/
Also
iogelers
the
whiche
haue
receyued
vnduely
as
it
is
sayd
the
goodes
of
holy
chirche
/
ben
holden
them
to
restore
/
not
vnto
the
persone
of
the
chirche
/
the
whiche
them
hath
gyuen
/
but
vnto
the
prouffyte
of
that
chirche
the
whiche
by
that
was
endammaged
/
or
ellys
they
ben
sacryleges
.
Also
those
the
whiche
receyuen
the
goodes
of
holy
chirch
without
there
doynge
the
seruyse
the
whiche
apperteyneth
/
be
holden
to
restore
.
for
these
goodes
temporall
ben
gyuen
for
them
the
whiche
done
the
seruyce
dyuyne
in
holy
chirche
.
And
therfore
sayth
the
holy
scrypture
/
That
the
whiche
laboureth
not
Qui
non
laborat
nō●●●ducet
Labores
manuum
tuar●
quia
manducabis
brūse
&
bene
tibi
●rit
.cxxvii.
sholde
not
ete
And
also
it
sayth
blyssed
ben
they
the
whiche
wynne
theyr
lyuynge
in
labourynge
with
theyr
handes
.
By
this
thynges
beforesayd
appereth
the
malediccyon
of
those
the
whiche
haue
the
godes
Radix
omni
malorum
cupiditas
.
i.
thi
.
vt
capi
.
Conuersi
sunt
ad
irritam
dum
me
ergo
&
ego
faciam
〈◊〉
furore
me●
&
non
ꝑcꝪ
oculus
meus
neque
miserebor
.
&
cum
clamauerit
ad
aures
meas
voce
magna
non
exaudiam
eos
eze.
octauo
.
of
the
chirche
without
there
doynge
the
seruyce
/
of
nobles
the
whiche
haue
rentys
/
and
renownes
/
taxes
and
subsydes
without
defendynge
/
kepynge
/
and
conseruynge
theyr
people
/
of
freres
beggers
the
whyche
haue
the
habyte
and
not
the
obseruaunce
of
holy
relygyon
/
of
trewandes
/
knauys
&
other
questours
the
whiche
by
euyll
thynkynges
and
ficcyons
abusen
the
people
by
theyr
cau●elouse
auaryce
/
For
all
these
maner
of
people
ben
holden
to
make
restytucyon
after
the
good
ordenaunce
and
dyscrecyon
of
confessours
/
vnto
whome
I
submytte
as
well
these
Fac
conclusionem
que
repleta
est
●ra
iudicis
sāguinū
&
ciuitas
plena
est
u●tate
.
eze.
vii
.
c.
erit
tribulacio
magna
qual
non
fuit
ab
〈◊〉
clo
mund.
Mathei
xxiiii
.
thynges
before
sayd
in
the
exposycyon
of
the
commaundementes
/
as
in
this
present
mater
of
restytucyon
.
Also
it
is
more
ouer
to
be
notyd
for
the
tyme
the
whiche
is
nowe
/
that
in
lyke
wyse
as
in
the
tyme
of
Noe
regned
and
abounded
lechery
/
the
whiche
was
by
the
Justyce
dyuyne
punysshed
.
And
in
the
tyme
of
Abraham
and
of
Loth
regnyd
the
horryble
and
stynkynge
synne
agayne
nature
.
And
in
the
tyme
of
Moyses
and
of
Aaron
murmuracyon
agayne
god
&
also
ydolatrye
.
Also
in
the
tyme
of
souerayne
bysshoppes
scrybes
&
pharisees
/
ouer
these
euylles
regnyd
enuy
&
cursyd
auaryce
/
the
whiche
Item
da
xii
.
Erit
t●
pus
qua●e
non
fuit
ab
eo
ex
quo
gentes
ceperunt
.
Humiliauit
semetipsum
phil.
ii
.
v.
Item
mat
.
xi
.
thynges
were
the
occasyon
of
the
deth
of
our
sauyour
Jhesu
cryste
.
Also
in
lyke
wyse
who
answereth
of
the
ryall
veryte
to
the
fygure
of
olde
seynge
these
euylles
regne
togyders
/
&
eche
of
them
more
euyll
than
euer
were
afore
/
by
the
whiche
it
faylleth
not
to
brynge
in
doubte
that
the
crystyente
dyffygured
is
not
come
in
these
dayes
the
holy
scrypture
sayth
the
which
been
soueraynly
to
redoubte
/
for
as
moche
as
it
is
certayne
that
god
shall
do
suche
punycyon
/
and
shortely
/
that
there
was
neuer
thynge
lyke
/
for
it
appertayneth
vnto
the
Justyce
in
fynyte
to
gyue
the
payne
of
synne
/
who
answereth
vnto
the
gylte
of
vnkyndenes
Discidite
a
me
●amitis
▪
um
&
huilis
corde
.
vulp
es
foueas
hn̄t
et
volucres
celinidos
filius
aunt
hois
non
hꝪ
vbi
caputsuum
reclinet
.
ma●
.
viii
.
ca
and
iniquyte
.
Jhesu
cryste
the
mayster
and
lorde
of
trouth
hath
taught
vnto
crysten
men
and
women
soueraynly
humylyte
/
and
the
worlde
vnto
the
contrary
/
hath
taken
pryde
/
bostynge
/
&
vanyte
/
Also
he
hath
shewed
soueraynly
pouerte
/
and
these
worldly
people
hath
take●
auaryce
/
of
whome
proceden
/
vsury
/
symony
/
rauens
/
fraudes
/
trecheryes
/
and
theftes
without
nombre
and
without
ende
.
Also
vnto
vs
he
hath
shewed
souerayne
obedyence
Sciebas
quia
ho●●●
austerus
sum
.
&c
●●c
.xix.
ca.
Item
phi●●
.
●●
.
Humiliauit
.
&
factus
obediens
vs
●
ad
mortem
.
mortem
aunt
crucis
.
Et
in
fonte
nomen
eius
scriptum
misterium
Sabilon
magna
●●d̄
fornicacionum
●abhoiacionū●re
a●o
.xxvii.
and
drede
/
and
the
worlde
by
the
contrarye
hath
taken
all
rebellyon
agayne
his
holy
commaundementes
/
in
lechery
and
in
carnalyte
without
him
reknowlegynge
and
without
retournynge
hym
to
the
fruyte
of
very
penaunce
/
and
of
pyte
/
and
of
compassyon
after
the
forme
&
maner
that
those
dayes
were
clerely
shewed
in
the
holy
euangelyste
/
by
the
whiche
of
good
ryght
he
entytleth
and
nameth
the
syxte
estate
of
holy
chirche
/
as
vnto
the
congregacyon
of
those
that
ben
acursyd
.
The
grete
Babylonye
/
moder
of
these
fornycacyons
and
of
these
abhomynables
of
the
erth
.
Babylonye
is
by
interpretacyon
confusyon
the
whiche
was
neuer
so
grete
in
the
transgressyon
publysshed
and
manyfested
of
holy
dyuynys
commaundementes
/
and
by
the
consequent
/
the
dampnacyon
of
soules
and
specyally
by
cursyd
auaryce
and
of
defaute
of
correccyon
and
of
parfyte
restytucyon
/
for
as
men
sayen
comenly
hym
behoueth
to
yelde
/
or
to
hange
/
or
the
deth
of
helle
to
abyde
.
¶
Here
foloweth
of
the
.viii.
commaundement
.
OVer
these
thynges
before
sayd
in
the
.viii.
commaundement
the
synner
ought
to
take
hede
vnto
these
poyntes
that
folowen
.
The
fyrste
is
of
the
synner
lyenge
.
The
seconde
is
of
detraccyon
.
The
thyrde
is
of
adulacyon
.
The
fourth
is
of
pariurynge
/
As
v●to
the
fyrste
it
is
to
vnderstonde
that
there
ben
thre
maner
of
lyenges
as
to
speke
generally
.
Mendacium
triplex
est
ꝑnisiosū●ocosū
offici
.
sum
.
The
fyrste
is
that
the
whiche
beryth
noysaunce
vnto
ony
personel
/
and
is
alwayes
mortall
synne
whan
a
man
doth
it
wyttyngly
for
suche
an
entente
and
is
commytte
in
thre
maners
/
of
the
whiche
the
fyrste
is
yll
/
The
seconde
is
wors
/
The
thyrde
is
worste
of
all
.
The
fyrste
is
the
lye
by
the
whiche
a
man
doth
noysaunce
vnto
one
/
and
doth
prouffyte
vnto
another
/
The
seconde
is
that
by
the
whiche
a
man
doth
noysaunce
vnto
another
without
prouffytynge
another
.
The
thyrde
maner
is
that
y●
whiche
is
contrary
vnto
the
holy
fayth
catholyque
/
as
ben
herytykes
the
whiche
sowen
errours
and
fals
doctrynes
somtyme
for
to
come
vnto
theyr
lecheryes
/
as
those
the
whiche
affermynge
that
symple
fornycacyon
is
not
mortall
synne
/
or
that
the
synne
of
lechery
is
not
so
grete
/
or
so
greuous
In
lyke
wyse
as
sayth
these
holyscryptures
/
&
these
prechers
/
the
whiche
it
cōdampnen
/
somtyme
suche
is
commytte
by
suche
lyenge
couetyse
/
As
ben
those
the
whiche
prechen
vnto
the
symple
people
as
for
to
gyue
some
syluer
/
or
other
thynge
temporall
in
takyng
theyr
indulgencis
they
purchasen
theyr
absolucyon
a
pena
et
aculpa
in
hydynge
from
them
the
trouthe
/
and
geuynge
them
to
vnderstonde
that
by
the
vertue
of
the
indulgence
he
is
pardonned
a
pena
&
aculpa
the
whiche
thynge
is
false
/
for
the
vertue
of
these
indulgences
may
not
be
vnderstonde
/
but
vnto
the
payne
temporall
/
of
those
the
whiche
ben
in
the
estate
of
grace
and
by
the
consequent
without
the
gylte
of
mortall
synne
/
and
of
suche
prechers
there
ben
at
this
daye
without
nombre
thorowout
crystyente
/
after
as
the
gloryous
saynt
Petyr
hath
lately
prenounced
.
The
seconde
maner
of
lyenge
is
that
the
whiche
is
done
by
dysporte
/
and
is
commytte
in
two
maners
.
The
fyrste
by
dysordynate
pleasure
that
a
man
taketh
in
tryfylles
&
talkynges
.
The
seconde
by
a
desyred
dysordynate
/
and
to
please
the
herers
rehersynge
fables
/
or
dysportes
&
in
these
two
maners
may
he
haue
mortall
synne
/
or
venyall
/
after
the
cyrcumstaunces
of
the
dysordenaunce
and
of
the
mater
of
whiche
a
man
speketh
/
or
of
the
persones
of
the
whiche
a
man
speketh
/
or
vnto
whome
suche
lyes
ben
tolde
.
The
thyrde
maner
of
lyenges
is
that
by
the
whiche
a
man
prouffyteth
vnto
ony
persone
in
sauynge
him
his
goodes
temporall
/
as
golde
syluer
or
other
thynge
/
or
to
chastyse
his
body
/
or
his
lyfe
corporall
.
and
it
is
to
be
noted
that
for
asmoche
as
to
lye
it
is
to
saye
some
thynge
/
&
to
byleue
/
or
vnderstonde
that
it
is
not
so
as
a
man
sayth
&
affermeth
/
it
is
impossyble
to
lye
wyttyngly
in
ony
maner
without
mortall
synne
or
venyall
/
the
whiche
thynge
he
sholde
not
do
for
to
saue
all
those
that
ben
lyuynge
.
A
man
may
some
tyme
hyde
the
trouth
/
but
not
to
lye
without
grete
synne
/
to
saye
false
for
dysportynge
or
for
to
prouffyte
vnto
ony
persone
without
noysaunce
vnto
another
it
may
be
venyall
synne
in
lay
people
and
seculers
.
But
with
grete
payne
is
lyenge
in
people
of
perfeccyon
without
mortall
synne
/
as
sayth
Bonauenture
&
francoys
de
marōnes
vpon
the
thyrde
of
the
sentences
/
of
the
whiche
the
reason
is
asmoche
for
sclandre
of
theyr
ne●ghbours
/
as
for
the
perfeccyon
of
the
estate
of
relegyon
/
by
the
whiche
ryght
desyrously
euery
relegyous
ought
to
kepe
hym
from
the
tellynge
of
lesynges
/
yf
it
vnto
hym
be
very
semblable
that
in
so
doynge
he
gyueth
euyll
example
/
&
mater
of
sclandre
/
specyally
vnto
people
feble
and
sellers
the
whiche
lyghtly
maken
of
a
lytell
occasyon
theyr
euyll
prouffyte
/
another
thynge
it
is
to
go
a
backe
with
ony
fable
.
The
whiche
as
well
in
the
intencyon
of
the
saynge
as
in
the
maner
/
and
vnto
the
purpose
to
speke
it
semeth
well
to
be
rehercyd
for
a
fable
/
for
in
suche
maner
of
lyenge
is
not
proprely
to
lye
/
for
as
to
lye
it
is
to
speke
agayne
hys
conscyence
in
gyuynge
falsely
to
vnderstonde
vnto
the
herers
/
and
in
the
recytacyon
of
suthe
fables
where
the
speker
wylleth
for
suche
to
be
vnderstonde
it
is
not
mortall
synne
after
●aynt
Thomas
/
.
mayster
Alexandre
and
the
Scot.
Also
in
another
In
quolibetis
.
place
sayth
saynt
Thomas
that
a
man
may
lye
mortally
/
as
well
by
wrytynge
by
abylemens
by
tokenes
and
by
operacyon
.
as
a
man
doth
in
wordes
For
a
man
that
is
domme
may
well
synne
mortally
in
his
maner
to
lye
/
Also
lyenge
is
pryncypally
in
speche
/
In
lyke
wyse
symulacyon
and
fyccyon
ben
in
operacyons
/
Ypocresye
is
one
maner
of
symulacyon
Simulata
sātitas
duplex
est
intquitas
hie
.
&
an
.
sup
ipsum
.
Eraudi
deus
oracionem
mean
cum
de
.
Simulata
e●tas
non
est
duplex
ī●●tas
Sumulatores
et
●alidi
ꝓuocāt
ira
&
dei
.
iob
.
xxxvi
.
but
all
symulacyon
is
not
ypocresye
/
as
to
kneele
/
to
ioyne
the
handes
/
to
stryke
his
breste
in
token
of
deuocyon
/
the
whiche
is
not
in
the
persone
/
but
the
dede
for
some
euyll
ende
/
as
for
to
be
hyred
and
preysed
for
to
come
vnto
offyce
/
or
vnto
benefyce
/
of
the
whiche
he
is
not
worthy
/
it
is
mortall
synne
/
after
the
Sootte
and
saynt
Thomas
.
speche
in
paraboles
or
by
symylytudes
/
as
to
saye
one
thynge
for
to
gyue
to
vnderstande
vnto
a nother
it
is
not
of
hym
the
lye
or
synne
/
for
our
lorde
the
whiche
may
not
lye
nor
synne
fayned
before
hys
dyscyples
/
that
wolde
go
forth
from
thens
in
fygurynge
/
and
wyllynge
to
gyue
to
vnderstonde
that
yet
was
he
ferre
from
theyr
vnderstondynge
/
by
very
knowlege
of
the
true
fayth
/
Also
forto
hyde
the
trouth
in
wordes
couerte
he
may
do
without
synne
specyally
mortall
.
For
the
holy
scrypture
reherseth
of
the
holy
patryarche
Abraham
that
he
counseylled
his
wyfe
that
she
sholde
saye
vnto
the
Egypcyens
that
she
was
his
syster
/
and
in
that
doynge
there
was
trouth
hydde
and
trouth
wrapped
/
for
as
moche
as
she
was
his
wyfe
ryally
/
and
his
syster
in
nature
humayne
/
or
also
for
as
moche
as
auncyently
those
of
one selfe
lygne
as
were
Abraham
and
his
wyfe
callyd
eche
other
brothers
and
systers
/
and
in
lyke
maner
to
saye
is
founde
in
many
other
places
of
holy
scryptures
.
Also
a
man
fyndeth
another
maner
of
lyenge
the
whiche
may
be
called
iactance
&
is
commytted
in
spekynge
or
ymagenynge
of
hymselfe
more
grete
thynges
than
there
is
of
goodnes
of
nobles
/
of
prowesse
/
or
of
vertues
and
after
the
greuousnes
of
the
circumstaunces
/
it
is
oftyme
mortall
synne
.
Also
to
saye
of
hymselfe
ony
thynge
of
his
feblesses
and
necessytes
/
or
of
his
synnes
/
or
to
take
vestemens
of
ab
eccyon
to
the
ende
that
a
man
be
renommed
and
reputed
humble
abiecte
&
grete
thynge
in
merytes
and
deuocyons
before
god
/
the
whiche
thynge
is
not
suche
as
a
man
it
sheweth
/
that
may
be
mortall
synne
/
and
suche
synne
is
named
yronie
/
not
that
the
whiche
is
of
grāmare
/
by
the
whiche
a
man
sayth
one
and
gyueth
to
vnderstonde
the
contrary
/
for
the
maner
and
for
the
purpose
in
the
whiche
a
man
speketh
the
wordes
/
as
to
saye
alas
that
thou
arte
a
good
man
/
or
thynge
semblable
/
the
whiche
is
asmoche
to
saye
that
he
is
nothynge
worth
/
and
there
he
may
haue
synne
/
yf
suche
thynge
Qui
offenderit
i●
vno
factus
est
omni
reus
.
ia.
ii
.
be
sayd
malycyously
/
&
for
to
defame
/
another
it
sholde
be
yf
for
to
repreue
/
or
for
to
teche
a
man
vsech
in
suche
maner
to
speke
/
a
man
may
more
ouer
doubte
of
a
preest
/
or
of
another
persone
the
whiche
is
in
the
estate
of
grace
/
and
sayth
his
confyteor
in
aduouynge
that
he
is
a
synner
/
in
dede
in
worde
and
in
thought
/
and
in
all
maner
of
synnes
to
knowe
yf
he
saye
trouth
or
lye
/
and
yf
he
oughte
so
to
assent
/
or
otherwyse
/
The
answere
the
preste
speketh
in
the
persone
of
all
them
that
ben
crystenyd
/
in
whome
be
it
in
one
/
or
in
another
ben
all
maner
of
synnes
/
Also
sayth
saynt
Austen
/
that
in
one
only
synne
a
man
may
truely
consyder
many
synnes
/
For
he
that
synneth
mortally
is
a
man
kyl
kyller
/
For
asmoche
as
he
putteth
his
soule
the
which
is
the
doughter
of
god
with
all
the
blyssed
trynyte
by
creacyon
vnto
deth
spyrytuall
.
Also
he
commytteth
thefte
or
sacrylege
for
as
moche
that
he
taketh
as
well
from
god
/
as
from
the
holy
chirche
the
thynge
the
whiche
vnto
them
appertayneth
agayne
the
wyll
of
the
souerayne
lorde
/
That
is
to
vnderstonde
hym selfe
and
the
honoure
and
obedyence
that
he
oweth
vnto
god
.
Also
he
commytteth
baudrye
&
auo●●rye
for
as
moche
as
he
gyueth
and
subdueth
the
soule
/
the
whiche
by
the
ve●tue
of
the
passyon
/
and
of
holy
baptem
was
the
●spouse
of
Jhesu
crist
vnto
the
rybaudrye
and
auowtry
of
soules
.
That
is
to
vnderstonde
of
the
ennemy
of
humayne
lygnage
.
Also
he
lyeth
and
breketh
the
fayth
promysed
vnto
baptesme
and
is
apostate
of
the
holy
catholyque
/
&
also
of
other
synnes
by
suche
maners
spyrytually
to
vnderstonde
that
who
so
commytteth
one
mortall
synne
/
he
hym
may
knowe
in
all
with
out
lye
/
after
these
thynges
before
sayd
is
to
be
no/ted
that
euery
true
crysten
man
ought
to
be
verytable
as
well
before
god
as
before
man
.
And
also
in
his
owne
conscyence
/
in
dedes
/
in
w●●des
/
and
in
abyllementes
/
and
in
his
countenaunces
/
In
lyke
wyse
as
in
all
these
thynges
he
may
commytte
lyenge
/
fyccyon
/
and
duplycyte
/
of
the
whiche
thynges
yf
they
ben
come
a
man
ought
him
to
repente
purge
/
&
confesse
/
Also
yf
he
hath
ben
called
for
to
bere
wytnes
before
a
Justyce
&
he
wyll
not
saye
the
trouth
the
whiche
vnto
hym
was
demaunded
/
or
to
lye
to
his
wyttynge
vnto
the
dammage
of
another
/
and
in
doynge
irreuerence
vnto
the
Justyce
/
ouer
the
mortal
synne
and
the
payn
of
infamye
he
is
holden
to
dyl
dammage
the
party
yf
he
hath
lyed
in
confessyon
of
that
the
whiche
was
nedefull
of
confessyon
/
it
is
mortall
synne
/
and
is
not
assoyled
of
that
he
hath
confessed
yf
he
hath
accusyd
ony
falsely
&
agayne
Detraccio
est
quoti
ens
●s
ali●d
eam
t●tione
de
alio
dicit
vtipse
minus
a
mari
vel
minus
appreciari
possit
.
hec
anselmus
.
the
ordre
of
charyte
/
agayn
the
Justyce
/
or
agayne
the
prelates
/
it
is
mortall
synne
/
yf
in
prechynge
he
hath
sayd
false
wyttyngly
/
it
is
mortall
synne
another
thynge
it
sholde
be
yf
by
surrectyon
&
sodenly
he
sayth
a
thynge
false
.
and
this
is
as
vnto
the
synne
of
lyenge
.
AS
vnto
the
seconde
poynt
the
whiche
is
of
Noluit
xp̄s
iudam
ꝓditorē
publicare
vt
nos
doceret
quam
pctā
occulta
alio
rum
publicare
n̄
debemus
qr
sicut
est
mortale
pctm̄
ino●●ti
falsu
crimen
imponere
.
sic
verum
crimen
occultum
alusre
uelare
.
hec
criso
.
detraccyon
/
it
is
to
vnderstond
that
detraccyon
is
to
reherce
yll
of
ony
in
his
absence
/
and
to
the
ende
and
intencyon
to
mynysshe
his
good
renome
/
or
vnto
that
he
be
the
lesse
praysed
/
And
for
as
moche
that
good
renome
is
the
moost
grete
good
that
persone
may
haue
in
these
thynges
temporalles
/
it
foloweth
that
to
take
the
good
renome
from
ony
it
is
agayne
the
ordre
of
charyte
/
as
whan
it
is
by
pryde
/
by
enuy
/
or
by
vengeaunce
/
or
other
cursyd
cause
/
it
is
mortall
synne
/
and
a
man
is
holden
to
restore
the
good
renome
/
so
as
it
may
be
possyble
and
as
it
hath
ben
spoken
before
/
and
therfore
ought
well
to
take
hede
the
whiche
wyll
well
hym
confesse
/
yf
he
haue
imposed
vnto
ony
the
thynge
the
whiche
ought
be
mortall
synne
/
the
whiche
thyng
was
not
true
/
or
yf
it
were
true
it
was
secrete
/
For
than
yf
he
it
publysshe
it
is
mortall
synne
/
&
not
with
stondynge
that
the
synne
were
publysshed
as
oftymes
as
he
it
reherseth
by
hatered
/
or
by
enuy
it
is
mortall
synne
/
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
rsētire
vide
t●r
.
extra
de
re
.
iii
yf
he
haue
rehersed
the
yll
/
or
the
synne
of
his
neygh
boure
by
the
maner
of
comen
langage
not
hauynge
intencyon
hym
to
defame
/
or
hym
for
to
annoye
it
is
comenly
venyall
synne
/
yf
he
hath
reherced
the
fraylte
and
imperfeccyon
the
whiche
is
of
it selfe
venyall
yf
he
do
.
it
not
agayne
charyte
/
as
for
to
defame
or
to
lette
his
neyghboure
from
ony
good
yf
he
haue
wylfully
herde
the
detractoure
/
or
hym
enducyd
wyttyngly
that
to
do
/
or
vnto
hym
hath
shewed
by
ony
token
that
such●
langage
hym
plesed
/
or
hath
not
hym
repreuyd
whan
it
was
a
persone
the
whiche
he
myght
and
sholde
do
/
it
is
mortall
synne
/
another
thynge
it
sholde
be
yf
he
lefte
hym
to
repreue
by
a
maner
of
fere
humayne
or
that
vnto
hym
it
appertayneth
not
/
yf
he
hath
causyd
wrytynges
dyffamatyues
for
to
be
founde
in
place
openly
or
hath
made
or
spoken
songys
rymes
or
mockeryes
for
to
dyffame
or
to
mocke
ony
persone
it
is
deedly
synne
/
yf
he
hath
sayd
that
the
good
werkes
that
ony
persone
doth
that
it
is
by
fantasy
or
by
ypocresye
/
or
hath
not
wylled
to
saye
or
to
confesse
the
goodnes
the
whiche
was
in
another
hym
to
excuse
/
or
to
delyuer
frome
ony
opprobe
whan
there
was
place
and
tyme
/
it
is
a
defaute
of
charyte
/
And
by
the
consequent
/
it
is
mortall
synne
.
To
tell
and
reherce
the
yll
of
another
by
compassyon
vnto
these
prelates
/
or
vnto
other
the
whiche
that
may
remedy
/
it
is
no
detraccyon
/
but
charyte
/
and
of
tymes
necessary
vnto
saluacyon
/
for
who
loueth
his
neyghboure
he
ought
to
remedy
his
inconuenyens
.
AS
vnto
the
thyrde
the
whiche
is
of
the
synne
We
●
dicit
malum
bonum
.
ysa
.
v.
Item
hiero
.
Nichii
est
qd
tam
facile
corru●at
mentes
hoim
sicut
adulacio
Item
ābroiser
.
Ne
●audau●ris
hominem
īvita
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
adulacyon
or
of
flaterynge
it
is
to
be
noted
that
somtyme
it
is
venyall
synne
/
and
some
mortall
synne
/
and
is
defendyd
in
this
present
commaundement
/
and
it
may
be
commytte
in
thre
maners
/
Fyrste
whan
a
man
preyseth
ony
persone
for
to
please
hym
/
in
that
the
whiche
is
mortall
synne
for
that
sholde
be
agayne
the
honoure
of
god
and
the
goodnes
and
charyte
of
his
neyghbour
.
Secondely
for
the
reason
of
the
intencyon
of
the
flaterer
it
is
to
vnderstonde
whan
by
his
adulacyon
&
flate
rynge
he
entendeth
to
dysceyue
his
neyghbour
and
him
for
to
anoye
corporally
&
spyrytually
.
Thyrdly
whan
the
flaterer
gyueth
mater
/
or
occasyon
by
his
adulacyon
to
synne
mortally
/
And
how
be
it
that
he
intendyth
not
by
suche
manere
of
flaterynge
to
make
his
neyghbour
fall
in
to
mortall
synne
:
Neuer
theles
the
thynge
in
whiche
he
flatereth
may
be
of
suche
condycion
that
/
that
notwithstondynge
he
sholde
synne
mortally
/
In
other
maners
of
adulacyon
and
flaterynge
is
comenly
venyall
synne
/
AS
vnto
the
fourth
poynt
the
whiche
is
of
periurynge
/
it
is
to
vnderstonde
that
periuryng
is
none
other
thynge
but
to
swere
falsely
the
whiche
thynge
he
may
do
in
thre
maners
.
The
fyrste
whan
the
thynge
that
a
man
swereth
is
not
true
/
or
a
man
byleueth
that
the
thynge
is
not
soo
as
a
man
affermeth
by
his
othe
/
and
also
it
is
a
lye
to
afferme
by
othe
/
and
therfore
to
swere
it
is
none
other
thynge
/
but
to
calle
the
trouth
of
god
to
wytnes
that
the
thynge
that
a
man
affermeth
/
or
that
a
man
denyeth
is
suche
as
he
sayth
hymselfe
to
periury
is
asmoche
to
saye
as
god
is
wytnes
of
the
falsyte
/
the
whiche
thynge
to
saye
/
or
assent
is
moche
horryble
blasphemynge
and
irreuerence
done
vnto
god
the
whiche
is
trouth
infynyte
and
therfore
it
is
mortall
synne
whan
he
doth
it
by
delyberacyon
Secondly
whan
the
thynge
that
a
man
swereth
is
contrary
vnto
reason
and
vnto
Justyce
/
as
it
shold
be
to
swere
to
do
synne
/
or
thynge
vnlefull
/
in
so
doynge
it
is
irreuerence
to
doo
vnto
god
the
whiche
wyll
not
approue
the
yll
/
and
also
it
is
mortall
synne
as
in
the
maner
precedent
.
Thyrdly
whan
without
cause
and
reason
good
and
suffycyent
a
man
accomplyssheth
not
that
that
he
hath
Justly
promysed
by
oth
and
therfore
it
is
mortall
synne
whan
it
is
done
by
delyberacyon
/
for
yf
by
precypytacyon
or
surrepcyon
in
worde
without
consentynge
of
wyll
a
man
swereth
false
/
or
thynge
unlefull
that
is
no
mortall
synne
▪
the
whiche
is
neuer
commytte
but
by
delyberacyon
and
consent
of
wyll
.
But
here
is
Sicut
●●s
prudenti●
magnam
quasi
tp̄e
i
perceptibili
●●●b●ratsic
potest
●●●osueer
hitu
opposito
quasi
i
tp̄e
●●●●ptibili
deliberacio
erit
sufficiens
ad
tōnem
peti
sicut
al●●
ad
tōnem
〈…〉
Hec
scotus
〈◊〉
.
di
.
tercii
.
well
to
be
notyd
that
in
lyke
wyse
as
an
harper
stryketh
the
strynges
of
his
harpe
by
delyberacyon
and
the
one
after
the
other
in
dyuerse
alteracyon
&
melodye
/
Also
as
without
arestynge
/
or
thynkynge
on
y●
that
he
doth
/
and
he
maketh
suche
delyberacyon
by
his
habytuacyon
and
maieste
/
of
the
whiche
he
is
to
prayse
/
In
lyke
wyse
is
it
of
the
delyberacyon
that
a
man
hath
to
do
well
/
or
to
do
yll
/
for
in
lytel
tyme
&
also
as
imperceptyble
a
man
may
haue
delyberacyon
suffycyent
to
commytte
mortall
synne
in
cursyd
werkes
/
as
is
to
swere
in
vayne
/
and
hymself
to
forswere
/
or
also
for
to
seche
merytes
in
good
werkes
as
is
to
praysed
god
/
By
the
whiche
many
grete
and
solempne
doctours
in
holy
theologie
aftermen
and
shewen
that
to
swere
without
prouffyte
and
necessyte
in
comen
langage
/
notwithstondynge
that
the
thynge
that
a
man
swereth
be
true
/
and
that
a
man
is
not
dysposed
otherwyse
as
it
is
sayd
/
be
it
by
custome
vnto
the
whiche
a
man
putteth
no
payne
to
resyste
as
a
man
sholde
/
it
is
the
transgressyon
of
the
commaundement
of
god
and
by
the
consequent
mortall
synne
/
for
it
is
not
lefull
to
swere
/
That
is
to
vnderstonde
to
calle
the
trouth
of
god
vnto
wytnes
/
yf
there
be
not
thre
condycyons
The
fyrste
is
that
the
thynge
that
a
man
swereth
be
verytable
.
The
seconde
that
it
be
a
thynge
Just
and
lawfull
/
for
euery
true
thynge
is
not
Juste
ne
good
to
speke
morally
.
The
thyrde
that
notwithstondynge
that
yf
ony
be
true
&
Juste
/
as
it
is
true
and
Juste
that
the
daye
the
whiche
was
yesterdaye
is
paste
/
and
that
the
daye
of
the
morowe
is
comynge
.
How
be
it
it
suffyseth
not
of
suche
trouth
for
to
swere
well
surely
/
but
with
that
it
behoueth
that
swerynge
be
made
in
Jugement
.
That
is
to
vnder
stonde
with
dyscrecyon
in
aduysynge
yf
there
be
necessyte
/
or
prouffyte
for
hymselfe
/
or
for
his
neyghboure
/
suche
that
the
trouth
infynyte
oughte
to
be
called
to
wytnes
/
by
othe
what
so
euer
it
be
.
for
who
that
swereth
by
these
sayntes
/
or
other
creatures
heswereth
alwayes
pryncypally
/
by
god
the
whyche
hath
made
and
mayntenyth
suche
creatures
/
And
therfore
sayen
as
well
these
doctours
of
theologye
/
as
of
the
trouth
and
ryght
that
whan
of
these
thre
condycyons
before
sayd
or
many
/
That
is
to
vnderstonde
veryte
/
Justyce
/
Jugement
/
or
dyscresyon
/
dyffayllyng
/
it
is
to
swere
in
vayne
/
&
agayn
the
commaundemente
of
god
/
and
abusynge
is
to
swere
/
but
whan
an
othe
is
made
with
these
thre
condycyons
a
man
may
well
swere
surely
/
and
there
he
may
haue
meryte
/
In
lyke
wyse
as
by
the
de●
faute
of
the
one
/
or
of
many
it
is
grete
irreuerence
done
vnto
god
and
transgressyon
of
his
lawe
/
by
the
whiche
it
appereth
clerely
the
grete
perell
of
dampnacyon
/
vnto
those
that
can
no●
spe●e
but
in
swerynge
/
also
as
at
euery
worde
●nd
for
a
thynge
of
nought
/
but
they
sayen
that
it
is
not
but
of
custome
and
that
they
do
it
not
by
delyberacyon
the
which
is
none
other
thynge
to
saye
but
to
excuse
and
encreasynge
of
theyr
synne
/
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
v●si●
.
Agere
i
●ertum
&
dimittere
certu●
in
materia
morali
pe●m̄
mor●ale
●
S●
ta●e
sit
i
certūquam
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
certūeque
sicut
oppositum
v●l
mag●s
tunt
illud
●dagitu●
mortali
culpa
non
●●re●●●otimg●●o
●●s
gersō●
tracta●●●
de
tegulis
man
datorr
hoe
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
whiche
hath
very
dyspleaser
of
suche
cursyd
custome
and
purpose
hym
to
absteyne
in
tyme
to
come
that
yf
he
swere
by
ouersyght
and
by
habytuacyon
of
his
cursyd
custome
/
of
the
whiche
thynge
he
sholde
be
dyspleasaunt
whan
he
knoweth
it
for
to
swere
/
Than
it
is
not
to
saye
that
in
ly●e
wyle
to
swere
in
vayne
were
synne
/
or
at
the
moost●it
is
not
but
venyall
synne
/
but
it
is
not
to
doubte
that
those
the
whiche
hauen
suche
purpose
.
and
dyspleasaunce
shall
be
in
shorte
tyme
/
as
in
half
a
yere
/
or
lesse
moeuynge
the
ayde
of
god
hym
to
dyscustome
/
vnto
the
whiche
dysacustomaūce
be
not
many
comen
in
the
espace
of
.
xx
.
or
.
xxx
.
yeres
/
but
for
the
contrary
many
that
ben
aged
gone
from
yll
vnto
wors
/
notwithstondynge
predy●acyons
/
and
inspyracyons
that
god
vnto
them
sendeth
from
yere
to
yere
/
and
from
moneth
to
moneth
/
By
the
whiche
I
can
not
ymagen
that
suche
crysten
people
ben
in
the
waye
of
saluacy●n
/
nor
that
they
may
perfytly
resyste
vnto
the
deuyll
/
ne
resyste
vnto
theyr
cursyd
custome
/
yf
they
laboure
not
fyrste
parfytly
to
put
them
in
the
estate
of
grace
/
without
the
whiche
a
man
may
not
begyn
to
do
well
/
and
therfore
sayth
well
the
wyse
Lathon
that
he
is
the
gret●
frende
of
god
the
whiche
can
gouerne
well
his
tonge
/
and
suche
is
begynnynge
of
all
holynes
of
lyfe
And
for
to
shewe
that
the
holy
goost
apperyd
insēblaunce
of
tongys
vpon
the
appostles
the
whiche
ben
and
were
the
pyllers
and
the
foundars
of
holy
chirche
after
Thesu
cryste
and
the
swete
vyrgyn
his
moder
in
she
wynge
in
lyke
wyse
that
yf
the
holy
goost
gouerne
not
the
tonge
/
with
payne
may
it
be
but
that
it
be
the
instrument
of
the
deuyll
/
embracyd
with
the
fyre
of
helle
/
as
wytnesseth
saynt
James
in
his
canon
/
who
so
hath
not
●he
begynnyng
of
good
lyfe
/
That
is
well
and
holely
to
vse
with
his
tonge
may
not
haue
good
meane
/
that
is
to
vnderstonde
the
grace
of
god
for
to
come
vnto
the
holy
ende
the
whiche
is
the
glorye
of
paradyse
/
wher fore
sayth
well
holy
scrypture
that
he
the
whiche
swereth
often
shall
be
fulfylled
with
iniquyte
and
that
fynably
the
punycyon
of
god
shall
come
vpōhym
.
Some
doctours
of
our
tyme
seynge
the
multy
Queritdoctor
sub
tilis
i
●lo●o
vtrum
cognic●●
su●
naturalis
sit
sufficiē●●
sacrascriptur●
tradita
●
arguit
〈◊〉
non
m●●a
sunt
de
●bus
non
cognoscit●r
cer
●●●udinal●ex
s●cra
scriptur●
vtrum
sint
peccata
velnon
quo
●ū●n̄
cog●●cio
est
nece●saria
ad
saiutem
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
labor
do●●●●●̄
.
tude
of
chose
the
whiche
were
often
in
theyr
comen
langages
without
prouffyte
and
necessyte
/
and
more
ouer
consyderynge
theyr
estates
/
theyr
scyences
/
and
theyr
degrees
as
ben
many
people
of
the
chirthe
/
as
well
regulers
as
seculers
and
some
doctours
in
dyuynyte
/
in
lawes
Lyuiles
/
and
in
decretꝭ
.
Also
noble
people
aduocates
/
and
other
indyuers
estates
/
amonge
whome
there
hen
many
the
whiche
haue
grete
tolrenes
to
fere
and
to
lo●e
god
/
haue
made
grete
admyracyon
in
this
mater
/
and
haue
fere
to
gyue
sentence
that
suche
people
ben
all
in
the
way
of
perdycyon
/
for
theyr
abusynge
to
swere
in
vayn
and
without
dyscrecyon
/
but
the
honoure
sauyd
of
werlres
▪
pyteous
/
lesse
admyracyon
in
that
ought
to
be
made
that
in
the
sentence
of
blyssed
Thesu
cryst
irreuocall
the
whiche
is
suche
Multi
sunt
vocati
/
pa●●i
vero
electi
.
Math.
xx
.
ca.
And
is
as
moche
to
saye
/
many
of
the
people
ben
called
/
&
ryght
fewe
there
are
that
ben
saued
/
or
in
another
maner
and
vnto
oure
purpose
/
many
there
ben
that
ben
baptysed
/
and
the
whiche
sholde
neuer
swere
in
vayne
and
ryght
fewe
there
are
that
it
wyll
kepe
/
Also
it
is
a
comen
sentence
/
and
a
conclusyon
certayne
that
as
oftymes
and
as
many
/
as
in
the
mat●r
of
the
fayth
/
or
of
good
maners
these
doctours
holden
dyuers
oppynyons
/
of
the
whiche
the
one
is●
certayne
and
sure
to
holde
/
for
to
kepe
hym
from
synne
and
Et●●
obiciatur●
e
ciam
suppoitur
doctorum
doctrina
ad
b●cintrasūt
dnbia
vtrum
sit
mortalia
.
Responsio
non
est
dubi●
via
salntis
●ra
●al●b●
tamquam
a
●iculo
sis
debꝪ
hom
cauere
ne
si
expona●
pari
●●lo
icidati
p●tm̄qd
si
noluerit
q̄re●e
salutem
sꝪ
n̄
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
oppynyon
conteyneth
in
hym
doubte
hogely
where
that
it
is
synne
.
a
man
is
holden
in
suche
case
vpon
payne
of
mortall
synne
to
holde
the
party
certayne
/
and
to
leue
the
doubtous
/
for
it
is
he
dysposeth
hy●
vnto
the
peryll
of
mortall
synne
and
by
the
consequent
dyspyseth
his
saluacyon
.
/
:
Now
is
it
so
that
some
hath
wylled
to
saye
that
to
sw●re
in
vayne
as
it
is
to
swere
in
comen
langage
the
thynge
the
whiche
is
not
necessary
nor
pro●ffy
table
it
is
not
but
ve●yall
.
ynne
.
These
other
doctours
/
and
grete
nombre
sayen
the
contrary
.
That
is
to
vnderstonde
to
swere
without
dyscrecyon
and
for
thynge
of
no
prouffyte
/
it
is
the
transgressyon
of
the
commaundement
of
god
/
&
by
the
consequent
mortall
synne
/
after
the
forme
the
which
hath
ben
before
put
and
declared
/
Of
the
whiche
opynyons
the
one
is
ryght
sure
and
ryght
certayne
/
that
is
to
eschewe
suche
swerynge
/
in
holdynge
the
doctryne
of
oure
sauyoure
and
redemptour
.
Thesu
cryste
put
in
the
gospell
there
where
it
is
sayd
that
oure
maner
of
speche
is
harde
/
or
not
/
without
other
maner
of
swerynge
/
yf
there
be
no
necessyte
.
The
other
oppynyon
the
whiche
sayth
that
suche
maner
of
swerynge
in
comen
langage
that
the
whiche
is
true
I
put
that
it
were
not
prouffytable
/
or
necessyte
it
is
but
venyall
synne
/
it
is
hogely
doubtous
.
Specyally
after
as
Thesu
cryste
vnto
vs
hath
declared
in
this
mater
his
holy
wyl
as
it
is
sayd
By
the
whiche
to
do
the
contrary
indyfferently
it
concludeth
in
it selfe
the
dyspysynge
of
god
and
of
his
conscyence
/
and
for
as
moche
after
the
sentence
of
the
doctours
to
holde
suche
oppynyon
/
and
it
to
vse
/
it
is
for
to
synne
mortally
/
And
yet
for
the
more
certayne
to
shewe
that
suche
maner
of
swerynge
vpon
comen
langage
by
custome
and
without
necessyte
/
it
is
a
thynge
ryght
peryllous
and
reprouable
.
¶
Here
foloweth
certayne
conclusyons
in
laten
extractes
of
doctours
&
wrytynges
of
grete
&
solempne
doctours
in
holy
theologye
.
-
Secundum
preceptum
nos
ordinat
ad
reueren●iam
(
veritatis
summeideo
non
debimus
sine
causa
iurare
.
Alexander
de
hal
.
in
tercio
:
Bonaucn̄
.
i
tercio
Idem
vbi
supra
.
Idem
.
Nicolaus
de
lyra
Matheiv
.
capitlo
Idem
ibidem
.
Franciscus
de
ma
●onisi
tractatu
de
preceptis
.
Scūsthomasi
tracratu
de
precpti
.
s.
Her
guillerimus
du
randi
.
xxxiii
.
Radulphus
ardentis
.
xiii
.
li.
ca.
xi
.
Ricardus
de
media
villa
d.
xxiiii
.
iii.
Idem
ricardis
.
-
Jurare
sifiet
reuerenter
est
ad
ocultum
dei
/
si
irreuerenter
est
opositum
.
-
Jurare
sine
causa
et
vtilicate
est
porcio
irreuerencie
veritatis
diuine
.
-
Juracio
nominis
dei
vbi
nulla
est
necessitas
vel
vtilitas
/
valde
est
irreprehensibilis
.
-
Juramentum
incautum
quod
fit
sine
causa
vel
necessitate
importat
irreuerenciam
diuini
nominis
.
-
Non
solum
iuramentum
mendax
sed
eciam
quod
fit
sine
necessitate
et
vtilitate
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
iusticia
et
veritate
.
-
In
iuramentum
debet
esse
discreta
deliberacio
vt
non
iuretur
verum
nisi
pro
necessitate
vel
vtilitate
-
Ex
irreuerencia
nascitur
iurandi
consuetudo
que
peccatum
est
iugens
et
mortale
et
non
solum
vnum
sed
multiplex
.
-
Consentus
interpretauimus
est
quando
quis
negliget
reprimere
aliquod
inductum
est
mortale
.
-
Contempus
dei
sine
peccato
mortali
esse
non
potest
.
BY
these
thynges
sygnifyed
in
these
conclusyons
and
auctorytes
as
well
of
holy
scrypture
as
by
doctours
before
sayd
alleged
appereth
clerely
that
all
those
the
whiche
haue
suche
cursyd
custome
to
swere
for
nothynge
and
without
necessyte
And
wyll
not
labour
to
correcte
theym
/
dyspysen
god
and
theyr
saluacyon
/
and
by
the
consequent
synnen
mortally
/
and
me
semeth
also
/
as
Impossyble
to
byleue
that
the
persone
the
whiche
is
in
mortall
synne
may
leue
the
euyll
custome
to
swere
with
out
cause
and
necessyte
/
for
the
deuyll
of
hell
the
whyche
tormenteth
spyrytually
suche
maner
of
people
he
aydeth
the
more
easely
from
theyr
membres
/
for
euen
in
lyke
wyse
as
a
man
putteth
a
bytte
of
a
brydell
Omnisl
eni
natura
bestiarum
&
volucrum
serpētum
&
cete
rorum
domant
a
natura
humanam
liguam
aut
nullus
hominem
do
mare
potest
.
ia.
iii.
capitulum
.
in
the
mouth
and
vpon
the
tonge
of
a
greate
stronge
and
terryble
hors
/
by
the
meane
of
the
whiche
a
chylde
lytell
of
aege
and
in
myght
hym
torneth
and
retorneth
and
holdeth
stedfaste
.
In
lyke
wyse
doth
the
deuyllin
puttynge
cursyd
custome
to
swere
and
offalse
langage
in
the
tonges
of
those
Si
e●s
frena
fore
mittimus
ad
consencie
dum
nobis
omnes
corpusiilo
rum
circumseri
nius
.
ia.
iii.
capitulum
Itēaug
.
super
illd
〈◊〉
.
immissiones
ꝑ
angelos
malos
dicit
in
malis
potest
diabolus
sicut
hom
ipecore
suo
nisi
ꝓ
hibeatur
asuperiore
.
that
he
possedeth
/
by
the
whiche
he
them
ledeth
and
bryngeth
agayne
from
synne
to
synne
all
at
his
wyl
by
suche
maner
that
there
is
no
doctryne
excused
nor
puyssaunce
humayne
that
whiche
may
or
can
stoppe
and
refrayne
suche
tonges
so
enflammed
and
gouerned
by
the
spyryte
of
deuyll
/
that
they
doo
not
the
operacyon
of
hym
the
whiche
them
gouerneth
/
as
is
to
lye
/
to
backbyte
/
to
fo
rs
were
hym
/
to
mocke
/
and
all
other
maner
of
folysshe
and
abhomynable
langages
/
of
whome
proceden
other
ylles
innumerable
.
In
lyke
wyse
as
it
appereth
by
the
thyrde
chapytre
or
the
canon
of
saynt
James
/
and
this
is
as
at
this
tyme
as
vnto
the
synne
to
swere
/
and
to
for
swere
folysshely
/
the
whiche
thynge
weyed
and
aduysed
a
man
hym
may
well
confesse
.
¶
Here
foloweth
of
the
.ix.
commaundement
.
OVer
these
thynges
spoken
in
the
.ix.
commaandement
the
synner
ought
to
take
hede
vnto
Caplm.
xxiii
the
poyntes
the
whiche
folowen
.
That
is
●o
knowe
yf
he
hath
desyred
by
consentynge
and
delyberacyon
to
accomplysshe
the
synne
of
lechery
/
or
yf
he
haue
delyted
in
carnall
thoughtes
/
and
for
to
vnderstonde
and
well
to
Juge
of
suche
wylles
whan
it
is
mortall
synne
/
or
alonely
venyall
/
The
whyche
thynge
is
ryght
harde
/
it
behoueth
fyrste
to
vnderstonde
thre
thynges
the
whiche
ben
in
vs
defferences
/
The
fyrst
is
sensualyte
the
whiche
is
none
other
thynge
but
the
.v.
wyttes
of
nature
with
theyr
operacyons
/
as
is
the
syght
/
the
taste
/
the
herynge
/
the
smellynge
/
and
the
touchynge
/
In
these
fyue
thynges
we
and
these
bestes
ben
comen
/
The
seconde
thynge
the
whiche
is
in
vs
/
is
the
lawe
porcyon
of
reason
the
whiche
is
a
lyght
of
knowledge
of
our
operacyons
and
dyscrecyon
naturall
of
thynges
sensybles
in
the
whiche
we
surmount
these
bestes
.
/
:
The
thyrde
thynge
is
the
souerayn
porcyon
of
reason
the
whiche
is
a
lyght
by
the
whiche
we
haue
dysposycyon
to
vnderstonde
these
thynges
spyrytuall
▪
dyuyne
/
and
eternall
/
the
whiche
porcyon
may
be
anormed
of
the
noble
vertu
of
the
fayth
catholyque
and
enformed
of
the
trouth
of
the
commaundementes
of
god
/
and
than
she
may
and
ought
to
haue
do
mynacyon
and
rule
as
well
the
sensualyte
/
as
the
lawe
porcyon
of
reason
and
all
theyr
operacyons
/
or
yf
there
be
defaute
/
or
neclygence
of
the
deuyll
of
hell
allyed
of
the
sensualyte
/
and
of
the
mondanyte
of
this
present
lyfe
putteth
in
oftymes
the
concupyscence
carnall
and
temporall
by
the
wyndowes
of
the
soules
the
whiche
●en
the
fyue
wyttes
of
nature
before
sayd
/
to
the
ende
that
the
lawe
porcyon
of
reason
there
taketh
pleasure
dysordenate
/
be
it
in
drynke
or
meete
/
or
melodye
of
soūdys
/
or
in
towchynges
/
or
other
pleasures
sensualles
/
and
that
she
induceth
the
hyghe
porcyan
to
gyue
consente
in
suche
pleasure
dysordenate
is
dyspleasaunce
vnto
god
after
the
forme
that
tho
dayes
/
Eue
presented
vnto
Adam
the
beaute
of
the
apple
/
and
the
swetnes
of
the
taste
/
vnto
the
whiche
thynge
he
condystendyd
and
consented
agayne
the
commaundement
of
god
by
the
whiche
all
humayne
lygnage
was
damned
/
yf
god
by
his
mercy
infynyte
hadde
not
remedyed
.
By
Eue
a
man
sholde
vnderstonde
as
well
the
sensualyte
/
as
the
lawe
frayle
porcyon
of
reason
/
and
by
Adam
the
souerayne
porcyon
&
this
is
the
foundacyon
to
vnderstonde
whan
these
synnes
the
whiche
be
commytted
alonely
in
the
wyll
ben
mortal
or
venyall
for
in
the
oonly
pleasure
of
the
sensualyte
/
he
may
not
haue
mortall
synne
/
But
yf
the
pleasure
of
the
thynge
deffended
/
as
is
lechery
thefte
or
propre
vengeaunce
cometh
tyll
vnto
the
lawe
porcyon
of
reason
and
in
that
doynge
aresteth
and
abydeth
in
hym
there
in
delytynge
before
that
souerayne
reason
may
or
ought
to
haue
suffycyente
aduertyssement
/
it
is
venyall
synne
comenly
/
But
yf
souerayne
reason
is
notally
neclygente
to
repreue
and
agayn
saye
suche
pleasure
dysordenate
/
by
the
whiche
neclygence
and
defaute
/
the
reason
inwarde
abydeth
and
delyteth
in
the
sayd
dysordenaūte
/
how
be
it
that
the
accomplysshynge
of
the
dede
hym
dyspleaseth
/
and
it
agayne
sayth
/
than
is
that
mortall
synne
after
the
comen
sentence
of
doctours
for
hye
porcyon
of
reason
is
in
blame
/
for
as
moche
as
she
hath
not
ben
inough
dylygent
to
repreue
and
to
put
out
the
peryllous
pleasure
the
whiche
was
comen
into
the
inwarde
reason
/
&
suche
neclygence
may
be
named
consentyngly
by
interpretacyon
/
Bonauenture
sayth
in
this
mater
that
many
suche
thoughtes
to
be
alonely
venyall
synne
The
whiche
hath
ben
well
Juged
they
ben
mortall
synnes
/
wherfore
in
suche
doubte
a
man
hym
ought
delygently
to
examen
and
hym
to
confesse
/
as
of
mortall
synne
.
for
in
all
cases
of
conscyence
/
the
whiche
ben
doubtous
/
a
man
is
bounde
to
chese
the
moost
sure
partye
.
Also
it
is
to
be
noted
that
oonly
wyll
fully
determyned
and
dysposed
to
accomplysshe
ony
mortall
synne
/
is
mortall
synne
/
&
of
suche
condycyon
/
as
hadde
be
the
the
synne
/
yf
that
it
hadde
ben
accomplysshed
by
werke
.
As
for
an
example
/
yf
ony
hadde
wyll
to
haue
company
carnall
of
a
vyrgyn
he
commytteth
the
synne
of
deffloracyon
/
/
yf
with
ony
of
his
kynred
/
it
is
inceste
/
yf
with
ony
relegyous
/
it
is
sacrylege
/
and
so
vnto
the
synne
of
thefte
and
of
other
commaundementes
But
in
that
vnto
suche
dyfference
that
the
synne
the
whiche
abydeth
alonely
in
the
wyll
is
not
punysshed
/
of
the
payne
canon
/
or
Cyuyle
as
sholde
be
the
wyll
with
the
dede
/
An
example
oonly
wyl
to
bete
a
clerke
/
or
to
slee
hym
agayne
the
ordre
of
charyte
suffyceth
not
for
to
renne
in
the
sentence
of
excomunycacyon
/
or
for
to
be
reserued
vnto
the
pope
or
vnto
the
bysshop
/
and
therfore
a
symple
curate
hym
may
assoyle
/
and
so
of
other
case
.
Also
it
is
to
be
notyd
that
yf
ony
persone
hath
wyll
to
accomplysshe
mortall
synne
/
suche
wyll
may
be
interrept
and
deuysed
in
many
maners
.
Fyrste
by
wyll
contraryous
as
is
true
contrycion
and
dyspleaser
to
haue
hadde
suche
wyll
/
and
after
suche
contrycion
of
newe
retorneth
vnto
that
cursyd
wyll
of
synne
.
And
than
they
ben
two
mortall
synnes
/
in
asmoche
that
suche
wyll
drowe
backe
in
the
maner
spoken
.
Secondly
she
may
be
interrupte
by
dyuerse
thoughtes
/
and
occupacyons
woldly
/
as
for
to
slepe
/
to
drynke
/
or
to
ete
/
or
for
to
speke
with
other
persones
/
by
suche
wyse
that
as
many
tymes
&
often
the
temptacyon
retorneth
vnto
the
mynde
the
wyll
is
dysposed
to
accomplysshe
the
synne
/
and
than
after
some
doctours
/
they
ben
as
many
of
mortall
synnes
/
as
the
sayd
wyll
hath
ben
interrupted
oftymes
Other
wyll
saye
that
it
is
but
one
mortall
synne
/
of
as
moche
the
more
greuous
/
as
it
hath
ben
by
longe
tyme
contynued
/
and
therfore
the
longe
abydynge
/
and
frequentacyon
/
of
suche
temptacyon
ought
to
be
confessed
/
and
dysclosed
after
that
it
is
possyble
/
vnto
the
fraylte
of
the
mynde
humayne
/
by
suche
maner
that
the
confessour
dyscrete
may
vnderstonde
the
multytude
/
or
the
greuousnes
of
suche
synne
/
for
ellys
the
confessyon
sholde
not
be
suffycyent
/
for
that
that
a
man
is
bounde
to
tell
all
his
synnes
as
vnto
the
nombre
.
Also
yf
suche
cursyd
wyll
were
applyed
agayne
many
persones
/
agayn
one
/
&
after
vnto
another
/
they
sholde
be
as
many
synnes
mortalles
as
they
sholde
be
of
persones
but
yf
suche
wyll
be
applyed
vnto
many
persones
by
one
oonely
operacyon
that
sholde
not
be
but
one
synne
as
to
the
operacyon
of
the
wyll
/
but
it
shold
be
many
as
vnto
oblygacyon
of
payne
and
vnto
the
deformyte
of
synne
/
as
for
example
.
Some
harlot
seeth
.vi.
wymen
/
of
the
whiche
the
one
is
in
wydohode
/
the
other
in
maryage
/
the
other
a
vyrgyn
/
&
so
in
other
dyuers
degrees
/
and
that
he
hath
hadde
a
wyll
and
consentynge
to
desyre
to
haue
theyr
company
carnall
/
vnto
the
regarde
of
one
that
sholde
be
auowtry
/
and
vnto
the
other
defloracion
and
so
of
other
dyuers
degrees
/
And
a
man
ought
to
vnderstonde
these
thynges
spoken
of
cursyd
wyll
/
as
well
of
the
concupyscence
carnall
defended
in
the
ix
.
commaundementes
as
of
the
concupyscence
of
couetyse
defended
in
the
.x.
¶
Here
foloweth
of
the
.x.
commaundement
.
Ouer
these
thynges
spoken
in
the
.x.
commaundement
Capl●
.xxv.
it
is
to
be
notyd
that
oonely
wyll
to
stele
is
thefte
and
mortall
synne
.
and
of
that
espyce
and
maner
as
yf
the
dede
had
ben
accomplysshed
in
lyke
wyse
as
hath
ben
sayd
of
the
wyll
of
the
concupyscence
carnall
in
the
.ix.
commaundement
.
Also
more
ouer
it
is
to
be
noted
that
he
the
whiche
endāmageth
his
neyghboure
in
a
lytell
thynge
be
it
in
byenge
or
in
sellynge
/
or
ellys
he
hym
wolde
endāmage
gladly
of
a
more
gretter
thynge
yf
he
myght
he
synneth
mortally
/
for
god
loketh
more
pryncypally
vnto
the
wyll
than
vnto
the
werke
outwarde
and
vnto
that
is
vnhappy
sholde
well
take
hede
the
whiche
ouer
sellen
theyr
marchaundyse
in
lytell
pryce
for
as
moche
that
they
may
not
nor
sholde
not
ouersell
in
more
greter
pryce
of
the
whiche
thynge
to
do
they
haue
well
the
wyll
the
whiche
is
dampnable
and
also
mortall
synne
.
By
these
thynges
Pranū●
cor
hois
&
instrubile
●s
cognoscꝪ
illid
&c.
Ego
dns
scrutans
corda
&
probans
renes
●
do
vnicuique
turta
viam
suam
.
hie
.
xv●
.
before
sayd
clerely
appereth
that
it
is
a
ryght
harde
thynge
to
Juge
well
of
wylles
humayns
:
And
with
moche
grete
payne
it
suffyseth
the
moost
gretest
clerke
of
the
w●●lde
well
to
Juge
deserue
and
weye
his
owne
wylles
/
in
the
whiche
more
ouer
may
a
man
knowe
the
presumpcyon
of
those
the
whiche
Jugen
lyghtly
of
the
conscyence
of
theyr
neyghbours
.
The
whiche
suffyse
not
to
Juge
wel
them selfe
alonely
and
none
other
.
And
therfore
it
is
necessary
vnto
euery
creature
erthely
the
whiche
yet
is
witholden
in
the
derkenesses
of
this
lyfe
to
dyspose
hymselfe
by
humylyte
mekenes
and
prayers
agayne
the
lyght
and
clerenes
without
ende
/
the
whiche
illumyneth
and
adresseth
euery
creature
Erat
lur
vera
q
i●
lu●●at
o●m
hominem
veniētem
in
hunc
mum
dum
.io.
i.
ca.
the
whiche
ben
in
this
worlde
create
/
so
as
it
appertayneth
and
as
a
man
it
shall
deserue
and
wynne
well
and
merytoryously
.
That
is
to
saye
the
blyssed
Jhesus
vnto
whome
by
honoure
and
glory
of
this
worlde
and
rewarde
vs
for
our
laboure
in
the
eternall
blysse
Amen
.
¶
Here
foloweth
how
fastynge
ought
to
be
made
and
whan
and
of
whome
.
FOr
as
moche
as
oftentymes
a
man
is
enioyned
in
penaunce
for
to
do
almesdede
/
fastynge
/
and
prayer
/
And
that
of
almesdede
it
hath
ben
treatyd
in
the
thyrde
partye
of
this
boke
/
reste
we
as
nowe
to
see
somethynge
/
and
in
fewe
wordes
of
fastynge
.
As
vnto
the
fyrste
it
is
to
be
noted
that
some
may
be
bounde
to
faste
other
by
commaundemente
generall
of
holy
chirche
/
or
by
penaunce
enioyned
/
or
for
as
moche
that
he
hath
vowed
to
fast
As
vnto
the
fastynges
of
the
chirche
it
is
to
vnderstonde
that
the
.xl.
dayes
the
foure
Imbres
that
is
to
vnderstonde
the
wenysdaye
/
the
frydaye
/
and
the
saterdaye
nexte
after
Whytsontyde
/
and
those
afte●
●ona
est
or
ō
cū●e
●un●o
&
clemosina
magiequam
the
sauros
agri
cōdereqm̄
elemosina
amorte
libetat
&
quama
est
q
purgat
peccata
&
fac●
et
iuen●re
vitam
etnam
.
the
.xii.
ca.
●he
exaltacyon
of
the
holy
crosse
in
the
moneth
of
Septembre
/
and
those
after
saynt
Luce
in
decembre
/
and
those
after
assh
wenysdaye
/
Also
the
mondaye
/
the
tewysdaye
and
the
wenysdaye
before
the
Assencyon
/
the
vigiles
of
the
apostles
/
excepte
saynt
Jamis
/
saynt
Phelip
/
and
saynt
John
the
Euangelyste
.
Also
the
vigiles
of
Crystemas
/
of
De
conse.
di
v.
qua
diagesima
.
d.
xxvi
Statuimus
.
Whytsontyde
/
of
the
Assumpcyon
of
ourelady
/
of
saynt
John
Baptyst
/
of
saynt
Laurence
/
and
of
All
halowen
ben
fasted
of
the
commaundement
of
the
Extra
de
obserua●ione
●e●uniorum
consi
●ium
.
&
.
ca.
applica●i
chirche
/
how
be
it
the
fast
of
the
thre
dayes
of
rogacyons
is
not
proprely
commaunded
yf
it
were
not
for
the
generall
custome
of
the
regyon
/
but
it
is
the
counseyll
&
admonycyon
of
good
deuocyon
.
The
custome
generall
to
faste
in
euery
regyon
or
bysshopryche
byndeth
them
the
whiche
than
enhabyte
in
it
yf
they
haue
not
excusacyon
lefull
/
for
the
law
of
ryght
posytyf
intendeth
not
to
bynde
ony
persone
the
whiche
hath
exculacyon
resonable
to
faste
all
the
lent
/
or
other
fastynge
dayes
/
as
ben
wymen
with
chylde
/
or
nourysshes
/
labourers
/
the
whiche
traualen
gretely
/
poore
people
the
whiche
haue
not
wherof
to
take
suffycyently
theyr
refeccyon
/
olde
people
/
&
people
that
haue
the
goute
/
yonge
people
vnder
the
yeres
of
.
xxi
.
lyke
people
/
and
pylgrymes
the
whiche
haue
necessyte
to
spede
and
delygent
theyr
way
how
be
it
yonge
people
the
whiche
ben
of
.
x.
or
of
.
xii
.
or
of
.
xv
.
yeres
after
theyr
compleccyon
sholde
of
good
congruyte
faste
more
or
lesse
after
as
they
fynde
by
the
counseyll
of
theyr
confessours
of
theyr
gode
inspyracyons
.
Also
many
poore
people
and
labourers
enforce
them
to
faste
/
&
in
so
doynge
they
may
purchase
grete
meryte
/
notwithstondynge
that
they
be
not
bounde
after
the
requyre
of
commaundement
/
euery
other
persone
the
whiche
without
excusacyon
resonable
trespasseth
vnto
his
wetynge
.
and
by
contempt
the
fastynge
the
whiche
ben
of
commaundement
of
the
chirche
or
of
good
custome
approuyd
mortall
synne
mortally
nor
may
not
be
excused
of
one
onely
daye
in
gyuynge
an
hundreth
thousande
crownes
for
to
redeme
the
sayd
faste
.
/
A nother
thynge
it
is
of
a
faste
put
in
penaunce
/
or
that
a
man
hath
it
by
vowe
/
for
he
vnto
whome
it
shall
appertayne
it
may
chaunge
/
or
dyspence
.
also
I
put
that
a
woman
maryed
may
leue
by
the
commaundement
of
her
husbande
the
fastes
that
she
hath
by
vowe
before
that
she
was
his
wyfe
/
how
be
it
she
may
not
by
suche
commaundement
without
other
excusacyon
breke
the
fastes
of
the
chirche
but
that
she
synne
/
Also
it
is
to
be
notyd
that
▪
whan
Crystmas
daye
cometh
on
the
frydaye
a
man
may
ete
flesshe
/
excepte
those
the
whiche
haue
the
frydaye
by
vowe
/
or
by
penaunce
.
These
other
the
whiche
wyllen
them
absteȳe
without
Jugynge
theyr
neyghbours
they
do
not
yll
.
Also
to
ete
spyces
or
confectures
/
to
drynke
wyne
/
or
ale
/
or
other
drynkes
before
dyner
/
or
after
is
no
brekynge
of
the
faste
/
yf
it
be
not
done
in
fraudynge
the
faste
/
that
is
to
vnderstonde
that
a
man
taketh
suche
thynges
not
for
necessyte
of
thorste
/
or
of
debylyte
of
stomake
/
but
for
to
kepe
hym
from
hunger
/
or
in
takynge
the
sayd
thynges
in
quantyte
excessyuely
.
Also
to
ete
flesshe
on
the
saterdaye
it
may
be
done
without
synne
yf
it
were
the
custome
of
the
countree
.
Also
the
bysshop
dyocesayn
may
and
ought
to
dyspence
wyth
syke
people
to
ete
flesshe
in
the
lente
/
or
the
frydaye
and
on
other
fastynge
dayes
/
and
in
lyke
wyse
with
the
people
in
tyme
of
necessyte
/
and
of
grete
famyne
/
for
Extra
de
obserua●ōne
●eiuniorum
.
cap
Consilium
.
necessyte
is
not
subiecte
vnto
the
lawes
/
for
to
absteyn
on
the
frydaye
to
ete
flesshe
it
is
good
counseyll
and
a
thynge
to
prayse
but
not
commaundement
To
faste
the
aduent
or
not
the
custome
of
the
countree
ought
to
be
obserued
.
The
houre
of
dyner
the
ryght
is
thre
houres
after
the
myddaye
/
but
the
custome
obtayneth
at
the
myddaye
/
seruauntes
may
after
theyr
offyces
taste
the
meetes
one
after
they
haue
broken
theyr
faste
to
bere
some
messes
/
and
afterwarde
make
an
ende
of
theyr
dyner
without
fracc●on
of
theyr
faste
.
To
holde
longe
table
excessyuely
for
to
passe
the
tyme
/
to
the
ende
that
the
faste
be
not
to
moche
costable
to
bere
/
it
is
fraude
of
the
intencyon
Legem
frangit
●
in
fraudem
legis
aliq●d
facit
.
of
the
statute
of
holy
chirche
/
And
here
may
he
haue
suche
exces
that
it
is
the
brekynge
of
the
fast
Also
one
dronken
body
on
the
daye
of
fastynge
synneth
somtyme
more
greuously
than
he
hadde
done
in
brekynge
his
faste
symply
without
makynge
him selfe
dronken
/
to
ete
many
tymes
on
the
fastynge
daye
he
breketh
his
faste
/
it
is
also
agreuaunce
of
synne
more
or
lesse
of
asmoche
that
a
man
eteth
many
tymes
.
¶
Here
foloweth
the
seconde
poynt
the
whiche
is
of
prayer
.
AS
vnto
the
seconde
poynt
the
whiche
is
of
Caplm
xxvii
prayer
that
is
to
vnderstonde
that
euery
creture
resonable
the
whiche
hath
age
and
dyscrecyon
competent
is
bounde
by
the
ryght
of
nature
to
make
prayer
vnto
god
his
creatour
/
for
prayer
as
vnto
that
purpose
is
to
lyfte
vp
his
herte
vnto
god
in
reknowlegynge
hym
his
/
creatour
/
mayster
/
&
lorde
In
requyrynge
hym
prouysyon
of
thynges
necessary
vnto
this
present
lyfe
/
and
ayde
agayne
all
oure
aduersaryes
/
and
of
dyuers
temptacyons
the
whyche
cometh
on
all
partes
to
the
ende
that
by
the
meane
of
his
ayde
and
of
his
blyssed
grace
we
may
come
vnto
his
blyssed
royame
.
Nature
vnto
vs
sayth
that
we
sholde
seche
the
thynge
without
the
whiche
we
may
not
be
as
is
the
ayde
of
god
/
The
whiche
ayde
is
not
vnto
vs
duely
regnoure
of
Justyce
nor
we
haue
not
wherof
we
may
it
suffycyently
bye
/
by
the
whiche
we
muste
&
sholde
abyde
in
that
necessyte
to
demaunde
that
ayde
humbly
and
deuoutly
by
prayers
and
orysons
and
therfore
in
all
places
and
at
all
houres
the
ayde
of
god
vnto
vs
is
necessarye
.
for
other
wyse
we
may
not
endure
/
or
vnto
oure
aduersaryes
resyste
.
So
vnto
vs
of
necessyte
euer
more
Oportet
semper
orare
&
n●quam
deficere
.
luce
xviii
.
Dne
ante
te
oen
desi
derium
men
.
p̄
.
xxx
.
vii
.
v●i
glosa
.
Nūquam
de
sunt
orare
qu●
numquam
desunt
amare
.
to
praye
in
lyke
wyse
as
sayth
Jhesu
cryste
in
the
gospell
.
That
is
to
vnderstonde
that
after
oryson
vocall
/
or
mentall
made
in
place
and
in
tyme
after
good
congruyte
/
holdeth
vs
euermore
in
the
loue
and
fere
of
god
/
&
holely
occupyed
/
and
in
so
doynge
we
praye
god
without
cessynge
/
for
the
good
desyre
of
the
herte
is
before
god
an
hyghe
clamoure
.
/
Also
saynt
Austen
declareth
that
we
may
not
nor
we
sholde
not
come
to
god
yf
he
called
vs
not
/
and
we
may
not
come
yf
he
ayde
vs
not
/
and
we
deserue
not
to
be
ayded
but
onely
by
deuoute
prayers
/
&
therfore
at
the
begynnynge
of
the
seuen
houres
canonicales
we
requyre
the
ayde
of
god
/
whan
we
saye
deus
in
adiutorium
.
-
To
haue
pacyence
in
suffrynge
grete
aduersytees
.
-
To
haue
vyctorye
of
trybulacyons
&
temptacyons
.
-
To
put
oute
these
euyll
thoughtes
&
affeccyons
.
-
To
holde
thyne
espyryte
in
holy
and
prouffytable
medytacyon
.
-
To
know
the
begylynges
&
temptacyons
of
the
deuyll
.
-
To
berethe
laboure
Joyously
vnto
the
whiche
god
the
calleth
.
-
The
to
conferme
and
make
stronge
to
do
the
wyll
of
thy
creature
.
-
To
leue
the
estate
of
synne
&
to
purchase
vertues
.
-
To
come
vnto
holy
contemplacyon
/
and
thou
too
come
with
god
.
-
To
haue
Joye
and
swetnes
spyrytuall
in
god
.
-
To
be
famylyer
with
angelles
/
and
hatefull
vnto
deuylles
.
-
Fynally
to
haue
the
royalme
of
paradyse
.
¶
Also
more
ouer
it
is
to
be
noted
that
some
may
Derse
.
d.
i
Missas
died
dn̄ica
seclaribus
totas
audire
speci
all
ordinepncipimus
ita
vtan̄bn̄diccōn●
sacerdotis
egredi
populusn̄
p̄sumat
qdsi
fecerit
ab
epo
publice
●fūdāt
.
id
est
excōmunicent
.
O●oēascē●
mentis
in
deum
.
hec
domas
.
be
holden
&
bounde
to
prayer
vocall
/
or
for
by
cause
of
his
offyce
/
as
ben
people
of
the
chirche
/
or
for
penaunce
inioyned
/
or
for
as
moche
that
he
hath
auowed
suche
prayer
/
or
for
suche
ordenaunce
generall
of
holy
chirche
/
by
the
whiche
the
people
is
bounde
to
here
the
dyuyne
seruyce
on
the
sondayes
and
grete
solempnyte
/
yf
they
haue
not
excusacyon
lefull
/
and
vnto
them
it
suffyseth
not
for
to
acquyte
and
for
to
seche
meryte
before
god
to
be
in
the
chirche
/
and
to
here
alonely
with
the
eeres
corporalles
the
offyce
of
the
masse
/
but
they
sholde
lyfte
vp
theyr
hertes
vnto
god
in
lyke
wyse
as
the
preeste
the
whiche
vnto
them
representeth
Jhesu
cryste
them
commaundeth
sayenge
(
Sursum
corda
)
That
is
to
say
haue
your
hertes
vpwarde
/
that
is
to
knowe
the
vnderstondynge
and
the
wyll
towarde
god
/
and
therfore
answereth
the
clergye
as
well
for
them
as
for
the
people
(
habemus
ad
dnm
)
That
is
to
saye
we
haue
our
hertes
with
god
/
and
suche
thynge
that
is
to
vnderstonde
to
haue
his
herte
/
his
vnderstondynge
/
and
his
wyll
towarde
god
is
a
ryall
and
verytable
prayer
after
as
sayth
a
doctour
named
Damascene
&
vnto
that
purpose
sayth
Bonauenture
that
he
hereth
truely
the
masse
and
none
other
the
whiche
Extra
de
cele
.
mis●arum
.
Dolentes
.
hie
.
habe●
de
●se
.
d.
v.
N●●
verbis
tm̄
sꝪ
●orde
orandus
est
deus
.
with
that
that
he
hereth
the
wordes
he
hym
conuerteth
by
deuocyon
/
and
by
the
vnderstondynge
to
consyder
the
mystery
of
the
blessed
passyon
/
by
the
whiche
it
is
to
be
noted
that
he
the
whiche
is
bounde
to
make
oryson
vocall
by
vowe
/
by
penaunce
or
otherwyse
and
wyttyngly
durynge
that
oryson
he
is
occupyed
in
other
werkes
or
thoughtes
/
lettynges
/
or
contraryous
vnto
the
sayd
oryson
synneth
moche
greuously
and
is
not
acquyte
/
another
thynge
it
is
whan
suche
thoughtes
and
occupacyons
/
comen
agayne
the
wyll
/
and
that
a
man
doth
his
payn
to
put
them
oute
after
the
fragelyte
humayne
/
&
vnto
this
artycle
sholde
those
desyrously
take
hede
the
whiche
ben
bounde
vnto
the
houres
canonyales
For
the
holy
chirche
commaundeth
in
the
vertue
of
holy
obedyence
that
they
ben
sayd
deuoutly
and
attentyuely
/
for
god
taketh
more
of
pleaser
and
of
loue
in
the
deuocyon
of
the
herte
/
than
he
dothe
in
the
voyce
and
modulacyon
of
the
mouth
.
Also
oryson
made
with
thre
condycyons
/
that
is
to
vnderstonde
prouffytably
/
faythfully
/
and
with
perseueraunce
is
euer
more
fynally
exalted
of
our
lorde
.
prouffytably
that
is
to
demaunde
the
thynge
that
is
vnto
the
glorye
of
god
/
&
vnto
the
saluacyon
of
the
soule
.
Faythfully
that
is
whan
he
the
whiche
maketh
the
oryson
hath
true
fayth
/
hope
/
and
charyte
towarde
god
with
●●●g●
dico
vobis
petite
&
dabor
vobis
q̄●ite
&
iuenietis
puisate
&
a
ꝑie●
vobis
.
Petitis
et
non
accipitis
eo
quam
male
petatis
.
ia.
perseueraunce
/
whan
the
prayer
/
the
affeccyon
and
good
lyfe
/
and
good
operacyon
perseueren
/
and
it
it
is
that
y●our
lorde
sayth
in
the
gospell
/
axe
/
seche
and
knocke
/
axe
by
prayer
/
seche
by
affeccyon
/
and
knocke
by
good
operacyon
/
for
all
those
that
soo
done
shall
receyue
that
/
that
they
wolde
.
many
maken
De
pen̄
.
d.
iiii
.
cap̄
Cauendum
d●
si
diuesille
aliqd
bonum
non
egisset
vn̄
ī●●ti
seculo
remuneracōem
recepisset
.
ne
quaquam
abraham
ei
diceret
recepistis
bona
in
vita
tua
Abundant
tabercula
predo
num.
iob
.
xii
.
Item
.
p̄s
Ecce
impu
pctōres
&
habundantes
in
s●l
▪
obtinue●t
diuicias
psal.
lxxii
.
Deus
orātibusne
●at
ꝓ●icius
●
con●●
dit
alus
●bus
merito
ēiratus
.
xvi
.
q.
i.
Reuertunī
.
tp̄alia
ꝓmittūtur
his
●
decimas
soluunt
l●cet
sin
&
in
pcton
.
prayers
oblacyons
/
pylgrymages
/
processyons
the
whiche
god
exalteth
not
be
it
for
hym selfe
or
for
other
/
for
they
haue
not
the
condycyons
before
sayd
.
As
vnto
the
regarde
of
goodes
and
prosperytes
temporall
the
whiche
many
demaunden
and
requyren
in
theyr
prayers
/
happeneth
oftymes
that
god
them
graunteth
vnto
grete
and
horryble
synners
/
and
in
hydynge
it
vnto
his
frendes
the
which
ben
in
the
estate
of
grace
/
so
as
it
appereth
of
the
cursyd
ryche
man
vnto
whome
Abraham
answered
after
the
deth
.
Remembre
the
that
god
the
rewarde
of
thy
goodes
as
thou
haste
done
in
the
other
worlde
/
And
therfore
sayth
Job
.
that
oftymes
that
the
uys
&
people
of
euyll
lyfe
haue
aboundance
of
godes
of
this
worlde
/
for
god
graunteth
oftymes
the
godes
worldly
vnto
those
agayne
whome
he
is
wroth
/
&
gyueth
aduersytes
and
trybulacyons
vnto
those
the
whiche
that
he
holdeth
in
his
loue
/
In
lyke
wyse
as
he
sayth
by
saynt
John
in
his
appocalypse
.
/
These
holy
scryptures
vnto
vs
declaren
in
many
places
ryght
playnly
what
condycyons
and
cyrcumstaunces
true
prayer
ought
to
haue
/
amonge
the
whiche
there
are
thyrty
specyalles
of
the
whiche
agayn
the
forme
of
this
treatyse
folowen
the
auctorytes
/
lyne
by
lyne
after
theyr
ordre
with
the
frensshe
.
-
¶
The
fyrste
condycyon
of
prayers
is
that
she
ought
to
be
made
in
true
fayth
.
-
Miserere
me●deus
quontam
in
〈◊〉
confydit
anima
mea
.
-
Secondely
with
grete
hope
without
doubte
.
Jacobi
-
Postulet
in
fide
nil
hesitans
.
de
hoc
.
xxiiii
.
q.
ii
.
ss.
ii
Citius
exaud●
a
deo
●●ohū●liantis
●
dec●
milia
cont●●●ris
.
aug.
-
Thyrdly
prayer
ought
to
be
made
with
humylyte
-
Eccle.
xxv
.
-
Oracio
humiliantisse
nubes
penetrabit
:
-
Fourthly
with
dyscrecyon
without
the
whiche
she
is
not
vnto
god
pleasaunt
.
-
Mathei
:
xx
.
Nestitis
quid
potatis
.
Et
ia.
iiii
.
petitis
et
non
accipitis
eo
quam
male
potatis
.
-
Fyfthly
more
of
the
herte
than
of
the
mouth
in
multyplyenge
.
i.
reg.
i.
-
Anna
loquebatur
in
corde
suo
et
vox
penitus
non
audiebatur
.
-
Syxtly
with
reuerence
in
humylyte
&
in
fere
.
luce.
xviii
-
Publicanus
non
audebat
leuare
oculos
suos
ad
celum
.
-
Seuenthly
she
ought
to
be
made
secrete
and
in
place
pryue
.
Mathei
.
vi
.
-
Tu
autem
cum
oraueris
intra
cubiculum
tum
et
clau
so
ostio
ora
patrem
.
-
Eyghtly
in
poornes
of
herte
/
&
of
conscyence
.
p̄s.
-
Iniquitatem
si
/
aspexi
i
corde
meo
non
exaudiet
dns.
-
Nynethly
with
terys
at
the
lost
spirytuall
&
cordyal
.
-
Audiui
oracionem
tuam
vidi
lacrimas
tuas
.
et
idem
.
tho
-
Tenthly
with
attencyon
vnto
the
whiche
a
man
speketh
and
that
demaundeth
.
p̄s.
Intende
voci
oracōnis
mee
:
&
rex
meus
deus
meus
&c.
ergo
et
tu
attende
:
-
Enleuenthly
with
grete
feruour
of
spyrite
.
hie
.
xlviii
-
Maledictus
●
facit
opus
dei
neglygenter
.
-
Tweluethly
she
ought
to
be
accompanyed
with
gode
and
holy
werkes
.
Tho.
xii
.
bona
est
oracio
cum
ieiunio
-
Et
Mathei
.
v.
Beati
misericordes
.
Thyrtenthly
with
perseueraunce
/
as
from
daye
to
daye
/
from
good
vnto
better
.
Actum
.
apostolierant
perseuerantes
cum
mulieribus
et
maria
matrem
eius
.
-
By
these
thynges
before
sayd
appereth
the
necessyte
/
the
noblesse
/
and
the
prouffyte
of
the
true
oryson
for
as
sayth
John
Crisostum
we
shall
speke
and
may
spede
with
god
by
holy
oryson
as
oftymes
as
we
wyll
in
marchaundysynge
and
in
askynge
all
the
thynges
the
whiche
vnto
vs
be
necessarye
/
and
prouffytable
/
and
in
this
fayth
I
requyre
the
mercy
of
the
blyssed
swete
Jhesus
as
well
for
me
as
the
necessyte
with
all
oure
moder
holy
chirche
that
it
hym
please
vs
to
pardon
/
and
vs
to
reforme
and
to
brynge
in
the
true
obseruaunce
of
his
blyssed
commaundementes
and
of
his
holy
grace
and
benedyccyon
by
the
merytes
of
oure
lady
his
gloryous
moder
/
and
of
all
other
blyssed
sayntes
oure
poore
soules
yllumyne
/
to
the
ende
that
fynally
we
may
come
vnto
his
blyssed
fruccyon
amen
.
¶
Here
foloweth
a
ryght
prouffytable
applicacyon
of
the
arte
of
a
phesecyan
with
the
practyse
the
whiche
the
phesecyan
spyrytuall
ought
to
holde
with
the
interrogacyons
that
a
man
ought
to
make
vnto
hym
the
whiche
is
in
the
artycle
of
deth
.
Caplm
xxvi
.
AS
for
to
seche
and
conserue
the
lyfe
&
helth
corporall
many
stodyen
ryght
desyrouslye
as
well
the
theorique
as
the
practyser
of
the
arte
of
phesyke
/
by
more
greter
reason
/
of
as
moche
as
the
soule
is
more
noble
than
the
body
/
and
the
lyfe
of
glorye
more
dygne
than
temporall
/
euery
true
crysten
man
sholde
studye
in
the
scyence
by
the
whiche
he
may
purchase
and
conserue
in
his
soule
the
lyfe
of
Inu●sibilia
enim
dei
a
creatura
mum
di
ꝑ
ea
●
facta
sunt
in
tell●eta
conspiciuntur
.
rom̄
.
i.
ca.
.
grace
without
the
whiche
a
man
may
not
come
vn to
lyfe
eternall
/
And
therfore
to
the
ende
that
we
may
know
and
eschewe
synne
the
whiche
is
the
syknes
of
the
soule
and
the
cause
of
deth
eternall
foloweth
brefe
recolleccyon
of
the
arte
of
physyke
spyrytuall
founded
in
the
twelue
rules
of
the
scyence
of
physyke
corporall
/
for
in
lyke
wyse
as
vs
techeth
the
ryght
gloryous
apostle
saynt
Poul
by
the
meane
manduccyon
of
thynges
corporalles
&
sensybles
a
man
may
come
vnto
the
contemplacyon
of
spyrytualles
/
And
therfore
vnto
vs
hath
gyuen
the
swete
Ihesu
cryste
the
true
saumarytayn
and
physycyans
of
oursoules
/
the
physyke
of
his
holy
sacramentes
vnder
the
forme
of
thynges
corporall
in
fere
who
answereth
/
as
well
of
the
syknes
as
of
the
medecyne
/
and
also
as
of
the
syke
body
.
For
for
asmoche
that
for
the
occasyon
of
the
fyrst
synne
was
the
etynge
of
the
apple
the
whiche
was
a
thynge
corporall
.
Ihesu
cryste
vnto
vs
hath
gyuen
his
precyous
body
/
and
his
ryght
holy
blood
vnder
the
for
me
and
semblaunce
of
brede
/
and
of
wyne
/
and
so
of
baptysme
and
of
other
sacramentes
in
lyke
wyse
as
well
agayne
the
metynge
of
synne
orygenall
as
of
other
/
As
vnto
the
regarde
of
the
physycyan
it
is
Ihesu
cryste
the
whiche
is
god
and
a
man
togyders
/
and
the
syke
body
that
is
a
man
and
woman
in
body
materyall
/
and
spyrytuall
/
by
the
whiche
of
good
ryght
appereth
that
by
the
physyke
corporall
a
man
may
treate
and
gyue
to
vnderstonde
the
spyrytuall
.
THe
fyrste
rule
of
a
physecyan
is
that
he
ought
to
vnderstonde
what
helth
is
/
&
what
syknes
is
.
Or
ellys
he
may
not
enduce
the
one
and
put
out
the
other
/
In
lyke
wyse
ought
the
physycyan
spyrytuall
.
That
is
to
vnderstonde
the
confessour
to
know
what
synne
is
/
the
whiche
is
the
sykenes
of
the
soule
/
and
what
it
is
to
be
in
the
estate
of
the
grace
of
god
the
whiche
is
the
helth
of
that
soule
:
wherfore
it
is
to
be
noted
that
helth
corporall
is
Quatuor
sunt
humores
sanguis
tleuma
colera
melancolia
.
good
dysposycyon
the
whiche
cometh
of
an
armony
and
consyderacyon
of
the
foure
humours
.
that
is
to
vnderstonde
of
the
blode
/
of
the
coler
/
of
the
fleume
/
and
of
the
malancoly
/
For
whan
all
these
foure
kepe
his
degree
without
excedynge
or
hauynge
rule
after
the
complexyon
of
the
supposaunt
there
is
helth
corporall
/
&
by
the
contrary
exces
/
or
defaute
/
or
tribulacyon
in
the
one
/
or
in
many
of
the
sayd
humours
causeth
syknes
applycacyon
/
In
lyke
wyse
whan
Quatuor
passiones
Ira
cōcupiscē
cia
timor
tristicia
.
the
foure
pryncypall
passyons
of
the
soule
.
That
is
to
vnderstonde
/
Ire
/
concupyscence
/
fere
/
&
heuynes
benduely
ordeyned
&
amodered
/
than
the
soule
is
well
dysposed
&
in
helth
spyrytuall
.
But
by
the
contrary
whan
they
ben
dysordenate
/
and
troubled
there
is
syknes
/
&
playnly
to
vnderstonde
this
mater
/
that
is
to
know
that
whan
the
passyon
of
Ire
/
is
vnto
the
regarde
of
thynges
the
whiche
we
may
soner
from
the
loue
of
the
creatour
whan
our
concupyscence
&
desyre
is
to
the
regarde
of
the
goodes
of
glory
/
fere
is
vnto
the
regarde
of
dampnacyon
/
&
heuynes
is
vnto
the
regarde
of
synnes
the
whiche
we
haue
commyt
Than
the
soule
is
well
dysposed
and
in
helth
spyrytuall
/
And
thanne
by
the
contrary
whan
that
these
foure
passyons
ben
dysordenate
/
and
vnto
the
regarde
of
thynges
erthely
the
soule
falleth
in
langoure
and
in
to
excessyue
syknes
.
THe
seconde
rule
of
a
phesecyan
is
that
he
ought
to
enquyre
the
causes
of
helth
and
of
●●atuor
qualitates
calor
rigiditas
siccitashumiditas
syknesses
/
for
euery
thynge
produceth
bryngeth
forth
and
nouryssheth
his
effecte
/
By
the
whiche
it
is
to
be
notyd
that
whan
the
foure
qualytes
/
that
is
to
Super
cecidit
igniset
non
viderunt
solem
p̄s.
lvii
.
vnderstonde
/
hete
/
colde
/
drye
and
moystour
ben
in
certayne
and
in
good
porcyon
vnto
the
regarde
and
suppost
:
Than
they
causen
armonye
&
helth
Trepida●ersit
timore
vbi
non
erat
timor
.
p̄s.
lii
.
In
lyke
wyse
the
exces
or
diminucyon
or
perturbacyon
the
one
agayne
the
other
/
causen
syknes
/
applycacyon
/
In
lyke
wyse
is
it
vnto
the
soule
.
By
he
Inici●●
sapīetimor
dni
.
p̄s.
cx
.
te
vnto
vs
is
sygnyfyed
loue
the
whiche
may
be
well
ordeyned
agayne
god
/
or
dysordynate
agayne
those
thynges
erthely
/
and
than
it
causeth
in
the
soule
helth
or
syknes
/
more
or
lesse
after
the
ordenaunce
/
or
dysordenaunce
.
By
colde
is
sygnyfyed
fere
the
whiche
may
be
worldely
/
humayne
/
seriule
/
&
vycyous
/
and
than
that
causeth
syknes
spyrytuall
or
it
may
be
helth
/
and
fylyale
and
the
begynnyng
of
true
sapyence
and
she
causeth
helth
/
by
drynes
is
sygnyfyed
heuynes
the
whiche
may
be
dysordynate
in
moche
and
in
lytell
/
as
is
to
be
to
moche
heuy
of
aduersytes
worldly
/
and
lytell
of
the
offence
and
dyshonour
of
god
/
moystnes
sygnyfyeth
delytes
and
pleaser
without
the
whiche
soule
resonable
may
not
lyue
/
yf
they
ben
worldely
&
carnall
they
causen
syknes
/
yf
they
ben
in
god
and
in
thynges
spyrytuall
they
causen
helth
spyrytuall
.
THe
thyrde
rule
of
a
physycyan
is
that
by
Grego
.
sicut
in
arte
medicie
calida
frigidis
frigida
calidiscurātur
ita
dns
nt̄●traria
oppo●●
it
medica●ta
pctīs
vt
lubricis
●tinēci
Turrian
tenacibus
largitatem
iracundis
mansue
tudinem
elatis
preciperet
humilitatem
thyng
contraryous
he
sholde
chase
thother
as
yf
the
syknes
be
hote
/
he
ought
to
gyue
a
medycyne
colde
/
yf
it
be
by
cause
of
coldenes
/
he
oughte
to
gyue
medycyne
of
hete
/
and
soo
of
other
causes
applycacyon
.
In
lyke
wyse
in
the
physyke
spyrytuall
/
for
in
lyke
wyse
as
Ihesu
cryste
techeth
/
and
the
whiche
saynt
Gregorye
declareth
/
agayne
lechery
a
man
sholde
put
to
abstynaunce
/
in
drynke
and
in
meete
/
in
the
vsynge
/
in
takynge
hede
/
agayn
couetyse
/
almesded●
/
agayne
Ire
/
and
furour
/
pacyence
/
heuynes
/
agayne
pryde
humylyte
/
The
whiche
maner
to
remedy
ought
to
be
vnderstonde
whan
there
is
no
cause
suffycyent
wherfore
resonably
a
man
sholde
other
wyse
do
.
THe
fourth
rule
of
the
physycyan
/
is
to
conserue
Non
in
solo
pane
vivit
honsed
in
omni
verbo
qd
procedit
de
ore
dei
.
deut.
viii
.
&
mat
.
iiii
.
Qui
ꝑseuerauerit
in
finem
:
hic
saluus
erit
.
mat
.
.x.
Quid
principiis
obsta
sero
medicina
paratur
.
Cum
mala
ꝑ
longas
●ualuere
mor●s
.
●
mu
tarep̄t
ethiopspel
lem
suam
&
pardus
varietatessuas
e●
vospoteritisb●●sa
cere
●sididisceritis
malum
.
hiero
.
xiii
.
c.
the
helth
recoueryd
the
whiche
thyng
is
done
in
foure
maners
.
The
fyrste
in
the
vsynge
of
good
meetes
.
Secondly
in
takynge
of
good
drynke
.
Thyrdly
in
eschewynge
drynke
excessyf
noysaunt
.
Fourthly
in
holdynge
hym
in
good
ayre
In
lyke
wyse
is
it
vnto
the
dede
spyrytuall
.
Fyrste
in
herynge
good
doctrynes
and
predycacyons
.
Se
condly
to
desyre
alwayes
to
do
better
&
to
be
more
worth
.
Thyrdly
in
occupyenge
hym
in
holy
operacyons
/
forellys
at
longe
goynge
a
man
may
not
eschewe
these
euylles
.
Fourthly
in
perseuerynge
in
good
werkes
/
for
without
perseueraunce
in
good
lyfe
a
man
may
neuer
come
to
the
hyre
or
rewarde
.
THe
fyfth
rule
of
the
physycyan
/
is
dylygence
for
to
remedye
at
the
begynnynge
of
syknesses
.
For
with
more
greate
payne
is
the
thorne
areched
of
as
moche
as
she
putteth
her
rote
the
more
in
depnes
/
applycacyon
/
a
lyke
thynge
it
is
of
synne
who
so
hym
wyll
plante
in
the
soule
/
be
it
Ire
/
enuy
/
pryde
/
lechery
or
other
synne
/
for
who
that
wyll
resyste
at
the
begynnynge
he
therto
may
come
easely
/
but
who
that
it
deffereth
by
longe
tyme
with
grete
payne
he
therto
cometh
/
And
therfore
sayth
well
holy
scrypture
that
he
hath
the
blessynge
of
god
the
whiche
casteth
his
lytelnes
and
yongth
nourysshed
/
and
it
chaseth
agayne
the
stone
/
by
thesely
Fūdamētum
aliud
nemo
pont
ponere
pter
illud
qd
pos●tum
est
iesus
xp̄s
▪
to
●i
.
iiii
.
tell
yonge
and
newely
borne
ben
sygnyfyed
these
euyll
thoughtes
and
moeuynges
of
synne
the
whyche
ben
casten
agayne
the
stone
/
whanne
a
man
requyreth
the
ayde
of
Ihesu
cryste
the
whiche
is
named
the
true
stone
/
for
as
moche
as
he
is
the
foundacyon
of
the
holy
fayth
catholyque
and
of
all
holy
chirche
.
THe
syxte
rule
●f
a
phesycyan
is
that
he
ought
to
know
the
tokenes
of
the
sykenes
the
whiche
Nota
quattuor
signa
ifirm●●a●●s
.
ben
foure
.
The
fyrste
whan
the
persone
hath
loste
all
apetyte
.
The
seconde
whan
he
eteth
and
forth
with
he
it
auoydeth
by
the
waye
that
he
hath
it
receyued
.
The
thyrde
whan
he
appetyteth
not
but
thynges
the
whiche
vnto
hym
be
contraryous
.
applycacyon
/
Alyke
thynge
it
is
vnto
the
dede
of
the
soule
whan
she
enioyneth
not
to
receyue
good
doctryne
/
it
is
the
fyrste
token
of
his
sykenes
or
whan
she
herkeneth
gladly
euoweth
but
nothynge
she
reteyneth
that
is
as
vnto
the
seconde
/
or
whan
shere
ceyueth
and
retayneth
but
she
putteth
nothynge
in
werke
by
good
dygestyon
that
is
as
vnto
the
thyrde
as
euyll
token
/
or
whan
she
desyreth
not
but
thynges
worldly
/
and
erthly
and
without
mesure
/
as
by
symony
or
vsury
.
THe
seuenth
rule
of
a
phesycyan
is
to
know
Erit
tp̄s
cum
sanam
doctrinam
non
sustinebunt
.
i.
thim.
iiii
.
Ad
tp̄s
credunt
et
in
tp̄e
tēptacōis
recedunt
.
luce.
viii
.
Dicunt
et
non
faciunt
mathei
.
xxiii
.
c.
Quatuor
signa
sanitatis
.
Qui
ex
deo
est
verba
dei
audit
.
io.
viii
.
c.
the
tokenes
of
helth
the
whiche
ben
foure
&
contrary
vnto
the
foure
tokenes
of
syknes
before
sayd
.
applycacyon
.
whan
the
soule
appetyteth
to
here
good
doctryne
and
putteth
payne
to
retayne
/
and
to
put
it
in
werke
by
good
lyfe
/
and
eschewe
euyll
langage
and
folysshe
companyes
.
Than
she
is
nourysshed
with
remembraunce
by
holy
medytacyons
those
thynges
the
whiche
vnto
her
may
prouffyte
/
and
by
that
she
encreaseth
and
fortyfyeth
in
euery
benediccion
.
THe
.viii.
rule
of
a
phesycyan
that
is
to
auoyde
payne
and
heuynes
vnto
the
pacyent
in
gyuynge
good
medycyne
.
Example
/
grete
abstynence
and
dyete
for
to
he
le
feuers
with
porcyon
of
herbes
bytter
to
perce
and
cleue
in
dyuers
maners
botches
Pene
in
montibus
sunt
medicinales
secundum
aristo
.
swellynges
/
and
apostumes
/
to
gyue
pylles
or
triacle
made
of
venym
/
and
of
porsons
/
and
of
bitter
thynges
/
for
to
auoyde
these
euyll
humours
/
for
to
breke
bones
/
synewes
/
vaynes
in
membres
euyll
sette
&
crokyd
/
for
to
brynge
them
agayne
&
then
remytte
in
theyr
ryght
poynt
/
&
soof
many
other
medecines
.
applicaton
.
so
is
it
in
medicine
spiritua
▪
for
who
that
suffreth
the
brennynge
of
cursyd
concupyscence
carnall
he
ought
to
make
dyete
/
who
that
hath
botche
and
swellynge
of
pryde
/
ought
to
consyder
the
humylyte
of
the
kynge
of
glorye
/
his
lyfe
and
his
passyon
and
humble
hymselfe
/
he
that
is
in
Ire
/
or
in
enuy
the
tryacle
of
bytter
compassyon
vnto
hym
is
necessary
and
hym
behoueth
to
make
fraccyon
of
the
hardenes
of
his
herte
.
Also
as
he
hath
one
membre
crokyd
&
dysordoned
from
his
place
in
requyrynge
pardon
and
in
humblynge
him
to
warde
those
that
he
myght
offende
/
and
by
suche
wyse
he
hym
shall
redresse
and
shall
lyue
with
his
neyghbour
.
THe
.ix.
rule
is
lytell
/
and
lytell
and
by
succes
●umb●
nissemad
vos
frens
veni
non
i
sublimitate
sermonisaut
sapie
.
i.
cor●
〈…〉
se●tur
i.
c.
iii.
●āque●●●lis
i
xpo
la●
vobis
potum
dedi
non
escam
mundum
ei
poteraris
intelligente
sed
nec
nunc
●dem
potestis
a
dhu●
eni
●●rnalis
estis
.
&c.
syon
of
tyme
he
sholde
gyue
medycynes
purgatyues
/
for
nature
may
not
werke
sodeynly
/
and
therfore
to
gyue
medycyne
without
dysposycyon
is
aduenture
to
lese
all
/
applycacyon
.
This
forme
ought
the
physycyan
spyrytuall
to
kepe
/
for
at
the
begynnynge
of
the
reduccyon
of
the
syke
body
that
is
to
vnderstonde
of
the
synner
he
ought
not
to
enioyne
thynges
of
hye
perfeccyon
or
stronge
/
or
harde
restytucyons
/
or
sodeyne
/
but
ought
hym
to
reduce
from
lytell
vnto
more
greater
/
for
to
come
vnto
correccyon
and
amendement
/
And
suche
doctryne
holdeth
and
techeth
saynt
Poul
/
the
true
medycyne
spyrytuall
as
it
appereth
by
his
wrytynges
.
THe
.
x.
rule
is
to
haue
good
knowlege
to
purge
the
body
of
his
euyll
humours
/
for
of
as
moche
as
they
abounde
they
conuerten
the
good
meetes
in
to
them selfe
/
wherfore
it
is
to
vnderstonde
that
in
four
maners
he
may
make
purgaryon
of
euyll
humour●
/
for
somtyme
he
doeth
it
byneth
/
&
another
tyme
by
the
mouth
/
another
tyme
by
bledynge
/
or
by
sethynge
and
by
force
of
fyre
.
applycacyon
/
lyke
chynge
is
it
in
the
dede
of
the
soule
/
for
his
purgacyon
is
made
byneth
whan
the
synner
consydereth
the
grete
and
horryble
paynes
of
helle
the
Date
elemosinā●
oia
mūdasūt
vob
.
lu.
xi
.
Purgabit
filios
leui
&
cōflabit
eos
quasi
aurum
&
quasi
argentum
.
malachie
.
te●●io
.
whiche
ben
maderedy
vnto
syuners
/
somtyme
it
is
made
by
the
opper
▪
parte
by
a
consyderacyon
that
he
leseth
the
blyssed
royalme
of
paradyse
/
by
the
whiche
the
synner
is
moeued
to
make
an
entyere
and
parfyte
contessyon
/
somtyme
it
is
made
by
almes
dede
in
puttynge
out
from
hym
of
his
goodes
and
of
his
substaunce
/
another
tyme
by
the
sethynge
and
by
the
fyre
of
trybulacyon
taken
and
endured
in
good
pacyence
.
THe
.xi.
rule
of
a
phesycyan
is
to
knowe
the
tokenes
of
deth
to
the
ende
that
he
may
denounce
as
well
vnto
the
pacyence
as
vnto
his
frendes
that
they
puruayen
of
the
surplus
for
than
the
physycyan
is
at
the
ende
of
his
knowlege
&
may
neuer
brynge
agayne
helth
/
wherfore
it
is
to
be
noted
that
in
a
syke
body
there
may
be
foure
tokenes
of
deth
corporall
.
The
fyrste
is
whan
he
felyth
not
his
sykenes
/
for
thenne
nature
is
to
moche
lowe
.
The
seconde
whan
he
hath
noshame
that
a
man
seeth
all
this
membres
/
for
shame
is
the
token
of
good
dysposycyon
in
blode
of
persone
resonable
the
whiche
dysposycyon
is
than
dystroyed
.
The
thyrde
whan
he
knoweth
no
more
those
persones
the
whiche
other
tymes
he
knewe
/
for
that
is
a
token
that
the
brayne
and
the
pryncypall
organes
ben
lately
dede
/
or
excessyuely
troubled
.
The
.iiii.
is
whan
he
is
in
franesye
/
for
thenne
not
alonely
the
brayne
but
with
that
the
herte
is
in
tormente
.
/
applycacyon
.
In
lyke
wyse
may
a
man
haue
foure
tokenes
of
the
deth
spyrytuall
of
the
soule
/
And
of
the
conscyence
of
the
synner
.
The
fyrste
whan
Amplius
la●a
me
dne
ab
ū●tate
m̄a
●a
pcton
meo
munda
me
&c.
qm
ū●tatem
mean
ego
cognosco
p̄s.
l
I●●ciū
salutis
est
agnicio
prope
mi●tatis
.
●n̄
.
the
synner
knoweth
not
his
gylte
and
his
synne
/
it
is
a
token
euydent
that
of
suche
syknes
he
may
not
escape
but
that
he
go
vnto
the
deth
eternall
/
The
seconde
whanne
he
hath
no
shame
to
synne
openly
The
thyrde
is
whanne
his
affeccyon
is
in
suche
wyse
dysordynate
and
applyed
vnto
yll
that
he
hath
no
knowlege
of
his
dede
nor
of
his
peryll
of
his
soule
&
dampnacyon
.
The
fourth
whan
the
sensualyte
ruleth
so
in
hym
that
he
hath
no
reason
nor
strength
for
to
resyste
vnto
the
passyons
of
Ire
/
of
enuy
/
of
wrath
/
of
lechery
/
or
other
the
whiche
vpon
hym
cometh
.
By
these
foure
tokenes
a
man
may
knowe
that
the
syke
body
spyrytually
is
dysposed
vnto
the
deth
of
helle
.
THe
.xii.
rule
of
the
physycyan
is
to
knowe
the
tokenes
of
lyfe
and
of
helth
/
for
to
denounce
it
vnto
the
pacyent
to
the
ende
that
it
hym
may
enioye
and
recomforte
in
his
spyryte
the
whiche
thynge
helpeth
moche
vnto
the
helth
corporall
By
the
whiche
it
is
to
be
noted
that
the
tokenes
for
to
mowe
recouer
helth
ben
foure
/
The
fyrste
whan
the
sykenes
is
mynysshed
and
that
nature
is
strengthed
those
ben
tweyne
tokenes
of
helth
.
The
thyrde
whan
the
mater
of
the
syknes
begynneth
to
dygeste
.
The
fourth
whan
by
ony
maner
of
euacuacyon
a
man
putteth
out
humours
and
maters
the
whiche
causen
the
syknes
.
applycacyon
.
These
foure
tokenes
to
recouer
helth
spyrytuall
been
shewed
spyrytually
.
Fyrste
whan
the
persone
restrayneth
and
reproueth
his
passyons
.
The
seconde
whan
be
hym
enforseth
to
purchasse
vertues
and
good
habytuacyons
for
to
resyste
.
The
thyrde
whanne
reason
argueth
and
comprehendeth
the
inconuenyens
the
whiche
may
folowe
to
obey
vnto
his
passyons
sensualles
.
By
the
whiche
she
requyreth
the
ayde
of
god
&
of
his
blyssed
sayntes
for
to
resyste
agayne
them
.
The
fourth
whan
he
fleeth
vnto
his
power
the
occasyons
of
synne
as
from
the
place
from
the
tyme
/
from
the
persones
&
soo
of
other
thynges
the
whiche
hym
may
enduce
vnto
synne
.
/
By
these
thynges
before
sayd
appereth
in
brefe
the
applycacyon
of
medycyne
spyrytuall
vnto
the
medycyne
corporall
and
who
answereth
of
the
one
vnto
the
other
who
so
well
doth
vnto
his
prouffyte
/
helth
muste
he
haue
eternall
amen
.
¶
Here
foloweth
some
brefe
interrogacyons
that
a
man
may
make
to
euery
good
crysten
man
that
a
man
seeth
labourynge
in
the
artycle
of
deth
/
or
the
whiche
yf
he
can
or
may
and
fyrste
ought
for
to
do
.
CRysten
man
/
or
crysten
woman
byleue
you
sted
fastly
all
the
artycles
of
the
fayth
.
That
is
to
vnderstonde
in
god
the
fader
the
whiche
is
creatour
of
heuen
and
of
the
erth
/
and
of
all
other
thynges
vysyble
and
inuysyble
:
Also
in
Jhesu
cryste
his
sone
the
whiche
for
vs
hath
be
conceyued
and
borne
of
the
vyrgyn
Mary
.
The
whiche
for
vs
to
teche
and
to
agayne
bye
hath
soo
moche
suffred
of
payne
/
and
fynally
the
deth
ryght
cruell
/
and
the
thyrde
daye
arose
/
and
the
whiche
is
styed
into
heuen
/
and
shall
come
agayne
to
Juge
the
quycke
&
the
deed
for
to
yelde
vnto
euery
creatour
that
/
that
he
hath
deserued
.
Byleue
you
that
by
the
grace
of
the
holy
goost
the
holy
chirche
is
sustayned
&
nourysshed
and
the
holy
sacramentes
ordened
and
that
after
our
descesse
we
all
shall
aryse
.
The
answere
yes
.
Be
not
ye
well
Joyfull
to
dye
in
the
crysten
fayth
/
and
in
the
vnyte
and
obedyence
of
our
moder
the
holy
chirche
/
The
answere
yes
.
Confesse
ye
to
haue
so
poorely
lyued
that
you
haue
not
deserued
ony
meryte
of
goodnes
/
&
that
ye
better
sholde
haue
lyued
than
ye
haue
done
/
The
answere
yes
/
Knowlege
ye
that
ye
haue
offended
your
god
/
your
creatur
ryght
often
and
ryght
greuously
/
The
answere
yes
.
Haue
not
you
sorowe
and
dyspleaser
of
all
the
synnes
that
ye
haue
done
and
of
the
godenes
that
ye
haue
lefte
to
do
/
of
the
gyftes
and
of
the
graces
of
god
the
whiche
ye
haue
not
well
vsed
answere
yes
/
haue
not
ye
good
purpose
and
wyll
you
to
amende
yf
god
you
graunt
to
come
vnto
helth
.
answere
yes
/
pardon
you
not
with
good
herte
for
the
loue
of
god
all
them
that
you
haue
offended
answere
yes
/
requyre
not
you
also
&
demaunde
ryghte
humbly
pardon
and
mercy
generally
of
all
those
that
ye
haue
offended
/
answere
yes
/
Byleue
you
well
that
for
you
our
lorde
wolde
dye
/
and
that
otherwyse
than
by
his
blessyd
passyon
ye
may
not
be
saued
/
answere
yes
/
Of
this
and
of
other
innumerable
graces
that
he
vnto
you
hath
done
and
vnto
all
the
worlde
yelde
ye
not
hym
graces
and
mercy
with
hert
as
moche
as
ye
maye
/
yf
the
persone
may
speke
with
very
fayth
and
good
conscyence
with
herte
alonely
/
or
with
herte
and
with
mouth
togyders
these
thynges
before
sayd
/
and
answere
in
lyke
wyse
as
it
is
sayd
/
and
in
suche
estate
desseaceth
/
it
is
a
ryght
grete
token
of
saluacyon
.
Than
the
persone
the
whiche
in
suche
wyse
is
dysposed
all
holely
hym
ought
to
recommaunde
and
to
commytte
vnto
the
blyssed
passyon
of
our
lorde
in
puttynge
therto
his
hope
/
and
not
in
other
meryte
or
good
dede
and
theron
ought
he
to
thynke
contynually
in
as
moche
that
the
syknes
he
may
endure
and
bere
/
for
by
that
ben
surmounted
and
beten
downe
the
dyuerse
temptacyons
of
the
deuyll
of
helle
/
And
than
a
man
ought
bytwene
god
the
fader
&
the
greuousnes
of
the
gylte
of
his
synnes
put
&
oppose
the
deth
of
his
swete
chyld
without
otherwyse
to
pleade
or
aledge
/
and
also
for
the
merytes
that
he
ought
to
haue
and
that
he
hath
not
he
ought
to
offre
the
merytes
of
oure
sauyoure
Jhesu
cryste
/
the
whiche
ben
infynyte
comen
vnto
all
those
the
whiche
duely
them
axe
and
reclayme
and
thynke
on
hym
/
Or
a
man
sholde
calle
vnto
his
mynde
the
story
of
the
good
thefe
how
he
knowleged
his
gylte
and
his
synne
and
the
swetnes
&
pyte
of
our
lorde
the
whiche
requyred
god
the
fader
for
the
synne
of
those
the
whiche
hym
put
and
helde
in
tormentes
and
in
deseases
of
deth
/
by
the
whiche
▪
consyderacyon
he
was
inspyred
to
requyre
the
ayde
of
Jhesu
cryste
sayenge
(
Memento
meidn̄e
)
That
is
to
saye
lorde
haue
pyte
and
mynde
of
me
.
The
whiche
thynge
ought
he
to
saye
vnto
his
power
the
whyche
laboureth
in
the
extremetes
of
deth
/
and
also
ought
to
saye
his
confyteor
/
and
after
to
make
protestacyon
that
he
wyll
dye
in
the
trouth
of
the
holy
fayth
catholyque
/
what
so
euer
illusyon
/
or
freuesaye
vnto
hym
come
in
the
artycle
of
deth
.
And
afterwarde
saye
in
manus
tuas
dne
commendo
spiritum
meum
&c.
¶
Here
folowen
.
vi
.
aduysementes
ryght
prouffytable
for
to
enduce
them
that
be
lyuynge
for
to
dye
.
HOr
as
moche
as
in
the
consystorye
of
the
blyssed
Caplm
xxix
.
trynyte
is
determyned
irreuocably
that
it
vs
behoueth
all
to
dye
and
before
god
at
the
houre
of
deth
vs
represent
all
and
that
euery
creatour
in
pertyculer
for
tore●eyue
Jugement
and
fynall
sentence
of
saluacyon
or
of
dāpnasyon
after
at
euery
of
them
hath
deserued
/
it
is
souerayne
wysdome
Quocumque
enim
die
cōederitis
de
fru●
tu
ligni
scīe
boni
&
mali
morte
morte
mini
.
g●ene
.
i.
●
for
hym
to
study
to
dye
well
.
Than
for
to
haue
some
knowlege
of
peryllous
thynges
the
whiche
comen
vnto
euery
creatour
at
the
houre
of
deth
and
for
to
haue
mater
&
exitacyon
vs
to
prepayre
from
daye
Statutūē
hominibus
semel
mori
et
post
hoc
iudicium
▪
hebre
.
ix
.
c.
to
daye
so
that
contynually
we
approche
vnto
that
houre
ryght
doubfull
.
Here
folowen
syx
aduysementes
for
to
conceyue
fere
by
the
whiche
we
may
dysprayse
this
present
worlde
and
for
to
prepayre
vs
to
departe
surely
from
this
present
lyfe
.
THe
fyrste
auysement
is
that
at
the
houre
of
deth
of
euery
creature
is
the
ende
of
the
worlde
and
the
grete
Jugement
as
vnto
regarde
of
the
sentence
/
and
of
thynges
the
whiche
theder
comen
and
ben
done
vnto
the
case
partyculer
of
the
creature
vbi
te
iuenio
ibi
te
iudicabo
.
resonable
/
for
in
that
estate
in
the
whiche
a
man
is
founde
in
that
estate
and
houre
a
man
is
Jugyd
and
sentence
irreuocably
vnto
the
whiche
sentence
he
may
not
resyste
/
lette
or
it
dyffer
/
by
scyence
/
by
puyssaunce
/
by
loue
/
or
by
fauour
.
Alas
popes
/
Emperours
/
Kynges
.
Dukes
/
Erles
/
Barons
/
and
all
other
of
what
so
euer
preemynence
/
or
condycyons
be
it
a
man
or
a
woman
/
olde
or
yonge
/
all
by
the
condycyouegalle
we
be
nowe
acyted
for
to
appere
vnto
suche
and
soo
meruaylous
Jugement
/
And
full
fewe
there
are
the
whiche
on
it
thynketh
duely
The
whiche
thynge
these
worldely
people
shewen
clerely
by
theyr
lyfe
that
they
holden
and
leden
the
(
whiche
is
dampnable
/
for
the
more
parte
of
them
ben
begyled
Dens
morimut
et
quast
aque
delabimur
in
terrā●
non
reupttātur
.
iii.
reg
xiiii
.
capitulo
.
by
the
temptacyon
of
the
deuyll
the
whiche
them
maketh
ymagen
that
they
haue
true
repentaunce
before
that
they
ben
presented
vnto
the
Jugement
of
god
/
and
vnto
the
houre
of
the
deth
as
it
is
sayd
/
wherfore
Ducunt
in
bonis
dies
suos
&
ipūto
ad
in
ferna
descendunt
.
〈◊〉
.
xxi
.
capitulo
.
they
doubte
not
to
contynewe
theyr
vayn
lyfe
/
seculer
&
worldly
/
and
whan
they
comen
vnto
the
ende
they
fallen
by
Justice
secrete
and
infynyte
in
to
dyspayre
and
by
the
consequent
with
Judas
●ac
aīaduersiē
ꝑ
●uti●
petōr
vt
morieus
obliui
scatur
su●●
dum
viueret
et
oblitus
est
del
.
an
.
in
eternall
dampnacyon
.
By
the
whiche
it
is
well
and
truely
sayd
/
of
good
lyfe
good
ende
/
of
euyll
cometh
neuer
good
.
And
vnto
that
purpose
make
these
theologyens
suche
questyon
.
That
is
to
vnderstonde
Decentfi
milibus
hoibus
quorum
vita
erriteri●
mala
vix
rueretur
saluari
vnus
●a
si
vix
iustus
saluabit̄
impius
&
peccator
vbi
pare
bunt
.
yf
the
persone
the
whiche
hath
ledde
euyll
lyfe
tyll
vnto
the
syknes
/
or
vnto
the
tyme
of
the
deth
may
come
vnto
good
ende
&
haue
saluacyon
The
answere
.
After
saynt
Austen
it
is
not
possyble
but
that
he
the
whiche
hath
ben
of
euyll
lyfe
may
haue
a
good
ende
/
but
it
is
ryght
harde
for
as
sayth
Eusebius
in
one
of
his
epystles
/
of
an
hundred
.
M
persones
the
whiche
haue
contynued
an
euyll
lyfe
cometh
there
one
vnto
a
good
ende
.
And
vnto
that
purpose
sayth
Richarde
de
media
villa
that
the
penaunce
is
suffycyent
vnto
saluacyon
/
whan
the
synner
hath
dyspleaser
of
his
synne
/
and
in
purpose
neuer
to
consent
vnto
mortall
synne
/
and
of
tyme
paste
maketh
a
true
confessyon
and
an
hole
or
in
purpose
that
to
do
in
place
and
in
tyme
/
and
that
vnto
all
these
thynges
before
sayd
it
is
moued
and
enduced
pryncypally
for
the
loue
of
god
&
not
pryncypally
for
fere
to
be
dampned
or
for
other
occasyon
seuile
or
temporall
/
or
ellys
the
penaunce
that
a
man
doeth
in
the
artycle
of
deth
suffyseth
not
to
gete
saluacyon
/
and
for
as
moche
that
ryght
fewe
of
those
the
whiche
haue
ben
of
euyll
lyfe
haue
the
condycyons
before
sayd
at
the
houre
of
deth
it
foloweth
that
of
those
the
whiche
dyfferren
and
taryen
to
do
true
penaunce
tyll
the
bedde
and
at
the
tyme
of
deth
full
fewe
there
aren
that
be
saued
/
For
yf
it
be
soo
that
they
haue
not
wyll
to
loue
god
faythfully
durynge
the
tyme
that
he
vnto
them
gyueth
so
moch
of
his
goodes
and
of
his
graces
/
as
may
be
the
body
and
the
soule
/
helth
/
prosperyte
/
of
wytte
of
mynde
of
goodes
erthly
/
●other
thynges
/
how
may
they
hym
loue
and
reclayme
with
herte
pyteous
&
tayth
full
whan
he
them
shall
holde
in
grete
dysti
esle
in
the
pryson
of
greuous
syknes
in
takynge
from
them
helth
playes
/
dysportes
/
Joyes
/
and
gladnesses
and
all
pleasures
worldly
In
the
whiche
they
haue
put
theyr
hertes
and
theyr
studye
.
This
thynge
is
ryght
harde
for
to
ymagen
.
That
is
to
vnderstonde
that
than
they
loue
god
by
true
charyte
the
whiche
prouen
these
doctours
by
many
reasons
/
the
fyrste
is
for
the
grete
and
horiyble
passyon
of
the
syknes
and
of
a
fere
seruyle
&
hatefull
in
the
whiche
talleth
than
the
espyryte
humayn
the
whiche
hath
not
god
with
hym
by
grace
whan
there
come
suche
necessyte
/
as
Dfie
si
pauci
sunt
q
saluāiur
.
quame
aunt
dixit
ad
illos
Loten
dite
itrare
ꝑ
augustam
port●
dito
vovis
qr
multi
querant
itrare
&
non
potuerunt
.
lu.
xiii
.
c.
Item
.
ps.
vi
.
No
est
imorte
●
memor
sit
tui
.
yf
ony
hadde
the
fote
in
the
tyre
/
or
in
the
water
sethynge
he
may
not
fynde
his
vnderstondynge
Than
for
to
reknowlege
his
synnes
for
the
grete
so
rowe
that
he
suffreth
/
and
by
the
consequente
may
not
haue
the
dyspleaser
the
whiche
is
necessary
before
that
god
pardoneth
the
synnet
/
&
that
he
gyueth
his
grace
&
therfore
sayth
well
holy
scrypture
as
vnto
suche
people
they
thynke
not
on
god
suffycyantly
for
to
fynde
grace
whan
the
houre
of
deth
cometh
/
For
Justyce
and
reason
requyren
that
he
the
whiche
hath
no
wyll
to
recorne
vnto
god
by
promesses
/
and
by
gyftes
/
by
thretenynges
&
by
increpacyons
/
that
god
hath
contynued
towarde
some
by
thyrty
/
or
by
fyfty
yeres
/
more
or
lesse
/
As
ben
predycacyons
/
remors
of
conscyence
/
prosperytes
worldly
/
examples
and
Qui
fecit
tesine
tenoiustificabit
te
siue
te
.
au
.
Item
greg
Justum
vt
●
noluit
penitere
cūpotuit
cum
voluerit
sero
sit
Jugementes
of
god
they
ben
comen
as
in
theyr
tyme
as
of
the
deth
of
those
the
whiche
they
knowen
And
parauenture
them
resemb●n
in
estate
and
in
maner
of
lyuynge
&
in
other
maners
without
nombre
vnto
god
called
&
be
not
in
wyll
to
retorne
durynge
that
he
hadde
the
tyme
&
the
houre
/
by
the
which
god
them
suffreth
Justly
to
fall
into
dampnacion
eternall
/
for
he
seeth
&
knoweth
in
his
scyence
dyuine
&
infynyte
/
that
where
by
.
M.
of
dayes
&
of
yeres
/
he
then
taryeth
/
yet
euer
more
they
abyden
in
their
obstynacyon
/
&
therfore
notwithstondynge
that
whan
the
ende
cometh
&
theyr
necessyte
they
them
wolde
confesse
&
amende
it
is
to
late
for
to
abyde
.
Also
as
in
all
case
comenly
suche
penaunce
procedeth
of
fere
seruyle
/
as
is
the
fere
pryncypally
to
be
dampned
.
and
Paucos
ex
his
credo
saluari
●
vsque
in
fine
expectant
iustifica●●
.
Ne
tardescōuertiad
d●●im
nec
diffe●as
de
die
i
diem
.
eccle.
v.
Si
mutare
pont
et●iops
pellem
suam
et
ꝑdus
varietates
suas
&
vos
poteritis
v●facere
cum
diceritis
malum
.
hi●
.
xiii
.
therfore
sayth
and
byleueth
saynt
Jerome
that
of
suche
there
aren
ryght
fewe
saued
/
By
the
whiche
it
appereth
clerely
ynough
that
he
the
whiche
dyfferreth
true
parfyte
penaunce
tyll
vnto
the
tyme
of
deth
he
hym
dysposeth
vnto
dampnacyon
/
&
doth
agayn
the
admonicyon
of
the
holy
goost
.
The
seconde
lettynge
to
do
true
penance
whan
the
ende
of
the
lyfe
cometh
it
is
an
habytuacyon
of
synne
the
whiche
is
in
the
soule
of
them
the
whiche
haue
longely
contynued
an
euyll
lyfe
.
The
whiche
habytuacyon
is
Hanc
●●adue●siōe
ꝑ
cuci●
pctōr
vt
moriens
obliuisca●
su●●dū
viueret
oblitus
est
dei
.
aug●
.
vnto
them
also
as
naturall
.
By
the
which
it
sholde
be
a
ryght
harde
thynge
it
for
to
breke
/
dystroye
&
put
awaye
whan
it
cometh
vnto
the
ende
&
consummacyon
of
the
lyfe
&
there
where
the
persone
hath
so
lytell
of
tyme
&
so
many
of
lettynges
that
to
do
.
The
thyrde
lettynge
is
the
temptacyon
of
the
deuyl
the
whiche
tempteth
the
persone
at
the
tyme
of
the
deth
more
than
euer
he
hadde
done
in
the
dayes
of
his
lyfe
/
&
the
persone
hym
resyste
not
with
tymes
paste
/
&
in
the
tyme
of
his
greate
knowlege
of
his
helth
&
that
whiche
hath
not
deseruyd
so
moch
agayn
god
as
the
blyssed
sayntes
of
paradyse
to
fynde
ayde
in
that
laste
necessyte
/
what
may
he
do
in
suche
shortenes
of
tyme
/
and
in
suche
oppresse
of
paynes
&
of
temptacyons
the
whiche
cometh
on
all
partyes
.
The
fourth
lettynge
is
dyffaylynge
of
wytte
humayne
For
in
as
moche
the
the
synner
hath
put
his
herte
&
his
vnderstondynge
in
thynges
erthly
&
transytoryes
the
whiche
faylen
at
nede
ben
they
women
/
chyldren
/
rychesses
/
delytes
/
pleasures
/
and
other
goodes
of
this
lyfe
they
fallen
in
a
confusyon
of
vnderstondynge
/
and
is
in
a
dyspleaser
of
the
Jugement
of
god
.
By
the
whiche
he
theym
maketh
to
lese
and
to
leue
the
thynge
in
the
whiche
they
haue
put
theyr
loue
/
and
theyr
pleasaunce
/
and
by
suche
passyons
/
as
well
in
the
vnderstondynge
/
as
in
the
wyll
they
forgeten
god
and
theyr
saluacyon
/
By
the
which
god
suffreth
tyght
Justly
that
they
fallen
and
abyden
amonge
the
handes
of
theyr
en
(
nemyes
/
many
other
greate
and
also
as
innumerable
lettynges
comen
vnto
synners
at
the
houre
of
the
deth
whan
they
haue
ben
of
euyll
lyfe
/
And
so
appereth
the
trouth
of
the
questyon
.
That
is
to
vnderstonde
yf
the
synner
the
whiche
hath
ledde
an
euyll
lyfe
tyll
vnto
the
tyme
of
his
syknes
mortall
may
come
vnto
saluacyon
and
this
is
as
vnto
the
fyrste
aduysement
.
THe
seconde
aduysement
is
of
the
mysterye
of
the
two
angelles
of
the
creature
the
whiche
sholde
dye
That
is
to
vnderstonde
of
the
good
and
of
the
euyll
/
for
euery
persone
the
whiche
hath
good
and
resonable
vnderstondynge
oughte
to
be
aduysed
that
he
hath
a
good
angell
/
the
whiche
hath
vnusquis●●
ab
exordio
vite
su●habꝪ
●onu
angel●
custo
d●
et
malum
angelum
excitante
.
Hee
magister
sentenc●arū
〈◊〉
.
d●
.
secundi
.
the
offyce
and
commaundement
of
god
hym
to
purge
/
illumyne
and
enduce
to
come
vnto
perfeccyon
.
And
also
hym
to
defende
from
the
deuyll
of
helle
.
And
to
kepe
hym
from
the
h●ure
of
the
creacyon
of
the
soule
tyll
vnto
the
departynge
from
the
body
the
whiche
is
the
houre
of
deth
.
And
in
lyke
wyse
he
hath
an
euyll
spyryte
for
to
tempte
hym
and
enduce
vnto
all
yll
and
fynably
vnto
dampnacyon
yf
he
may
/
And
a
man
ought
to
vnderstonde
that
as
w●ll
the
good
angell
as
the
euyll
haue
greter
knowlege
naturall
/
than
euer
myght
haue
phylosopher
/
astronomyer
/
or
physycyan
/
by
the
whiche
it
foloweth
that
they
may
know
naturally
the
complexion
the
causes
/
and
the
greef
of
the
syknes
of
the
persone
of
whome
they
haue
the
charge
/
and
the
cure
▪
/
:
That
is
to
vnderstonde
the
good
to
enduce
hym
vnto
saluacyon
.
And
the
cursyd
vnto
dyspayre
and
vnto
eternall
dampnacyon
.
And
therfore
whan
●mnis
〈…〉
onis
vid●
fine
.
●s
.
●xviii
.
Constituite
principem
super
●i●●ias
suscip●ed
●
.
the
good
angell
seeth
/
and
knoweth
the
ende
and
the
houre
of
the
deth
of
suche
persone
to
be
comen
/
and
knoweth
not
what
shall
be
the
sentence
of
the
Jugement
of
god
/
he
sheweth
and
bryngeth
this
mater
with
the
blyssed
and
gloryous
archangell
saynt
Michell
vnto
whome
god
hath
gyuen
offyce
to
receyue
the
soules
the
whiche
haue
obeyed
vnto
the
good
inspyracyons
of
the
blyssed
angelles
and
than
the
sayd
archangell
gyueth
and
assygneth
certayne
nombre
of
the
chyualry
of
paradyse
vnto
the
sayd
angell
for
to
d●scende
and
to
come
vnto
the
Jugement
of
the
lytell
worlde
.
That
is
to
vnderstonde
of
man
and
of
woman
the
whiche
of
good
ryght
is
named
and
called
the
lytell
worlde
/
for
it
is
the
conclusyon
and
cōsūmacyon
of
all
the
grete
worlde
/
&
than
the
angell
so
nobly
accompanyed
more
or
lesse
after
the
dygnyte
of
the
offyce
/
or
the
prelacyon
of
the
persone
the
whiche
ought
to
be
Juged
descendeth
&
hym
presenteth
on
the
ryght
syde
.
And
in
lyke
wyse
the
euyll
spyryte
the
whiche
hath
had
the
offyce
to
tempte
that
persone
maketh
grete
dylygence
to
fetche
vnto
Lucyfer
the
ende
&
the
Jugement
of
the
persone
that
he
hath
tempted
to
be
come
/
&
hath
not
than
certayne
knowlege
yf
he
shall
be
saued
or
dampned
for
ony
yll
or
synne
that
he
hym
hath
made
to
do
.
And
than
Lucyfer
vnto
him
gyueth
company
of
deuylles
more
or
lesse
after
the
vocacyon
&
the
degre
of
the
persone
in
lyke
wyse
as
it
is
sayd
of
the
good
angell
.
&
than
the
deuyl
so
accompanyed
cometh
&
hym
presenteth
on
the
lefte
syde
of
the
champyon
/
be
it
man
or
woman
that
is
bataylled
&
than
cometh
as
well
vnto
the
body
as
vnto
the
soule
of
suche
persone
so
grete
&
so
Imcompreuable
batayle
of
dysease
/
of
sorowe
/
and
of
fere
/
that
there
is
no
tonge
nor
wrytynge
that
it
may
declare
&
tell
/
for
there
was
neuer
soo
holy
a
persone
that
by
the
waye
of
nature
&
of
comen
cours
may
be
assured
of
his
case
&
what
shall
be
the
ende
of
his
Jugement
.
And
therfore
those
the
which
ben
present
at
suche
departyng
sholde
praye
with
the
company
of
holy
creatures
the
whiche
ben
presented
for
the
poore
creature
the
whiche
is
in
the
moost
grete
necessyte
&
dystresse
that
euer
vnto
him
▪
may
come
in
this
worlde
/
and
hym
they
sholden
recomforte
&
enduce
vnto
hope
in
she
wynge
hym
the
token
of
the
ryghtt
pyteous
passyon
of
our
blyssed
sauyoure
&
redemptour
Jhesu
cryste
/
the
whiche
is
the
confusyon
of
deuylles
of
helle
in
namynge
hym
/
or
make
to
speke
the
name
of
Jhesus
/
for
than
it
is
no
tyme
to
brynge
vnto
theyr
mynde
dettes
restytucyons
/
or
the
grete
hates
and
synnes
/
for
that
ought
to
haue
be
made
before
that
they
were
comen
vnto
suche
extremyte
of
paynes
&
of
dyseases
the
whiche
than
them
holden
in
al
partes
.
Also
it
is
to
be
noted
that
by
preuylege
synguler
god
sheweth
vnto
some
holy
persones
theyr
gode
&
holy
departynge
before
the
houre
of
theyr
deth
By
the
which
they
be
not
more
ferefull
as
it
is
sayd
But
they
ben
in
one
peas
and
gladnes
spyrytuall
the
whiche
vnto
them
is
nowe
a
begynnyge
of
glorye
/
O
very
fader
omnipotent
what
haue
we
thys
houre
and
this
batayll
before
our
eyes
of
our
vnderstondynge
for
to
arme
vs
with
merytes
&
with
vertues
and
for
to
dyspose
vs
and
to
deserue
agayn
the
sayntes
of
paradyse
and
syngulerly
agayne
that
virgin
Mary
to
mo
we
haue
socours
and
ayde
/
for
than
shall
prouffyte
nothynge
golde
/
syluer
/
townes
nor
castelles
/
offyces
/
dygnytes
/
ne
preemynences
/
But
of
all
suche
thynges
it
shall
behoue
to
yelde
acompte
ryght
straytly
/
as
shall
be
sayd
here
afterwarde
.
Dedit
ei
iudiciu●
facere
quia
filius
hois
est
.
Jo.
v.
THe
thyrde
aduysement
is
that
euery
creature
ben
they
good
or
euyll
shall
se
at
the
houre
of
the
deth
the
blyssed
swete
Jhesu
cryste
the
which
vbi●ūque
fuerit
corpus
illi
●gregabūtur
&
a●le
.
lu.
xvii
.
is
Juge
generall
of
the
quyche
and
of
the
deed
and
hym
they
shall
see
in
the
forme
and
maner
that
he
was
on
good
fryday
whan
he
hongelvpon
the
crosse
Sol
obscurab●
et
luna
non
dabit
lumēsuū
&
stelle
cadent
de
celo
&
virtutes
celorum
cōmouebū●
&
tunc
aparebit
signum
filii
hominis
ī●e
so
&
videbit
filium
hominis
in
nubibus
celi
cum
virtute
magna
&
maiestate
&c.
mathe●
.
xxiiii
.
cap●
.
sayen
vnto
god
the
fader
(
Pater
in
manus
tuas
commendo
spiritum
meum
)
wherfore
it
is
well
to
be
noted
that
the
persone
so
approchynge
vnto
the
deth
cometh
vnto
suche
passage
that
he
leseth
the
vsage
of
his
fyue
wyttes
of
nature
all
holly
/
for
yf
all
the
bellys
and
bombardes
of
the
worlde
sowned
in
his
ere
he
them
hereth
not
/
and
so
of
the
syght
and
of
other
wyttes
vnto
regarde
of
syght
/
of
felynge
/
of
smellynge
/
and
of
tastynge
/
and
than
in
that
moment
that
the
yates
of
the
body
.
That
is
to
vnderstonde
the
fyue
wyttes
ben
closed
/
the
yates
of
his
soule
yet
beynge
in
his
body
ben
open
/
for
than
the
soule
seeth
all
clerely
the
blyssed
Jhesu
cryste
in
the
forme
and
estate
as
it
is
sayd
before
/
Also
she
seeth
her
holy
angell
with
grete
company
of
gloryous
spyrytes
/
And
also
seeth
the
deuyll
and
his
compa●y
the
whiche
all
abyden
the
sentence
dyuyne
/
be
if
▪
of
saluacyon
or
of
dampnacyon
and
than
the
bokesben
open
/
for
the
soule
be
it
good
/
or
euyll
seyng
the
blyssed
Ihesu
cryste
the
whiche
is
named
truely
the
boke
of
lyfe
wryteth
within
and
without
seeth
than
clerely
all
the
processe
of
his
lyfe
/
for
neuer
had
he
thought
in
his
lyfe
but
than
therof
than
she
hathe
clere
knowlege
of
all
togyders
and
of
euery
of
them
in
partyculer
weren
they
good
or
euyll
.
And
in
lyke
wyse
of
delyres
of
wyiles
/
and
of
wordes
&
by
a
more
greter
reason
of
all
his
werkes
ben
they
good
or
yll
and
of
the
good
dedes
of
the
whiche
a
man
hath
hadde
oportunyte
to
do
and
that
aman
hath
not
done
/
and
also
in
lyke
wyse
of
the
euyll
.
&
all
these
thynges
shall
be
weyed
and
examyned
by
the
Iuste
balaunce
of
the
Iustyce
dyuyne
.
and
than
many
thynges
the
whiche
semeth
to
be
golde
/
syluer
/
precyous
stones
after
the
Iugement
humayne
shall
not
be
but
donge
/
erth
/
and
caryn
.
That
is
to
saye
that
many
semen
vnto
the
worlde
to
be
of
grete
deuocyon
and
of
grete
perfeccyon
shall
be
than
knowen
to
be
full
of
ypocresye
and
of
abhomynacyon
here
rynnen
to
socours
/
the
ryght
gloryous
virgyn
mary
and
the
holy
sayntes
of
paradyse
/
vnto
whome
the
persone
hath
done
honour
and
seruyce
in
his
lyfe
/
and
also
the
good
werkes
and
merytes
that
a
man
hath
purchased
durynge
that
a
man
hath
hadde
tyme
and
space
.
And
those
the
whiche
haue
not
deseruyd
to
be
ayded
suffysen
not
to
answere
/
or
them
to
excuse
.
O
very
god
the
whiche
sercheste
and
examynest
the
hertes
/
the
synewes
/
the
〈…〉
vaynes
and
the
mouynges
of
the
bones
of
humayns
.
That
is
to
saye
the
causes
/
the
reasons
and
the
intencyons
/
and
these
other
cyrcumstaunces
of
dedes
humayns
/
what
shall
he
be
that
may
than
answere
before
thyn
ryght
holy
face
/
before
the
holy
angelles
/
and
before
the
deuylles
.
Also
shall
be
demaunded
reason
and
a
compte
of
all
the
tyme
of
our
lyfe
and
so
tyll
/
vnto
the
shettynge
of
the
eye
.
And
of
all
the
goodes
the
whiche
vnto
vs
hath
ben
gyuen
in
our
lyfe
ben
they
gyftes
of
grace
/
of
nature
/
or
of
fortune
/
as
we
them
haue
vsed
be
it
Qui
g●abitu●
〈◊〉
mundum
se
h●e
.
cori
.
in
prosperyte
/
or
aduersyte
.
Alas
more
than
a.
M.
tymes
alas
/
Alas
what
may
than
answere
those
the
whiche
so
folysshely
and
so
vaynly
passen
and
so
lesen
the
tyme
of
mercy
/
and
therfore
at
the
houre
of
deth
the
soule
be
it
good
or
euyll
/
shall
see
&
knowe
by
the
puyssaunce
dyuyne
all
the
proces
of
hys
lyfe
/
for
the
boke
of
his
conscyence
vnto
hym
shall
be
shewed
so
clerely
that
by
the
bounte
/
pyte
/
&
mercy
of
god
she
is
of
the
nombre
of
the
saued
/
or
that
by
the
Iustyce
dyuyne
she
ought
to
be
Iustly
condampned
and
delyuered
vnto
the
deuylles
for
his
defaute
and
ryght
cursyd
lyfe
.
And
this
is
as
vnto
the
thyrde
aduysement
.
THe
fourth
aduysement
is
of
the
sentence
of
the
Iuge
/
for
than
our
lorde
shall
appere
so
terry●●e
vnto
them
that
haue
not
deserued
saluacy
on
that
none
vnderstondynge
suffyseth
it
to
ymagen
Rebrobi
malent
o●●e
tormētum
sust●
nere
quam
faciem
●ud●●●s
●rat●
vider●
.
a●●
And
therfore
sayth
well
saynt
Austen
that
there
is
no
torment
in
the
worlde
that
is
so
harde
to
endure
as
is
to
be
presented
before
the
face
of
Ihesu
cryste
and
hath
deserued
his
Ire
/
&
his
maledyccyon
/
for
he
shall
reproche
vnto
the
cursyd
/
theyr
synnes
grete
&
horryble
geuyng
vnto
them
clere
knowlege
of
theyr
vnkyndenes
/
and
how
they
haue
hym
crucyfyed
Uoc●ui
&
re
niuistis
venire
extendi
manum
mean
&
non
fu
it
●
asp●cerꝪ
despe
xis●is
o●e
consilium
meum
&
increpaciones
meas
neglexistis
ego
quoque
in
interitu
v●o
ridebo
&
subsā●●abo
cūvobis
quam
ti
mebat
▪
aduenerit
cūirruerit
repenta
calamitas
et
in
teri
●us
&c.
prouerbiorū●
.
●ap●
.
of
newe
/
As
done
all
those
the
whiche
after
the
baptem
/
after
the
sacrament
of
confessyon
/
&
after
the
recepcyon
of
his
ryght
precyous
sacramente
in
the
whiche
he
gyueth
his
flesshe
and
his
blode
they
ben
retorned
vnto
theyr
synnes
from
yere
to
yere
.
&
without
there
makynge
an
ende
.
And
vnto
them
he
shall
shewe
clerely
the
myste●ye
of
his
blyssed
in
carnacyon
/
and
of
his
passyon
/
and
the
tyme
/
and
how
longe
he
them
hath
abyden
vnto
mercy
/
all
the
whiche
thynges
they
haue
dyspraysed
in
as
moche
that
they
haue
not
them
vsed
vnto
saluacyon
.
and
therfore
in
that
laste
houre
ryght
Iustly
he
theym
dyspraysynge
in
gyuynge
vpon
them
his
sentence
so
terryble
that
the
heuen
and
the
erth
shall
tremble
That
is
to
vnderstonde
nature
angelyke
/
and
nature
humayne
in
sayenge
vnto
the
soule
dampned
Departe
thou
forthwith
/
with
thy
body
cursyd
creature
/
and
go
thou
vnto
the
fyre
of
helle
and
vnto
the
tormentes
eternall
/
the
whiche
vnto
the
ben
made
redye
/
and
the
whiche
thou
hast
▪
Iustly
deserued
with
the
spyrytes
dampned
vnto
temptacyons
of
whome
thou
haste
wylled
to
obeye
/
Than
the
soule
accursyd
is
constrayned
to
departe
from
the
body
/
and
seynge
that
she
is
in
the
bonde
and
maledyccyon
of
god
/
and
more
ouer
seeth
the
cruel
best
enraged
/
that
is
the
deuyll
of
hell
the
whiche
is
redy
&
in
awaytynge
her
to
receyue
.
Than
fynably
she
her
torneth
and
conuerteth
towarde
her
holy
angell
the
whiche
alwayes
tyll
vnto
that
houre
hath
her
defended
from
that
euyll
enemye
in
desyrynge
naturally
yet
to
haue
socoure
&
defence
.
But
the
good
angell
in
approuynge
the
ryght
Iuste
sentence
of
god
vnto
hym
sayth
/
Go
thou
with
the
deuyll
acursyd
by
the
sentence
of
the
blyssed
Trynyte
&
of
all
the
company
of
heuen
/
for
thou
haste
not
in
tyme
passed
wylled
for
to
knowe
thy
creatour
/
&
the
seruy●e
that
to
the
hath
be
done
by
his
commaundement
in
defendynge
y●
from
the
aduersytes
&
in
procurynge
the
to
remors
of
conscyence
&
inspyracyons
to
doo
well
/
&
to
leue
synne
/
but
thou
m●
haste
refused
/
&
therfore
nowe
of
good
ryght
god
&
euery
holy
creature
the
oughte
well
to
refuse
/
and
there
with
all
the
to
leue
vnto
those
vnto
whome
thou
haste
obeyed
and
than
the
poore
soule
seynge
that
she
hath
not
socours
nor
ayde
in
heuen
nor
in
erth
/
&
that
she
may
not
flee
nor
auoyde
the
hande
and
puyssaunce
of
deuylles
the
which
ben
present
as
these
slawghter
men
of
helle
for
to
execute
the
sentence
dyuyne
maketh
so
grete
acrye
spyrytuall
and
maketh
so
grete
sorowe
and
so
grete
complaynt
/
as
sayth
the
booke
of
angelles
that
there
is
no
torment
in
this
worlde
that
a
man
or
a
woman
ne
bereth
more
easely
than
to
see
the
pyteous
departynge
of
the
soule
and
of
his
holy
angell
Opyteous
hertes
humayns
why
haue
not
you
regarde
in
this
mater
that
may
haue
remedye
vnto
suche
in
conuenyent
/
for
yf
a
persone
had
done
all
the
synnes
that
euer
were
done
/
soo
may
she
durynge
the
tyme
of
mercy
doo
penaunce
and
amendemente
/
By
the
whiche
she
may
euade
&
escape
the
and
hath
deserued
his
Ire
/
&
his
maledyccyon
/
for
he
shall
reproche
vnto
the
cursyd
/
theyr
synnes
grete
&
horryble
geuyng
vnto
them
clere
knowlege
of
theyr
vnkyndenes
/
and
how
they
haue
hym
crucyfyed
Voc●u●
&
●e
niuis●●s
venire
extendi
manum
mean
&
non
fuit
●
aspicerꝪ
despexistis
o●e
consilium
meum
&
increpaciones
meas
neglexistis
ego
quoque
in
interitu
v●o
ridebo
&
subsā
nabo
cūvobis
quam
ti
mebat
aduenerit
cum
irruerit
repenta
calamitas
et
in
teritus
&c.
prouerbiorū●
.
capi
.
of
newe
/
As
done
all
those
the
whiche
after
the
baptem
/
after
the
sacrament
of
confessyon
/
&
after
the
recepcyon
of
his
ryght
precyous
sacramente
in
the
whiche
he
gyueth
his
flesshe
and
his
blode
they
ben
retorned
vnto
theyr
synnes
from
yere
to
yere
▪
&
without
there
makynge
an
ende
.
And
vnto
them
he
shall
shewe
clerely
the
mysterye
of
his
blyssed
in
carnacyon
/
and
of
his
passyon
/
and
the
tyme
/
and
how
longe
he
them
hath
abyden
vnto
mercy
/
all
the
whiche
thynges
they
haue
dyspraysed
in
as
moche
that
they
haue
not
them
vsed
vnto
saluacyon
.
and
therfore
in
that
laste
houre
ryght
Justly
he
theym
dyspraysynge
in
gyuynge
vpon
them
his
sentence
so
terryble
that
the
heuen
and
the
erth
shall
tremble
That
is
to
vnderstonde
nature
angelyke
/
and
nature
humayne
in
sayenge
vnto
the
soule
dampned
Departe
thou
forth
with
/
with
thy
body
cursyd
creature
/
and
go
thou
vnto
the
fyre
of
helle
and
vnto
the
tormentes
eternall
/
the
whiche
vnto
the
ben
made
redye
/
and
the
whiche
thou
hast
/
Justly
deserued
with
the
spyrytes
dampned
vnto
temptacyons
of
whome
thou
haste
wylled
to
obeye
/
Than
the
soule
accursyd
is
constrayned
to
departe
from
the
body
/
and
seynge
that
she
is
in
the
bonde
and
maledyccyon
of
god
/
and
more
ouer
seeth
the
cruel
best
enraged
/
that
is
the
deuyll
of
hell
the
whiche
is
redy
&
in
a
waytynge
her
to
receyue
.
Than
fynably
she
her
torneth
and
conuerteth
towarde
her
holy
angell
the
whiche
alwayes
tyll
vnto
the
houre
hath
her
defended
from
that
euyll
enemye
in
desyrynge
naturally
yet
to
haue
socoure
&
defence
.
But
the
good
angell
in
approuynge
the
ryght
Juste
sentence
of
god
vnto
hym
sayth
/
Go
thou
with
the
deuyll
acursyd
by
the
sentence
of
the
blyssed
Trynyte
&
of
all
the
company
of
heuen
/
for
thou
haste
not
in
tyme
passed
wylled
for
to
knowe
thy
creatour
/
&
the
seruyce
that
to
the
hath
be
done
by
his
commaundement
in
defendynge
y●
from
the
aduersytes
&
in
procurynge
the
to
remors
of
conscyence
&
inspyracyons
to
doo
well
/
&
to
leue
synne
/
but
thou
me
haste
refused
/
&
therfore
nowe
of
good
ryght
god
&
euery
holy
creature
the
oughte
well
to
refuse
/
and
there
with
all
y●
to
leue
vnto
those
vnto
whome
thou
haste
obeyed
and
than
the
poore
soule
seynge
that
she
hath
not
socours
nor
ayde
in
heuen
nor
in
erth
/
&
that
she
may
not
flee
nor
auoyde
the
hande
and
puyssaunce
of
deuylles
the
which
ben
present
as
these
slawghter
men
of
helle
for
to
execute
the
sentence
dyuyne
maketh
so
grete
a
crye
spyrytuall
and
maketh
so
grete
sorowe
and
so
grete
complaynt
/
as
sayth
the
booke
of
angelles
that
there
is
no
torment
in
this
worlde
that
a
man
or
a
woman
ne
bereth
more
easely
than
to
see
the
pyteous
departynge
of
the
soule
and
of
his
holy
angell
Opyteous
hertes
humayns
why
haue
not
you
regarde
in
this
mater
that
may
haue
remedye
vnto
suche
inconuenyent
/
for
yf
a
persone
had
done
all
the
synnes
that
euer
were
done
/
soo
may
she
durynge
the
tyme
of
mercy
doo
penaunce
and
amendemente
/
By
the
whiche
she
may
euade
&
escape
the
sentence
and
maledyccyon
of
god
and
to
come
vnto
mercy
&
vnto
saluacyon
.
Here
foloweth
the
execucyon
that
the
deuylles
of
helle
done
in
takynge
the
possessyon
and
seasyne
of
the
soule
condemned
the
whiche
is
a
thynge
pyteous
and
also
to
meruayle
▪
that
by
wrytynge
it
can
not
be
duely
spoken
nor
recompted
/
for
than
she
taketh
and
receyueth
for
herytage
eternall
paynes
of
helle
declared
in
the
treatyse
folowynge
vnto
whome
it
shall
please
also
theym
to
see
.
Alas
well
may
she
curse
the
houre
of
her
creacyon
whan
by
his
defaute
he
leseth
the
royalme
of
paradyse
and
falleth
in
to
the
furoure
of
god
and
of
his
enemyes
.
THe
fyfth
aduysement
is
vnto
the
regarde
Qui
hol
mor●enti
apparuit
●esus
xp̄s
ī●ruce
pendens
●
bo●os
ꝓuocat
ad
supplicandum
ꝓ
▪
mīa
et
ma●is
apparet
ad
magnum
terrorem
.
Hec
lotharius
●
post
●a
fuit
papa
innocen●ius
terc●us
in
.
li.
d.
miseria
●d●cōis
humane
.
Item
mg●
nicolaus
de
●ira
luce
x●i
.
he
.
x.
apo.
ix
.
et
xii
.
in
fine
.
Absterget
deus
omne
〈…〉
māab
oculis
〈◊〉
&
●ā
non
erit
am
p●●us
neque
vllus
do●or
〈◊〉
●ora
trās●●●ur
.
apo.
xxi
.
ca●
.
of
the
soule
the
whiche
hath
deserued
saluacyon
/
for
she
beynge
in
the
batayll
of
deth
as
it
hath
be
sayd
before
.
Incontynent
that
she
seeth
the
blessed
swete
Jhesu
cryste
in
the
forme
and
maner
that
hath
ben
sayd
.
That
is
to
vnderstonde
in
the
estate
that
he
was
in
at
the
houre
that
his
ryghte
holy
soule
was
departed
.
She
shall
knowe
clerely
that
by
the
bounte
and
mercy
of
god
and
the
meryte
of
his
passyon
she
is
of
the
nombre
of
the
saued
and
shall
see
manyfestly
and
openly
the
ylles
that
she
hath
euaded
and
escaped
and
all
the
meanes
/
By
the
whiche
she
shall
come
vnto
suche
ende
/
as
it
shall
be
to
haue
byleue
vnto
good
inspyracyons
of
his
holy
angell
and
to
haue
fere
and
loue
god
in
kepyng
&
accomplysshynge
his
holy
commanndementes
for
elles
it
had
be
impossyble
for
to
come
vnto
a
good
ende
And
the
blyssed
swete
Jhesu
cryste
his
god
/
his
loue
/
his
espouse
hym
shall
comforte
of
paynes
/
of
sorowes
/
of
the
fere
/
and
of
the
doubte
and
of
the
peryll
from
whome
she
came
/
and
so
shall
be
assured
of
the
deuyll
the
whiche
than
shall
be
all
confused
seynge
and
knowynge
that
he
hath
loste
his
praye
and
that
the
holy
persone
/
be
it
man
or
woman
/
hym
vaynquyssed
in
deseruynge
to
haue
the
royal
me
and
glorye
of
paradyse
/
The
whiche
he
hath
loste
by
his
pryde
and
defaute
/
none
vnderstondynge
ne
may
comprehende
.
No
clerke
worth●ly
expresse
the
Joye
and
exaltacyon
the
whiche
than
cometh
vnto
the
soule
the
whiche
hath
deserued
to
be
of
the
nombre
and
of
the
company
of
them
that
be
chosen
For
she
her
seeth
and
knoweth
the
espouse
of
Jhesu
cryste
/
And
by
the
consequent
quene
of
paradyse
And
therfore
Jhesu
cryste
in
●allynge
her
/
vnto
her
sayth
ryght
gracyously
come
you
▪
with
me
myn
espouse
.
Also
she
her
seeth
so
moche
loued
of
Jhesu
cryste
the
which
hath
wylled
to
suffre
deth
and
passyon
for
her
on
the
tree
of
the
crosse
/
and
in
the
maner
in
the
whiche
he
appered
than
as
yf
he
wolde
saye
vnto
the
soule
/
Reknowlege
ryght
dere
creature
that
by
this
passyon
how
moche
I
you
desyre
&
loue
for
no
creature
may
not
more
strongly
loue
than
to
wyll
to
dye
wylfully
for
the
loue
of
his
frende
.
/
Also
she
seeth
the
humanyte
vnyed
with
the
deyte
in
the
persone
of
his
loue
and
of
his
espouse
/
by
the
whiche
she
knoweth
to
be
the
doughter
/
syster
and
loue
of
the
kynge
of
glorye
and
honoured
more
than
nature
angelyque
as
vnto
that
.
And
therfore
Jhesu
cryste
in
callynge
yet
agayne
vnto
her
sayth
〈◊〉
mei
●ul
santis
aperi
mic●i
soror●●a
amica●●a
columba
mea
imacu
lat●●ea
.
cant●
.
v.
Come
vnto
me
my
syster
and
my
dou●
/
and
than
the
blyssed
soule
so
departeth
vnto
the
voyce
of
her
loue
the
which
calleth
so
swetely
/
she
her
departeth
and
leueth
her
body
and
her
representeth
vnto
him
vnto
his
blyssed
pleaser
and
commaundement
/
and
than
all
the
angelles
and
sayntes
of
paradyse
receyuen
a
newe
iubylacyon
in
gyuynge
praysynges
and
graces
vnto
the
creature
the
whiche
by
his
mercy
hath
gyuen
suche
ayde
&
comforte
vnto
his
creature
that
she
is
escaped
vyctoryo●sly
the
deuyll
of
helle
/
the
worlde
/
and
the
fless●●
/
and
than
the
gloryous
angelles
ryght
reuerently
taken
the
doughter
of
god
the
fader
/
and
the
loue
of
god
the
sone
the
temple
and
habytacle
of
the
blyssed
holy
goost
and
her
conduyteth
Joyously
in
to
the
possessyon
eternall
of
the
royalme
of
parady●e
the
whiche
from
the
begynnynge
of
the
worlde
vnto
hym
hath
ben
prepared
promyssed
and
gyuen
.
O
he●te
faythful
and
pyteous
and
of
the
vertue
of
the
fayth
yllumyned
ymagyned
/
contemple
/
and
esmeruayll
the
grete
and
incompreuable
dyfference
the
whiche
is
at
the
houre
of
deth
/
bytwene
the
good
soule
and
the
euyl
For
in
lyke
wyse
as
the
deth
is
the
yate
of
paradyse
vnto
the
good
soule
.
Also
is
it
the
yate
of
helle
vnto
the
euyll
/
Come
with
me
blyssed
of
god
my
fader
.
And
by
the
contrary
he
sayth
vnto
euyll
/
Go
thou
vnto
the
deuyll
acursyd
and
seperat
from
all
the
blyssed
trynyte
.
And
euen
in
lyke
wyse
as
these
holy
angelles
taken
accompanyen
and
comfort
the
good
soule
of
Joye
inestymable
.
In
semblable
●yse
by
the
contrary
the
deuylle●
taken
/
and
deuouren
the
soule
of
the
dampned
in
gyuynge
vnto
her
fere
dysease
/
and
tormentes
without
ende
and
without
relesynge
/
And
this
dyfference
appereth
more
playnly
vnto
hym
that
wyll
rede
and
consyder
the
treatyse
of
the
paynes
of
helle
/
and
of
the
Joyes
of
paradyse
.
THe
syxte
aduysement
is
of
the
estate
of
purgatorye
/
of
the
whiche
euery
man
ought
to
vn●e●stonde
that
it
is
one
parte
of
hell
&
the
place
of
ryght
maruayl●us
payne
/
For
fyrste
the
soule●
the
whiche
been
in
that
torment
ben
boldyd
&
taryed
to
see
the
ensence
dyuyne
/
the
whiche
vnto
them
is
noysaunt
incompreuable
/
Also
they
ben
in
afflecciō
of
fyre
and
of
tormentes
moche
sharpe
/
or
of
other
paynes
after
the
Jugement
dyuyne
.
Wherof
sayth
saynt
Bernarde
in
his
wrytynges
/
that
the
payne
of
purgatorye
of
one
daye
surmounteth
the
payne
the
whiche
all
martres
and
other
sayntes
of
paradyse
haue
suffred
/
For
the
Justyce
dyuyne
punyssheth
otherwyse
in
the
other
worlde
.
And
therfore
sayth
saynt
Austen
that
a
man
may
more
acquyte
of
the
payne
due
vnto
synne
by
wepynge
one
●ere
in
this
present
lyfe
than
a
man
sholde
do
in
ten
yeres
by
the
payne
of
purgatorye
/
for
as
moch
that
a
man
is
in
the
other
worlde
in
the
courte
of
Justyce
.
And
in
this
worlde
a
man
is
in
the
courte
of
mercy
/
of
that
place
and
of
that
estate
hath
full
fewe
the
knowlege
the
communyte
of
crysten
people
the
which
lyuen
at
this
daye
the
which
wyll
not
faste
/
or
do
other
penaunce
the
whiche
lytell
doth
for
ony
maner
of
s●ne
that
they
haue
commytted
.
how
be
it
it
behoueth
to
do
dygne
penaunce
in
this
worlde
or
in
the
other
.
And
therfore
sayth
well
saynt
Gregorye
and
saynt
Ambrose
that
a
man
fyndeth
in
paradyse
more
of
saued
the
whiche
haue
kepte
the
innocence
of
baptem
than
of
those
the
whiche
haue
longely
lyued
/
and
doeth
suche
penaunce
of
theyr
synnes
that
after
the
deth
they
sholde
not
be
holden
in
purgatorye
and
notwithstondynge
theyr
grete
payne
/
how
be
it
be
they
certayne
that
they
shall
be
saued
/
And
they
ben
visyted
by
those
angelles
of
paradyse
and
ayded
ryght
gretely
as
well
by
the
blyssed
sayntes
vnto
who
me
they
haue
hadde
deuoeyon
and
done
seruyce
in
this
w●rlde
as
by
the
suffrages
and
orysons
of
holy
chirche
/
for
as
moche
as
those
of
paradyse
and
of
purgatorye
/
And
those
the
whiche
yet
ben
in
this
present
lyfe
in
the
estate
of
grace
ben
one
body
mysticall
in
Jhesu
cryste
by
the
vnyon
of
charyte
/
for
all
these
before
sayd
haue
the
blyssed
holy
goost
by
grace
/
for
yf
the
one
membre
serue
vnto
the
other
naturally
by
more
stronger
reason
the
sayntes
of
paradyse
may
ayde
as
well
vnto
vs
the
which
ben
in
this
worlde
for
to
prayse
them
&
reclayme
as
vnto
them
of
purgatorye
the
whiche
haue
deserued
on
this
halue
to
be
ayded
/
For
comenly
after
as
some
doth
theyr
deuoure
to
praye
&
to
acquyte
them
agayn
them
that
ben
departed
/
In
lyke
wyse
shall
it
be
done
for
him
after
his
deth
Also
these
doctours
sayen
that
they
of
purgatorye
prayen
for
vs
the
whiche
ben
in
this
worlde
&
that
moche
of
goodes
corporall
&
spyrytuall
vnto
vs
comen
by
the
merytes
&
orysons
of
fayth
full
people
departed
/
specyally
whan
we
do
our
deuoure
agayne
them
&
by
the
contrary
those
the
whiche
them
dyffrauden
as
done
these
possessours
the
whiche
posseden
/
laudes
/
rentes
/
&
houses
/
be
it
in
lytell
/
or
in
grete
the
whiche
to
them
be
come
&
succede
from
theyr
frendes
/
&
predecessours
departed
.
/
&
as
ben
those
the
whiche
ben
charged
of
the
execucion
of
testamentes
/
&
to
do
almes
ordoned
by
the
laste
wyll
of
the
deed
/
&
also
as
done
people
of
the
chirche
he
whiche
posseden
rentes
/
laudes
/
&
renownes
/
&
whiche
haue
ben
gyuen
&
ordened
comenly
for
to
●o
coure
&
ayde
tho●e
that
ben
departed
.
Also
as
ben
these
beggars
ben
they
relegyous
or
other
the
whiche
lyue
of
dayly
almes
/
Of
all
these
maner
of
people
playnen
they
of
purgatorye
&
requyren
the
vengeaunce
of
god
/
for
those
the
whiche
theym
may
&
sholde
ayde
as
well
by
the
oblygacyon
of
ryght
of
nature
/
as
of
the
ordenaunce
of
holy
chirche
then
leuen
tormented
cruelly
/
notwithstondynge
that
they
cryen
in
demaundynge
ayde
contynually
&
in
sayen
(
Miserem●●i
mei
saltem
vocis
amici
mei
)
That
is
to
saye
/
haue
pyte
haue
mercy
/
haue
mercy
on
me
/
at
the
leest
ye
my
sones
&
doughters
/
nyeces
&
neuewes
/
cosyn
&
cosyns
/
&
ye
other
vnto
whome
I
haue
lefte
my
goodes
/
&
for
to
vnderstonde
the
crudelyte
of
many
agayn
the
that
ben
departed
/
we
ymagen
that
whan
the
sone
or
the
doughter
/
or
other
frende
seen
theyr
fader
or
moder
or
syster
or
other
frende
in
ony
cruell
torment
as
of
fyre
/
or
of
water
boyllynge
/
&
then
they
may
ayde
.
Neuertheles
they
take
no
hede
nor
dylygence
to
socour
them
.
shewen
they
not
clerely
to
be
cruell
&
dygne
of
the
vengeaunce
of
god
/
and
certaynly
we
may
saye
by
more
greter
reason
that
they
ben
ryght
cruell
.
&
in
the
Ire
of
god
the
whiche
acquyte
them
not
agayne
In
firmus
&
i
carcere
eram
et
non
visitastis
me
&c.
Amen
dico
vobis
quam
dui
●ō
fecistis
vni
●
mioribus
his
nec
mihi
fecistis
&
ibunt
hi
i
supplicium
et
num
mat
.
xxii
.
capi
.
them
departed
after
that
that
they
ben
beholden
more
or
lesse
/
for
at
that
ende
of
theyr
lyfe
our
lorde
vnto
them
shall
saye
/
I
haue
been
in
harde
pryson
&
ye
haue
not
vysyte
me
/
conforted
nor
taken
payne
to
delyuer
me
&
than
they
shall
answere
/
whan
see
we
the
in
pryson
or
in
suche
necessyte
/
&
than
he
vnto
them
shall
saye
.
that
that
ye
haue
not
wylled
to
do
vnto
my
membres
to
my
chylder
&
to
my
frendes
the
whiche
were
in
harde
pryson
were
it
in
the
worlde
/
or
in
purgatorye
/
of
that
Et
cum
apperuisset
septimum
sigillum
factum
est
silencium
ice
to
quasi
media
ho●a
.
apo.
viii
.
pleaser
there
ye
haue
me
refused
&
now
I
you
refuse
&
dysauow
&
you
condampne
in
to
the
harde
pryson
of
deuylles
in
to
the
fyre
of
hell
.
O
very
god
to
what
vsages
gone
at
this
daye
the
godes
by
the
whiche
a
man
sholde
ayde
them
that
ben
departed
/
well
sholde
I
tell
it
yf
I
were
not
constrayned
to
kepe
the
halfe
hour
of
sylence
that
hym
behoueth
to
endure
in
these
present
dayes
.
Those
the
whiche
done
well
theyr
deuour
for
them
that
been
departed
purchasen
grete
ayde
&
grete
me
ryte
/
as
well
for
this
present
lyfe
as
for
the
other
/
for
who
that
by
almes
fastynge
/
prayer
&
by
oblacyons
/
or
in
sayenge
/
or
in
makynge
to
saye
masses
/
vygyles
/
the
seuen
salmes
/
or
other
suffrages
make
shorte
the
purgatorye
of
one
departed
or
of
many
by
the
whiche
they
comen
the
more
sooner
somtyme
of
a
yere
more
or
lesse
vnto
the
vysyon
of
god
&
of
the
vyrgyn
Mary
&
to
possede
the
glorye
and
the
royalme
of
paradyse
/
it
shall
neuer
be
but
that
these
blyssed
holy
sayntes
men
or
women
the
whiche
in
suche
haue
ben
ayded
/
and
made
shortene
holde
them
redeuables
&
bounde
vnto
hym
or
vnto
them
the
whiche
them
so
haue
socoured
in
theyr
necessyte
and
ayded
the
more
sooner
for
to
come
vnto
the
glorye
before
sayd
/
for
in
lyke
wyse
as
a
man
speketh
&
wryteth
other
tymes
some
the
whiche
nowe
ben
in
the
glorye
of
paradyse
/
to
see
the
vyrgyn
Mary
by
the
espace
of
one
yere
alonely
in
the
glorye
of
her
maieste
is
so
grete
goodnes
that
a
man
sholde
Joyfully
endure
.
all
the
marterdomes
that
haue
ben
suffred
in
this
present
worlde
with
all
the
martres
and
other
sayntes
of
paradyse
for
to
come
vnto
suche
goodnes
as
it
sholde
be
to
see
the
vyrgyn
Marye
in
so
lytell
tyme
vnto
the
whiche
vysyon
vs
wyll
bryng
for
eternyte
her
dere
chylde
the
swete
Jhesns
vnto
whome
be
honoure
and
glorye
in
secula
seculorum
amen
bone
Jhesu
.
¶
Here
foloweth
ashorte
epylogacyon
of
the
seuen
mortall
synnes
ryght
prouffytable
for
to
see
the
braunches
Caplm.
xxx
.
shortely
and
the
mater
of
euery
of
them
.
syx
synnes
ben
sayd
to
be
agayne
the
holy
goost
.
-
Enuye
of
the
goodnes
of
his
neyghbour
.
-
To
Impugne
wyttyngly
agayne
the
trouth
-
Obstynacyon
of
speryte
.
-
Presumpcyon
.
-
Dyspayre
.
-
To
dysprayse
fynally
penaunce
.
PRyde
hath
seuen
braunches
vnfaythfulnes
vnkyndenes
as
not
to
wouchsauf
to
thanke
god
of
the
goodes
of
nature
to
denye
his
graces
/
or
forgete
his
goodes
of
grace
/
yll
for
the
gode
rewarde
of
the
goodes
of
fortune
is
to
gyue
no
force
to
enploye
well
the
goodes
and
the
graces
of
god
and
not
to
thynke
how
ne
whan
it
hym
behoueth
to
yelde
acompte
before
god
/
to
deny
is
not
to
byleue
●
ᵗ
that
a
man
ought
to
byleue
as
men
the
synneth
with
beestes
/
and
as
those
the
whiche
forswere
them
and
falsen
theyr
fayth
/
to
byleue
more
than
a
man
ought
to
byleue
/
As
dyuynys
/
sorcyers
/
&
charmers
/
dyspraysynge
is
not
for
to
prayse
his
neyghboure
as
a
man
ought
as
vnto
god
not
to
honour
those
●
ᵗ
a
man
ought
/
as
to
his
fader
&
moder
/
neobeye
vnto
them
that
a
man
ought
/
as
vnto
his
prelate
and
other
/
arrogaunce
to
wene
to
be
better
than
a
man
is
/
to
wene
to
vowe
more
than
he
may
/
to
wene
to
knowe
more
than
he
knoweth
/
to
wene
for
to
know
more
/
to
be
more
in
valoure
&
of
power
than
ony
other
.
syngularyte
/
as
not
to
vouchesauf
to
do
as
done
other
/
folysshe
enterpryse
or
prodygalyte
of
his
or
of
other
/
for
the
folysshe
preyse
of
worldly
peple
/
presumptuous
thynkyng
as
to
vndertake
noyse
plee
/
and
contempte
/
bostynge
&
auauntynge
by
him
self
or
by
other
/
deresyon
of
his
neyghbours
for
as
moche
that
they
haue
not
that
/
that
suche
errogant
or
after
weneth
to
haue
/
rebellyon
in
dyffendyng
his
vyce
&
synne
not
wyllynge
hym
to
amende
ne
correcte
/
nor
not
wyllynge
to
byleue
good
counseyll
am
bycyon
wyll
some
please
by
praysynges
to
entent
that
he
be
holden
curtays
and
large
/
By
foly
to
gyue
to
ende
that
he
be
holde
curtoys
and
large
/
By
foly
to
gyue
to
the
ende
that
he
be
holden
cur
toys
and
lyberall
other
for
to
by
euyll
spekynge
of
those
that
he
wolde
refuse
for
to
exalte
hymselfe
by
the
raysynge
on
them
blame
/
By
desyrynge
the
deth
for
to
come
vnto
that
vnto
the
whiche
he
loketh
fore
.
By
vnfaythfulnes
&
by
treasons
/
by
cursyd
induccyons
and
counseyll
.
By
wycked
conspyracyons
.
By
contemptes
and
oblygacyons
/
vayne
glorye
in
the
goodes
of
nature
of
the
body
/
as
helth
beaute
/
strength
prowesse
/
noblesse
/
good
tonge
/
gode
voyce
/
of
the
soule
as
clergye
/
fayre
engyne
/
me
moryes
/
largesse
/
pyte
/
attemperaunce
/
In
the
goodes
of
grace
/
as
ben
vertues
/
and
good
werkes
/
of
the
whiche
procedeth
some
vayne
glorye
/
In
the
goodes
of
fortune
/
as
ben
prosperyte
/
ryches
/
delytes
/
grete
company
/
buyldynges
/
abyllementes
/
plate
/
and
other
vtencyles
/
grete
presentes
/
grete
renome
worldely
/
of
pryde
/
foule
Ipocresye
/
as
to
be
a
grete
synner
euyll
and
vnfaythfull
and
to
shewe
holy
oute
warde
/
a
fole
as
to
do
grete
penaunce
for
the
prayse
worldely
/
folysshenes
as
to
doo
many
good
dedes
to
purchase
dygnytees
and
offyces
/
folysshe
fere
worldly
/
as
was
that
of
Pharaon
/
of
Herode
/
and
of
the
Jewes
the
whiche
fered
to
moche
those
thynges
temporalles
.
humayne
as
was
that
of
the
fyrst
fader
the
whiche
fered
to
moche
to
make
Euesorowfull
/
by
the
whiche
he
obeyed
&
synned
/
Seuyle
as
it
is
of
many
the
whiche
haue
more
fere
of
the
fyre
of
helle
than
to
lese
the
vysyon
of
god
and
the
blessed
glorye
of
the
royalme
of
paradyse
/
Enuy
.
In
herte
by
fals
Jugementes
of
his
neyghbours
.
By
cursyd
sorowe
of
the
goodnes
of
his
neyghbours
.
/
In
the
mouth
by
maledyccyons
and
coniuracyons
agayne
his
neyghbours
.
By
wordes
rude
&
bytter
agayne
his
neyghboure
.
By
treason
agayne
his
neyghboure
/
In
werkes
agayne
the
cōmencans
/
agayne
prouffytans
/
and
agayne
the
tymes
.
Ire
.
vnto
hym selfe
in
lesynge
the
drynke
the
meete
/
the
slepe
/
the
lyfe
and
all
other
goodes
/
agayne
god
in
dyspysynge
/
in
blasphemynge
in
swerynge
by
all
the
membres
of
god
in
cursyd
sayenge
in
dysablynge
.
vnto
his
subiectes
of
whome
comen
contempcyons
/
tancures
/
hates
/
vnto
his
neyghbours
wherof
comen
desyre
/
desyre
of
the
vengeaunce
of
manslaughter
/
lechery
/
of
wyll
/
in
folysshe
thoughtes
/
&
ymagynacyons
of
that
vyle
and
dyshoneste
synne
/
Incursyd
delectacyons
/
the
whiche
folowen
of
mynde
and
of
thought
/
In
consentynge
of
wyll
with
delyberacyon
/
In
determynynge
hymselfe
vnto
ony
persone
/
or
vnto
many
/
of
dede
/
in
folysshe
beholdynges
/
in
folysshe
wordes
/
in
folysshe
touchynges
/
in
folysshe
kyssynges
/
in
persone
fre
/
not
in
the
bonde
of
maryage
the
one
alonely
or
both
tweyn
with
persone
in
the
bonde
of
maryage
/
with
persone
vyrgyn
the
one
alonely
or
both
tweyne
/
with
persone
in
the
estate
of
wydowhode
y●
one
alonely
or
both
tweyn
/
with
persone
of
relegyon
the
one
alonely
or
both
tweyne
/
with
persone
in
the
estate
of
prclacyon
the
one
alonely
or
both
tweyne
/
In
his
propre
parte
agayne
the
vnhoneste
of
maryage
the
one
alonelye
or
both
tweyne
/
with
his
gossype
or
gossypes
/
with
theyr
doughter
/
or
doughters
chylde
or
with
the
chylder
of
the
godfader
or
godmoder
/
or
with
his
kynnesman
or
kynneswoman
/
by
consanguynyte
/
or
affynyte
/
with
persone
in
holy
ordres
/
or
with
other
creature
as
persone
humayne
/
or
with
other
persone
of
the
same
kynde
/
the
whiche
synne
is
named
the
synne
dysordenate
.
The
whiche
ought
to
be
punysshed
by
fyre
after
the
lawes
for
the
iniury
the
whiche
by
that
is
done
vnto
the
ryght
holy
humanyte
of
Jhesu
cryste
and
vnto
all
nature
humayne
/
Of
the
synne
of
lechery
comen
ylles
innumerable
the
whiche
I
passe
as
nowe
by
cause
of
shortenes
/
Glotony
is
commytte
in
drynkynge
/
and
eetynge
at
an
houre
not
due
in
drynkynge
/
and
in
eetynge
with
out
mesure
/
in
drynkynge
and
eetynge
to
hastely
/
in
drynkynge
to
aboundantly
/
in
drynkynge
and
in
eetynge
to
delycyously
/
of
this
synne
cometh
many
of
ylles
as
well
vnto
the
body
as
vnto
the
soule
of
the
whiche
hath
be
spoken
as
well
in
generall
.
/
and
in
the
syxte
commaundement
as
also
in
the
treatyse
of
confessyon
.
And
therfore
it
suffyseth
as
now
Couetyse
.
In
gyttynge
to
moche
brennynges
by
vsurye
as
in
lenynge
syluer
by
hymselfe
or
by
other
by
condycyon
and
hope
pryncypall
to
receyue
more
.
/
By
thefte
and
rauen
/
be
it
by
theuys
aparte
couerdeprpue
or
felowes
executours
/
lordes
/
Juges
hostylers
/
marchaundes
/
labourers
/
or
other
what
so
euer
they
be
the
whiche
done
falsyte
in
theyr
vocacyon
/
By
falsyte
Imposynge
cryme
vnto
another
as
sholde
be
false
playntyf
fayntyf
/
aduotates
wytnesses
notaryes
/
assessours
and
other
/
By
sacrylege
in
euyll
entreatynge
the
body
of
oure
lorde
or
other
sacramentes
/
in
brekynge
and
in
euyl●
entreatynge
the
crosse
/
chalays
/
or
other
thynges
halowed
in
brekynge
the
chirche
there
strykynge
ony
body
/
in
drawenge
hym
wylfully
from
the
place
halowed
/
or
preuyleged
/
in
lyenge
his
hande
on
clerk
or
one
persone
relegyous
agayne
ryght
/
in
stelyng
in
place
halowed
and
blyste
/
in
takynge
yll
&
retaynynge
the
goodes
of
the
chirche
/
In
brekynge
the
holy
festes
and
solempnytes
commaunded
in
byenge
holy
ordres
/
or
other
sacramentes
/
By
symony
in
by
enge
the
worde
of
god
/
or
in
sellynge
it
in
takynge
gyftes
/
promesses
/
or
fauours
worldly
for
to
gyue
/
or
for
to
gete
benefyces
of
the
chirche
/
by
malygnyte
and
by
marchaundyse
the
whiche
is
done
in
place
in
tyme
/
in
maner
by
persones
/
or
thynges
vndue
as
in
place
halowed
/
or
on
a
holydaye
in
swerynge
in
lyenge
/
or
by
people
of
the
chirche
for
nygardyse
or
also
for
the
falsete
and
decepcyon
of
the
ware
.
by
cursyd
craftes
as
ben
those
the
whiche
may
not
be
excercysed
without
synne
/
By
cursyd
playes
/
as
been
those
of
yogelynge
and
of
the
hasarde
/
in
retaynynge
to
straytly
as
in
not
clothynge
the
poore
the
whiche
ben
the
membres
of
Jhesu
cryste
/
not
gyuynge
meete
and
drynke
vnto
them
the
whiche
ben
in
necessyte
not
aydynge
the
poore
persones
/
not
vsynge
hospytalyte
whan
there
is
place
and
tyme
/
not
vysytynge
nor
comfortynge
the
poore
syke
people
.
/
:
Not
berynge
the
dede
so
as
it
hath
ben
sayd
before
In
dyspendynge
to
scarsely
as
they
the
whiche
holden
werkemen
in
Journey
The
whiche
furnysshe
not
ryght
&
resonably
of
in
dyspence
with
theyr
owne
seruauntes
.
or
other
of
the
housholde
.
By
the
whiche
defaute
they
commytten
oftymes
murmuracyons
and
occasyon
to
take
theuysshely
/
and
of
many
other
lettynges
.
SFouth
cursyd
begynnynge
by
werynes
in
louynge
to
lytell
good
/
by
tendernes
in
obeyenge
vnto
his
sensualyte
/
by
ydelnes
in
lesynge
his
tyme
folysshely
/
by
heuynes
in
lyenge
and
slepynge
to
longe
/
by
cursydnes
in
abydynge
in
synne
with
out
cryenge
god
mercy
.
In
pusyllamynyte
in
defailynge
without
ony
thynge
makynge
sure
/
cursyd
amendement
by
vnfaythfulnes
in
refusyng
good
inspyracyons
/
by
neclygence
in
leuynge
to
do
well
as
well
agayne
god
as
agayne
his
neyghbours
by
forgetefulnes
in
the
knowlege
as
well
of
hymselfe
as
of
his
synnes
as
of
the
wyll
of
god
the
creatour
By
slouth
in
lesynge
good
wyll
/
fauour
and
deuocyon
of
spyryte
/
by
lachesnes
in
deffaylynge
wyth
out
desyre
to
do
well
/
by
grutchynge
in
refusen
doctryne
and
correccyon
/
by
heuynes
in
all
thynges
falleth
in
languoure
and
in
ennoysaūce
of
his
lyf
/
by
dyspayreby
the
whiche
the
deuyll
hym
receyueth
and
hym
putteth
vnto
deth
.
For
as
moche
as
they
the
whiche
haue
loste
the
lyght
of
true
charyte
haue
founde
and
fynden
from
daye
to
daye
fraudes
cauteles
and
malyces
from
yll
vnto
worse
after
as
the
spyryte
dyabolycall
them
suggerneth
in
the
mater
of
●suryes
.
¶
Here
foloweth
an
epylogacyon
of
the
sayd
mater
moche
vtyle
and
prouffytable
well
holy
to
vnderstonde
.
ff.
de
regulis
iuris
ACcipere
vltra
sortem
intelligitur
quadrupliciter
.
Quia
aut
racione
pene
cōuencōnalis
.
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
Peruenit
.
quando
fideiussor
soluit
capitale
et
vsuram
.
Secundo
quando
mutans
incurrit
damnum
propter
defectum
solucionis
.
Tercio
quando
impignoracio
Ertta
de
vsuris
sa
lubri
.
ibidē●questus
.
fit
ecclesie
a
suo
vassalo
qui
tempore
impignoracionis
non
soluit
seruicium
&c.
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
.
peruenit
iniuste
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
vtrumque
sub
incerto
/
etsic
aliquando
licet
Quia
aut
de
locacione
/
aut
de
vendicione
aut
de
empcione
Etsic
bene
licet
obseruatis
obseruandis
.
¶
Here
foloweth
the
fyfth
&
finall
partie
of
this
boke
in
the
whiche
is
made
mencyon
of
the
paynes
of
helle
and
of
the
Joyes
of
paradyse
and
fyrste
of
the
paynes
of
helle
.
FOr
as
moche
that
euery
good
persone
humaynehym
ought
to
conforme
after
as
it
is
of
reason
vnto
the
wyl
dyuyne
the
whiche
is
suche
That
is
to
know
that
we
eschewe
all
yll
&
that
we
vs
enforce
to
prouffyte
in
vertues
and
in
good
werkes
vnto
the
whiche
thynge
to
do
we
be
induced
naturally
/
by
fere
in
regarde
to
purchase
merites
and
vertues
.
Here
foloweth
thetreatyse
of
the
paynes
of
helle
and
of
the
Joyes
of
paradyse
the
whiche
is
the
In
omnibus
oꝑibus
tuis
memorare
nouissima
&
in eternum
non
peccabis
.
eccle.
vii
.
fyfth
and
the
laste
partye
of
this
boke
/
by
the
consyderacyon
of
the
whiche
we
haue
the
souerayn
mater
and
occasyon
the
whiche
may
be
founde
/
or
ymagened
for
to
fere
/
and
for
to
loue
.
That
is
to
vnderstonde
for
to
fere
the
paynes
of
helle
/
and
for
to
loue
and
desyre
the
glorye
of
paradyse
.
The
whiche
thynge
to
do
the
holy
scrypture
vs
hath
warned
the
whiche
sayth
that
yf
we
consyder
well
the
thynges
laste
or
extreme
/
we
sholde
neuer
do
synne
wherfore
it
is
to
be
noted
that
hell
and
paradyse
ben
named
the
extremites
/
or
the
thynges
laste
that
we
shold
thynke
and
consyder
that
they
ben
ryghte
extreme
in
comparyson
of
this
present
worlde
as
vnto
the
sytuacyon
of
the
place
and
as
vnto
theyr
qualytes
as
vnto
the
place
and
sytuacyon
/
for
this
presente
worlde
is
bytwene
helle
and
paradyse
/
and
for
as
moche
that
euery
thyngemeane
hath
comparyson
and
partycypacyon
with
his
extremytes
/
we
se
sensybly
that
in
this
worlde
there
are
many
of
ylles
/
.
and
many
of
goodnesses
/
for
there
are
ylles
as
wel
of
culpe
as
of
payne
.
That
is
to
vnderstonde
colde
and
hete
/
wyndes
/
raynes
/
hayles
/
thonder
/
lyghtenynge
/
&
other
tempestes
/
as
well
vpon
the
see
as
vpon
the
londe
/
Also
honger
/
thruste
/
and
syknesses
of
dyuers
condycyons
/
As
ben
feuers
/
styches
/
goutes
/
botches
/
and
rottynges
of
membres
/
swellynges
/
venymes
/
and
apostumes
.
Also
warres
batayles
/
dyuysyons
/
mortalytes
/
famynes
and
other
ylles
innumerable
/
the
whiche
ben
noysome
and
aduersaryes
of
the
body
.
Also
of
the
partye
of
the
soule
there
are
ylles
of
synne
and
of
culpe
grete
and
without
nomber
/
and
temptacyons
the
whiche
comen
vnto
some
by
cause
of
theyr
dyuers
occupacyons
worldely
/
these
other
of
the
cautelle
&
malyce
of
the
deuyll
/
these
other
by
cause
of
oure
owne
inclynacyons
&
of
the
corrupcyon
&
fragylyte
humane
.
By
the
whiche
the
esperyte
humayne
falleth
in
to
heuynes
/
&
thought
/
&
indesmaye
/
in
Ire
/
in
enuy
/
and
Ci●●si●●detunt
〈◊〉
mala
●rum
non
est
numerus
ꝑs
.
xxxix
.
in
malancoly
/
&
also
in
synnes
detestables
and
more
horryble
than
vnderstondynge
may
vnderstonde
/
or
ymagen
.
And
also
those
thynges
bensom
what
fygured
/
with
representacyon
and
royal
representacyon
of
the
extremyte
of
paynes
&
of
tormentes
the
whiche
ben
in
hell
without
ende
.
Also
on
the
other
par●e
we
see
in
some
persones
of
this
worlde
/
Joye
/
gladnes
/
helth
/
beaute
/
honours
/
rychesses
/
pleasures
/
dysportes
/
games
/
and
delytes
▪
after
the
desyres
of
herte
humayne
/
and
fornycacyon
of
the
pleaser
of
creatures
.
As
delectable
odour
of
the
sauoure
of
dyuers
fruytes
/
wynes
/
meetes
/
&
the
delectacyon
the
whiche
is
in
pleasaunt
touchynges
.
Also
in
the
sounde
and
melodye
/
of
dyue●s
soundes
/
as
well
of
Instrumentes
musyques
/
as
in
the
Ioyous
modulacyon
of
voyce
humayne
and
other
thynges
pleasauntes
and
delectables
/
as
well
vnto
the
fyue
wyttes
of
nature
/
as
vnto
all
the
puyssaunces
of
the
soule
.
The
whiche
thynges
ben
the
symelytude
and
representacyon
of
the
glorye
and
beatytude
of
paradyse
.
By
the
whiche
it
appereth
clerely
that
in
this
worlde
all
is
medled
.
That
is
to
vnderstonde
Contra
malum
bonū●
&
●tra
vitam
morssic
&
●tra
v●rum
iustum
pctōr
.
&
sic
intuere
in
omnia
opera
altissimi
duo
●tra
duo
&
vnum
contra
vn●.
ccc●
xxxiii
.
good
and
yll
/
as
deth
and
lyfe
/
helth
&
sykenes
pouerte
/
and
rychesse
/
sorow
and
gladnes
.
and
so
of
all
other
thynges
contraryes
and
opposytes
by
suche
condycyon
how
be
it
that
in
this
worlde
there
is
no
good
parfayte
/
but
alonely
is
founde
and
ho●ed
in
paradyse
.
In
lyke
wyse
the
ylles
and
trybulacyons
of
this
worlde
be
not
ylles
souerayns
&
extremes
/
but
ben
alonely
founde
of
the
dampned
in
helle
/
and
therfore
the
god
of
nature
the
whiche
putteth
ordre
and
reason
in
euery
creature
and
yeldeth
and
bryngeth
euery
thynge
vnto
the
ende
and
Ode●t
peccate
m●i
formid●e
pene
o●erūt
peccareboni
●tutis
amore
oracius
i
eplissuis
.
consummacyon
taketh
in
this
worlde
the
good
&
them
putteth
and
ordeyneth
with
the
good
vnto
the
royalme
of
paradyse
/
and
the
cursyd
with
the
cursyd
in
the
pryson
and
in
the
tormentes
extreme
of
Discediteame
male
dicti
in
ignem
etnū●
preparat
ēa
diabolo
&
angelis
eius
.
mathei
.
xxv
.
capi
.
helle
.
And
therfore
of
those
two
extremytes
it
behoueth
some
thyng
to
touche
and
recyte
for
to
put
vs
in
fere
and
loue
the
whiche
ben
the
two
rotes
for
to
flee
and
to
leue
all
yll
/
and
to
take
the
payne
to
Ecce
ipsi
pctōres
&
abundantes
in
scton
obtmue●td●●cias
p̄s.
ixxii
.
do
well
.
And
fyrste
of
the
paynes
of
helle
.
&
secondely
of
the
Joyes
of
paradyse
.
As
vnto
the
fyrst
it
is
to
vnderstonde
that
no
crysten
man
ne
ought
to
doubte
but
that
in
helle
there
is
prepayred
payne
eternall
.
vnto
those
the
whiche
refusen
&
dyfferren
to
do
that
/
that
is
vnto
theyr
saluacyon
in
the
shortenes
of
this
lyfe
/
for
it
is
the
trouth
anounced
by
the
holy
scryptures
and
prechynges
by
the
mouth
of
Jhesu
cryste
&
a
thynge
confermed
in
the
lyghte
of
reason
.
The
holy
scryptures
the
whiche
wytnessen
that
in
helle
/
and
the
eternall
paynes
of
it
the
whiche
ben
reserued
vnto
the
cursyd
ben
ynough
manyfeste
.
The
reason
vnto
that
may
be
suche
.
Syns
it
is
so
that
god
is
of
Justyce
infynyte
/
it
is
impossyble
but
that
suche
Justyce
ordeneth
and
suffreth
that
euery
synne
be
ryght
Justely
punysshed
.
The
whiche
thynge
is
not
alwayes
done
in
this
worlde
/
For
of
the
more
comen
cours
the
moost
gretest
synners
/
haue
the
moost
of
felycyte
worldly
.
By
the
whiche
it
behoueth
Malal●●●nidicere
vel
cogitare
ꝓut
sunt
nēo
pont
p●iora
●ppe
sunt
quam
cogitentur
.
het
au
.
li
●e
triplici
habitacth
circa
princi
.
to
conclude
that
they
shall
be
punysshed
in
the
other
.
Of
the
whiche
punycyon
it
behoueth
to
see
fyrste
in
generall
and
afterwarde
more
in
especyall
.
As
vnto
the
generalyte
of
the
paynes
of
hell
comen
vnto
purpose
/
the
sayenge
of
saynt
Austen
in
the
boke
named
de
tribus
habitaculis
.
In
the
whiche
is
declared
that
none
vnderstondyng
create
suffyseth
for
to
thynke
/
or
ymagen
the
tormentes
of
hell
and
of
eternall
dampnacyon
suche
as
they
ben
/
for
they
ben
ryght
more
greuous
&
excess
yf
than
may
be
spoken
or
thought
/
and
how
be
it
an
hye
and
a
fayre
vnderstondynge
may
thynke
paynes
&
formentes
moche
to
meruayll
/
as
sholde
be
the
bytternes
and
horrybylyte
to
see
in
fyre
/
or
in
metall
molten
with
out
hauynge
power
to
taste
the
deth
the
whiche
is
than
in
hell
of
as
moche
or
more
desyred
of
the
dampned
the
whiche
is
not
in
this
worlde
redoubted
/
and
of
good
ryght
vnto
them
it
is
denyed
For
as
moche
that
in
this
worlde
they
haue
the
lyfe
eternall
dyspreysed
and
refused
/
Also
a
man
may
Deside
rabūt
mor●
et
mors
fugiet
ab
ei●
.
consyder
the
generalyte
/
the
dyuersyte
/
and
the
eternyte
of
the
sayd
paynes
the
whiche
▪
the
dampned
suffren
as
well
vnto
the
body
as
vnto
all
the
puyssaunces
of
the
soule
in
suche
rayge
and
varyacyon
mayntenaunt
of
colde
and
after
of
hete
that
euery
vnderstondynge
there
fayleth
.
Also
the
wepynges
and
the
waylynges
and
the
confusyon
the
whiche
ben
contynually
in
helle
and
other
paynes
innumerable
without
euer
there
hauynge
release
/
and
without
Ab
a●s
niuisi
transibunt
ad
calorem
nimium
.
that
/
that
the
dampned
mayen
by
length
of
eternyte
be
enhardened
or
acustumed
for
the
lesse
greffe
them
to
endure
and
bere
.
Also
a
man
may
consyder
●ich●●
ardet
●●●e●
no
nisi
propria
vol●●as
.
aug.
the
remors
and
the
dyspleasures
that
these
dampned
haue
.
Whan
they
knowen
certenly
that
they
hadde
ben
saued
yf
they
hadde
wolde
/
and
for
a
momente
of
the
pleasure
of
this
presente
worlde
they
ben
gyuen
vnto
suche
inconuenyent
that
neuer
in
theyr
case
there
is
no
hope
nor
abydyng
of
reparacyon
and
many
of
other
suche
contemplacyons
may
be
ymagyned
by
intente
humayne
and
how
be
it
as
sayth
saynt
Austen
in
the
boke
before
sayd
that
it
is
as
nothynge
in
compa●yson
of
the
dede
and
of
the
royalte
of
that
/
that
suffren
the
dampned
and
that
notwithstondynge
yet
we
sholde
vs
enforce
after
our
lytell
&
obscure
capacyte
to
vnderstonde
&
thynke
that
/
that
by
the
holy
scryptures
vnto
vs
hath
be
gyuen
&
shewed
/
for
the
fere
that
we
seche
by
this
consyderacyon
cometh
and
procedeth
whan
a
man
apprehendeth
and
taketh
by
vnderstondynge
some
thynge
terryble
and
of
as
moche
that
a
man
considereth
and
that
a
man
vnderstondeth
suche
thynge
horryble
more
in
specyall
&
in
partyculer
of
as
moche
conceyueth
a
man
the
more
greter
fere
.
and
for
as
moche
that
in
the
seconde
poynt
the
whiche
is
the
consyderacyon
of
the
sayd
paynes
in
partyculer
mouynge
the
ayde
of
the
holy
goost
.
I
shall
reher●e
ten
paynes
pryncypalles
of
the
partye
of
the
body
and
ten
other
of
the
partye
of
the
soule
.
And
euery
of
the
twenty
paynes
is
dyuysed
in
foure
/
&
so
there
shall
be
foure
and
twenty
paynes
partyculers
taken
of
the
paynes
infynyte
and
without
nombre
that
suffren
and
shall
suffre
euer
without
ende
(
these
cursyd
dampned
soules
/
by
the
consyderacyon
of
the
whiche
the
herte
humayn
the
whiche
them
wyll
rede
or
herken
shall
be
to
moche
enhardened
and
tayde
of
the
bondes
of
the
fende
of
helle
the
whiche
conceyueth
not
fere
/
and
tremblynge
for
to
come
after
the
shortenes
of
this
present
lyfe
vnto
suche
&
so
horryble
tormente
.
¶
Here
foloweth
the
ten
paynes
of
the
partye
of
the
body
that
these
dampned
suffren
in
helle
and
euery
of
them
deuysed
in
foure
&
so
they
ben
.
xl
.
paynes
.
-
THe
fyrste
is
fyre
ryght
cruelly
brennynge
.
-
The
seconde
is
colde
soo
moche
fresynge
.
-
The
thyrde
grete
cryes
of
dolour
without
ceassynge
-
The
fourth
smoke
the
whiche
may
not
in
helle
be
lefte
.
-
The
fyfth
odoure
and
stynkynge
moche
horryble
-
The
syxte
vysyon
of
deuylles
terryble
.
-
The
seuenth
hungre
tormentynge
cruelly
.
-
The
.viii.
thruste
the
which
tormenteth
in
lyke
wyse
-
The
.ix.
grete
shame
and
confusyon
.
-
The
tenth
in
all
his
membres
afflyccyon
.
THe
fyrste
payne
is
of
fyre
brennynge
of
the
whiche
it
is
to
vnderstonde
that
notwithstondynge
that
the
fyre
of
helle
is
a
thynge
corporall
&
of
the
same
nature
as
is
that
of
this
world
/
how
be
it
they
dyfferen
in
foure
thynges
.
The
fyrste
is
in
sharpenes
of
hete
/
for
it
is
more
hote
than
is
oures
/
of
as
moche
as
oures
is
more
hoter
than
that
the
whiche
is
paynted
on
a
wall
after
as
sayth
saynt
Austen
the
whiche
is
none
other
thynge
to
vnderstonde
but
that
we
be
not
suffycyent
for
to
ymagen
the
excesse
of
the
fyre
of
helle
in
regarde
and
comparyson
of
oures
.
Of
the
whiche
euer
more
we
haue
so
meruaylous
experyens
that
there
is
no
metall
/
ne
other
thynge
but
that
it
melteth
/
brenneth
/
or
altreth
/
and
therfore
esmeruayll
the
torment
of
the
fyre
of
hell
what
it
may
be
.
The
seconde
dyfference
of
the
fyre
of
helle
/
and
of
oures
/
is
as
vnto
the
hardenes
for
oures
is
in
beynge
lesseth
and
consumeth
his
mater
/
but
that
of
hell
is
eternall
/
and
neuer
lesseth
/
For
for
euer
her
mater
shall
endure
▪
That
is
to
vnderstonde
the
body
and
the
soule
of
dampned
synners
them
holden
alwayes
in
one
maner
.
Thyrdly
they
dyfferen
in
lyght
/
for
how
be
it
that
/
that
of
helle
is
grete
and
brennynge
euer
more
/
yet
it
yeldeth
no
lyght
the
whiche
is
ony
thynge
plea
saunt
/
but
all
the
syght
and
lyght
the
whiche
is
in
helle
/
it
is
for
to
torment
greuously
those
that
ben
dampned
.
Fourthly
they
dyfferen
/
for
it
conserueth
in
beynge
the
thynge
that
it
brenneth
and
boyleth
to
chaunge
in
to
asshes
/
or
in
to
other
nature
.
By
these
foure
thynges
appereth
that
none
vnderstondynge
is
suffycyent
to
comprehende
the
horrybylyte
of
suche
tormente
.
THe
seconde
payne
is
of
water
colde
/
&
dyffereth
from
that
of
this
present
worlde
in
foure
thynges
.
The
fyrste
is
oppresse
of
colde
/
for
lyke
wyse
as
the
brennynge
of
the
fyre
of
helle
surmounteth
the
brennynge
of
oures
/
euen
so
the
colde
in
the
other
worlde
surmounteth
the
colde
in
this
worlde
by
suche
maner
that
yf
the
moost
greteste
mountayne
of
the
worlde
were
of
yren
massyf
and
embrased
as
was
euer
stele
for
to
forge
/
and
it
were
put
in
the
tormente
of
the
ponde
of
yse
in
the
coldenes
of
hell●
/
it
sholde
be
from
parte
to
parte
yse
.
also
as
in
a
moment
.
And
therfore
sayth
well
saynt
Gregorye
that
suche
colde
is
intollerable
/
&
yf
a
man
demaunde
wherfore
oure
lorde
sayth
not
as
well
in
the
gospell
/
departe
you
from
me
acursed
dampned
and
go
ye
in
to
the
colde
eternall
as
he
sayth
into
the
fyre
eternall
.
The
answere
/
for
asomoche
as
the
fyre
amonge
other
elementes
is
the
moost
actyf
and
the
moost
afflyctyf
/
therfore
god
vnto
vs
gyueth
example
of
fyre
more
sooner
than
of
the
yse
.
I
put
that
he
it
gyueth
ynough
to
vnderstonde
by
other
places
of
the
gospell
/
where
he
sayth
that
these
dampned
shall
wepe
and
shall
grynde
theyr
teeth
for
coldenes
.
The
seconde
dyfference
of
the
water
of
helle
&
of
this
worlde
is
for
that
of
hell
neuer
chauffeth
for
ony
thynge
hote
the
whiche
vnto
it
may
be
gyuen
/
but
euer
more
abydeth
in
one
estate
and
degree
of
coldenes
.
The
thyrde
dyfference
is
that
/
that
of
helle
is
euermore
trouble
full
of
stenche
and
incomparable
erroure
:
The
fourth
dyfference
is
for
that
helle
maketh
not
these
dampned
to
dye
but
in
lyke
wyse
as
these
fysshes
lyuen
in
the
water
in
this
worlde
/
so
these
dampned
may
not
dye
in
the
water
in
that
worlde
.
THe
thyrde
payne
is
to
crye
&
to
braye
in
wepynge
and
in
playnynge
the
whiche
torment
is
the
cause
for
foure
thynges
.
Therfore
as
moche
that
the
dampned
knowen
that
they
shall
neuer
se
god
/
the
whiche
is
the
moost
gretest
payne
of
helle
for
these
saued
/
or
these
dampned
loue
better
to
be
in
helle
for
euer
/
and
to
see
god
than
to
be
in
paradyse
&
see
hym
not
yf
suche
thynge
were
possyble
And
in
suche
wyse
that
none
ne
may
speke
nor
thynke
the
melodye
the
whiche
is
made
in
paradyse
as
well
of
the
blyssed
angelles
as
of
holy
men
and
women
yblyssed
.
In
lyke
wyse
there
is
none
that
may
declare
the
pyteous
and
horryble
trye
and
howlynge
the
whiche
is
made
in
helle
as
well
of
deuylles
/
as
of
other
dampned
/
And
yf
a
man
demaunde
what
they
saye
in
cryenge
.
The
answere
.
All
the
dampned
cursen
the
creature
.
Also
they
curse
togyders
/
as
theyr
fader
and
moder
/
and
the
houre
that
they
were
begoten
/
that
they
were
borne
/
and
that
they
were
put
vnto
nourysshynge
/
and
those
that
them
sholde
correcte
and
teche
/
and
also
those
that
haue
ben
the
occasyon
of
theyr
synnes
/
as
the
baude
cursyd
be
the
baude
/
and
also
of
other
occasyons
in
dyuers
synnes
.
The
seconde
cause
of
the
crye
of
them
dampned
is
for
the
consyderacyon
that
they
haue
of
the
tyme
of
mercye
the
whiche
is
paste
.
In
the
whiche
they
may
do
penaunce
and
purchase
paradyse
/
The
thyrde
cause
is
of
theyr
crye
for
by
cause
of
the
horryble
paynes
that
they
enduren
.
As
we
may
consydere
that
yf
an
hundreth
persones
hadde
euery
of
them
one
fote
and
one
hande
in
the
fyre
or
in
the
water
sethynge
without
power
to
dye
/
what
bruyt
and
what
crye
they
sholde
make
/
but
that
sholde
be
lesse
than
nothynge
in
comparyson
of
deuylles
and
of
other
dampned
/
for
they
ben
more
than
an
hundreth
thousande
thousandes
the
whiche
all-togyders
vnto
them
doeth
noysaunce
/
and
all
in
one
thondre
cryenge
and
brayen
horrybly
.
The
fourth
reason
of
suche
clamoure
is
for
as
moche
that
they
been
dyspeyred
for
euer
to
haue
remedy
.
A
man
may
demaunde
how
that
may
be
as
after
the
Justyce
dyuyne
that
for
one
oonly
synne
the
whiche
hath
be
so
sone
done
and
so
lyghtly
commytte
a.
soule
the
whiche
hath
ben
of
god
so
moche
beloued
the
whiche
vnto
the
ymage
of
hymself
hath
be
made
and
fermed
is
dampned
eternally
vnto
so
grete
depnes
and
confusyon
of
paynes
and
tormentes
.
The
answere
may
be
made
by
the
example
of
a
byeng
of
an
herytage
the
whiche
is
done
in
a
lytell
tyme
&
how
be
it
he
gyueth
the
ryght
of
possessyon
in
perpetuyte
.
In
lyke
wyse
the
synner
selleth
his
soule
and
the
ryght
that
he
hath
vnto
the
royalme
of
paradyse
in
lytell
whyle
.
By
the
whiche
he
is
dysenheryte
for
euer
/
and
vnto
eternyte
of
paynes
condampned
.
Also
a
stroke
is
sone
stryken
wherof
the
deth
foloweth
without
euer
to
recouer
the
lyfe
.
Also
a
man
is
anone
fallen
in
to
suche
a
dytche
soo
that
the
arysynge
is
impossyble
.
The
answere
by
reasons
the
synners
the
whiche
in
theyr
ende
haue
be
founde
in
synne
mortall
haue
synne
in
eternyte
for
yf
they
hadde
lyued
in
this
worlde
euer
more
hadde
they
contynued
theyr
synne
.
By
the
whiche
of
good
ryghte
they
sholde
haue
payne
without
ende
.
Also
after
the
deth
the
soule
and
the
wyll
ben
innuuables
be
it
in
good
or
in
yll
.
And
for
as
moche
that
the
cursyd
wyll
of
those
that
be
dampned
dureth
&
perseuereth
in
her
iniquyte
she
ought
for
euer
more
to
abyde
in
paynes
also
the
synne
in
the
whiche
the
dampned
ben
deed
/
is
agayne
the
god
of
eternyte
/
By
the
whiche
after
Justyce
eternall
and
infynyte
the
payne
ought
to
be
without
ende
.
Also
for
a
lytell
tyme
of
true
penaunce
/
or
of
a
good
werke
done
in
the
estate
of
grace
/
god
gyueth
in
eternyte
the
royalme
of
paradyse
/
by
the
whiche
Justyce
it
requyreth
that
in
lyke
wyse
/
also
for
one
oonly
synne
mortall
of
the
whiche
a
man
myght
in
lycell
tyme
do
penaunce
is
gyuen
payne
eternall
and
of
that
eternyte
of
paynes
shall
be
spoken
after
more
playnly
.
THe
fourth
payne
is
smoke
.
By
the
whiche
it
is
to
vnderstonde
that
euen
in
lyke
wyse
as
smoke
herebyneth
is
the
cause
of
the
thyknes
of
the
fyre
from
whens
it
sheweth
derke
&
blacke
and
ingendreth
stenche
and
prycketh
the
eyes
/
procureth
terys
/
letteth
the
syght
and
hurteth
the
brayne
So
in
shewynge
that
of
all
paynes
possybles
there
are
in
hell
abundaunce
.
The
holy
scrypture
sayth
●laye
.
lxvi
.
Fumus
erit
in
furore
meo
fumus
ardens
tota
die
.
that
in
helle
is
smoke
the
whiche
procedeth
of
foure
thynges
/
fyrste
of
the
place
infecte
and
stynkynge
/
where
there
are
so
many
of
fylthes
/
&
dyrte
/
as
synnes
agayne
the
lawe
of
god
/
synnes
indycybles
synnes
agayne
nature
/
rebellyons
/
obstynacyons
/
impenytāce
/
&
cursyd
example
&
doctryne
shewed
ysa
.
vi
.
Domus
iplera
est
fumo
.
&
●s
.
xvii
.
●scēdit
fumus
in
i●a
eius
:
vnto
yonge
people
.
of
the
whiche
ylles
in
this
worlde
the
smoke
/
that
is
the
renome
the
which
is
so
moche
fylthy
&
daungerous
&
for
that
/
that
in
hell
euer
more
it
wexeth
grene
&
aboundeth
therfore
euer
more
ther
is
it
&
encreaseth
.
And
how
be
it
that
in
helle
there
is
greate
Hiere
.
xx
.
Male
dicta
dies
iqua
natus
sum
&
in
qua
〈◊〉
ꝑit
me
mater
mea
.
fyre
&
horryble
/
it
consumeth
not
the
sayd
smoke
.
but
euer
more
it
augmenteth
.
Secondly
it
procedeth
of
the
mater
the
whiche
there
is
brente
/
for
euen
in
lyke
wyse
as
nothynge
entreth
in
to
paradyse
but
that
is
pure
and
clene
/
euen
so
in
helle
entreth
nothynge
but
stenche
and
dyrte
/
wherof
the
smoke
may
not
be
but
inuysyble
/
and
so
as
these
synnes
on
this
halue
/
blyndeth
&
letteth
the
vnderstondynge
soo
the
smoke
of
the
fyre
of
helle
in
the
quencheth
theyr
true
knowlege
in
suche
wyse
that
they
dyspysen
/
Job
.
xli
.
De
naribus
eius
ꝓcedit
fumus
.
apo.
x.
De
ore
eius
ꝑcedebat
ignus
fumus
et
fulfur
.
and
dyspraysen
/
and
cursen
theyr
Justyce
/
they
curse
also
fader
and
moder
and
all
theyr
frendes
.
the
thyrde
thynge
wherof
the
sayd
smoke
procedeth
is
of
the
assystence
and
presence
in
the
sayd
place
of
helle
/
for
by
the
experyens
wese
that
in
places
where
Apo.
xiii
Fumus
tor
mēto●
eius
ascendit
in
secula
seculorum
.
ben
people
infecte
/
foule
and
stynkynge
/
of
theyr
nose
/
of
theyr
bodyes
of
theyr
clothynges
/
procedeth
smoke
/
and
odoure
engendrynge
heuynes
/
and
maketh
hym
that
may
to
fle
the
place
.
In
lyke
wyse
of
deuylles
&
of
the
dampned
procedeth
/
for
they
ben
full
of
all
vnclenlynes
and
smoke
beynge
full
of
sorowe
/
and
the
whiche
engendreth
derkenesses
outwarde
/
&
vnfelynge
.
The
fourth
thynge
wherof
procedeth
the
habundaunce
of
the
sayd
smoke
/
is
that
in
the
sayd
place
of
helle
there
is
no
waye
nor
other
place
from
whens
it
may
departe
/
but
from
the
tyme
that
the
cursyd
angelles
were
create
/
and
they
rebelled
agayne
god
/
&
that
Cayme
the
whiche
was
the
fyrste
dampned
of
men
/
all
the
smokes
ben
abydynge
there
.
Than
I
reste
that
the
place
is
moche
blynde
derke
dyspleasaunt
&
noyfull
THe
fyfth
payne
is
odour
stynkynge
and
horryble
cause
of
foure
partes
.
The
fyrste
partye
shall
be
for
as
moche
that
all
the
stynkynge
thynges
that
euer
were
or
euer
shall
be
.
Than
shall
be
assembled
and
caste
in
to
the
dytche
of
helle
.
And
a
body
humayne
the
whiche
rotteth
in
a
waye
/
or
in
a
quarefoure
of
a
towne
without
beynge
buryed
is
so
grete
stynche
specyally
in
the
tyme
of
grete
hete
that
suche
stynche
rotteth
and
enpoysoneth
all
the
enhabytances
of
a
cyte
.
What
may
that
be
of
the
multytude
of
the
bodyes
of
all
the
dampned
/
lecherous
people
ydolatres
/
and
other
without
nombre
the
whiche
shall
be
wors
than
roten
in
the
fyre
and
in
the
smoke
the
whiche
may
not
out
of
hell
auoyde
thynke
who
so
can
.
The
seconde
payne
shall
be
of
sulfre
embrased
after
as
sayth
holy
scrypture
.
/
The
thyrde
shall
be
of
the
flesshe
humayne
as
it
is
sayd
the
whiche
after
the
dyuersyte
and
greuousnes
of
synnes
shall
be
stynkyng
more
or
lesse
/
the
fourth
shall
procede
of
the
presence
of
deuylles
of
the
stenche
of
whome
god
hath
shewed
many
examples
as
it
apereth
in
the
legende
of
saynt
Martyn
that
whan
they
appered
in
this
worlde
they
lefte
astynche
intollerable
.
THe
syxte
payne
is
of
the
vysyon
of
deuylles
videntes
turbabū●●more
horribili
&
miserabuntur
&c.
Cap.
v.
the
whiche
causen
vnto
the
dampned
four
maner
of
paynes
.
The
fyrste
is
fere
and
tremblynge
/
for
yf
a
man
fere
moche
to
see
/
or
to
mete
a
dogge
/
or
a
lyon
enraged
/
or
other
creature
foule
/
cruel
and
gastly
/
what
may
that
be
to
see
contynually
all
the
deuylles
/
for
a
man
fyndeth
in
wrytynge
that
yf
ony
persone
mortall
see
one
oonly
in
that
fygure
that
these
dampned
them
seen
it
sholde
suffyce
for
to
make
hym
dye
/
or
for
to
be
madde
and
to
lese
al
his
vnderstondynge
.
The
seconde
payne
the
which
gyueth
suche
vysyon
vnto
the
dampned
is
contynuall
reproche
of
synnes
that
they
them
haue
made
to
acompte
.
The
thyrde
shall
be
flagellacyons
and
tormentes
inexplycables
it
without
ende
or
with
out
releasynge
.
The
fourth
shall
be
that
they
shal
foyle
and
threste
all
the
dampned
togyders
and
in
more
greter
dystresse
than
euer
were
stones
in
a
wall
or
in
other
thynge
by
forceof
engyne
of
pressures
.
THe
seuenth
payne
is
hongre
imcompreuable
Famem
pacientur
vt
canes
●s
.
lviii
.
Item
serui
mei
cōedent
&
vos
esurietis
.
ysa
.
vii
.
Sicut
oris
i
iferno
positi
sant
.
mors
de
pascet
eos
.
●
.
lx
viii
.
for
foure
thynges
.
The
fyrste
for
vnto
suche
hongre
by
no
meane
these
dampned
ne
may
haue
remedye
.
The
seconde
/
for
thynge
the
whiche
is
in
helle
hath
not
dysposycyon
for
to
be
satyfyed
The
thyrde
for
the
remembraunce
that
they
haue
of
the
delyte
that
they
were
wonte
to
take
for
to
ete
The
fourth
for
as
moche
that
they
knowe
suche
hongre
shall
neuer
cease
and
soo
they
knowe
well
that
these
tormentes
before
sayd
and
those
the
whiche
folowen
ben
come
in
nature
humayne
.
By
the
occasyon
of
cursyd
eetynge
of
the
fruyt
that
god
had
defendyd
vnto
our
fore
faders
.
THe
.
viii
.
payne
is
of
thruste
inestymable
the
whiche
tormenteth
not
alonely
the
tonge
/
the
throte
/
or
the
mouth
/
but
with
that
all
the
partyes
of
the
body
without
and
within
and
suche
torment
cometh
by
foure
thynges
.
The
fyrste
for
as
moche
that
the
dampned
haue
water
presented
of
the
whiche
they
may
not
taste
.
The
seconde
for
as
moche
that
in
suche
thruste
there
is
no
release
/
or
hope
for
ony
tyme
to
come
/
of
that
torment
sayth
Ihesu
cryste
in
the
gospell
that
the
cursyd
ryche
man
requyred
the
dayes
of
Abraham
one
poore
and
lytell
Pater
abrahōmit
te
lazarum
vt
●tigat
extre
mūdigiti
s●●●
aqua
vt
refrigeret
līguā
meā●a
cruci
or
●ha●
flamma
.
luce
●
vncapitulo
.
droppe
of
water
and
neuer
myghte
he
haue
it
/
nor
neuer
shall
he
haue
it
▪
a
man
fyndeth
in
wrytynge
that
the
sayd
cursyd
ryche
man
hadde
to
name
Tantalus
and
was
of
the
people
of
hebryeus
the
whiche
thynge
men
afferme
for
as
moche
as
he
called
Abraham
his
fader
▪
and
he
was
foure
hondreth
yere
byfore
the
comynge
of
Ihesu
cryste
and
in
the
tyme
of
the
grete
physosypher
Arystole
/
and
euersyns
/
nor
neuer
shall
cease
to
dye
and
for
to
enrage
for
thruste
.
In
the
whiche
it
appereth
how
that
Horrēdum
est
incide●e
●
manu
de●v●●ē
t●s
.
●●e
.
x.
it
is
grete
errour
for
to
fall
in
the
Iustyce
dyuyne
/
The
thyrde
is
for
a
sauour
that
these
dampned
haue
in
theyr
taste
the
whiche
is
made
and
composed
of
galle
and
of
the
bytter
thynges
of
helle
the
whiche
holy
scrypture
nameth
the
galle
of
dragons
the
whiche
is
a
torment
in
explymable
/
for
in
lyke
Fel
dra●ho●ū
vi●●um
eo●●
venenum
aspidū●
sana●ile
.
de
vtero
.
xxxiii
.
Per
que●s
peccat
●he●
et
torquet●●t
as
in
this
worlde
it
is
a
thynge
moche
pleasaunt
as
to
taste
and
sauour
precyous
wynes
and
delycyous
meetes
.
Also
in
the
other
worlde
it
is
a
thynge
moche
cruelle
as
the
tormente
the
whiche
is
to
taste
.
/
:
The
fourth
is
a
rage
the
whiche
is
of
the
teeth
/
for
in
lyke
wyse
as
the
teeth
haue
ben
somwhat
an
instrument
to
taste
/
they
ben
in
the
other
worlde
an
instrument
for
to
tormente
.
THe
.
ix
.
is
a
payne
ryght
excessyue
for
foure
reasons
.
The
fyrste
/
for
they
shall
be
en-treated
ryght
cruelly
.
The
seconde
by
cause
of
the
place
the
whiche
is
ryght
vyle
and
ryght
stynkynge
.
The
thyrde
for
they
shall
be
in
seruytude
of
the
ryght
yll
sauoure
that
is
of
the
deuylles
and
vnto
the
synnes
the
whiche
they
haue
loued
.
The
fourth
for
the
companye
/
for
euery
of
the
dampned
hath
partyculer
payne
for
the
presence
&
dampnacyon
of
the
other
/
as
well
of
deuylles
as
of
the
men
and
women
.
THe
tenth
payne
of
those
that
ben
dampned
is
as
vnto
the
touchynge
/
for
all
the
partyes
of
the
body
of
them
dampned
ben
more
tender
as
to
be
hurted
and
dyseased
than
they
were
in
this
worlde
whan
by
botches
and
apostumes
they
were
halfe
●oten
and
that
notwithstondynge
they
shall
haue
agreuaunce
of
foure
partyes
.
The
fyrste
shall
be
of
the
ponderosyte
and
collygacyon
from
the
one
membre
vnto
the
other
the
whiche
is
of
as
moche
grete
greuaunce
/
as
the
helth
and
the
good
dysposycyon
was
the
comforte
and
ayde
of
other
membres
in
the
present
lyfe
and
more
grete
of
as
moche
as
the
lyfe
where
the
estate
to
come
excedeth
in
good
or
in
yll
that
of
this
present
lyfe
.
The
ayde
that
the
one
membre
doeth
vnto
the
other
may
be
knowen
in
consyderynge
the
operacyon
and
vsage
of
euery
membre
in
regarde
of
the
other
/
as
we
see
that
the
operacyon
of
the
mouth
is
the
cause
of
the
lyfe
of
all
the
other
/
soo
of
the
eyes
/
soo
of
the
fote
/
and
of
euery
of
the
other
membres
secrete
in
asmoche
that
the
sykenes
and
dystruccyon
of
the
one
is
the
dystruccyon
of
the
other
/
And
soo
in
lyke
wyse
may
a
man
saye
of
the
dolour
the
whiche
is
in
euery
membre
of
the
dampned
/
for
it
is
suffycyent
vnto
the
deth
of
all
these
other
yf
deth
corporall
myght
be
in
helle
recouered
/
and
so
this
may
be
vnderstonde
not
aloonly
of
the
membres
of
the
body
of
nature
.
but
with
that
of
the
membres
of
the
body
mystycall
/
that
is
to
saye
that
yf
ony
●
were
in
hell
with
out
hauynge
other
payne
than
that
/
that
he
seeth
and
knoweth
in
his
neyghbours
he
sholde
suffre
for
to
dye
of
as
many
dethes
as
there
are
of
persones
dampned
in
suche
wyse
that
as
many
of
membres
Asserunt
theologi
〈◊〉
●te
〈◊〉
dicium
ge
〈◊〉
ab
●gn
〈…〉
er
〈…〉
h
tor●ri
i
〈…〉
tū●●t
īstrumentū●u
.
s
〈…〉
o
〈…〉
e.
ergo
a
〈…〉
▪
vel
aforcior●
〈◊〉
●●diciū●or●●
〈…〉
r.
Transivūt
ab
a
quisniuiū
ad
●alor●
nunium
.
Iob
〈◊〉
▪
capitulo
.
as
many
of
dethes
.
The
seconde
payne
is
for
the
touchynge
of
the
place
in
the
whiche
they
ben
the
whiche
fyre
enbraseth
not
aloonly
by
nature
/
but
more
ouer
by
operacyon
dyuyne
for
that
/
that
he
is
the
instrument
to
excersyce
the
Iustyce
of
god
.
/
:
And
for
as
moche
that
these
operacyons
dyuynes
/
&
maryculousses
ben
moche
more
excellentes
than
those
the
whiche
ben
done
symply
after
the
cours
of
nature
the
embrasynge
and
the
tormente
of
the
fyre
of
helle
excedeth
the
hete
of
all
metalles
molten
the
whiche
may
be
ymagyned
more
excessyuely
than
herte
may
thynke
.
And
therfore
whan
suche
fyre
is
in
the
depnes
of
the
herte
/
of
bones
/
of
synewes
/
and
of
vaynes
/
of
bloode
and
of
the
flesshe
of
the
dampned
and
the
whiche
is
more
to
esmeruayll
in
all
the
puyssaunces
of
the
soule
.
who
may
than
thynke
the
anguysshe
of
them
the
whiche
ben
in
suche
torment
without
euer
to
haue
power
A
questyon
.
to
dye
.
But
some
may
make
suche
a
questyon
Yf
it
be
so
that
these
dampned
shall
be
bayned
in
a
ponde
of
yse
after
▪
as
holy
scrypture
sayth
/
and
lately
hath
ben
sayd
before
that
as
moche
is
the
grete
oppresse
of
colde
as
that
of
fyre
/
as
it
may
be
to
enioyne
hete
and
colde
in
one selfe
torment
and
in
those
the
whiche
may
not
be
remeuyd
from
one
place
vnto
another
.
The
answere
vnto
that
/
the
grete
The
answer
Alberte
that
suche
alteracyon
of
colde
and
of
hete
in
one selfe
body
maketh
/
is
not
made
that
it
is
put
from
one
place
in
to
another
.
But
in
lyke
wyse
as
the
▪
sykenes
of
a
feuer
gyueth
fyrste
coldenes
and
afterwarde
meruayllous
hete
/
euyn
so
the
tormentes
of
helle
ben
varyed
amonge
these
dampned
with
out
mutacyon
of
the
place
of
theyr
pryson
and
hell
perpetuall
.
The
thyrde
payne
is
for
the
touchynge
of
other
bodyes
dampned
and
embrased
as
a
man
seeth
sensybly
that
of
as
moche
that
there
is
moch
wode
in
a
fyre
/
of
as
moche
it
brenneth
the
more
strongely
/
and
therfore
the
fyre
embrased
in
a
towne
is
Poēs
eos
vt
cliba
num
ignis
in
tp̄e
vultus
tui
.
●s
.
x.
ryght
peryllous
for
the
multytude
of
the
houses
the
whiche
ben
togyders
.
Not
alonely
to
fele
or
for
the
domage
that
it
doeth
/
but
with
that
vnto
the
regarde
of
hym
or
of
those
the
whiche
nothynge
shall
possede
in
the
sayd
cyte
/
for
by
the
erroure
and
abhomynacyon
of
suche
embrasynge
a
man
may
lese
the
wytte
and
the
vnderstondynge
/
Now
thynke
he
that
may
what
it
may
be
of
those
the
whiche
felen
them
and
vnderstonden
to
be
dampned
in
the
fyre
of
hell
for
euer
more
as
longe
as
god
shall
be
Quis
ex
vobis
poterit
habitare
cu●●gn●
deuorāte
.
god
.
and
they
shall
be
mo
than
an
hundreth
thousande
thousandes
of
the
whiche
euery
of
them
shall
make
more
greter
fyre
than
sholde
that
of
the
moost
greatest
towne
of
the
worlde
yf
it
were
embrased
.
The
fourth
payne
of
the
betynge
and
strykynge
that
Parata
sunt
deriso
●bus
iudicia
et
male
●cu●iēres
stultorum
corporibus
ꝓuer
xix
.
ca.
the
deuylles
make
vpon
the
bodyes
&
vpon
the
soules
of
those
that
ben
dampned
/
and
for
a
brete
epilogacyon
of
all
the
paynes
of
the
partye
of
the
body
it
is
to
be
noted
that
all
the
fyue
wyttes
naturalles
of
the
dampned
shall
be
replenys●hed
with
thynges
Congregabo
super
eos
mala
.
&
p̄
.
1.
sagittas
meas
comple
bo
i
eis
.
deu
.
xxxii
.
the
whiche
vnto
them
shall
gyue
tormentes
aboue
all
estymacyons
/
as
the
cyte
shall
see
tormentes
&
creatures
deformed
/
as
the
doughter
shall
see
the
Sagittes●●tfames
●●tis
.
frigus
.
estus
.
infirmitas
.
lassitu
do
et
mo●s
.
moder
/
and
the
moder
the
doughter
/
the
systers
and
the
broder
kynnesfolke
and
other
frendes
.
Also
the
husbonde
the
wyfe
/
and
the
wyfe
her
husbonde
/
&
so
of
an
hundreth
thousande
other
thynges
/
that
euery
of
the
dampned
seeth
and
knoweth
&
of
euery
thynge
vnto
sorowe
and
dysease
pertyculerly
/
&
so
of
the
herynge
/
in
herynge
the
crye
/
the
lyghtenynge
and
the
thondre
of
hete
and
of
colde
the
which
contynually
ben
assembled
the
one
as
grete
as
an
other
/
of
the
whiche
assemble
and
presse
spryngeth
a
confusyon
of
sounde
as
somtyme
we
may
se
whan
one
putteth
an
yron
embrased
in
the
water
/
or
whan
a
cloude
colde
assembleth
with
another
cloude
hote
Than
it
causeth
the
lyghtenynge
&
the
thondre
the
whiche
of
tymes
vnto
vs
is
hatefull
for
the
errour
of
the
grete
sounde
&
of
the
cryes
/
yf
it
than
be
so
that
the
body
of
euery
of
the
dampned
be
a
corner
of
the
lyghtenynge
&
of
the
tormente
of
helle
/
what
confusyon
of
crye
and
of
thonder
there
may
he
haue
thynke
he
that
may
.
Also
the
taste
/
the
smell
/
and
the
touchyng
ben
in
semblables
varyacyons
and
innombrables
paynes
and
tormentes
.
By
the
consyderacyon
alonely
of
the
paynes
before
sayd
the
whiche
is
a
lytell
thynge
in
comparyson
of
them
the
whiche
folowen
all
vnderstondynge
the
whiche
may
vnto
suche
paynes
come
or
hym
kepe
theder
for
to
come
sholde
well
in
hymselfe
conceyue
on
suche
ferechat
/
by
that
he
hym
enforce
to
do
well
/
and
all
yll
for
to
eschewe
and
fle
/
the
whiche
thynge
is
the
ende
vnto
the
which
we
entende
in
all
the
processe
of
this
present
boke
.
¶
Here
folowen
in
one
maner
of
the
generalyte
of
the
paynes
of
the
soule
dampned
.
AFter
the
forty
paynes
corporalles
nombred
and
reherced
before
it
behoueth
some
what
to
reherce
of
the
paynes
of
the
soule
to
the
ende
that
those
the
whiche
wyll
not
or
may
not
conceyue
fere
by
the
consyderacyon
of
the
sayd
paynes
corporalles
that
for
the
spyrytualles
they
may
come
vnto
the
fere
of
the
creature
the
whiche
hath
puyssaunce
to
dampne
body
and
soule
in
helle
/
for
the
paynes
spyrytualles
ben
more
cruell
and
more
to
be
doubted
Eum
timete
●
pont
ꝑ
de●e
corpus
&
aiam
i
gehe●nam
.
of
as
moche
that
the
soule
is
more
greter
thyng
than
the
body
/
the
whiche
comparyson
surmounteth
now
the
capacyte
of
vnderstondynge
humayne
in
this
(
mater
/
and
by
the
consequent
a
man
may
not
comprehende
parfytly
the
paynes
of
the
soule
/
for
as
it
hath
ben
before
sayd
after
saynt
Austen
they
be
moche
more
greter
than
a
man
may
speke
or
thynke
.
And
that
notwitstondynge
some
thynge
shall
be
here
reherced
how
be
it
that
it
be
lytell
/
and
fyrste
in
generall
and
secondly
more
in
pertyculer
.
As
vnto
the
fyrst
it
is
to
vnderstonde
that
vnto
god
the
fader
is
gyuen
puyssaunce
infynyte
/
vnto
god
the
sone
semblable
sapyence
/
and
vnto
the
god
the
holy
goost
lyke
bonte
and
buksōnes
/
and
this
blyssed
trynyte
one
dyuynyte
/
one selfe
essence
/
one
maieste
by
his
puyssaunce
/
his
sapyence
and
bonte
to
create
soule
reasonable
vnto
his
semblaunce
/
vnto
his
ymage
/
in
gyuynge
her
mynde
/
vnderstondynge
/
and
wyll
in
so
hyghe
degree
of
noblesse
naturall
that
he
vnto
her
hath
gyuen
fre
choyse
to
do
well
or
yll
/
soo
that
it
shall
procede
of
the
free
wyll
/
and
yf
she
her
wyll
humble
in
yeldynge
vnto
god
the
obedyence
and
the
seruyce
that
she
knoweth
by
reason
naturall
to
be
due
vnto
the
creature
/
she
her
vnyeth
with
hym
by
grace
beynge
partener
vnto
the
glorye
of
his
dyuynyte
by
so
hygh
excellence
of
dyuynyte
that
he
her
calleth
the
doughter
of
god
/
the
espouse
of
Jhesu
/
cryste
/
and
quene
of
paradyse
.
And
she
the
whiche
knoweth
and
may
all
thynges
in
god
/
And
by
the
contrary
whan
so
noble
a
creature
her
peruerteth
contraryous
and
rebelle
agayne
god
her
creature
the
whiche
in
suche
wyse
her
hath
autorysed
endoned
&
ennobled
and
that
she
wyll
of
her
propre
wyll
agayn
the
commaundement
and
ordenaunce
of
her
god
creatour
and
redemptour
.
The
whiche
thynge
is
agayn
all
reason
naturall
.
Than
she
supposeth
vnto
god
her
creatour
/
maketh
of
herselfe
her
god
in
presumynge
and
sechynge
dysordenatly
in
all
thynges
her
propre
honoure
/
her
glorye
/
and
her
prayse
/
and
for
that
/
that
suche
god
is
nothynge
folye
and
erroure
/
the
poore
soule
myserable
falleth
&
abydeth
aduersary
and
contraryous
vnto
god
the
creatoure
in
whome
is
all
goodnes
and
all
puyssaunce
infynytly
/
and
he
oonly
vnto
whome
is
gyuen
all
honoure
.
and
therfore
so
as
we
see
that
derkenesses
been
contraryes
vnto
lyght
/
beaute
and
honeste
/
vnto
foulnes
and
vnto
all
fylth
/
pouerte
/
rychesse
/
helth
syknes
/
the
deth
/
vnto
the
lyfe
and
soo
of
all
other
thynges
contraryous
.
In
lyke
wyse
it
behoueth
to
saye
of
the
soule
the
whiche
is
contraryous
and
aduersary
vnto
god
And
for
as
moche
that
in
god
as
it
is
sayd
/
is
puyssaunce
/
sapyence
/
bonte
/
beaute
/
rychesse
/
glorye
/
honoure
/
pleasures
.
delytes
/
lyfe
/
trouth
/
Justyce
/
equytes
/
swetnes
/
and
all
other
perfeccyons
infynytly
&
without
nombre
/
it
foloweth
well
that
in
the
soule
the
whiche
by
the
abusyon
of
his
propre
wyll
/
is
vnto
him
contraryous
in
fermynge
aduersarye
and
contraryous
vnto
the
wyll
dyuyne
is
all
frowarde
and
the
contrary
of
the
thynges
before
sayd
.
That
is
to
vnderstonde
/
debylyte
and
myserable
feblenes
/
folye
and
cursydnes
/
horryble
defermyte
of
foulnes
/
pouerte
of
all
godenes
so
grete
that
the
deth
/
or
to
be
adnychylate
hym
sholde
seme
to
be
for
a
grete
good
/
mysery
/
&
dyshonoure
of
all
partes
dyspleasaunce
/
dysease
/
paynes
/
and
do
lours
without
nombre
&
without
mesure
deth
eternall
vnto
hym
is
his
partage
and
propre
herytage
falsete
/
iniquyte
/
malyce
/
and
suche
crudelyte
that
he
curseth
god
and
all
creatures
in
desyrynge
that
all
the
worlde
were
dampned
as
she
notwithstondynge
that
she
knoweth
well
that
better
with
her
it
shall
nothynge
be
but
euer
worse
.
And
for
asmoche
that
she
hath
clere
vnderstondynge
of
herselfe
and
that
she
knoweth
&
seeth
her
dysposycyon
her
dampnacyon
/
&
the
ylles
&
the
inconuenyentes
before
sayd
&
the
whiche
folowe
without
nombre
&
without
ende
in
the
whiche
is
put
&
gyuen
by
her
propre
wyll
.
also
Cōmēducauer●it
liguas
suaspre
do
lore
&
blasyhemauersit
deum
celi
p̄●o
loribus
&
vulneri
bus
suis
.
a●o
.
xvi
.
she
hath
knowlege
of
the
goodes
of
the
glorye
that
she
hath
loste
by
her
defaute
/
And
the
whiche
may
neuer
be
recouered
/
and
seeth
that
of
all
these
ylles
she
oonly
is
the
culpe
and
defaute
/
she
hateth
herselfe
and
curseth
aboue
all
thynges
.
And
in
lyke
wyse
as
she
is
dysordynatly
loued
she
her selfe
hateth
and
of
good
ryght
/
and
wolde
she
hadde
neuer
ben
made
but
she
may
not
haue
the
thynge
that
she
desyreth
/
who
knoweth
the
foulnesand
dyrte
that
she
may
not
dryue
a
waye
or
wasshe
her
dyshonour
that
she
may
not
recouer
/
her
iniquyte
that
she
may
not
correcte
/
her
losse
that
she
may
not
recouer
/
for
the
whiche
thynges
and
for
the
greate
rage
in
the
whiche
she
is
holden
she
byteth
and
eateth
her
handes
and
her
tonge
hath
well
to
vnderstonde
&
she
may
not
helselfe
bere
ne
endure
/
wherfore
there
is
none
vnderstondynge
tonge
ne
wrytynge
by
the
whiche
a
man
may
declare
the
payne
and
greuous
rage
of
the
dampned
and
this
is
as
vnto
the
generalyte
of
the
paynes
of
hell
of
the
partye
of
the
soule
.
¶
Here
foloweth
of
the
ten
paynes
pryncypalles
of
the
soule
the
whiche
is
dampned
/
and
euery
of
them
dyuysed
in
foure
.
-
THe
fyrst
is
of
all
glorye
defayllynge
.
-
THe
seconde
remors
without
ende
of
conscyence
-
The
thyrde
Ire
/
rancure
/
and
murmure
.
-
The
fourth
pryde
and
rebellyon
harde
.
-
The
fyfth
of
another
mans
welth
cursyd
enuy
.
-
The
syxte
is
fere
that
moche
men
noyeth
-
The
.vii.
payne
is
torment
the
whiche
fayleth
not
.
-
The
.viii.
is
of
all
Joye
defaute
.
-
The
.ix.
desyre
of
the
deth
ryght
hydeous
.
-
The
.x.
is
trybulacyon
shamfull
.
THe
fyrste
payne
is
to
be
depryued
from
the
glorye
of
paradyse
/
and
for
to
vnderstonde
some
what
the
gretenes
of
this
payne
/
it
is
well
to
be
noted
that
as
moche
grete
yll
is
the
losse
of
some
Visio
dei
totamerces
.
gio
.
super
illud
●
osten
dāilli
salutare
meum
.
Ego
ei
multo
grauiores
quam
gehenna
esse
dico
cruciatus
remoueri
&
ab●ci
ab
illa
gtia
nec
puto
ita
acerba
esse
gehenne
i
cē
dia
vt
sunt
illa
●bus
torq̄turis
●
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
grete
the
value
of
that
good
loste
/
as
for
example
.
Yf
a
man
demaunde
how
moche
the
grete
yll
of
sykenes
/
a
man
may
truely
answere
that
it
is
as
moche
grete
yll
as
helth
is
grete
good
for
as
moche
as
the
sykenes
is
contraryous
vnto
helth
.
also
what
yll
is
the
deth
/
it
is
as
moche
grete
yll
as
the
lyfe
is
grete
good
.
In
lyke
wyse
yf
a
man
demaunde
what
yll
is
dampnacyon
eternall
/
it
is
as
moche
grete
yll
as
the
glorye
of
paradyse
is
grete
good
.
&
for
as
moche
that
the
glorye
of
paradyse
is
more
grete
good
than
the
tormentes
of
payne
sensytyue
before
sayd
ben
grete
yll
/
it
foloweth
that
the
payne
(
of
the
dammage
that
these
dampned
soules
haue
that
is
to
be
depreuyd
from
the
beatytude
eternall
is
more
grete
yll
than
all
the
paynes
corporalles
before
sayd
.
This
payne
of
the
dommage
causeth
foure
greate
and
incōpreuables
ylles
vnto
the
dampned
.
The
fyrste
is
to
be
depryued
to
see
the
blyssed
trynyte
the
whiche
is
as
moche
grete
yll
/
as
god
is
grete
good
after
as
it
is
declared
before
/
ymagen
he
that
may
and
not
I
the
yll
of
suche
losse
&
dampnacyon
.
And
therfore
sayth
well
saynt
Austen
that
there
is
no
saynt
in
paradyse
but
that
loueth
better
to
be
in
the
fyre
and
tormentes
of
paynes
and
too
see
god
than
to
be
in
the
glorye
of
paradyse
excepte
to
see
good
.
The
seconde
yll
is
to
de
depreuyd
from
the
consolacyon
and
glorye
that
the
saued
haue
for
the
company
&
presente
of
blyssed
angellys
.
The
thyrde
yll
is
to
be
depryued
from
the
Joye
and
gladnes
that
all
sayntes
haue
for
the
presence
the
one
of
the
other
.
The
fourth
yll
is
to
be
depryued
from
the
contree
and
from
the
royalme
of
paradyse
the
whiche
of
good
ryght
is
named
the
lande
of
lyfe
/
as
this
present
worlde
is
well
named
the
londe
of
deth
.
Wherfore
it
is
to
be
notyd
that
as
to
lese
a
duche
/
or
a
royalme
in
this
valee
of
mesery
and
of
the
countre
of
deth
and
ryght
peryllous
to
enhabyte
/
it
is
a
thynge
so
moche
ferefull
and
so
moche
playnnynge
that
for
to
kepe
hym
from
suche
peryll
/
a
man
doeth
armes
/
bataylles
/
assaultes
/
as
▪
sholde
euery
man
in
the
ryght
of
hymselfe
to
doo
for
to
eschewe
the
losse
of
suche
good
as
the
royalme
of
paradyse
.
Wherof
sayth
saynt
Gregorye
that
the
leste
of
the
Propter
caritatem
magnam
hereditas
illa
oibus
est
vna
&
singularis
tota
.
saued
haue
entyerly
and
perfytly
the
possessyon
of
all
paradyse
/
for
charyte
by
the
whiche
a
man
loueth
his
neyghbour
as
hymselfe
maketh
all
godes
to
be
comon
specyally
in
the
sayd
royalme
of
paradyse
.
THe
seconde
payne
of
the
partye
of
the
soule
vermis
eorum●ō
morietur
.
ysaie
.
vl●
.
is
named
the
worme
or
the
remors
of
conscyence
and
a
payne
the
whiche
procedeth
of
clere
knowlege
the
whiche
than
is
in
the
soule
/
by
the
whiche
she
knoweth
she
hadde
ben
saued
yf
she
hadde
wylled
whan
she
sholde
haue
wylled
to
do
the
werkes
.
Also
she
knoweth
that
in
suche
losse
there
is
no
recouer
/
and
this
vnto
her
is
a
dyspleaser
incompreuable
as
we
may
see
some
what
in
this
worlde
of
them
the
whiche
by
theyr
defaute
or
neclygence
.
lesen
a
grete
good
that
they
ben
in
remors
and
in
dyspleaser
agayne
themselfe
/
&
this
payne
is
augmented
Quid
ꝓ
fuit
nobis
superbia
aut
diuiciarum
iactāc
●●d
no
bis
contulit
.
●ap̄
.
v.
vnto
the
dampned
of
foure
partes
.
The
fyrste
is
of
the
mynde
of
all
the
synnes
that
they
euer
dyde
in
theyr
lyues
/
haue
they
be
pardoned
other
tymes
on
this
behalue
or
not
/
for
in
as
moche
that
god
them
hath
pardoned
many
synnes
&
by
many
tymes
/
of
asmoche
haue
they
be
the
more
vnkynde
to
be
retorned
and
fynally
to
dwelle
in
synnes
.
and
whan
they
see
the
lytell
pleaser
/
the
prouffyte
&
the
hardenes
that
they
haue
had
in
synne
&
they
felen
the
payne
&
knowen
the
eternyte
/
thynke
who
so
may
the
rage
in
the
whiche
they
ben
without
ceasynge
.
The
seconde
is
of
the
mynde
that
they
haue
of
the
good
dedes
that
he
myght
haue
done
in
lytell
tyme
/
as
penaunce
&
to
purchase
merytes
and
the
royalme
of
paradyse
&
that
all
is
paste
without
euer
there
to
haue
remedy
.
The
thyrde
is
of
the
mynde
of
the
goodes
/
of
the
honours
&
of
the
rychesses
that
god
vnto
them
hath
Horrendo
&
cito
apparebit
vobis
qm
iudicium
durissimūī
his
●●sūt
fiet
exig
no
e●●rcedit̄
mīa
.
Item
potētespotēt
●ormēta
pacientur
sap̄
.
vi
.
Item
ibidem
fortioribus
forcior
instat
cruciatus
.
gyuen
in
this
worlde
for
to
prayse
hym
&
serue
him
&
they
haue
ben
abused
in
makynge
warre
&
dyshonoure
vnto
the
creature
&
vnto
the
sayntes
of
paradyse
.
wherfore
not
aloonly
the
Justyce
&
maieste
dyuyne
them
holden
offended
/
but
with
that
the
creatures
in
asmoche
as
the
vnkyndenes
&
the
offence
is
grete
/
now
is
it
ynough-clere
by
reason
naturall
that
the
offence
made
agayne
the
puyssaunce
/
sapyence
&
bonte
infynyte
/
his
malyce
/
iniquyte
/
&
folye
infynyte
/
by
the
whiche
it
behoueth
●
the
Justyce
dyuyne
punysshe
iustely
/
and
by
tormentes
infynyte
as
afterwarde
shall
be
shewed
/
and
this
knoweth
and
seeth
euery
dampned
to
be
done
by
the
Justyce
infynyte
.
The
whiche
they
hate
soueraynly
&
vnto
whome
they
may
not
resyste
/
in
ony
wyse
flee
/
or
escape
.
The
fourth
of
the
mynde
of
the
goodes
of
grace
that
they
haue
other
tymes
hadde
/
or
that
they
myght
haue
hadde
/
of
the
whiche
they
haue
loste
the
meryte
and
retrybucyon
the
whiche
was
the
vysyon
of
god
and
all
the
royalme
and
beatytude
of
paradyse
.
Also
they
haue
clere
knowlege
of
the
benefyce
of
the
Incarnacyon
of
oure
lorde
and
of
his
blyssed
passyon
/
the
whiche
thynge
vnto
theym
is
as
moche
grete
payne
/
as
the
loue
and
the
benefyce
was
grete
and
incompreuable
and
vpon
this
ymagen
profoundly
euery
creature
after
the
grace
that
the
swete
Jhesus
vnto
hym
shall
gyue
/
for
I
am
ynough
certayne
that
none
vnderstondynge
create
ne
may
it
comprehende
all
playne
.
THe
thyrde
payne
of
the
soule
is
Ire
/
&
rancure
incompreuable
agayne
foure
thynges
specyally
.
The
fyrste
is
agayne
the
puyssaunce
of
god
vnto
the
whiche
they
maye
not
resyste
as
yt
is
sayd
/
notwithstondynge
that
they
it
desyren
soueraynly
&
ben
certayne
to
haue
no
power
theder
to
come
/
by
the
whiche
they
ben
in
Ire
intollerable
.
/
:
The
seconde
is
agayne
theyr
mysery
&
dampnacyon
in
suche
wyse
that
euery
of
them
is
in
sorowe
&
in
anguysshe
of
his
propre
wyll
&
dommage
more
or
lesse
after
the
colour
&
the
dammage
.
&
for
as
moch
that
the
soule
dampned
hath
clere
knowlege
of
all
her
ylles
she
is
enraged
of
an
Ire
without
mesure
.
the
thyrde
is
agayne
the
deuylles
by
the
temptacyon
and
suggestyon
wherof
they
be
comen
vnto
suche
estate
&
also
that
these
tormentes
ben
without
remedy
.
The
fourth
is
agayne
the
persones
the
whiche
other
tymes
haue
consented
vnto
theyr
synnes
/
or
the
which
haue
not
done
theyr
deuour
for
to
teche
them
/
or
correcte
&
in
regarde
of
this
the
subieccyon
agayn
theyr
prelates
/
the
chyldren
agayne
the
fader
&
moder
/
the
harlotte
agayne
the
harlotte
/
ben
in
suche
a
rage
of
Ire
/
that
none
may
it
thynke
or
wryte
.
THe
fourth
payne
is
pryde
enuenumyd
and
they
may
not
it
auenge
&
it
procedeth
of
.
iiii
partes
.
The
fyrste
is
as
vnto
the
regarde
of
the
lordeshyp
&
dominacyon
infynyte
/
&
generall
of
the
creature
&
for
asmoche
that
the
soule
dāmpned
it
aduersary
&
contrarious
vnto
god
she
hath
of
asmoche
grete
dyspleaser
of
the
honour
&
domynacyon
of
the
creature
as
suche
honour
is
excellent
&
grete
.
The
seconde
is
vnto
the
regarde
of
the
Justyce
dyuyne
/
after
the
whiche
she
her
seeth
aiuged
vnto
the
eternyte
of
excessyue
paynes
that
she
feleth
&
endureth
/
&
for
asmoche
that
she
hath
ben
vniuste
in
vsurpynge
glorye
/
honour
/
&
the
vsaunce
of
her
propre
wyll
she
is
made
&
formed
contraryous
&
aduersary
of
the
Justyce
dyuyne
/
by
the
whiche
she
abydeth
Justely
in
the
obstynacyon
of
her
pryde
/
&
by
the
consequent
of
her
torment
without
ende
.
The
.iii.
is
vnto
the
regarde
of
theyr
propre
wyll
of
the
whiche
they
haue
made
theyr
god
/
&
for
y●
/
that
they
haue
loued
suche
god
aboue
all
other
thynges
.
&
they
him
se
agayne
the
contrary
/
&
tormented
without
mesure
/
&
as
vnto
ony
maner
of
thyng
desyred
they
may
not
come
they
ben
in
a
se
of
anguysshe
torment
.
The
.iiii.
is
vnto
the
regarde
of
the
holynes
of
vertues
&
of
trouth
that
she
hath
loste
&
to
them
is
contraryous
/
&
alwayes
seeth
&
knoweth
that
trouth
Justyce
/
&
glorye
arysen
&
ben
taken
from
theyr
torment
&
from
theyr
payne
by
them
the
whiche
ben
in
paradyse
/
by
the
whiche
she
enrageth
of
dolour
.
THe
fyfth
payne
of
the
soule
is
of
cruell
enuy
in
regarde
of
four
thynges
.
The
fyrste
is
of
the
bonte
of
god
/
for
syns
that
she
is
contraryous
vnto
god
as
it
is
sayd
/
she
hath
in
her
the
contrary
of
the
proprytes
and
excellences
the
whiche
ben
in
god
.
Now
is
it
certayne
that
in
god
is
pyte
/
swetenes
/
&
mercy
infynytly
/
by
the
whiche
it
foloweth
that
in
the
soule
dampned
there
is
enuy
/
crudelyte
and
anguysshe
of
all
the
goodnesses
the
whiche
come
&
proceden
vnto
creatures
of
the
bonte
.
&
mercy
of
god
.
And
for
as
moche
that
suche
goodes
innumerables
as
well
in
nature
angelyque
as
in
nature
humayne
/
as
well
in
heuen
as
in
erth
the
torment
of
the
enuy
of
those
dampned
may
not
be
suffycyently
ymagyned
.
This
torment
is
shewed
somwhat
of
this
present
worlde
in
the
torment
that
these
enuyous
people
suffren
in
the
prosperyte
of
theyr
neyghbours
.
The
seconde
is
vnto
the
regarde
of
the
noblesse
&
excellence
the
whiche
is
in
nature
angelyque
.
The
thyrde
vnto
the
regarde
of
other
blyssed
men
&
women
/
for
as
it
is
grete
and
is
shewed
the
mercy
&
bonte
infynyte
vnto
the
saluacyon
of
the
multytude
of
the
blyssed
sayntes
/
of
as
moche
is
it
grete
/
and
is
multyplyed
the
enrage
of
enuy
of
those
that
ben
dampned
.
The
fourth
is
vnto
the
regarde
of
lytell
chyldren
the
whiche
ben
deed
in
orygynall
synne
/
The
whiche
shall
be
in
the
fyre
of
hell
without
suffrynge
payne
sensyble
.
In
lyke
wyse
as
sayth
these
doctours
&
of
that
company
the
which
shall
be
ryght
grete
/
the
dampned
shall
be
affrayed
for
the
crudelyte
of
theyr
enuy
vnto
whome
all
welth
shall
be
contraryous
as
ynough
it
hath
be
shewed
before
.
THe
.
vi
.
payne
of
the
soule
is
fere
immuable
in
the
whiche
they
were
fyrste
caste
in
to
hell
&
condampned
/
for
syns
in
helle
there
is
no
redempcyon
it
behoueth
to
say
that
they
shall
abyde
in
perpetuyte
in
the
degre
of
the
payne
in
the
whiche
they
ben
fyrst
condampned
.
this
fere
procedeth
of
foure
thynges
.
the
fyrste
is
vnto
the
regarde
of
the
Juge
that
they
knowen
to
be
puyssaunte
&
of
iustyce
infynyte
.
Also
they
knowen
that
theyr
iniquyte
is
incompreuable
and
dampnable
and
of
suche
comparyson
and
knowlege
procedeth
fere
seruyle
inestymable
and
without
euer
to
cease
.
The
seconde
is
vnto
the
regarde
of
the
company
of
men
and
of
women
dampned
/
for
it
fauteth
not
to
ymagen
that
they
ben
lesse
ferefull
in
helle
that
they
were
on
this
halue
/
but
more
in
as
moche
that
they
may
more
suffre
of
fere
than
they
haue
had
on
this
halue
.
Now
is
it
so
that
yf
they
had
seen
or
mette
one
dampned
on
this
halue
they
had
had
fere
to
haue
ben
madde
/
thynke
than
who
that
may
vnto
what
thynge
it
may
be
in
the
other
worlde
/
where
these
dampned
fyn●en
an
hundreth
thousande
myllyons
The
thyrde
is
vnto
the
regarde
of
deuylles
/
for
in
as
moche
that
they
haue
not
feryd
vnto
them
to
obeye
in
this
worlde
/
it
is
the
good
Justyce
of
god
that
they
feren
theyr
presence
/
theyr
lokes
and
theyr
tormentes
in
helle
eternally
.
This
fere
ouer
that
/
that
it
is
naturall
it
is
grauyd
after
the
Justyce
dyuyne
in
forme
and
maner
iudycyble
The
fourth
is
vnto
the
regarde
of
the
grete
&
horryble
paynes
of
hell
/
as
for
an
example
.
Yf
a
man
shew
vnto
ony
in
this
present
lyfe
a
water
hote
/
or
a
metall
molten
and
that
a
man
hym
certefye
that
he
therin
shall
be
put
by
Justyce
/
by
the
espace
of
a
moneth
or
of
a
yere
/
he
sholde
haue
moche
greate
drede
&
greate
fere
aduyse
euery
creature
after
that
that
he
may
ymagen
the
vnderstondynge
of
soules
dampned
the
whiche
be
not
in
nothynge
taryed
/
but
more
soner
aboue
all
nature
ayded
and
chosen
to
vnderstonde
clerely
as
well
the
paynes
corporalles
as
spyrytualles
the
whiche
vnto
them
ben
made
redy
vnto
/
to
that
thynke
he
that
may
.
THe
seuenth
payne
of
the
soule
dampned
is
certaynte
that
neuer
in
suche
payne
there
shall
be
ende
/
terme
/
respyte
/
or
releasynge
for
four
thynges
/
The
fyrste
is
for
the
reason
of
hym
that
she
hath
offended
by
her
synne
that
is
god
the
whiche
is
infynyte
and
eternall
:
The
seconde
is
by
reason
of
the
nature
of
synne
fynall
/
That
is
to
vnderstonde
he
the
whiche
at
th●deth
is
founde
without
true
repentaunce
.
The
thyrde
is
vnto
the
regarde
of
the
Justyce
dyuyne
.
But
for
as
moche
as
of
that
eternyte
of
paynes
due
vnto
euery
synne
mortall
shall
be
a
chapytr●in
the
ende
of
thys
mater
/
it
is
not
as
nowe
necessarye
other
wyse
to
drawe
these
foure
poyntes
or
payne
/
.
THe
eyght
payne
of
the
soule
dampned
is
defaute
of
all
consolacyon
the
whiche
defaute
vnto
them
cometh
of
foure
partes
/
The
fyrste
is
in
the
regarde
of
the
dyuyne
fountayne
of
Joye
and
of
consolacyon
/
from
the
whiche
the
cursyd
dampned
ben
put
fer
awaye
and
departed
.
By
the
whiche
they
ben
fallen
in
to
the
contrarye
partye
/
That
is
to
vnderstonde
in
to
the
see
and
in
to
the
depenesses
of
heuynesses
and
of
all
desolacyon
.
/
:
The
seconde
is
in
regarde
of
nature
angelyque
the
whiche
after
god
is
the
synguler
consolacyon
of
nature
humayne
specyally
vnto
the
speryte
/
and
for
as
moche
that
these
dampned
haue
not
obeyed
vnto
the
good
inspyracyons
of
theyr
holy
angelles
but
more
soner
to
the
suggestyons
of
theyr
gostly
enemy
in
stede
of
the
kepyng
and
consolacyon
angelyque
they
haue
the
presence
and
the
desolucyon
inestymable
of
deuylles
.
The
thyrde
is
in
regarde
of
the
holy
company
of
those
that
ben
blyssed
/
as
is
Jhesu
cryste
the
vyrgyn
Mary
/
and
all
those
other
holy
sayntes
of
paradyse
the
whiche
haue
not
in
ony
maner
compassyon
of
those
that
ben
dampned
/
but
they
enyoye
in
the
crudelyte
and
eternyte
of
theyr
tormentes
the
whiche
thynge
the
dampned
seeth
and
knoweth
By
the
whiche
they
ben
inestymably
tormented
&
dyscomforted
.
The
fourth
is
vnto
the
regarde
of
the
company
of
the
dampned
/
for
the
one
shal
not
haue
compassyon
of
the
other
.
By
the
whiche
they
curse
eche
other
/
and
so
shall
be
depryued
from
all
compassyon
/
as
well
of
those
of
paradyse
/
as
of
them
of
helle
.
nor
in
them selfe
they
may
not
in
ony
wyse
haue
it
/
but
they
it
hate
and
curse
pryncypally
/
for
they
ben
the
cause
defayllynge
of
all
/
of
all
the
tormentes
vnto
the
whiche
the
ben
come
.
THe
.ix.
payne
of
the
soule
dampned
is
desyre
to
mowe
dye
vnto
the
whiche
she
may
neuer
come
.
Of
good
ryght
they
may
not
fynde
the
deth
in
the
other
worlde
the
whiche
haue
refused
the
lyfe
on
this
behalue
.
By
the
whiche
they
desyren
foure
thynges
/
vnto
the
whiche
they
may
not
come
The
fyrste
is
that
they
wolde
they
hadde
not
ben
create
.
The
seconde
that
they
myght
be
as
nothynge
.
The
thyrde
that
they
hadde
not
ben
redemyd
/
The
fourth
that
they
sholde
not
aryse
.
For
in
lyke
wyse
as
these
foure
thynges
ben
greate
glorye
and
gladnes
vnto
the
blyssed
.
In
lyke
wyse
it
is
anoysaunce
and
heuynes
vnto
those
acursyd
more
than
euer
man
may
thynke
.
THe
tenth
payne
of
the
soule
dampned
is
confusyble
retrybucion
for
four
thynges
.
The
fyrste
is
for
that
/
that
the
dampned
ben
certayne
that
god
the
whiche
is
theyr
aduersary
seeth
theyr
confusyble
dampna●yon
/
for
in
lyke
wyse
as
to
se
god
is
eternall
&
perfyte
retrybucyon
vnto
the
blyssed
/
In
lyke
wyse
to
be
seen
of
god
in
eternall
dampnacyon
is
inestymable
confusyon
in
all
these
dampned
&
some
what
appereth
the
confusyon
/
of
the
torment
in
this
worlde
/
for
a
thefe
hath
shame
to
be
seen
&
knowen
in
his
theft
of
ony
man
notable
.
but
soueraynly
he
sholde
fere
to
be
seen
of
hym
the
whiche
him
shall
Juge
.
The
seconde
is
for
as
moche
that
the
tormentes
&
the
multytude
&
theyr
greuys
ben
in
the
clere
vysyon
&
knowlege
of
god
not
aloonly
/
but
with
him
&
all
the
court
celestyn
/
&
in
lyke
wyse
as
the
glorye
of
the
blyssed
is
gretely
trurstyd
by
the
dampnacyon
of
those
acursyd
.
In
lyke
wyse
the
dampnacion
of
those
reproued
is
a
grauyte
inestymable
by
cause
of
the
knowlege
of
those
that
ben
saued
.
of
the
maner
of
this
syght
no
theologien
ne
ought
to
doubte
for
they
of
paradyse
see
in
god
all
the
thynges
the
whiche
ben
to
the
augmentacion
of
theyr
glorye
/
as
been
the
tormentes
of
hell
in
lyke
wyse
as
it
hath
ben
sayd
before
.
and
shall
be
more
playnly
in
the
chapytre
of
the
eternyte
of
the
paȳes
internalles
.
Also
yf
ony
make
meruayle
how
it
may
be
that
a
chylde
sauyd
shall
haue
as
grete
Joye
and
as
perfyte
gladnes
of
the
dampnacyon
of
his
fader
/
and
of
his
moder
/
or
of
the
one
of
them
or
the
fader
&
the
moder
sauyd
of
the
dampnacyon
of
theyr
chylde
&
other
frendes
.
The
wyll
of
the
sauyd
is
in
suche
wyse
vnyed
with
the
wyll
dyuyne
that
all
that
/
that
god
wyll
/
is
the
Joye
&
the
wyll
ryght
parfyte
of
all
the
sauyd
for
that
/
that
god
wolde
or
sholde
wyll
after
the
puyssaunce
&
Justyce
vnto
that
dampnacyon
&
for
as
moche
is
it
the
wyll
and
glorye
of
all
those
that
ben
chosen
.
The
thyrde
is
of
the
lokes
of
one
vpon
another
/
for
euery
of
theym
shall
see
the
synne
&
the
conscye●ce
/
the
one
of
the
other
/
&
for
that
/
that
soule
resonable
notwithstondynge
that
she
be
dampned
leseth
not
her
propryte
that
she
had
shame
of
her
synne
&
of
her
confusyon
she
shal
be
in
souerayne
angre
in
herselfe
&
vnto
the
syght
of
all
the
worlde
as
well
of
the
sauyd
as
of
the
dampned
.
The
fourth
is
for
asmoche
as
she
seeth
clerely
the
multytude
of
her
synnes
the
grefe
and
the
vnkyndenes
that
she
hath
commytted
agayne
the
creatour
/
and
so
as
the
sauyd
haue
in
themselfe
a
Joye
&
a
gladnes
of
the
good
dedys
that
they
haue
done
in
this
worlde
▪
In
lyke
wyse
the
dampned
seynge
all
theyr
synnes
shall
haue
for
euery
synne
partyculer
shame
and
abhomynacyon
&
incompreuable
confusyon
.
Now
beholde
who
the
may
what
it
shall
be
of
all
togyders
/
by
these
thynges
before
sayd
it
appereth
that
there
are
.xl.
paynes
partyculers
of
the
partye
of
the
body
&
in
lyke
wyse
as
many
of
the
soule
And
so
there
ben
foure
score
paynes
partyculers
in
euery
dampned
in
body
&
in
soule
/
for
as
it
is
sayd
all
the
fyue
wyttes
of
nature
.
That
is
the
syght
/
the
herynge
/
the
smellynge
/
the
taste
/
&
the
touchynge
Also
the
bones
/
the
mary
/
the
synewes
/
the
vaynes
the
flesshe
/
the
blode
/
the
humours
/
&
qualytes
corporalles
shall
be
replenysshed
with
souerayne
&
in
dycybles
/
dolours
/
&
anguysshes
.
Also
all
the
puyssaunces
of
the
soule
/
as
the
mynde
/
the
vnderstondynge
/
and
the
wyll
/
shall
be
in
Ire
/
and
in
rancure
/
in
pyrde
&
in
rebellyon
/
in
obstynacyon
/
&
in
profoundyte
of
souerayne
/
eternall
desolacyon
/
&
of
confusyons
and
so
innombrables
that
yf
all
the
see
were
ynke
for
to
wryte
/
and
the
skye
and
all
the
foure
alementes
parchement
drawen
in
length
/
&
all
the
tonges
of
the
blessyd
sesse
not
in
an
hondreth
yeres
to
name
&
to
nombre
the
partyculer
paynes
vnto
the
whiche
is
adiuged
&
condampned
euery
dampned
a
man
myght
not
speke
nor
wryte
in
an
hundreth
thousande
yere
the
paynes
of
one
dampned
aloonly
/
for
yf
for
euery
yere
that
he
shall
be
in
helle
he
myght
wepe
one
oonly
tere
/
whan
he
hadde
so
moche
wepte
that
it
amounteth
all
the
see
/
yet
sholde
it
not
be
but
a
maner
to
begynne
his
torment
and
his
wepynge
.
Also
yf
he
were
a
stone
a
thousande
tymes
more
greater
than
all
the
erth
and
that
there
came
a
byrde
/
and
from
an
hondreth
thousand
yeres
vnto
an
hondreth
thousande
yeres
and
none
of
tener
and
for
euery
vyage
he
taketh
and
consumeth
of
the
sayd
stone
also
grete
aloonly
as
is
the
tenth
parte
of
a
corne
of
whete
.
In
suche
wyse
that
in
ten
hondreth
thousande
yeres
he
had
not
taken
of
the
stone
but
the
mountenaunce
of
a
grayne
of
the
sayd
corne
and
that
god
had
made
promesse
to
one
dampned
that
whan
the
sayd
stone
sholde
be
all
eten
and
no
sooner
he
sholde
haue
than
the
glorye
of
paradyse
but
in
the
releasynge
of
his
payne
/
the
sayd
dampned
sholde
be
now
lately
dyschargyd
of
one
of
the
horryble
tormentes
of
hell
that
is
that
he
sholde
haue
hope
of
the
tyme
&
of
the
houre
that
the
stone
sholde
be
al
eeten
/
&
that
than
he
sholde
haue
some
releasynge
But
alas
alas
&
a.
C.
thousande
tymes
alas
/
&
whan
shall
that
be
/
And
euer
more
all
the
dampned
ben
depryued
&
put
from
suche
truste
&
from
euery
other
hope
or
remedye
/
&
ben
certayne
that
for
euer
withoute
ende
&
eternally
they
shall
be
in
payne
&
in
the
torment
that
they
fele
&
endure
/
&
this
payne
is
dyspayre
/
no
creature
it
can
suffycyently
thynke
.
O
hertes
pyteous
thynke
profoundly
where
shall
become
your
aege
&
your
tymes
/
thynke
where
is
your
loue
&
your
vnderstondynge
/
thynke
yf
ye
be
in
the
waye
of
glorye
/
or
of
torment
&
ymagen
that
there
are
an
hondreth
myllyons
in
helle
that
yf
they
had
the
fourth
parte
of
the
halfe
houre
to
do
penaunce
and
to
recouer
mercy
in
suche
wyse
that
it
to
do
ye
haue
the
dayes
the
monthes
and
the
yeres
they
sholde
do
dylygence
and
suche
penaunce
the
whiche
there
they
shall
neuer
fynde
/
the
whiche
thynge
they
shall
neuer
recouer
.
Alas
thynke
who
that
may
/
the
we
pynges
/
the
waylynges
/
the
lamentacyons
/
and
the
complayntes
that
they
make
in
sessybly
in
cursynge
the
houre
that
they
were
euer
begoten
/
that
euer
they
were
borne
of
theyr
moder
/
that
euer
they
were
nourysshed
and
gyuen
souke
/
they
haue
contynually
in
the
mynde
and
in
the
vnderstondynge
the
grete
goodes
that
they
haue
loste
.
&
the
grete
ylles
in
to
the
whiche
they
ben
come
/
by
the
whiche
they
may
saye
.
Alas
where
is
become
the
tyme
in
the
whyche
we
myght
haue
ben
sauyd
full
lytell
whyle
haue
endured
our
laughynges
our
playes
/
/
&
our
plesurs
of
the
worlde
.
Alas
what
haue
prouffyted
vs
honours
/
rychesses
/
&
delytes
/
grete
castelles
/
houses
/
dygnytes
/
offyces
/
all
is
paste
more
sooner
than
the
wynde
&
with
●s
abydeth
not
but
the
maledyccyon
of
god
/
mysery
&
torment
/
cursyd
be
the
houre
that
we
hadde
not
ben
famysshed
&
deed
more
sooner
than
Male
dicetregisu●
&
deo
fuo
.
ysu
.
vii
borne
/
we
haue
loste
the
meryte
of
the
passyon
/
we
haue
loste
paradyse
&
eternall
benedyccyon
/
alas
god
wherfore
haste
thou
vs
create
/
cursyd
be
the
creature
of
creatures
/
&
the
houre
also
of
the
creacyon
/
well
ben
we
acursyd
&
confounded
/
we
haue
fere
to
crye
to
curse
/
&
blaspheme
the
one
may
not
that
other
comfort
but
well
awaye
may
eche
with
other
sorowe
.
O
how
moche
is
this
horryble
thynge
cruell
&
to
redoubte
as
to
offende
god
&
his
commaundementes
to
trespasse
but
to
late
it
is
hym
to
aduyse
&
repent
.
suche
remors
&
other
without
nombre
ben
in
the
songe
of
y●
acursyd
/
of
the
estate
of
whome
&
of
theyr
paynes
none
ne
may
speke
nor
wryte
playnly
/
in
comparyson
of
y●
/
that
they
suffre
/
but
that
notwithstondynge
who
that
well
taketh
hede
&
weyeth
in
his
herte
that
the
whiche
is
sayd
and
reherced
in
this
treatyse
he
shall
conceyue
fere
yf
euer
by
meane
of
wrytynge
/
or
by
other
waye
erthely
he
that
sholde
conceyue
and
vnto
that
purpose
is
founde
by
scrypture
that
a
yogeler
geler
a
man
excessyuely
worldely
and
of
all
vanyte
playnly
named
Fulques
one
tyme
amonge
other
was
layde
in
a
fayre
bedde
softe
&
pleasaunte
but
he
myght
not
slepe
as
he
desyred
&
hym
it
ennoyed
that
the
lyght
of
the
daye
came
not
vnto
hym
no
sooner
/
not
for
to
here
masse
/
or
ellys
for
to
praye
vnto
god
/
but
for
to
excercyse
his
folyes
and
his
vanytes
worldly
.
And
he
beynge
in
suche
ennoysaūce
thought
in
hymselfe
profoundly
what
ennoye
and
doloure
he
myght
haue
yf
he
were
condampned
hym
to
holde
and
abyde
in
the
bedde
where
he
laye
tyll
vnto
the
espace
of
two
or
of
thre
yeres
without
seynge
other
lyght
/
or
persone
/
&
conceyued
in
hymselfe
that
for
no
some
of
golde
/
or
of
syluer
/
he
wolde
suffre
to
be
comdampned
vnto
suche
ennoye
&
suche
torment
.
And
afterwarde
thought
yet
more
profoundly
what
it
myght
be
of
those
the
whiche
haue
not
done
suffycyently
penaunce
on
this
behalue
/
by
the
whiche
they
ben
Justely
adiuged
to
be
an
hondreth
yeres
and
some
other
more
/
&
other
lesse
in
tormentes
and
in
the
sharpe
fyre
of
purgatorye
/
the
whiche
is
so
harde
and
so
anguysshous
a
thynge
to
bere
&
endure
/
that
none
ne
may
it
thynke
/
and
moche
he
meruaylled
of
the
payne
/
and
of
the
ennoye
that
they
myght
haue
in
awaytynge
the
daye
of
gladnes
that
they
sholde
be
crowned
in
the
royalme
of
paradyse
&
delyuered
from
all
the
paynes
for
euer
without
ende
.
But
so
as
god
wolde
he
thought
more
profoundly
what
it
myght
be
of
those
the
whiche
ben
in
helle
dampned
in
eternyte
of
tormentes
who
awayte
not
nor
truste
not
for
euer
to
haue
socours
ne
lyghtynge
in
ony
space
of
dayes
or
of
myllyons
of
yeres
/
and
by
this
consyderacyon
and
thyn
kynge
he
conceyued
suche
fere
/
and
so
grete
admyracyon
that
for
his
folysshe
and
cursyd
lyfe
he
myght
not
one
tyme
come
vnto
suche
confusyon
where
incontynent
he
dysposed
him
to
leue
his
lyfe
worldely
&
ryght
peryllous
in
consyderynge
that
with
grete
payne
/
and
well
late
thynken
these
worldly
people
of
thynges
the
whiche
vnto
them
ben
fynally
for
to
come
/
&
after
in
full
fewe
dayes
lefte
the
worlde
&
entred
in
to
the
relegyon
of
cystoriencis
in
the
which
he
prouffyted
so
gretely
in
thynkynge
on
the
paynes
of
helle
.
the
Joyes
of
paradyse
&
other
holy
medytacyons
/
that
for
his
grete
holynes
&
medytacyon
and
perfeccyon
of
good
lyfe
he
was
chosen
ryght
holely
bysshop
of
tholouse
/
in
the
whiche
offyce
&
dygnyte
he
ended
vnto
the
glorye
of
god
his
dayes
.
By
this
example
appereth
clerely
the
grete
prouffyte
the
whiche
came
of
holy
medytacyon
&
to
thynke
on
the
paynes
of
helle
&
vnto
the
eternyte
of
theyr
hardenes
.
And
therfore
to
the
ende
that
those
the
whiche
wyll
studye
in
this
present
booke
hauynge
mater
more
haboundantly
offere
&
to
esmeruayll
the
eternyte
of
the
sayd
paynes
of
helle
.
Here
foloweth
a
chapytre
in
the
whiche
ben
contayned
many
causes
&
reasons
sheweth
wherfore
god
punyssheth
synne
eternally
.
without
euer
there
to
haue
an
ende
.
¶
Here
foloweth
the
chapytre
of
the
causes
&
reasons
wherfore
the
paynes
of
helle
sholde
be
eternall
.
NOtwithstondynge
that
some
thynge
hath
ben
touched
of
the
eternyte
of
paynes
&
tormentes
of
them
reproued
yet
for
the
more
greater
admyracyon
and
also
for
to
mete
with
folysshe
sentences
&
oppynyons
that
the
deuyll
soweth
amonge
the
hertes
of
many
worldly
people
blynded
&
dowed
in
theyr
synnes
.
Here
folowen
many
causes
and
reasons
by
the
whiche
it
is
euydently
shewed
that
the
sayd
paynes
ought
to
be
eternalles
without
euer
there
to
haue
releasynge
/
&
pryncypally
for
thre
reasons
generalles
.
The
fyrste
is
vnto
the
regarde
of
the
condycyon
of
mortall
synne
.
The
seconde
vnto
the
regarde
of
the
creatour
the
whiche
is
gloryous
&
eternall
.
The
thyrde
is
the
consyderacyon
of
the
vnyuersall
worlde
.
AS
vnto
the
fyrste
that
is
of
the
consyderacyon
of
synne
it
is
to
vnderstonde
that
for
four
reasons
Justyce
dyuyne
requyreth
the
synne
be
punysshed
in
eternyte
.
The
fyrste
is
for
that
/
that
after
all
Jugement
of
reason
/
the
offence
of
synne
ought
to
be
w●yed
&
punysshed
after
the
dygnyte
/
grete
/
lytell
or
meane
of
hym
the
whiche
is
offended
/
for
none
ne
may
ymagen
that
it
were
no
grete
offence
to
stryke
vniustely
a
bysshop
than
a
symple
chapelayne
/
or
the
souerayn
bysshop
that
is
the
pope
than
another
man
of
the
chirche
in
lesse
dygnyte
.
Now
is
it
soo
that
by
euery
synne
mortall
god
is
offended
soueraynly
&
as
moche
greuously
as
his
maieste
is
dygne
&
infynyte
.
By
the
whiche
it
foloweth
that
Justyce
requyreth
payne
who
answereth
/
&
by
the
consequent
infynyte
for
euery
mortall
synne
.
The
seconde
reason
is
for
as
moche
that
by
mortall
synne
euery
(
creature
is
depryued
from
welth
eternall
the
whiche
is
god
/
and
by
suche
wyse
he
hym
submytteth
vnto
his
oposyte
/
that
is
damp
nacyon
eternall
.
The
thyrde
reason
is
for
asmoche
the
mortall
synne
depryueth
the
creature
from
welth
paste
/
present
/
&
to
come
.
The
welth
paste
that
is
the
passyon
of
the
blyssed
Jhesu
cryste
without
the
whiche
it
were
vnpossyble
vnto
all
the
worlde
to
mowe
euade
the
bondes
of
the
deuyll
/
and
euer
more
by
mortall
synne
a
man
hym
depryueth
from
suche
benefyce
.
The
good
present
that
is
the
meryte
of
holy
chirche
from
the
whiche
the
synner
beynge
as
a
synner
is
depryued
&
seueryd
.
The
goodes
to
come
that
ben
the
goodes
of
glorye
the
whiche
by
good
Justyce
sholde
not
be
gyuen
in
ony
wyse
vnto
those
the
whiche
ben
enemyes
&
aduersaryes
vnto
the
creatoure
as
ben
all
those
the
whiche
fynally
abyden
in
mortall
synne
.
The
fourth
reason
is
for
asmoche
that
mortall
synne
of
his
propre
condycyon
destroyeth
all
the
good
dedes
of
the
creature
the
whiche
he
commytted
/
for
euery
thynge
destroyeth
his
contrary
in
as
moche
as
is
in
hym
/
as
it
appereth
of
fyre
&
of
water
/
of
lyght
and
of
derkenes
/
and
so
of
other
thynges
contraryes
.
Now
is
it
ynough
certayne
that
there
is
nothynge
contraryous
vnto
the
wyll
dyuyne
but
oonly
synne
/
and
by
the
consequent
synne
destroyeth
and
putteth
vnto
nought
as
moche
as
is
in
hym
the
wyll
dyuyne
and
so
putteth
all
the
blyssed
Trynyte
vnto
nothynge
and
in
suche
wyse
he
destroyeth
all
the
worlde
/
as
well
the
holy
men
&
women
of
paradyse
/
as
also
all
these
other
creatures
/
for
it
is
Impossyble
that
creature
may
be
to
haue
enduryd
but
in
that
/
that
god
hym
holdeth
and
conserueth
and
yf
god
be
dystroyed
by
synne
the
whiche
aloonly
vnto
hym
is
contrary
/
euery
creature
is
deed
and
destroyed
in
the
deth
of
the
In
iterno
aunt
●s
●fitebi●
tibi
quas●
dicerꝪ
nullus
.
p̄
.
vi
.
I
ten
qr
non
ifernus
cōfitebit
tibi
neque
morslaudabit
ten'
expectabunt
●
descen
dut
in
lacūverita●ē
tuam
.
vsa
.
xxx
viii
.
creatour
.
But
it
is
a
thynge
impossyble
the
god
may
not
be
/
or
to
dye
/
by
the
whiche
it
foloweth
&
behoueth
that
synne
be
punysshed
after
the
puyssaunce
/
sapyence
&
eternyte
of
his
contrary
that
is
god
/
&
yf
it
were
not
done
/
there
sholde
be
defaute
of
Justyce
.
and
yf
Justyce
dyuyne
and
infynyte
defayle
/
god
shold
defayle
/
Also
the
synner
the
whiche
dyeth
in
mortall
synne
/
synneth
in
eternyte
/
for
yf
he
alwayes
hadde
lyued
/
alwayes
he
hadde
synned
.
And
in
as
moche
as
that
he
endureth
in
synne
/
he
oughte
to
endure
punycyon
.
Also
yf
the
synne
the
whiche
euer
endureth
were
not
for
euer
punysshed
/
the
Justyce
penytyue
sholde
be
to
moche
vnlawfully
dyuynysshed
and
all
trouth
dyuyne
defraudyd
/
ye
anoyntyd
the
whiche
ben
thynges
to
moche
impossybles
.
Also
as
moche
grete
is
the
transgressyon
/
as
the
grete
oblygacyon
.
Now
is
it
trouth
that
euery
creature
is
bounde
to
serue
and
honoure
his
creatour
the
whiche
thynge
he
may
not
do
the
whiche
is
in
dedely
synne
/
but
more
sooner
doth
the
contrary
that
is
to
knowe
to
blaspheme
and
to
dyshonoure
god
.
By
the
whiche
he
is
the
transgressour
of
the
lawe
dyuyne
and
of
nature
the
whiche
ben
lawes
eternal
les
.
By
the
whiche
it
foloweth
that
suche
transgressyon
ought
to
be
punysshed
eternally
.
AS
vnto
the
seconde
poynt
the
whiche
is
in
the
comparyson
of
the
synne
/
and
of
the
creature
agayne
whome
it
is
done
/
it
is
to
vnderstonde
that
for
foure
reasons
he
ought
to
be
punysshed
eternally
.
The
fyrste
is
for
the
grace
that
god
hath
done
vnto
the
creature
humayne
/
For
of
as
moche
as
the
grace
/
or
the
benefyce
done
vnto
ony
is
grete
/
of
as
moche
is
greter
the
offence
or
the
for
fayte
of
hym
the
whiche
is
redeuable
/
or
shall
yelde
accompte
before
hym
whome
he
ought
to
serue
&
honoure
/
As
for
an
example
.
The
kynge
gyueth
a
thousande
pounde
of
rente
vnto
one
knyght
and
vnto
another
an
hundreth
thousands
pounde
both
tweyne
offende
and
commytte
treason
agayne
the
kynge
.
Than
it
shall
be
Jugyd
that
the
treason
of
hym
the
whiche
hadde
an
hundreth
thousande
pounde
is
more
greuous
thanne
is
that
of
hym
the
whiche
hadde
not
but
aloonly
a
thousande
pounde
/
and
therfore
for
as
moche
that
an
hundreth
thousande
pounde
is
more
greater
thynge
thenne
a
thousande
pounde
aloonly
.
And
vnto
the
purpose
god
vnto
vs
hath
gyuen
the
body
and
the
soule
the
whiche
ben
also
as
the
two
knyghtes
/
vnto
the
body
he
hath
gyuen
/
syght
/
tastynge
/
smellynge
and
herynge
/
and
so
of
other
gyftes
corporalles
but
vnto
the
soule
he
hath
gyuen
vnderstondynge
mynde
/
and
in
creatynge
her
vnto
his
ymage
and
vnto
his
semblaunce
in
gyuynge
vnto
her
hym
the
whiche
is
the
good
and
tresour
infynyte
/
and
not
(
withstondynge
that
she
it
forfayteth
&
commytteth
treason
as
many
tymes
and
as
often
as
whan
she
her
consenteth
vnto
dedely
synne
/
for
she
withdraweth
the
honoure
the
obedyence
/
and
the
glory
that
she
oweth
vnto
her
creatoure
by
the
whiche
it
behoueth
to
saye
y●
as
is
moch
grete
the
offence
as
was
grete
the
benefyce
/
and
for
as
moche
that
he
was
infynyte
/
also
is
the
transgressyon
and
punycyon
infynyte
by
so
ryght
Justyce
that
ony
creature
nedeth
to
doubte
.
The
seconde
reason
is
by
cause
of
the
iniury
done
vnto
god
in
that
/
that
the
soule
her
consenteth
vnto
the
gylte
of
mortall
synne
choseth
and
loueth
better
ony
good
create
than
she
doeth
her
creatour
.
Now
is
it
so
y●
bytwene
the
good
creatyd
what
soo
euer
that
it
be
&
the
good
increatyd
the
whiche
is
god
vnto
the
dystance
infynyte
&
of
as
moche
that
the
good
that
a
man
choseth
more
sooner
than
a
man
doeth
god
is
lytel
the
iniury
is
the
more
grete
as
vnto
the
consyderacy
on
/
by
the
whiche
it
appereth
that
lecherous
men
and
women
the
whiche
maketh
of
they●
belly
and
of
theyr
pleasure
of
theyr
sensualyte
theyr
god
/
and
the
couetyse
men
and
women
of
theyr
golde
&
of
theyr
syluer
/
&
proude
men
and
women
of
wynde
of
abusyon
and
of
vayne
glorye
doeth
horryble
in
iury
vnto
god
&
infynyte
and
may
not
abyde
vnpunysshed
after
as
it
vnto
hym
appertayneth
that
is
to
knowe
infynytly
/
or
elles
he
sholde
not
be
the
god
of
Justyce
infynyte
the
whiche
is
a
thynge
Impossyble
.
The
thyrde
reason
is
by
cause
of
the
maieste
dyuyne
the
whiche
hath
be
ynough
shewed
before
That
is
to
vnderstonde
of
asmoche
that
he
the
whiche
is
offended
/
is
of
more
grete
noblesse
/
dygnyte
sapyence
/
Jurysdyccyon
/
and
auctoryte
/
and
of
as
moche
that
a
man
is
more
holden
and
bounde
/
of
as
moche
is
the
offence
agayne
hym
the
more
greate
And
for
as
moche
that
god
is
of
maieste
infynyte
and
that
the
creature
vnto
hym
is
bounde
infynytly
That
is
to
saye
asmoche
as
she
hath
beynge
/
substaunce
and
other
goodes
/
ben
they
of
nature
/
of
grace
/
or
of
fortune
it
foloweth
clerely
that
the
offence
of
mortall
synne
ought
to
be
infynytly
punysshed
.
The
fourth
reason
is
by
cause
of
the
Justyce
dyuyne
the
whiche
thynge
he
may
also
shewe
/
yf
it
appertayne
vnto
the
Justyce
&
mercy
dyuyne
to
rewarde
the
blessyd
in
eternyte
of
glorye
/
for
the
obedyence
/
honour
&
reuerence
that
they
haue
done
vnto
theyr
creatour
in
this
worlde
by
that
same
selfe
Justyce
it
behoueth
that
he
punysshe
eternally
the
inobedyence
/
the
dyshonour
&
irreuerence
that
these
cursyd
dampned
haue
done
to
god
theyr
creatour
in
this
present
lyfe
.
AS
vnto
the
thyrde
poynt
pryncypall
&
fynal
the
whiche
is
that
synne
ought
to
be
punysshed
in
eternyte
after
the
comparyson
that
it
hath
vnto
the
vnyuersall
worlde
/
it
is
to
vnderstonde
the
euery
persone
of
his
propre
nature
&
condycyon
desyreth
to
come
vnto
welth
eternall
.
&
therfore
the
soule
the
whiche
her
consenteth
vnto
mortall
synne
/
choseth
some
good
create
/
as
ben
honours
/
in
proude
people
rychesses
in
couetyse
people
/
delytes
pleasurs
carnalles
vnto
lecherous
people
/
he
constytuteth
hys
ende
/
and
blyssednes
in
the
thynge
that
he
desyreth
soueraynly
&
all
these
thynges
the
whiche
hym
may
serue
/
be
it
god
/
the
sayntes
the
angelles
or
other
thynge
for
to
come
vnto
suche
ende
/
he
them
desyreth
not
but
by
the
ende
&
felycyte
before
sayd
and
of
suche
people
is
there
without
nombre
that
wolde
haue
in
this
worlde
that
/
that
they
desyre
&
neuer
to
see
god
or
other
blessydnes
to
haue
.
And
for
as
moche
that
in
suche
loue
&
suche
desyre
they
ben
founde
at
the
houre
of
deth
/
it
is
not
agayne
the
inclynacyon
naturall
of
the
soule
.
That
is
to
vnderstonde
that
she
abydeth
in
her
eternyte
vnder
the
punycyon
of
the
deceuable
beatytude
that
she
hath
chosen
aboue
god
&
agayne
god
/
and
this
is
for
the
fyrste
reason
of
the
thyrde
poynt
the
whiche
sheweth
wherfore
the
punycyon
of
the
dampned
ought
to
be
eternall
.
The
seconde
reason
hath
ben
lately
touched
before
/
for
the
perfeccyon
of
the
worlde
vnyuersall
requyreth
that
he
there
hath
felycyte
eternall
/
and
this
here
is
ordened
by
Justyce
vnto
them
the
whiche
haue
resysted
and
foughten
in
this
present
lyfe
agayne
theyr
sensualyte
and
propre
wyll
agayne
the
worlde
and
In
mēsuram
contra
mēsuram
can
abiecta
fuerit
iudicabit
dns.
ysa
.
xxvii
.
c.
Item
.
xxviii
.
ca.
Ponam
in
pōdcre
iudicium
et
iust●am
in
●●●nsnra
.
the
deuyll
and
haue
perseueryd
tyll
vnto
the
ende
.
And
by
that
same
selfe
Justyce
behoueth
it
that
punycyon
eternall
be
prepayred
&
reseruyd
vnto
them
the
whiche
haue
not
wylled
to
fyght
/
but
haue
obeyed
vnto
theyr
aduersaryes
/
and
soo
whan
euery
creature
shall
haue
Juste
retrybucyon
after
his
nierytes
/
or
demerytes
/
all
the
worlde
shall
be
in
her
perfeccyon
/
In
the
whiche
he
shall
haue
no
more
/
as
to
adde
/
to
mynysshe
/
or
to
varye
/
for
it
appertayneth
vnto
the
puyssaunce
/
sapyence
and
Justyce
dyuyne
to
conserue
all
thynges
in
theyr
fynalle
perfeccyons
.
The
thyrde
reason
for
the
grete
vtyly
te
the
whiche
cometh
of
the
eternyte
and
mysery
of
the
dampned
vnto
the
perfeccyon
of
the
vnyuersall
worlde
/
for
fyrste
god
is
feryd
soueraynly
.
Also
his
commaundementes
ben
kepte
the
more
humbly
&
Deo
enim
militat
oen
quod
obstat
.
her
●lexander
de
halis
.
the
more
dylygently
/
and
in
so
doynge
a
man
purchaseth
fynally
ferefylyale
or
chyldly
meryte
and
saluacyon
.
And
therfore
to
saye
that
the
paynes
of
the
dampned
ben
and
ought
to
be
eternall
/
it
is
no
pyte
/
but
souerayne
iniquyte
and
manyfeste
subuercyon
of
the
trouth
of
god
conteyned
and
shewed
in
holy
scryptures
&
all
the
destruccyon
of
oure
holy
fayth
catholyque
.
The
fourth
reason
of
the
eternyte
of
the
paynes
of
the
dampned
that
is
for
the
glorye
of
the
creatour
the
whiche
is
the
souerayne
ende
wherfore
Qui
bona
eger●●t
ibunt
i
vitam
eternam
.
●
vero
malo
i
ign●
etnū
.
Hec
est
fides
catholica
&c.
hec
athana
.
i
sym
.
all
thynges
ben
create
/
made
/
formed
/
&
ordeyned
The
whiche
glorye
shyneth
&
is
shewed
vnto
all
the
worlde
/
grete
noble
&
infynyte
/
in
as
moche
that
the
multytude
of
the
dampned
&
theyr
paynes
/
dolours
&
tormentes
ben
grete
innumerable
&
eternall
.
for
in
lyke
wyse
as
the
mercy
infynyte
of
the
creatour
is
shewed
/
in
the
grete
beatytude
or
blessydnes
of
paradyse
/
so
is
manyfested
the
Justyce
by
the
eternyte
of
the
tormentes
of
the
dampmed
/
and
of
suche
manyfestacyon
of
mercy
and
of
Justyce
cometh
and
accordeth
a
melodye
of
glorye
wherof
sayth
holy
scrypture
that
a
man
ought
to
synge
before
god
the
versycle
/
or
the
songe
of
mercy
and
of
Justyce
.
by
the
whiche
we
may
vnderstonde
&
also
it
see
in
practyse
that
melodye
of
musyque
may
not
be
perfyte
yf
there
Misericordiam
&
in
diciuiu
cārabo
●ivi
domine
.
p̄s.
be
not
parfeccyon
of
tenoure
/
and
yf
the
tenoure
were
not
eternall
the
melodye
sholde
not
be
eternal
(
In
lyke
wyse
the
melodye
of
the
glorye
of
the
blessyd
shall
not
haue
tenour
yf
the
paynes
of
the
dampned
were
not
eternalle
/
I
vnderstonde
by
the
tenour
of
the
gloryous
melodye
of
paradyse
the
crye
and
the
braye
and
horryble
thondre
of
helle
.
By
the
counter
tenoure
the
ioye
&
the
gladnes
of
the
blessed
men
&
women
of
paradyse
.
By
the
florysshynge
of
that
melodyous
musyque
I
vnderstonde
the
Joye
and
exaltacyon
and
the
gladnes
angelyque
the
whiche
incompreuable
and
inenarrable
/
for
she
is
not
aloonly
in
ioye
corporall
but
with
that
in
the
e●es
of
the
soule
.
In
lyke
wyse
as
it
shall
be
drawen
in
the
treatyse
of
the
Joyes
of
paradyse
/
vnto
the
whiche
vs
wyll
brynge
and
lede
the
swete
Jesus
vnto
whome
be
al
honoure
and
glorye
with
the
fader
and
the
holy
goost
.
AMEN
¶
Here
after
foloweth
the
treatyse
of
the
Joyes
of
paradyse
and
fyrste
the
prologue
for
the
fyfth
chapytre
.
AFter
the
treatyse
of
the
paynes
of
helle
here
foloweth
of
the
Joyes
of
paradyse
by
the
consyderacyon
of
whome
&
mouynge
the
lyght
of
the
holy
fayth
catholyque
/
the
wyll
/
the
desyre
and
the
loue
of
herte
humayne
is
drawe
vpwarde
/
for
in
lyke
wyse
as
by
the
consyderacyon
of
the
horryble
paynes
before
wryten
a
man
cometh
vnto
fere
/
grete
lytell
/
or
meane
/
after
as
the
vnderstondynge
and
consyderacyon
of
those
paynes
/
is
grete
or
lytell
.
euen
so
in
lyke
wyse
cometh
a
man
for
to
loue
and
to
desyre
the
Joyes
of
paradyse
after
that
they
ben
consydered
moche
or
lytell
of
herte
humayne
wherof
for
to
excercyse
the
loue
and
the
desyre
of
herte
hu●
mayne
for
to
purchase
the
glorye
of
paradyse
some
thynge
I
put
that
it
be
lytell
is
here
after
wryten
fyrste
in
generall
&
secondly
more
in
especyall
.
As
vnto
the
fyrste
it
is
to
vnderstonde
that
after
as
saynt
Austen
sayth
/
a
mortall
man
may
not
speke
or
ymagen
the
multytude
the
gretenes
/
and
the
nobles
of
the
Ioyes
of
paradyse
/
for
they
ben
moche
greater
than
tonge
ne
can
tell
/
or
herte
ne
may
thynke
There
is
founde
souerayne
pease
without
warre
reste
without
labour
/
Ioye
without
sorow
/
infynyte
rychesses
/
faythfulnes
/
yongth
/
and
gladnes
fountayne
of
all
goodes
that
vnderstondynge
may
thynke
/
or
that
herte
may
desyre
/
for
the
blessyd
see
god
face
to
face
/
and
all
other
thynges
in
god
and
god
in
them selfe
.
Also
they
see
the
humanyte
of
Ihesu
cryste
/
they
see
the
vyrgyn
Mary
/
and
all
her
holy
company
of
the
blessyd
vyrgyns
/
of
the
whiche
vysyon
sayth
saynt
Austen
and
also
saynt
Gregorye
that
who
so
it
sholde
not
haue
but
by
the
espace
of
one
Iourney
aloonly
a
man
sholde
for
to
purchase
suche
good
desprayse
all
the
rychesses
/
&
honours
pleasurs
/
and
delytes
that
a
man
myght
haue
in
an
hondreth
myllyons
of
yeres
in
this
present
worlde
and
with
that
to
suffre
all
the
martyrdomes
/
anguysses
and-orowes
the
whiche
may
be
spoken
or
thought
.
That
is
to
knowe
for
to
come
vnto
gode
for
to
mowe
see
in
so
lytell
espace
of
tyme
the
blessydnes
the
whiche
is
promysed
vnto
all
the
frendes
of
god
to
possede
eternally
.
O
blessyd
very
god
eternall
/
that
these
poore
blynde
worldly
people
may
not
suche
meruaylles
/
here
/
rede
/
or
vnderstonde
some
what
/
for
than
may
they
comprehende
certaynly
that
all
welth
erthely
and
worldly
is
not
▪
but
pure
Si
consideramus
●
&
quanta
sunt
q̄nobis●
ꝓmittūt̄
in
celo
vilescunt
animo
o●a
q
〈…〉
tur
in
terris
▪
Terre
nanāquesnbā
suꝑne
felicitatip
●arata
pondus
est
&
non
subsidium
&c.
Tp̄alis
vita
eterne
vite
cōꝑata
mors
est
ꝓocius
dicenda
quam
vita
.
gre
in
ome
.
and
lettynge
/
pouerte
/
helth
/
is
but
syknes
/
wysdome
but
folye
/
gladnes
ennoye
and
heuynes
/
youth
decrepyte
and
aege
/
lyfe
temporall
a
languor
mortall
and
so
of
other
thynges
blynde
and
transytoryes
in
comparyson
of
the
goodes
of
eternall
glorye
/
As
vnto
the
seconde
poynt
all
shall
be
recyted
ten
pryncypall
Ioyes
of
the
partyes
of
the
soule
.
And
in
lyke
wyse
ten
of
the
body
contraryes
&
opposytes
vnto
the
paynes
and
tormentes
of
the
dampned
.
/
And
euery
of
them
shall
be
dyuysed
in
foure
by
the
consyderacyon
of
the
whiche
Ioyes
the
espyryte
humayne
shall
not
be
aloonly
a
slepe
/
but
ryally
dede
and
insensyble
the
whiche
hym
shall
not
moue
by
a
feruent
desyre
for
to
come
vnto
welth
incomparable
.
The
whiche
thynge
is
the
pryncypall
ende
and
intencyon
of
all
the
processe
of
this
present
booke
.
¶
Here
foloweth
the
ten
pryncypall
Ioyes
of
the
partye
of
the
soule
.
-
The
fyrste
of
god
ryght
clere
knowlege
.
-
The
seconde
the
loue
of
all
his
puyssaunce
.
-
The
thyrde
with
hym
without
ende
to
abyde
.
-
The
fourth
Ioye
the
whiche
euer
shall
endure
.
-
The
.v.
of
all
welth
ryght
large
haboundance
.
-
The
syxte
grete
honoure
and
grete
reuerence
.
-
The
.vii.
beaute
of
the
soule
meruaylous
.
-
The
.viii.
parfyte
pease
&
gracyous
.
-
The
.ix.
refeccyon
desyderable
.
-
The
tenth
felycyte
muaryable
.
THe
fyrste
Ioye
of
paradyse
of
the
partye
of
Caplm.
vi.
the
soule
is
the
clere
vysyon
of
god
and
of
all
other
thynges
the
whiche
appertayne
vnto
the
glorye
of
the
sauyd
.
Wherfore
it
is
to
be
noted
that
the
blessyd
shall
haue
thre
maner
of
knowleges
.
The
fyrste
is
named
the
knowlege
in
the
clerenes
of
the
myddaye
the
whiche
is
none
other
thynge
to
vnderstonde
but
to
see
ryght
parfytly
the
essence
dyuyne
.
The
seconde
is
named
the
knowlege
in
the
clerenes
of
the
mornynge
/
that
isto
knowe
all
the
creatures
spyrytualles
or
corporalles
in
the
myrrour
of
the
blessyd
trynyte
that
is
to
vnderstonde
in
the
blessyd
sone
of
god
vnto
whome
is
graunted
/
sapyence
eternall
.
The
thyrde
is
named
the
knowlege
in
the
clerenes
of
the
euentyde
that
is
to
knowe
the
creatures
in
theyr
propre
essences
and
natures
.
By
the
whiche
appereth
that
this
Ioye
of
the
clere
vysyon
shall
procede
of
foure
partes
.
The
fyrste
shal
be
to
se
the
dyuynyte
the
whiche
neuer
creature
seeth
in
this
mortall
lyfe
but
in
the
lyght
of
the
fayth
than
he
hym
shall
shewe
ryght
clerely
/
and
after
as
wytnesseth
holy
scrypture
the
soule
shall
be
in
suche
wyse
transumed
in
god
that
in
her
the
which
is
vnto
the
ymage
of
the
blessyd
trynyte
shall
appere
vnto
all
the
worlde
the
souerayne
puyssaunce
sapyence
/
and
bounte
the
whiche
ben
in
god
&
shall
be
than
semblaunte
vnto
god
by
grace
dyuyne
.
who
shall
be
more
shynynge
than
is
the
sonne
for
her
clerenes
:
Of
this
vysyon
or
knowlege
the
whiche
is
in
compreuable
as
for
this
present
lyfe
cometh
and
procedeth
a
loue
the
whiche
is
as
moche
grete
as
is
that
knowlege
and
of
the
loue
&
knowlege
cometh
and
procedeth
Ioye
as
moche
grete
as
ben
knowlege
&
loue
/
&
they
ben
inestymables
.
Also
is
the
ioye
whiche
of
it
procedeth
/
&
than
whan
the
soule
her
shall
see
the
doughter
and
the
espouse
of
the
kynge
eternall
enherytour
and
in
the
ryall
possessyon
of
the
royalme
of
paradyse
for
euer
eternally
.
Who
may
it
thynke
what
Ioye
she
may
haue
/
for
in
suche
contemplacyon
the
derkenes
of
my
lytyll
vnderstondynge
defauteth
.
The
seconde
shall
be
vnto
the
blessyd
company
of
paradyse
as
well
angelyque
as
humayn
&
of
the
gretenes
&
multytude
of
merytes
of
all
the
sayntes
/
the
whiche
thynge
may
be
som
what
vnder
stonde
yf
a
man
vnderstonde
the
perfeccyon
of
the
charyte
the
whiche
is
in
paradyse
.
That
is
to
vnderstonde
that
euery
of
them
loueth
his
neyghboure
as
hymselfe
/
to
loue
some
thynge
proprely
/
that
is
to
wyll
hym
good
/
and
him
to
reioyse
of
his
honour
of
his
Ioye
/
of
his
blessydnes
/
of
his
rychesse
/
and
of
his
wysdome
/
of
his
promesse
and
soo
of
other
gyftes
and
perfeccyons
as
well
of
the
partye
of
the
body
as
of
the
partye
of
the
soule
.
Wherfore
it
behoueth
to
conclude
that
euery
of
them
that
ben
blessyd
hath
partyculer
Ioye
of
all
the
sauyd
/
of
whome
some
may
not
be
more
blessyd
/
other
lesse
/
&
other
egally
.
and
for
to
haue
mater
of
meruaylous
contemplacyon
and
ymagynacyon
/
and
in
lyke
wyse
is
it
royally
where
that
one
sauyd
seeth
&
knoweth
an
hundreth
thousande
the
whiche
ben
egall
vnto
hym
in
glorye
it
behoueth
to
saye
yf
he
loue
theyr
welth
as
his
owne
that
he
hath
an
hundreth
thousande
tymes
more
grete
Joye
of
theyr
glorye
than
he
hath
of
his
owne
propre
and
synguler
/
ymagen
we
secondly
that
he
seeth
&
knoweth
hondreth
myllyons
of
whome
euery
of
them
hath
more
of
glory
by
the
halfe
than
he
hath
/
it
behoueth
to
saye
the
an
hondreth
myllyons
of
tymes
in
double
/
he
hath
more
grete
Joye
of
suche
multytude
of
the
sauyd
than
he
hath
of
his
synguler
Joye
.
&
yf
mortall
man
were
neuer
on
this
halue
suffycyent
for
to
nombre
or
for
to
wryte
the
glorye
partyculer
of
the
leste
sauyd
/
what
may
it
be
/
what
may
a
man
saye
of
this
present
comparyson
vnto
suche
multytude
of
the
sauyd
.
Also
sayth
&
practyseth
saynt
Barnardyn
that
euery
of
the
sayntes
of
paradyse
hath
more
grete
ioye
of
the
glorye
the
whiche
is
in
the
blessed
vyrgyn
M●ry
than
of
his
owne
propre
/
&
of
that
that
he
may
haue
of
all
the
courte
celestyall
aboue
of
her
of
asmoche
as
her
me
rytes
&
her
graces
exceden
the
gyftes
&
the
graces
of
all
those
that
ben
chosen
/
In
the
whiche
dyfferrence
of
meryte
a
man
may
ryally
ymagen
as
moche
grete
excesse
as
he
may
haue
in
the
circomferēce
of
the
skye
in
comparyson
of
●
centre
of
the
erth
/
for
she
is
the
naturall
moder
of
god
the
whiche
pryuylege
excedeth
al
the
excellences
that
a
man
may
speke
or
thynke
.
also
the
wye
that
euery
of
the
sauyd
the
ryght
holy
humanyte
of
Jhesu
cryste
is
of
asmoche
the
more
greate
as
that
/
that
he
hath
of
hymselfe
of
the
vyrgyn
Mary
and
all
the
company
of
paradyse
as
the
gyftes
and
graces
of
Jhesu
cryste
exceden
the
gyftes
&
merytes
of
all
the
sauyd
/
the
whiche
excesse
is
infynyte
for
as
moche
that
suche
a
man
that
is
to
knowe
Jhesu
cryst
is
god
egall
vnto
the
fader
and
vnto
the
blessyd
holy
goost
in
all
maieste
dyuyne
and
all
these
comparysons
before
sayd
of
the
multyplycacyon
of
euery
of
the
sauyd
they
ought
to
be
vnderstonde
as
vnto
the
nombre
&
multytude
of
the
glorye
and
not
asmoche
or
more
parfytly
to
loue
.
That
is
to
saye
that
euery
sauyd
loueth
more
parfytly
his
propre
&
partyculer
glorye
than
he
ne
doeth
that
of
all
the
sauyd
/
&
so
he
it
ought
to
do
by
good
charyte
the
whiche
begynneth
vnto
hymselfe
but
for
asmoche
that
charyte
maketh
all
thynges
to
be
comon
be
it
good
/
or
yll
/
euery
of
the
sauy●
hath
accydentall
Joye
as
well
of
the
multytude
of
the
sauyd
as
of
theyr
merytes
and
of
euery
of
them
inpartyculer
more
or
lesse
after
the
degrees
of
the
glorye
that
he
seeth
and
knoweth
and
louech
in
euer●
of
his
neyghbours
.
Who
may
thynke
and
nombre
this
glorye
or
it
fayne
to
comprayse
&
to
esmeruayll
.
The
thyrde
maner
of
knowlege
is
that
they
shall
see
and
knowe
clerely
all
the
synnes
greate
and
horryble
that
they
haue
commytted
.
And
also
they
shall
see
the
cautelles
the
subtylytees
Cuiminus
dimittitur
minus
diligit
.
luce.
vii
.
cap̄.
and
temptacyons
deceuables
that
they
haue
escaped
/
were
they
of
the
worlde
/
or
theyr
propre
sensualyte
/
or
of
the
deuyll
/
and
of
as
moche
that
they
ben
escaped
/
the
more
vyctoryously
and
from
the
more
stronger
bataylle
and
from
more
greater
perylles
/
of
as
moche
knowen
they
the
more
ayde
and
the
mercy
of
god
with
oute
the
whiche
they
hadde
hadde
full
lytell
power
for
to
resyste
or
them
to
releue
after
the
byenge
of
the
deth
for
the
gylte
culpe
of
synne
and
as
moche
as
they
knowe
to
haue
hadde
the
more
greate
grace
&
ayde
of
god
Scimus
qm
diligentibus
deum
oia
coope
rātur
i
bonum
rom̄
.
of
as
moche
loue
they
hym
the
more
&
of
as
moche
that
they
loue
him
the
more
/
of
as
moche
haue
they
viii
.
vvi
glo
.
iterlinearisoia
siue
prosperasiue
aduersa
siue
eciam
p̄
terita
peccata
●uertūt̄
i
bonum
&
ietnū
beatitudinem
.
Boni
malos
videbunt
&
mali
bonos
vsque
ad
tudicium
post
●o
tudicium
boni
videbunt
malos
sꝪ
non
mali
bonos
hec
magister
sēten̄
iiii
.
d.
i.
the
more
grete
Joye
/
for
as
it
hath
be
sayd
before
/
after
the
loue
grete
or
lytell
is
mesured
the
Joye
the
whiche
in
it
procedeth
and
so
it
appertayneth
not
aloonly
the
merytes
of
the
saued
ben
vnto
the
augmentacyon
of
glorye
/
but
with
that
the
synnes
that
they
other
tymes
commytted
/
of
whome
they
haue
glorye
not
to
haue
done
them
/
or
of
the
condycyon
of
synne
/
but
accydently
for
as
moche
as
they
haue
done
penaunce
/
&
that
they
ben
releuyd
.
The
.iiii.
maner
of
knowlege
shall
be
that
they
shall
se
&
know
the
dampned
the
erroure
&
the
multytude
of
theyr
Letabitur
iustus
cūviderit
vidictāmanus
suas
lauabit
i
sanguine
pctōrie
.
ꝓs
.
lvii
.
Stultorum
ifinitus
ēnumerus
.
ꝓuerb
.
paynes
&
tormentes
wherfore
vnto
theym
shall
be
declared
&
manyfested
the
Justyce
of
the
sapyence
dyuyne
/
&
of
asmoche
that
they
know
the
m●●e
grete
and
infynyte
Justyce
of
as
moche
they
hym
approue
&
hym
loue
/
&
of
asmoche
they
loue
hym
the
more
/
&
of
asmoche
they
them
enioye
/
&
for
as
moche
that
the
dampned
&
the
multytude
&
gretenes
of
theyr
synnes
ben
innumerable
of
asmoche
haue
they
the
more
grete
Joye
.
In
the
whiche
appereth
that
neuer
the
dampned
ne
commytte
synne
wherof
he
ne
receyueth
augmentacyon
of
the
glorye
of
euery
of
the
sauyd
.
Also
it
appereth
that
in
lyke
wyle
as
the
augmentacion
of
the
glorye
that
they
seen
in
y●
sauyd
/
and
that
they
receyuen
the
one
of
the
other
is
incompreuable
as
it
is
sayd
before
.
In
lyke
wyse
is
incompreuable
the
augmentacyon
of
the
glorye
the
whiche
cometh
in
the
sauyd
by
the
occasyon
of
the
dampned
and
them
seluen
for
as
moche
that
there
aren
mo
of
the
dampned
than
of
the
sauyd
.
Also
many
the
whiche
haue
ben
other
tymes
grete
synners
/
as
saynt
poul
saynt
Mathewe
/
and
mary
Mawdelayn
/
shall
see
the
grete
and
horryble
tormentes
that
they
haue
Justly
deseruyd
.
The
whiche
they
haue
escaped
by
the
bonte
&
mercy
of
god
/
wherfore
they
ben
the
more
embrased
&
sharpe
in
the
loue
of
god
/
&
by
the
consequent
it
foloweth
that
they
haue
the
more
grete
delectacyon
&
Joye
of
asmoche
as
the
loue
is
the
more
grete
in
lyke
wyse
as
it
is
sayd
.
By
these
thynges
before
sayd
well
notyd
appereth
clerely
that
all
thynges
ben
reduced
fynally
vnto
the
glorye
of
god
/
for
who
so
refuseth
or
hym
yeldeth
indygne
of
the
grace
&
mercy
of
god
/
falleth
&
is
reducyd
vnder
the
Justyce
/
&
of
asmoche
is
the
thynge
dygne
for
to
meruayll
&
for
to
prayse
god
in
his
Justyce
infynyte
as
in
his
mercy
/
who
may
it
thynke
suche
infynyte
&
suche
depnes
of
glorye
.
THe
seconde
Joye
of
the
partye
of
the
soule
/
is
parfyte
to
loue
the
whiche
procedeth
of
.
iiii
thynges
.
The
fyrste
is
god
wherfore
it
is
to
be
notyd
that
reason
&
experyens
vnto
vs
shewen
that
of
as
moche
that
some
thynge
is
of
more
grete
valoure
/
of
as
moche
is
it
worthy
to
be
the
better
beloued
/
and
of
as
moche
that
it
is
the
better
belouyd
&
desyred
it
is
the
more
greate
Joye
for
to
haue
the
possessyon
and
the
fruycyon
.
Now
is
it
soo
that
in
god
is
all
bonte
/
sapyence
/
honoure
/
and
noblesse
/
swetnes
Joye
and
gladnes
/
and
so
of
other
perfeccyons
infynytes
the
whiche
may
be
desyred
and
loued
.
By
the
whiche
it
behoueth
to
saye
that
all
those
the
whiche
of
suche
&
so
grete
goodes
haue
sure
possessyon
eternall
they
haue
moche
more
greater
Joye
of
hym
/
than
of
ony
other
thynge
/
of
as
moche
that
god
is
more
greate
good
than
is
all
other
good
create
.
And
syns
he
is
all
good
and
welth
in
fynyte
it
appereth
clerely
that
he
ought
to
be
by
loued
infynytly
aboue
all
other
goodes
the
whiche
may
be
spoken
or
thought
.
Now
is
it
shewed
that
of
loue
cometh
Joye
and
gladnes
as
grete
as
the
loue
may
be
.
By
the
whiche
it
foloweth
that
the
Joye
that
these
blessyd
haue
/
for
the
loue
that
they
haue
vnto
god
/
in
god
/
and
of
god
is
infynytly
in
infynyte
aboue
all
other
Joyes
that
they
may
haue
.
/
of
ony
other
good
create
by
suche
maner
that
suche
Joyous
pleasurs
and
gladnesses
that
euer
weren
in
persone
or
creature
/
or
myghtebe
/
ben
lesse
thynge
vnto
the
regarde
of
theym
the
whiche
proceden
of
the
lyuely
fountayne
of
the
blessyd
Trynyte
theme
is
a
drope
of
water
vnto
the
regarde
of
all
the
sees
.
The
seconde
thynge
the
whiche
we
sholde
loue
after
god
/
that
is
oure
seluen
after
the
ordenaunce
of
god
and
also
of
nature
and
of
trewe
charyte
.
And
therfore
for
as
moche
that
the
sauyd
seen
that
they
haue
purchased
welth
infynytly
and
euerlastynge
withoutende
/
and
that
they
haue
done
the
thynge
by
the
whiche
they
ben
comen
vnto
the
grace
of
god
/
and
vnto
the
glorye
of
paradyse
they
hym
louen
/
and
the
goodes
that
they
haue
purchased
as
moche
as
they
ben
/
and
that
they
haue
purchased
greate
welth
.
For
as
moche
as
they
haue
purchased
welth
infynyte
and
euerlastynge
/
as
moche
is
grete
theyr
loue
in
them
seluen
and
of
theym
seluen
.
And
by
the
consequent
as
moche
is
greate
theyr
Joye
and
nombre
/
thynke
it
who
that
may
.
The
thyrde
thynge
the
whiche
we
sholde
loue
/
that
is
that
we
sholde
loue
our
neyghbours
and
the
maner
of
the
loue
after
god
and
holy
scrypture
is
as
our
leluen
and
of
this
Joye
it
hath
bentouched
here
before
in
the
seconde
artycle
of
the
fyrste
Joye
.
I
put
that
it
is
another
chynge
to
se
and
to
vnderstonde
the
welth
of
hys
neyghbour
/
and
another
thynge
hym
to
loue
/
for
the
one
procedeth
of
the
vnderstondynge
/
and
the
other
of
the
wyll
/
but
for
the
comon
rule
it
suffyseth
as
nowe
that
euery
sauyd
enioyeth
hym
of
the
welth
and
merytes
of
his
neyghbours
of
as
moche
the
more
that
they
ben
in
the
more
grete
nombre
and
in
the
more
hygh
degre
of
merytes
.
By
the
whiche
it
b●houeth
for
to
saye
that
in
lyke
wyse
as
the
vnderstondynge
is
full
of
the
knowlege
of
the
grete
felycyte
and
also
the
beatytude
of
his
neyghbours
.
And
in
lyke
wyse
is
the
wyll
full
of
loue
/
of
the
whiche
procedeth
a
Joye
and
a
gladnes
as
moche
greate
as
may
be
the
knowlege
and
the
loue
.
And
for
as
moche
that
of
god
aloonly
is
knowen
the
nombre
of
the
chosen
and
the
degree
of
all
theyr
Joyes
and
merytes
.
And
also
is
the
glorye
of
euery
of
them
that
he
hath
vnto
the
regarde
of
the
loue
of
his
neyghbour
.
The
fourth
thynge
that
we
sholde
loue
our
owne
bodyes
/
the
whiche
shall
be
than
clere
and
shynynge
more
than
the
sonne
of
some
moche
of
other
lytell
after
theyr
degre
of
the
glorye
and
of
the
merytes
of
the
soule
as
it
shall
be
sayd
here
after
and
syns
it
is
so
that
these
worldly
people
haue
pleasur
&
gladnes
to
see
them
clothed
and
enornyd
with
precyous
clothes
as
golde
&
sylke
/
&
of
dyuers
&
of
many
furres
of
wylde
bestes
the
whiche
abyllymentes
may
not
longe
endure
with
out
gadrynge
of
wormes
and
that
they
ne
chaunge
colour
/
what
may
be
the
Joye
of
the
blessyd
&
the
shynynge
of
the
rube
of
inmortalyte
the
whiche
vnto
them
shall
be
gyuen
&
presentyd
by
the
blessyd
The
su
cryste
the
kynge
of
glorye
for
lyueray
.
The
whiche
they
haue
deseruyd
in
this
present
worlde
/
for
that
/
that
they
haue
subduyd
theyr
sensualyte
for
to
do
penaunce
who
so
may
it
compas
.
THe
thyrde
Joye
of
the
partye
of
the
soule
/
is
to
be
sure
and
certayne
that
the
glorye
&
the
blessydnes
in
the
whiche
a
man
hym
seeth
and
Spens
est
certa
erpectacio
future
be
atitudiser
dei
gr̄aet
bonis
meritis
●redentibus
pueniens
hee
magr̄
sentenciarum
.
xx
vii
.
di
.
iii
Penitē●a●
agite
ap
ꝓpiquabit
regnum
eclorum
.
mat
.
iiii
.
Beati
pauꝑes
spum
qm
ipsorum
est
regnum
celorum
.
mathei
.
v.
knoweth
shall
neuer
defayle
/
and
in
lyke
wyse
as
the
fyrste
Joye
precedent
succedeth
vnto
the
meryte
of
the
fayth
that
a
man
hath
holden
and
kepte
and
the
seconde
vnto
the
meryte
of
charyte
/
semblably
this
thyrde
Joye
of
certaynte
is
vnto
the
regarde
of
the
vertue
of
the
true
hope
that
a
man
hath
hadde
in
the
bonte
of
god
to
mowe
come
vnto
suche
glorye
.
By
the
whiche
a
man
hym
dysposeth
(
by
holy
werkes
.
This
Joye
of
certaynte
is
the
cause
of
foure
partes
.
The
fyrste
is
for
the
promesse
Out
〈…〉
ten
p
〈…〉
est
itra●●●
ī●●●nū
〈◊〉
lorum
.
mat
.
vii
.
Ite●
mat
.
xxv
.
Iusti
in
trabūti
vitam
eternam
.
Item
de
hoc
est
articulusfidei
.
Uitam
eternam
Itē●
bona
ege●t
ibūtivitā
e●
nam
.
In
symbo
.
that
god
hath
made
vnto
the
blessyd
to
haue
and
possede
eternally
the
Joyes
and
the
royalme
of
paradyse
.
The
whiche
promesse
is
wryten
in
many
places
of
the
holy
scrypture
the
whiche
may
neuer
lye
/
and
by
the
whiche
we
may
knowe
some
what
the
grete
and
mestymable
dyfferrence
of
the
poore
and
deceuable
glorye
worldly
and
of
that
the
whiche
is
the
very
glorye
eternall
.
For
fyrste
the
glorye
the
whiche
is
worldly
is
in
thynges
outwarde
and
not
alwayes
in
the
soule
/
for
many
the
whiche
haue
and
po●ede
the
royalmes
of
the
erth
suffren
moche
of
ylles
and
of
thought
&
of
anguysshes
in
theyr
conscyences
and
oftentymes
they
ben
moche
myserables
and
in
pryson
and
bondes
of
the
enemye
of
helle
by
the
grete
and
horryble
mortall
synnes
/
but
those
the
whiche
haue
the
glorye
of
paradyse
ben
and
shall
be
in
all
euer
gloryous
in
body
and
in
soule
.
Also
the
glorye
of
the
worlde
is
inperfyte
/
for
he
that
moost
hath
the
more
he
defauteth
/
but
that
of
paradyse
is
ryght
parfyte
without
ony
indygence
.
Also
that
of
the
worlde
endureth
not
longe
.
Where
is
nowe
the
grete
and
noble
kynge
▪
Dauyd
.
Salam●n
.
Arphazat
.
Ptholomee
Naby
godono●er
.
A
〈…〉
der
and
Charlemayne
/
&
those
other
grete
l
〈…〉
and
kynges
erthely
the
whiche
haue
ben
〈…〉
i
de
/
greate
/
gloryous
/
and
puyssaunte
〈…〉
es
and
in
rychesses
/
theyr
glorye
〈…〉
h
anone
be
passed
.
But
so
is
it
not
of
the
glo
〈…〉
f
the
blessyd
/
for
there
is
not
so
lytell
a
saynt
in
paradyse
but
that
he
hath
more
honour
of
prayse
/
of
glorye
/
/
and
of
rychesses
than
there
shall
mounte
in
one
man
oonly
all
the
glorye
that
Beatitudo
est
status
o●m
bonorum
aggregacōe
●fectus
.
hoecius
.
euer
was
and
shall
be
tyll
vnto
the
ende
of
the
worlde
in
all
the
lyuers
vpon
erth
.
O
how
moche
ought
he
to
haue
grete
desyre
/
and
grete
hope
the
whiche
infynytly
is
certayne
for
to
come
vnto
so
grete
gode
.
The
seconde
cause
of
this
certaynte
/
is
for
as
moche
as
god
and
nature
haue
ordeyned
that
euery
thynge
the
whiche
is
comen
vnto
his
ende
cesse
his
mouynge
in
receyuynge
the
perfeccyon
the
whiche
appertayneth
vnto
the
degre
of
his
nature
and
of
his
condycyon
.
Now
is
it
soo
that
the
esperyte
humayne
create
so
nobly
by
puyssaunce
dyuyne
than
is
in
the
ende
and
consummacyon
whan
it
is
vnyed
with
god
as
well
by
grace
as
by
glorye
/
for
in
that
he
hath
the
accomplysshment
of
all
his
desyres
&
possessyon
of
goodes
infynyte
.
By
the
whiche
he
may
neuer
other
thynge
appetyte
/
but
abyde
alwayes
in
suche
stedfastnes
of
the
beatytude
euerlastynge
.
The
thyrde
cause
of
certaynte
is
for
by
cause
of
the
estate
of
inmortalyte
/
For
syns
that
spyryte
create
hath
taken
his
body
/
vnto
the
whiche
he
hath
naturall
inclynacyon
/
and
that
he
hathe
deseruyd
in
this
brefe
and
mortall
lyfe
for
to
come
vnto
the
begynnynge
of
euery
creature
the
whiche
is
god
/
it
is
Impossyble
after
the
lawes
/
that
haue
ben
instytute
by
the
sapyence
dyuyne
vnto
his
creatures
but
that
he
abyde
in
the
stedfastnes
of
the
eternall
vysyon
of
the
blessyd
trynyte
.
The
fourth
cause
of
this
sure
sted
fastnes
yf
for
the
valu
of
the
good
/
vnto
the
whiche
these
blessyd
ben
come
/
that
is
god
the
whiche
is
the
good
infynyte
.
/
And
more
ouer
the
whiche
is
not
Impossyble
that
a
man
may
other
thynge
loue
/
but
in
hym
and
for
hym
.
By
the
whiche
as
well
the
mynde
as
the
vnderstondynge
and
wyll
ben
parfytly
deyfyed
and
so
there
is
parfyte
certaynte
of
the
beatytude
eternall
without
ony
admyxicyon
to
put
in
of
varyablyte
/
wherfore
euery
creature
sholde
take
payne
for
to
come
vnto
suche
blessydnes
eternall
.
THe
fou●th
Ioye
of
the
partye
of
the
soule
/
Inebriabuntur
ab
vbertatedom●
tue
&
torrente
voluptat●
tue
potabis
eos
.
p̄s.
xxxv
.
O●●sei
hoies
scire
desiderant
.
ꝓuerb
.
xxii
.
ca.
Ead
sentencia
hentur
.
i.
math.
Extrema
gaudit
luctus
occupat
.
qui
additscienciam
addit
et
dolorem
.
is
a
meruaylous
and
a
grete
exaltacyon
&
gladnes
inuenerable
the
whiche
causeth
four
thynges
in
the
soule
yblessyd
.
The
fyrste
is
that
by
suche
Ioye
all
thynges
vnto
hym
ben
put
in
Ioye
.
/
:
The
seconde
is
that
she
fulfylleth
and
maketh
dronke
the
wyll
/
for
it
is
a
thynge
Impossyble
but
that
the
wyll
of
the
blessyd
be
not
all
holly
replenysshed
with
gladnes
.
The
thyrde
is
that
notwithstondynge
her
excesse
and
abondaunce
she
shal
not
be
in
ennoye
ne
in
anguysshe
/
but
euer
more
softe
/
swete
and
pleasaunte
.
The
fourth
is
that
she
parfyteth
all
the
desyre
as
well
of
the
vnderstondynge
as
of
the
wyll
the
whiche
naturally
desyren
gladnesse
and
comynge
.
The
whiche
thynges
may
not
be
parfytly
founde
in
this
present
worlde
transytorye
in
lyke
wyse
as
it
appereth
ynough
by
experyence
/
for
all
the
gladnes
worldly
endeth
and
taketh
his
terme
in
anguysshe
and
in
sorowe
and
a
lyke
thynge
is
it
of
comynge
worldly
and
erthly
the
whiche
better
ought
to
be
called
folye
than
comynge
.
THe
fyfth
Ioye
of
the
partye
of
the
soule
/
is
abondaunce
of
all
goodes
the
whiche
ben
yelden
them
in
the
soule
in
foure
partes
.
The
fyrste
is
of
god
the
whiche
is
fountayne
and
depnesse
of
all
goodes
the
whiche
may
neuer
be
spoken
nor
wryten
/
nor
herte
humayne
ne
may
it
thynke
/
and
therfore
he
the
whiche
hath
suche
perfeccyon
of
goodes
he
hath
all
without
that
/
that
it
vnto
hym
may
ony
thynge
defayle
/
And
he
that
hadde
an
hondreth
thousande
worldes
and
●holde
be
pryue
of
this
In
the
whiche
is
suche
parfeccyon
of
godes
he
myght
well
saye
that
he
hadde
nothynge
.
The
seconde
is
of
hymselfe
/
for
the
soule
yblessyd
her
possedeth
in
god
in
her
souerayne
perfeccyon
of
all
his
puyssaunces
/
and
of
his
vertues
/
and
merytes
.
And
therfore
it
is
well
sayd
that
who
so
putteth
his
herte
aboue
all
in
god
he
hath
his
herte
/
&
so
hath
god
/
and
he
that
it
putteth
in
another
place
he
leseth
his
herte
/
and
so
leseth
god
.
The
thyrde
is
for
the
presence
of
the
company
as
well
of
the
.ix.
ordres
of
aungelles
/
as
of
the
patryarches
/
appostles
/
martyrs
/
confessours
/
and
vyrgynes
/
and
for
the
consummacyon
of
the
charyte
the
whiche
is
in
paradyse
the
welth
of
the
one
is
the
welth
of
the
other
in
lyke
wyse
as
it
hath
ben
before
sayd
and
declared
.
The
fourth
is
for
that
that
the
godes
before
sayd
ben
all
togyders
not
the
one
after
the
other
/
or
the
one
withoute
the
other
/
and
the
soule
chosen
in
hym
and
by
hym
the
whiche
is
al
/
myghty
/
is
soo
vygoryous
in
all
his
puyssaunces
that
she
may
haue
knowlege
/
loue
and
also
grete
gladnes
/
as
well
of
god
/
as
of
all
the
creatures
/
as
well
in
euery
of
them
in
partyculer
as
of
all
togyders
for
euery
momemt
/
and
for
euer
without
ende
By
this
it
appereth
that
euery
true
crysten
man
him
sholde
enforce
to
mowe
come
vnto
suche
goodes
to
suffre
an
hundreth
thousande
tymes
the
deth
ryght
Ioyously
yf
it
were
possyble
and
god
it
sholde
requyre
/
but
by
his
mercy
he
doeth
it
an
hondreth
.
M
tymes
better
chepe
vnto
the
whiche
the
poore
worldely
people
haue
ryght
lytell
regarde
.
THe
syxte
Ioye
of
the
partye
of
the
soule
is
honoure
incomparable
for
foure
thynges
.
The
fyrste
is
for
his
deuocyon
/
deuocyon
is
asmoche
to
saye
as
dedycacyon
/
or
to
be
ordeyned
to
serue
god
and
hym
prayse
.
And
for
as
moche
that
the
soule
yblessyd
is
ryght
parfytly
the
temple
of
the
blessyd
trynyte
/
she
is
bayned
in
the
lyght
of
the
loue
infynyte
/
and
embrased
with
souerayne
&
ryght
parfyte
deuocyon
.
The
seconde
is
for
as
moche
that
she
her
seeth
the
doughter
of
god
by
true
adopcyon
and
yf
lordshyppes
erthely
and
worldly
is
reputed
thynge
hygh
dygne
and
honourable
/
as
it
sholde
be
to
be
the
sone
of
an
Erle
/
of
a
duke
/
or
of
a
kynge
/
what
may
a
man
thynke
of
that
spyrytuall
&
dyuyne
lygnage
/
who
may
it
thynke
.
The
thyrde
foloweth
by
the
seconde
/
that
is
that
by
suche
adopcyon
she
her
seeth
and
knoweth
the
quene
of
paradyse
/
who
may
in
suche
honoure
compas
and
thynke
/
he
hath
mater
ynoughe
for
to
delaye
.
The
fourth
/
that
is
that
not
aloonly
suche
is
the
doughter
Ego
dixi
dii
estis●
filu
excelsi
omnes
.
●s
.
lxxxi
.
and
quene
of
paradyse
/
but
with
that
she
is
aduowed
and
reknowleged
goddesse
by
partycypacyon
.
By
the
whiche
all
the
courte
celestyall
vnto
her
bereth
reuerence
with
gretae
honoure
and
of
good
ryght
syns
that
god
her
solmoche
honoureth
and
ryght
excellently
deyfyeth
.
THe
seuenth
Joye
of
the
partye
of
the
soule
is
beautefull
of
admyracyon
in
foure
maners
.
The
fyrste
is
in
beaute
of
vnderstondynge
/
the
whiche
is
the
clere
knowlege
of
god
and
also
of
his
creatures
/
As
it
hath
ben
touched
here
before
.
The
seconde
knowlege
is
the
beaute
dyuyne
the
whiche
illumyneth
and
maketh
the
soule
gloryous
for
to
shyne
an
hondreth
thousande
tymes
more
than
the
sonne
The
thyrde
is
the
beaute
of
noble
vertues
with
the
whiche
the
soule
is
innornyd
/
as
sholde
be
a
ryght
ryche
vestyment
with
grete
multytude
of
golde
and
of
precyous
stones
the
whiche
hath
ben
sette
by
a
werkeman
souerayne
in
shynynge
varyacyon
of
dyuers
colours
/
for
he
the
whiche
hath
innornyd
the
heuen
with
dyuerse
bodyes
shynynge
and
the
erth
with
the
erbes
and
the
trees
beynge
grene
/
and
the
see
and
the
ayre
with
fysshes
and
foules
fleynge
/
floures
and
feders
so
dyuersely
paynted
and
fygured
that
souerayne
werke
man
hath
inestymable
paynted
/
and
ennornyd
his
doughter
/
his
loue
/
and
his
espouse
/
his
trone
and
his
reclynatorye
.
That
is
to
vnderstonde
the
soule
gloryous
and
blessyd
.
The
fourth
is
the
comparyson
of
the
foure
vertues
cardynales
the
whiche
than
shall
be
in
theyr
souerayne
operacyon
.
That
is
to
vnderstonde
/
Justyce
/
force
/
prudence
/
and
attemperaunce
/
shall
holde
the
soule
without
ony
resystence
in
her
operacyons
agayne
god
/
and
agayne
euery
creature
/
for
by
the
vertue
of
force
the
soule
is
vnyed
with
god
/
by
Justyce
she
is
subiecte
vnto
god
/
by
prudence
she
cheseth
to
see
god
aboue
all
thynges
/
by
attemperaunce
she
is
not
subiecte
nor
letted
by
ony
mouynge
of
passyon
the
contrarye
/
that
is
beaute
and
ordenaunce
spyrytuall
ne
may
not
be
shewed
vnto
vnderstondynge
humayne
for
this
presentlyfe
but
ryght
lytell
in
comparyson
of
the
trouth
.
THe
eyght
Joye
of
the
partye
of
the
soule
is
for
the
eternyte
of
her
glorye
the
whiche
is
greate
and
incompreuable
for
foure
thynges
.
The
fyrste
is
for
the
presence
and
conformyte
that
she
hath
with
god
.
The
seconde
for
the
company
and
amyable
charyte
that
she
hath
with
the
aungelles
and
the
aungelles
with
her
.
The
thyrde
for
the
vnyon
and
Joyous
consyderacyon
of
her
wyll
with
the
sayntes
of
paradyse
/
and
all
the
sayntes
with
her
.
The
fourth
for
the
tranquylyte
that
she
hath
in
herselfe
by
that
/
that
she
shall
be
sure
and
confermed
in
the
eternyte
of
her
glorye
and
blessydnes
and
for
as
moche
that
all
these
thynges
the
which
haue
ben
touched
here
before
/
it
is
not
necessarye
to
prolonge
this
artycle
.
THe
nynth
Joye
of
the
partye
of
the
soule
is
Credentes
autem
ex
u●●avi●
leticia
in●
narrabili
&
glorifi
catareportates
fi●em
fideivē●
salutem
aiarum
.
v●
.
irum
.
i.
pe.
i.
c
Aug.
xxii
.
de
ci.
dei
refeccyon
ryght
delectable
for
foure
thynges
.
The
fyrste
is
for
as
moche
that
than
the
spyryte
humayne
is
the
souerayne
consummacyon
of
al
perfeccyon
of
all
delectacyon
/
and
of
all
his
desyres
/
and
so
is
come
vnto
that
/
that
he
hadde
before
byleued
and
hoped
/
and
vnto
that
vnto
the
whiche
she
neuer
rechyd
nor
ouer
come
.
The
seconde
for
as
moche
that
all
payne
/
all
labour
/
all
thought
/
fynysshed
De●
ē●ims
desiderinrum●t̄orum●
sine
fine
videbt̄
.
sie
fasti
dio
amavit̄
sine
fa
tigaciōe
laudabt̄
.
in
this
worlde
hath
no
t●ryenge
or
reste
but
in
glorye
there
is
no
thought
/
laboure
/
nor
dysmaye
/
but
all
to
the
contrary
.
That
is
to
vnderstonde
/
peas
/
Joye
/
and
consolacyon
.
The
thyrde
for
that
that
the
company
is
ryght
delectable
/
As
some
what
it
appereth
in
persone
of
grete
honoure
fre
and
lyberall
vnto
whome
it
suffyseth
not
to
haue
in
his
hous
aboūdantes
and
delycyous
meetes
O
israel
quam
magna
est
domus
dei
&
ingens
locus
possessiois
eius
●aruth
.
tercio
.
cap̄
yf
he
haue
not
company
lyke
.
In
lyke
wyse
is
it
of
the
soule
yblessyd
the
whiche
hath
the
kynge
Jhesus
/
and
the
quene
the
moder
of
god
and
the
musyque
and
melodye
angelyque
and
all
the
prynces
dukes
/
Countes
/
and
barons
/
esquyres
/
ladyes
/
gentylwomen
without
nombre
the
whiche
all
theym
delyten
ryghte
Joyously
in
the
beaute
and
in
the
noble
vertues
and
merytes
of
the
soule
yblessyd
.
/
:
The
fourth
for
that
that
the
palays
where
suche
feste
is
songen
and
suche
dyner
is
inestymable
grete
/
pleasaunt
/
and
ennornyd
the
whiche
is
the
propre
herytage
of
the
soule
gloryfyed
after
as
holy
/
scrypture
sayth
.
And
yf
it
be
so
that
in
this
lyfe
mortall
a
man
hath
Joye
/
lotes
and
pryse
for
the
(
proprete
or
possyon
of
a
royalme
or
of
a
duchye
what
may
herte
humayne
ymagen
of
the
glorye
the
whiche
apperteyneth
vnto
the
soule
to
haue
the
conquest
of
suche
herytage
.
THe
.
x.
Joye
of
the
partye
of
the
soule
is
blessydnes
without
ony
varyacyon
or
diminucyon
or
imperfeccyon
the
whiche
ben
founde
in
worldely
glorye
.
The
fyrst
admixcion
of
some
thought
for
there
was
neuer
soo
gloryous
a
man
erthely
&
worldely
but
that
hath
some
defaute
.
Many
be
ryche
the
whiche
haue
no
helth
/
these
other
ryche
&
in
helth
the
whiche
haue
not
beaute
or
they
be
not
of
all
folke
byloued
/
these
other
ryche
hole
&
fayre
but
they
haue
not
all
that
that
theyr
herte
desyreth
/
but
in
the
glorye
of
paradyse
there
ne
is
defaute
diminucyon
of
beaute
/
of
rychesse
/
of
pleasure
/
of
charyte
/
The
seconde
imperfeccyon
of
glorye
worldely
is
a
Hom
natus
de
muliere
breu●
viuens
t●e
repiet̄
multis
meseriis
.
Job
.
xiii
.
maner
of
anoysaunce
/
for
in
wyne
or
in
meete
/
in
carnall
delyte
/
in
dysporte
/
in
rychesses
/
or
in
what
some
euer
other
thynge
that
he
may
desyre
comen
fynally
to
anoysaunce
&
hath
ben
the
lesse
praysed
/
but
in
the
delytes
of
paradyse
is
neuer
founde
ony
varyacyon
/
alwayes
in
loue
without
tydynges
/
alwayes
begynneth
euer
more
beloued
/
euer
more
delectables
Breues
dies
hois
sunt
.
Job
.
xiii
.
&
pleasauntes
.
The
thyrde
inperfeccyon
of
glorye
worldely
is
that
it
may
not
endure
/
for
lyf
humayne
&
temporall
is
compared
vnto
a
wynde
/
vnto
the
smoke
/
or
the
arowe
the
whiche
is
departed
&
shote
with
the
bowe
the
whiche
hath
noo
taryenge
tyll
vnto
that
that
she
is
in
the
marke
aduysed
and
determyned
of
hym
the
whiche
it
shoteth
/
but
sensualyte
/
for
that
that
it
is
submytte
vnto
the
spiryte
after
the
ordre
of
reason
.
And
therfore
all
the
glorye
of
the
body
cometh
of
god
by
the
meane
of
the
soule
.
In
lyke
wyse
as
dampnacyon
cometh
vnto
the
soule
by
the
meane
of
the
body
/
&
in
suche
wyse
appyred
the
ordre
of
this
treatyse
&
the
answere
vnto
the
questyon
.
And
therfore
of
the
glorye
of
the
body
&
of
his
douers
is
now
to
treate
fyrste
in
generall
&
afterwarde
more
in
especyall
.
As
vnto
the
fyrste
it
is
to
vnderstande
that
the
body
gloryous
hath
foure
pryncypales
excellences
that
these
theologyens
callen
the
douers
of
the
body
/
that
is
to
knowe
clerenes
ryght
delectable
/
impassybylyte
in
enarrable
/
subtylyte
inestymable
/
and
agylyte
incomparable
.
Also
after
saynt
Ancelme
/
beaute
/
force
/
lyberte
/
helth
/
all
other
delytes
&
pleasures
that
may
be
spoken
&
ymagyned
in
regarde
of
the
operacyon
of
the
fyue
wyttes
of
nature
&
of
the
place
&
of
all
other
circonstaunces
in
lyke
wyse
as
it
appyred
here
after
shall
be
in
all
the
bodyes
of
the
saued
&
in
so
ryght
grete
&
inestymable
excellence
that
ony
tonge
mortall
is
not
suffycyent
for
to
speke
it
/
but
for
as
moche
as
god
excused
the
fragylyte
humayne
the
whiche
dooth
that
that
in
hym
is
/
here
foloweth
in
partyculer
the
.x.
pryncypall
Joyes
the
whiche
ben
in
euery
body
vnyed
with
the
soule
gloryous
.
¶
Here
folowen
the
.x.
Joyes
of
the
partye
of
the
body
.
-
The
fyrste
of
the
body
excellent
clerenes
.
-
The
seconde
perfecte
inpassybylyte
.
-
The
thyrde
subtylyte
meruayllous
.
-
The
fourth
agylyte
incompreuable
.
-
The
fyfth
celestyall
habytacyon
.
-
The
sixte
moche
delectable
vysyon
.
-
The
seuenth
melodye
ryght
agreable
.
-
The
eyght
prayenge
inestymable
.
-
The
nyneth
sauour
and
pleasaunt
tastynge
.
-
The
tenth
the
prayse
of
voyces
without
●essynge
.
THe
fyrste
Joye
of
the
partye
of
the
body
is
clerenes
the
whiche
may
be
compared
vnto
foure
thynges
.
The
fyrst
is
vnto
the
soule
/
for
as
moche
that
the
soule
shall
be
more
dygne
/
more
noble
/
&
of
more
greter
degree
of
meryte
of
as
moche
vnto
hym
shall
be
yelden
his
body
the
more
shynynge
in
the
douaire
of
the
clerenes
of
glorye
/
As
for
example
.
Who
so
taketh
a
lyght
grete
or
ly
tell
&
it
sholde
put
in
a
lampe
/
or
in
another
vessell
of
glasse
/
of
as
moche
as
the
lyght
sholde
be
the
Benedicamus
patrem
&
filium
cū●●ō
spiritu
laudemus
&
suꝑexaltemus
●um
in
secula
.
Dan̄
.
iii.
more
grete
/
the
sayd
glasse
sholde
be
the
more
shynynge
.
The
seconde
comparyson
is
vnto
dyuerse
partyes
of
the
body
/
for
a
man
ought
not
ymagen
that
the
eyes
&
the
face
of
the
body
gloryous
aren
in
ony
degree
more
clere
and
more
shynynge
than
shall
be
the
foot
or
the
legge
.
The
thyrde
comparyson
is
vnto
these
other
bodyes
gloryous
/
for
in
lyke
wyse
as
we
see
that
the
sonne
&
the
mone
&
all
the
sterres
of
the
skye
haue
one
suche
dyfference
in
theyr
clerenes
that
tweyne
may
not
be
founde
in
all
semblables
/
a
lyke
thynge
is
it
of
the
bodyes
of
the
blessyd
.
The
fourth
comparyson
of
the
good
werkes
done
durynge
the
vnyon
of
the
body
and
of
the
soule
in
this
mortall
lyf
/
for
the
blessyd
haue
glorye
&
prayse
of
all
the
good
werkes
that
they
euer
dyde
in
this
worlde
for
the
loue
of
god
weren
they
in
the
estate
of
grace
or
in
mortall
synne
/
how
be
it
that
in
that
there
is
grete
dyfference
in
lyke
wyse
as
it
hath
ben
sayd
before
.
By
the
whiche
it
appyred
that
a
man
may
desyre
to
lyue
longely
for
to
amende
his
lyf
/
&
for
to
excercyse
hym
in
his
good
werkes
/
of
the
whiche
a
man
may
haue
Joye
&
prayse
without
ende
.
The
prayse
of
the
good
dedes
done
in
the
estate
of
mortall
synne
is
a
Joye
accydentale
the
whiche
cometh
as
well
vnto
the
body
as
vnto
the
soule
for
as
moche
that
they
haue
in
some
wyse
disposicyon
&
preparacyon
to
retorne
vnto
the
estate
of
grace
.
Of
that
sayth
Alexander
of
hales
in
his
summe
that
the
good
werkes
may
be
suche
that
durynge
the
tyme
that
a
man
is
occupyed
in
them
a
man
taryeth
as
for
ony
successyon
of
tyme
the
mortall
synne
is
not
aggrauate
durynge
the
occupacyon
of
those
good
werkes
.
Also
saynt
Bernardyne
in
his
treatyse
de
contractibus
in
the
sermon
lxiiij
.
the
whiche
thus
begynneth
.
Ecce
ego
vobiscūsum
&
●
.
recyteth
twelue
other
prouffytes
the
whiche
comen
of
good
werkes
done
in
mortall
synne
.
Fyrste
they
defenden
the
persone
from
some
synnes
in
the
whiche
he
sholde
falle
yf
were
not
those
good
werkes
.
Also
they
dysposen
the
soule
vnto
other
or
semblables
good
werkes
.
Also
they
contynue
the
soule
in
lyf
mortall
&
vertuous
.
Also
those
the
whiche
done
theyr
penaunce
in
suche
estate
of
synne
ben
acquyte
.
Also
they
occupye
the
tyme
in
suche
wyse
that
without
those
good
werkes
a
man
sholde
falle
in
to
ydlenes
or
in
to
more
grete
ylle
.
Also
they
make
the
persone
partener
in
the
good
dedes
of
his
neyghbour
.
Also
they
letten
many
grete
losses
&
cursyd
aduentures
the
whiche
these
synners
haue
deserued
&
augmenten
the
goodes
temporels
as
ben
helth
of
body
/
rychesse
of
golde
&
syluer
/
&
of
other
possessyons
/
for
the
whiche
goodes
they
shall
haue
honoure
&
glorye
yf
they
ben
one
tyme
sauyd
.
Also
they
letten
the
puyssaunce
of
theyr
goostly
enemye
the
whiche
had
the
more
grete
occasyon
to
make
th●
synner
to
falle
in
to
temptacyon
yf
were
not
those
good
werkes
.
Also
a
man
is
not
so
moche
punysshed
in
helle
or
in
purgatorye
as
yf
a
man
had
ben
ydell
or
occupyed
in
euyll
werkes
in
the
tyme
that
a
man
hath
done
those
good
dedes
.
Also
they
prouoken
the
bonte
of
the
creatoure
for
to
gyue
grace
vnto
the
synner
to
reknowlege
his
gylte
&
for
to
fynde
mercy
.
By
the
whiche
it
behoueth
to
saye
that
the
body
&
the
soule
of
the
saued
haue
glorye
accydentale
for
suche
werkes
how
be
it
that
they
haue
ben
done
in
the
estate
of
mortall
synne
.
THe
seconde
Joye
of
the
partye
of
the
body
is
perfecte
impassybylyte
for
foure
thynges
.
The
fyrst
for
he
may
not
haue
thynge
in
this
worlde
that
vnto
hym
may
be
contraryous
/
be
it
withoutforth
or
within
.
The
seconde
for
as
moche
as
the
body
hath
other
tymes
endured
in
as
moche
as
mortall
&
passyble
of
as
moche
shall
he
be
in
the
more
hygh
degree
of
Impassybylyte
as
before
hath
ben
sayd
that
some
shall
be
more
clere
than
other
.
The
thyrde
for
as
moche
that
all
the
partyes
of
the
body
shall
be
egall
in
suche
maner
that
yf
he
were
in
the
fyre
of
helle
where
an
hondred
thousande
glauyes
ryght
sharpe
stryken
agayne
hym
where
he
myght
not
in
ony
wyse
suffre
them
.
The
fourth
for
as
moche
as
the
contemperacyon
of
the
foure
elementes
of
the
whiche
the
body
humayne
is
composed
ben
in
theyr
souerayne
&
ryght
perfecte
consummacyon
by
the
whiche
may
neuer
fall
passyon
/
corrupcyon
/
ne
alteracyon
/
&
in
suche
wyse
they
abyden
impassybles
eternally●
.
THe
thyrde
Joye
of
the
partye
of
the
body
is
subtylyte
in
foure
maners
.
The
fyrste
/
for
suche
body
gloryous
may
be
with
&
within
an
other
body
not
gloryous
in
lyke
wyse
as
the
fyre
the
whiche
is
a
thynge
corporell
may
be
by
the
waye
of
nature
without
&
within
in
all
the
partyes
of
an
yren
on
fyre
&
therfore
yf
by
waye
naturell
suche
penytracyon
is
done
in
a
body
not
gloryous
/
it
ought
not
to
be
ryght
grete
meruaylle
yf
it
be
done
by
puyssaunce
dyuyne
in
the
bodyes
the
whiche
ben
gloryfyed
.
The
seconde
for
the
body
gloryous
shall
not
be
Hec
dicit
thomas
anglici
in
suo
.
iiii
.
with
the
body
gloryous
/
for
two
bodyes
gloryous
for
to
be
togydres
repugne
of
good
congruyte
and
vnto
the
ordre
that
the
sapyence
inyfynyte
hath
put
in
thynges
treate
.
The
thyrde
/
for
the
body
gloryous
shall
be
egally
subtyle
in
all
partes
the
whiche
ought
to
be
vnderstande
as
to
thynke
on
an
other
body
not
gloryous
/
for
the
eye
shall
not
fynde
more
of
resystence
than
the
fote
or
the
hande
&
in
lyke
wyse
of
other
membres
/
but
neuerthelesse
the
one
membre
shall
be
more
subtyle
or
lesse
after
as
it
apperteyned
vnto
the
disposicyon
of
the
body
humayne
.
The
fourth
is
the
body
gloryous
shall
be
&
abyde
in
that
degree
of
subtylte
the
he
hath
deserued
for
euer
without
fyndynge
ende
&
without
fyndynge
resystence
the
whiche
maketh
lettynge
vnto
the
wyll
of
the
soule
but
that
the
body
gloryous
may
be
in
a
moment
from
the
heuen
in
the
erthe
&
from
the
erth
in
heuen
/
&
from
the
one
parte
of
heuen
in
the
other
in
lesse
space
of
tyme
than
now
it
may
be
spoken
vnderstande
/
or
thought
.
THe
fourth
Joye
of
the
partye
of
the
body
is
agylyte
in
foure
maners
.
The
fyrst
/
for
th●
body
gloryous
shall
be
aboue
all
obeyssaunce
vnto
the
wyll
of
the
soule
/
&
shall
not
lette
it
in
no
mane●
but
that
she
be
incontynent
from
one
place
in
to
an
other
Augus
xxii
.
de
ci.
〈◊〉
vbi
volet
spiritus
ibi
protinus
erit
.
as
may
be
now
our
thought
as
soone
ferre
as
nere
.
The
seconde
/
for
the
body
gloryous
shall
not
haue
more
of
disposicyon
to
descende
than
to
ascende
/
but
all
his
propre
inclynacyon
shall
be
obeyed
vnto
the
puyssaunce
&
wyll
of
the
soule
the
whiche
suche
glorye
vnto
her
hath
pryncypally
purchased
in
obeyenge
vnto
the
creatoure
.
The
thyrde
for
as
moche
as
the
body
gloryous
is
not
borne
from
one
place
in
to
an
other
for
necessyte
or
indygence
as
we
see
in
this
worlde
/
but
all
oonly
for
the
pleasure
&
glorye
of
the
soule
/
and
therfore
in
no
thynge
that
may
be
ymagyned
the
body
gloryous
ought
not
to
lette
or
tarye
the
soule
.
The
fourth
for
as
moche
as
the
body
gloryous
may
not
alonge
hym
from
the
presence
of
god
/
for
in
what
soeuer
place
that
the
body
and
the
soule
gloryous
be
borne
alwayes
In
ipso
viuimus
,
mouemur
&
sumus
eccle.
xvii
.
they
ben
present
&
haue
the
clere
vysyon
of
god
.
And
so
it
appyred
shortely
of
the
foure
douaires
of
the
body
that
is
claryte
/
impassybylyte
/
subtylyte
/
&
agylyte
/
the
whiche
ben
of
the
hygh
perfeccyon
Corpus
quod
corrumpit̄
aggrauat
animam
.
that
is
in
the
leste
of
the
gloryous
that
is
or
the
whiche
fynally
shall
be
in
glorye
with
the
blessyd
that
none
entendement
with
holden
&
aggreued
in
body
mortall
ne
may
it
comprehende
/
but
euery
creature
in
his
owne
ryght
ought
faythfully
to
labour
to
the
entent
that
he
may
fynally
haue
the
experyence
of
suche
meruaylle
.
THe
fyfth
Joye
of
the
partye
of
the
body
is
by
cause
of
the
habytacyon
of
the
heuen
emperyall
for
foure
thynges
.
That
is
to
vnderstande
for
the
beaute
/
for
the
force
&
for
the
resonaūce
.
The
beaute
of
heuen
is
suche
&
so
grete
that
it
may
not
be
compared
vnto
no
beaute
erthely
.
The
gretnes
of
the
erthe
is
also
as
nothynge
in
regarde
of
the
gretnes
of
heuen
/
force
/
Joye
/
&
gladnes
there
proceden
&
habonden
in
all
partyes
in
suche
maner
that
the
fyue
wyttes
gloryous
ben
soueraynly
replenysshed
euery
of
them
that
that
he
appetyteth
/
that
is
Cantate
dno
canticum
nouum
.
p̄s.
c.
l.
Item
.
Cantemus
dno
gliose
em̄
honoridicatus
est
&c.
exo.
xv
.
In
p̄ma
est
laus
vocalis
ꝓut
dicit
glo
.
super
illud
.
Exultacōes
dei
in
gutture
eorum
.
Qui
habitat
in
domo
tua
in
secula
seculorum
laudabunt
te
.
p̄s.
lxxxiii
.
is
to
knowe
that
the
syght
is
full
of
Joye
and
of
gladnes
for
foure
thynges
.
The
fyrst
is
the
humanyte
of
Ihesu
cryste
.
The
seconde
for
the
presence
of
the
gloryous
quene
the
moder
of
god
.
The
thyrde
is
in
seenge
the
grete
&
innumerable
company
of
the
blessyd
.
The
fourth
is
for
the
clerenes
of
the
glorye
the
whiche
is
the
shynynge
of
all
sayntes
assembled
in
one
lyght
.
Thynke
he
that
may
what
thynge
it
may
be
to
see
these
thynges
beforesayd
/
for
no
wrytynge
ne
may
suffyse
for
to
declare
the
one
of
them
all
oonly
as
it
is
/
also
that
the
clerenes
of
the
lest
body
gloryous
the
whiche
is
or
shall
be
fynally
in
paradyse
shall
be
greter
/
than
shall
be
the
clerenes
of
the
sonne
yf
she
were
.
xiiij
.
tymes
more
grete
than
she
is
now
ones
.
O
hertes
humayns
thynke
than
what
may
be
the
clerenes
of
the
precyous
&
ryght
gloryous
body
of
Ihesu
cryste
&
of
his
blyss●d
&
ryght
dygne
moder
&
also
of
other
euery
of
them
in
his
degree
.
But
what
may
that
be
of
all
togyder
but
oonly
one
depnes
of
Joye
&
of
gladnes
as
moche
grete
as
is
that
lyght
.
And
this
is
as
vnto
the
fyfth
Joye
of
the
body
.
THe
herynge
shall
be
full
of
Joye
&
gladnes
for
foure
thynges
.
The
fyrst
shall
be
for
the
melody
of
the
voyce
the
whiche
is
&
shall
be
herde
in
the
glorye
celestyall
.
The
seconde
for
the
grete
nombre
of
them
the
whiche
maken
&
gyuen
suche
melodye
/
for
there
ben
men
&
women
/
angelles
&
archangelles
in
one
accorde
of
dyuyne
and
celestyall
musyke
.
The
thyrde
for
by
cause
that
the
songe
be
foresayd
prodeth
of
loue
&
of
Joye
infynyte
.
The
fourth
for
the
reason
of
hym
vnto
whome
is
made
suche
Joyous
melodye
/
that
is
vnto
all
the
blessyd
trynyte
the
whiche
gyueth
so
moche
of
goodnes
&
so
moche
of
honoure
vnto
all
the
company
of
the
saued
the
whiche
neuer
may
cesse
to
magnyfye
god
and
hym
to
prayse
without
noysaunce
or
beynge
wery
.
And
this
is
for
the
sixte
Joye
of
the
partye
of
the
body
.
THe
smelle
shall
be
ful
of
Joye
&
of
gladnes
for
foure
thyngꝭ
.
The
fyrst
is
for
the
smelle
of
the
precyous
body
of
Jhesu
cryste
.
The
seconde
for
the
sauour
of
the
virgyn
Mary
The
thyrde
for
the
smelle
partyculer
of
euery
saynt
in
paradyse
.
The
fourth
for
an
inestymable
&
redolente
odo●re
the
whiche
is
composed
of
all
togyders
/
for
in
lykewyse
as
the
syght
&
the
herynge
ben
full
of
swetnes
&
of
melodye
the
whiche
proceden
of
dyuers
partyes
.
so
is
the
smellynge
of
euery
of
them
in
partyculer
&
of
all
togydre
.
And
this
is
for
the
.vij.
Joye
of
the
body
.
THe
tast
shall
be
replenysshed
with
sauour
incompreuable
/
for
in
as
moche
that
in
the
glorye
of
paradyse
is
al
welth
assembled
it
behoued
that
it
replenysshe
the
tast
&
the
touchynge
in
lyke
wyse
as
these
other
wyttes
corporelles
/
by
the
whiche
suche
thynge
is
named
in
the
gospell
the
dyner
or
the
souper
of
paradyse
for
foure
reasons
.
The
fyrst
for
as
moche
that
in
lykewyse
as
the
meete
corporell
vnto
vs
cōtrybuteth
the
lyf
mortall
of
this
present
worlde
.
In
lyke
wyse
the
glorye
of
paradyse
contynueth
the
lyf
●ternall
vnto
all
the
sa●ed
.
Also
for
as
moche
as
it
suffyseth
ryght
abondauntly
.
Also
for
as
moche
as
it
gyueth
s●uerayne
perfeccyon
vnto
the
operacyon
of
the
taste
/
for
of
all
the
sauours
pleasauntes
&
delectables
that
euer
were
in
wynes
&
meetes
in
fruytes
or
other
thyngꝭ
there
shall
be
made
&
composed
one
souerayne
the
whiche
shal
haue
the
perfeccyon
&
delectacyon
infynytly
of
all
these
other
the
whiche
contynually
shall
refresshe
the
blessyd
.
Also
for
as
moche
that
the
●ast
shall
be
euer
more
in
〈◊〉
〈◊〉
&
〈◊〉
disposicyon
well
to
taste
&
to
sa●●●●
〈◊〉
o●
lesse
after
the
degree
that
the
soule
hath
〈◊〉
.
And
in
lyke
wyse
is
it
of
the
touchynge
/
for
〈◊〉
shall
be
in
suche
delectacyon
that
the
pleasure
●
〈◊〉
ne
may
be
declared
by
no
tonge
mortall
/
by
the
whiche
thynges
it
appyred
in
what
ma●er
&
h●w
after
the
fragylyte
&
lytell
power
of
entendement
humayne
/
how
the
blessyd
ben
ryght●ul
of
glorye
/
of
loue
/
of
Joye
/
of
helth
/
of
gladnes
/
of
Si
vis
ad
vitam
i●gred●
serua
mandata
.
Math.
xix
.
beante
/
of
bonte
/
of
rychesse
/
&
of
all
other
goodes
without
ende
&
with
out
mesure
that
may
be
spoken
or
comprysed
by
entendement
of
persone
morsall
be
it
as
vnto
the
glorye
of
the
body
or
of
the
soule
.
the
whiche
thynge
ought
to
moue
/
pryke
/
&
exhorte
our
hertes
for
to
come
vnto
suche
glorye
the
whiche
ryght
derely
the
blessyd
Jhesu
cryste
vnto
vs
hath
conquered
&
promysed
infallybly
yf
we
hym
wyll
obeye
in
holdynge
the
pathe
of
his
ryght
holy
commaundementes
.
And
this
is
as
vnto
the
.ix.
Joye
of
the
partye
of
the
body
.
OVer
these
thynges
before
spo●en
&
nombred
Hanc
materiam
vid●
as
in
cathol●●on
●an●ēsis
i
●llo
verbo
virgo
.
it
is
to
vnderstande
that
there
are
certayne
persones
amonge
the
saued
the
whiche
haue
glorye
accydentall
excellent
&
synguler
/
the
whiche
glorye
is
named
aureole
the
whiche
is
as
moche
to
saye
a●
a
lytell
crowne
the
whiche
is
gyuen
vnto
suche
blessyd
for
the
synguler
batayll
in
the
whiche
they
ha●e
be●
victoryous
as
ben
those
and
they
the
whiche
ha●e
kepte
pure
●ug●●yte
with
out
corrupcyon
voluntarye
of
theyr
body
be
it
in
sy●●●
or
other
wyse
that
they
had
hope
&
purpose
to
mo●e
come
vnto
suche
victorye
for
the
loue
of
god
to
haue
in
wyll
alonely
to
breke
her
virgynyte
ne
maketh
to
lese
the
aureole
yf
a
man
hym
repent
&
that
the
dede
hath
not
ben
accomplysshed
.
Also
she
the
whiche
is
defyled
ayenst
her
wyll
and
afterwarde
perseuered
in
her
good
purpose
shall
not
lese
the
aureole
/
&
yf
she
had
conceyued
lygne
in
the
sayd
vyolacyon
.
Also
the
aurcole
is
promysed
vnto
doctours
the
whiche
haue
vertuosly
resysted
vnto
the
deuyll
as
well
for
them
as
for
theyr
neyghbours
.
And
by
the
doctour
ought
a
man
also
to
vnderstande
the
good
prechours
and
those
the
whiche
wryten
doctrynes
morales
vnto
the
glorye
of
god
and
for
the
saluacyon
of
soules
/
for
vnto
suche
is
promysed
the
aureole
&
not
all
oonly
vnto
them
the
whiche
haue
the
degree
&
professyon
of
doctour
.
Also
vnto
martyrs
the
whiche
haue
had
vyctorye
of
the
worlde
in
suffrynge
the
deth
or
effusyon
of
theyr
blood
for
the
loue
of
god
&
for
the
trought
of
the
holy
fayth
catholyke
.
These
thre
aureoles
hath
soueraynly
the
blessyd
Jhesu
cryste
/
for
he
is
a
virgyn
and
the
sone
of
a
virgyn
/
doctour
and
martyr
ryght
excellent
.
Some
of
those
that
be
chosen
haue
had
as
many
aloonly
/
some
●ther
tweyne
&
some
other
all
thre
.
THe
.
x.
Joye
of
the
partye
of
the
body
is
for
the
prayse
vocale
the
whiche
is
made
generally
vnto
euery
saued
in
partyculer
&
of
all
togyders
before
the
throne
of
the
blessyd
trynyte
pryncypally
for
foure
thynges
.
The
fyrst
for
as
moche
●
Alia
●
claritas
s●lis
alia
claritas
lu●e
et
alia
claritas
stella●
.
Stel●a
●i
god
hath
gyuen
vnto
creature
reasonable
his
ym●ge
&
his
semblaunce
vnto
the
creacyon
of
thynges
●
in
lyke
wyse
as
the
gyfte
of
creacyon
is
incompreuable
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
virginis
marie
.
ꝑ
claritatem
stella
rum
claritas
al●o
rum
sancto
rum
&
sancta
rum
for
the
semblaunce
the
whiche
is
bytwene
god
&
the
soule
deifyed
&
saued
/
also
is
inenarrable
the
Joye
of
suche
comparyson
of
semblaunce
&
the
prayse
the
whiche
for
suche
gyfte
&
benefyce
is
yelden
vnto
the
creatoure
.
The
seconde
for
the
redempcyon
of
humayne
lygnage
/
for
in
that
that
the
blessyd
seen
clerely
and
manyfestly
the
loue
infynyte
that
god
vnto
them
hath
shewed
by
his
blessyd
In
carnacyon
&
ryght
pyteous
passyon
/
and
the
whiche
them
hath
delyuered
from
eternall
dampnacyon
/
they
gyuen
graces
and
praysynges
vocales
&
melodyous
vnto
the
redemp●our
soo
moche
excellently
that
no
mortall
man
ne
may
it
speke
worthely
.
The
thyrde
for
the
benedyccyon
of
the
grace
dyuyne
of
the
whiche
the
mercy
infynyte
them
hath
worshypped
&
ouercome
in
this
worlde
and
oftentymes
them
hath
called
agayne
/
releued
and
preserued
from
grete
and
detestable
synnes
as
wel
by
the
mysterye
of
the
sacramentes
of
holy
chirche
as
also
in
g●uynge
them
the
kepynge
and
the
seruyce
of
all
the
blessyd
angelles
of
the
cour●e
celestyall
/
the
whiche
graces
and
benefyces
all
the
saued
knowen
it
ryght
well
perfectly
by
the
whiche
they
gyuen
prayse
vnto
god
incessably
.
The
fourth
for
the
glorye
vnto
the
whiche
they
seen
to
be
come
and
ben
certayne
that
it
shall
neuer
be
lesse
nor
it
shall
neuer
defayle
neyther
in
body
ne
in
soule
/
●ut
ben
&
shall
dwelle
in
eternyte
of
peas
and
of
loue
in
force
/
in
beaute
/
in
youth
/
and
all
other
goodes
more
grete
and
infynyte
than
ony
herte
ne
may
thynke
.
O
ryght
gloryous
companye
.
O
ryght
gloryous
royalme
.
O
ryght
delectable
lyf
.
O
felycyte
infynyte
.
There
is
none
suffycyant
for
you
to
vnderstande
/
for
you
to
wryte
/
for
you
to
nombre
/
for
you
to
comprehende
/
for
all
these
thynges
beforesayd
notwithstandynge
that
they
ben
of
grete
meruaylle
playnely
they
ben
a
lesse
thynge
in
comparyson
of
the
ryall
veryte
than
is
a
ryght
lytell
droppe
of
dewe
in
regarde
of
all
the
water
that
god
hath
create
.
And
therfore
better
it
is
to
cesse
so
moche
to
wryte
&
hym
to
retorne
vnto
deugute
oryson
without
the
whiche
none
ought
not
ony
thynge
to
begynne
in
lyke
wyse
to
ende
.
And
for
the
true
god
of
mercy
/
of
peas
/
&
of
consolacyon
/
fontayne
of
loue
/
of
pyte
/
&
of
swetnes
/
the
lyght
infynyte
&
lyf
eternall
vnto
you
me
yelde
dygne
of
cruell
deth
/
depnes
of
ignoraunce
of
all
mysery
&
of
all
welth
assured
&
indygne
more
than
I
can
speke
in
you
besechynge
ryght
humbly
that
it
may
please
you
me
to
gyue
taste
&
felynge
in
this
presentlyf
that
as
of
the
paynes
of
helle
&
of
the
Joyes
of
parady
se
me
ye
haue
gyuen
grace
for
to
speke
&
in
this
present
treatyse
to
wryte
vnto
that
that
I
you
may
fere
&
redoubte
and
fynally
with
all
myne
herte
you
to
loue
.
O
creatoure
of
heuen
&
of
erthe
the
whiche
ryght
Justely
gyuest
helle
vnto
the
dampned
&
your
blessyd
paradyse
vnto
the
saued
I
confesse
&
aduowe
to
be
that
haytyf
&
synner
the
whiche
the
goodes
of
the
body
and
of
the
soule
hath
ryght
folysshely
dyspended
vnworthy
to
lyfte
vp
my
face
ayenst
the
sonne
or
the
mone
.
But
that
with
standynge
very
god
fader
pyteous
of
euery
creature
&
fontayne
of
mercy
ryght
Justely
I
requyre
the
ayde
of
all
your
court
celestyall
/
&
ryght
syngulerly
of
the
virgyne
gloryous
the
moder
of
our
souerayne
lorde
/
the
●rpnes
of
grace
d
〈…〉
ne
&
aduocate
of
synners
to
the
ende
that
by
theyr
intercessyons
&
excellente
merytes
my
synnes
grete
&
innumerables
ben
vnto
me
in
this
present
lyf
forgyuen
&
pardonned
/
and
that
this
the
whiche
I
haue
here
done
by
you
&
you
/
and
for
your
glorye
vnto
you
may
be
agreable
&
vnto
the
edyfycacyon
of
euery
good
creature
not
for
my
merytes
or
dyg●e
operacyons
but
by
the
infynyte
bonte
/
swetnes
/
&
humylyte
of
our
blessyd
sauyour
Jhesus
/
&
of
his
●yght
holy
moder
vnto
whome
I
me
submytte
&
yelde
vnto
the
deth
&
vnto
the
lyf
Amen
.
THe
yeres
.
vi
.
thousande
.
vi
.
hondreth
thre
score
and.
viij
.
after
the
begynnynge
of
the
vnyuersall
worlde
.
And
the
yeres
a
thousande
fyue
hondreth
the
.xiiij.
daye
of
Januarye
after
the
Incarnacyon
of
our
lorde
this
present
booke
was
fyrste
consumed
.
In
the
whiche
yeres
&
dayes
habonde
In
nouissimts
di●
bus
instabunt
tp̄a
pe
riculosa
.
ii
.
thi
.
iii.
Ueniet
tempus
quale
non
fuit
ex
eo
ex
●
gentes
esse
cepe●ū●
vsque
ad
t●●us
ill●d
d●n̄
.
xii
.
Multi●●t
vocati
p●u●●
ve●●
electi
▪
Math.
xx
.
more
grete
ylle
than
may
be
spoken
or
thought
to
haue
be
in
these
yeres
&
dayes
before
sayd
/
that
is
that
the
commaundementes
of
god
ben
well
nere
all
dyspraysed
&
ryght
dampnably
trespassed
/
the
whiche
thynge
is
the
moost
grete
exces
of
the
dolorous
pyte
that
may
be
ymagyued
/
for
than
it
foloweth
that
almoost
all
the
worlde
the
whiche
reygned
in
these
ryght
peryllous
&
daungerous
dayes
go
vnto
perdycyon
.
The
consyderacyon
of
the
whiche
exces
hath
be
the
cause
motyue
of
the
composycyon
of
this
present
booke
for
the
consolacyon
and
reuocacyon
of
symple
people
.
And
to
the
ende
that
those
the
whiche
it
wyll
rede
or
here
may
consyder
that
that
they
haue
auouwed
vnto
holy
baptem
and
also
to
vnderstande
the
trought
of
the
commaundementes
of
god
and
of
the
werkes
of
mercy
.
By
the
whiche
knowlege
they
may
them
correcte
and
purefye
from
theyr
synnes
by
holy
&
entyere
confessyon
and
to
fere
&
redoubte
the
horryble
paynes
of
helle
in
ferme
hope
to
mowe
come
vnto
the
ryght
gloryous
company
of
paradyse
mouynge
the
ayde
and
benedyccyon
of
all
the
blessyd
trynyte
vnto
the
whiche
fader
sone
and
holy
goost
be
honour
and
glorye
in
heuen
and
in
erthe
/
ex
hoc
sicut
nunc
et
semper
.
Amen
.
¶
Here
endeth
the
booke
named
the
ordynarye
of
crysten
men
newely
hystoryed
and
translated
out
of
Frenshe
in
to
Englysshe
.
Enprynted
in
the
Cyte
of
London
in
the
Flete
strete
in
the
sygne
of
the
sonne
by
Wynken
de
worde
/
the
yere
of
our
lorde
.
M.
CCCCC
.
ij
.