The festyuall

ON sondaye that last was I enfourmed you on homely wyse of the worthynes of mannes soule what it is / whan it is out of synne / what synne is / and how it defowleth thy soule. Of the sacra¦ment

of penaunce also / how it is a salue sanatyfe for al ma¦ner sores of synnes / whan it is dyscretly vsed. ¶Now by y^e leue of god I shall declare to you the thre partes of penaū∣ce / contrycyon / confessyon / and satysfaccyon / how by y^e ful∣fyllynge of them your soules that thus haue ben wounded with synne may be refourmed and brought agayne to gra¦ce. ¶Fyrst as for contrycyon it is sayd cut your hertes and your clothes. For confessyon also sheweth out your hertes afore the preest by open speche of mouthe. And for satysfac¦cyon do ye worthy fruytes of penaunce: Thus by these thre thynges this hooly sacrament of penaunce is preued. For confessyon also as it is sayd in the sawter. I haue trauayled in my sorowes. I shall make moyst my bedde euery nyght with my teres as who sayth. I haue trauayled to make sa∣tysfaccyon for my synnes with sorow of myn herte / hauyn∣ge in my mynde how longe I haue lyued and how I haue spēt my tyme. What goodnes I haue left vndone. How mo¦che euyll I haue done / and how by my synne I haue lost y^e felawshyp of heuen and Ioyned me to the felawshyppe of fendes that I am also here in the vale of teres full of wret¦chednes / and by byrthe brought forthe vnto mannes syn̄es and sorowes and shall come vnto the dredefull dome / and gyue a rekenynge for the leest and the moost syn̄e that eue•• I dyde. In worde / in dede / or thought not knowynge whe¦der I shall be worthy hate or mede / that I wolde also be in blysse whiche I may not come to without grete tourment / trybulacyon and sorowe. ¶These consyderynge thyn eres and werkes thou shall well knowe and perceyue that thou arte cause of thyn owne sorow & myschaunce. And soo for shame thou shalte fall in to contrycyon / and wynne the gra¦ce and mercy of our moost mercyfull lorde god. It is a ry∣ghte harde and endurced herte / sayth saynt Bernarde that neyther the benefaytes of almyghty god may grynde and

molyfye / ne the horryble paynes of helle may feere / ne the Ioyes of heuen may susteyne. Ne that temporall tourmen¦tes ne sorow may chastyse. Many one there is that can not be contryte in that they do not knowe what contrycyon is. ¶Therfore ye shall vnderstande that contrycyon is an in∣warde sorowe of thy soule fourmed by grace / the whiche co¦meth of forthynkynge of synne / and drede of the hyghe Iu∣gement / with a stedfast purpose to be confessed / and to doo satysfaccyon after the commaundement of the chyrche. It is also a conuersyon of thyn herte from euyll to goodnesse / Frome the deuyll to god / and frome vyce to vertue ¶The∣re be many that haue contrycyon / but not perfyte. As whā thy herte is touched with the handes of god / by Inspyracy¦on to make the perfyte sorowfull / but somwhat or lesse in as moche as thou begynnest to tourne. This is called attrycy¦on. But whan wyl and desyre of synne in euery parte is ful¦ly forsaken with full sorowe of herte thenne it is contrycion And so veray contrycyon is the serche of synne. ¶Orygen sayth also / that verey contrycyon is for to abhorre and loth all gaye and superfluous araye / and too desyre the hygher wepynge / and fle slaughter to speke fewe wordes / and for to werke ryghtfully. And euer to haue drede and inwarde sorowe in thyn herte for thy synnes. For the more that thou louest a thynge / the more is thy sorowe whan thou doostle se it. ¶Aboue all creatures is god to be loued. Thenne it is moost sorowe of his losse than of all other creatures whā y^u commyttest deedly synne / thenne thou lesest thy god. Ther∣ore by grete contrycyon and sorow thou must gete hym a∣gayne. For loke how moch thou hast of grace as sayth saynt Gregory / so moche thou must haue of sorowe for thy synnes ¶The soules that are in blysse they may haue no contrycy¦on / by cause theyr Ioyes ben replete wyth plenteuous∣nes of glory. They that ben in hell maketh sorowe / but that

sorowe is not fourmede with grace. ¶The soules in pur∣gatorye hathe sorowe fourmed wyth grace. yet it is not me¦rytory / in as moche as it sholde haue be hadde here. Thus in this lyfe mercy oonly helpeth / but after not. It is blame¦fully herde saythe saynt Iherome. that can wepe the deth of his frende or the harme of temporel loos. & can not we∣pe and be sory for synne. Thy contrycyon therfore muste be sharpe in that. that thou hast offended thy heuenly fader that bodely and goostly fedyth the in many wyses. and yet muste thou be sharp / in that that thou haste offendede thy lorde Ihesu goddis sone of heuen / that with his precyous blood and with hys mercy delyuered the frome the bondes of synne crueltee offendes. and byternes of the paynes of hell. And though our lorde sayde to the. Not euery man that sayth lord lord shall entre the kyngdom of heuen / yet leue hym not but haue hym to the tauerne of contrycyon. and saye to hym as Dauyd dyde. The meke and the con∣tryte herte Lorde thou shalte not dyspyse. ¶And then he shall gyue the grace here / and Ioye whan thou goost hens. The fawcon whan he hath taken his praye he desyreth no more therof but the herte and there with he is cōtence. So our lorde Ihesu whan he had raunsoned vs out of helle he desyreth noo more but a meke and a contryte herte of vs. Therfore as the fauconer or he wyll gyue the herte to his fawcon fyrst he wyll kytte it. and thenne take out the blood and wasshe it. So muste thou gyue thy herte to oure lorde. Fyrste kytte it wyth the knyf of contrycyon. ¶And then∣ne take out the blood of synne by confessyon. and after was¦she with satyssfaccyon / and so with the knyfe of his passyō kytte your hertes and not your clothes hauynge in mynde that the blaade of his knyfe was made of the spere hede and nayles / that his precyous body and herte were thryl∣led withalle / The hafte was made of the holy tre of the cros¦se

/ and the vyrell was made of the crowne of thorne that was aboute his hede whette this knyfe on his blessed body that soo harde and cruelly was tourmentede on the crosse that they lefte noo hole Ioynte with other / make also the shethe of thy knyfe of the whyte skynne of our lorde Ihe∣su Cryst / that was paynted with reed blody woundes / soo many that from the toppe of the heed vnto the sole of y^e fote there was no hole place of hym left vnscourged. Then w^t the cordes that he was bounde with to the pyler. Now bȳ¦de this knyfe to the gyrdle of thy herte. And I doubte not be thy herte neuer so harde / and thou this faythfully prȳte in thy mynde his passyon with thy harde herte / it wyll be∣gynne to breke. Thus mayst thou lerne too suffre repreues for oure lorde Ihesu whiche for the suffred these and many more. ¶There ben .vi. thynges that sholde stere the to gre¦te sorowe for thy synnes. ¶The fyrst is that somtyme of y^e daye or nyght as I sayd before / bethynke the how thou hast lyued / and whan thy synnes come to thy mynde / haue an in¦warde sorowe and remorse that thou hast so greuously offē¦ded thy god / thy maker / and redemptoure. ¶The seconde that thou be ashamed of thy synne / and elles at the daye of dome they shall be shewed to the / and to all the worlde opē∣ly / vnto thy grete shame and confusyon. The thyrde that y^u haue grete obhomynacyon of the fylth of synnes / that thou hast thus cōmysed bothe in the syght of god and man. Se¦neca sayth though I wyst y^t my sone sholde be vnknowen bothe to god and man / yet wolde I abhorre and lothe the fylthe of my synne. The fourthe is that thou haue drede of the daye of dome / and of the paynes of hell. Of this day spe¦keth saynt Peter / vnneth the ryghtwyse man y^e daye shall be saued sayth he. Where shall thenne the synnefull man a∣perethe whiche breketh dayly the hestes and preceptes of our lorde. As often and as many tymes as I do beholde y^e

daye sayth saynt Iherome. I quake in all my herte / & why¦der I ete or drynke / or elles ony other thynges do / euer me thynke that the trompe of god sowneth in myn eeres / and byddeth me synnefull wretche aryse and come to the dome The fyfth is that thou haue sorowe for the losse of heuen / & the grete offence doone to thy maker. The syxte that thou haue a thre folde hope. Fyrst of forgyuenes that thy synnes ben alone forgyuen the.. Hope also of grace to do good wer∣kes / and in them alwayes to encrease. And thenne hope of blysse / wherwith thou mayst afterwarde be rewarded for thy good werkes / the prophete sayd before y^t I sholde was∣she euery nyght my bedde with teeres. By this it semeth y^e cōtrycyon after forgyuenes sholde be cōtynuall. To knowe this it is harde / yet in thy wyl thou mayst haue contynuall contrycyon / euer in full purpose too leue / and too lothe thy synne and thus it is nedefull. For as a confessoure knewe suche one that cometh so contynually beynge sory inwarde and outwarde / he nedeth neuer to gyue hym but lytell pe∣naunce. For though he had doone grete and horryble syn̄e he myght so venge and bewayle his synnes here / that after his dethe he sholde no payne suffre in purgatory / yet this so¦rowe must be mesurable with a trusty hope that thou falle not in to heuynes of dyspayre. It must also be generall and hole for all syn̄es yet more sharper for one than for an other after the gretenes is / and it must be doone for the offence do¦ne too god / and not onely for drede of euerlastynge payne. This maner of contrycyon breketh the snares and the chay¦nes of the deuyll. And releaseth the bondes and oblygacy∣ons of euerlastynge payne and tourment / and delyuereth the frome the seruage and horryble company of deuylles / and maketh the chylde of almyghty god / and heyre of the blysse of heuen / the whiche tofore were the chyldren of the deuyll / and brennynge bronde of the perfounde pyt of hell.

Onely contrycyon also auayleth not / but there as confes∣syon and satysfaccōn may be hadde. For as we offende god in thre maner of wyse. In herte / speche and dede / soo it ne∣deth that we do our satysfaccyon in thre maners and elles the synne is not forgyuen. Onely contrycion may auayle al¦so whan thou arte very contryte / and purposest afterwar∣de to abstayne the from all maner of sȳne. And knowlegest thy synne / as soone as thou mayst / and doost also due satys∣faccyon after the dome of the chyrche and this is the moost sure way. ¶The seconde wasshynge is confessyon doone of thy mouthe. Ryght as the soule is now wasshen and made whyte with sowkynge sorowe / and also w^t salte fretynge teres of thyn eyen. Soo by lowly confessyon of thy mouthe thou muste rubbe of thy foule spottes of synne / that are ru∣sted in thy soule of this maner of wasshynge speketh the pro¦phete Dauyd sayenge thus. Thou shalte sprynge me lorde with ysope / and I shall be clensed / thou shalte wasshe me / and I shall be made clene and as whyte as snowe / ryght so lowely confessyon doone of thy mouthe / to thy curate pur∣geth and maketh more whyte thy soule than is ony snowe in this worlde. Se therfore what confessyon is. Confessyon after doctours scyence is a lawfull declaracyon of synne to∣fore done. And a thynge wherby a preuy goostly sore or syke¦nes is opened w^t hope of forgyuenes. ¶Thre maner of cō¦fessyons there ben. One is in warde in thy soule / for or thou madest it / it was knowen to god. The seconde tofore a Iu¦ge in hope of forgyuenes of god / and the thyrde tofore god∣des vycarye / where preuy synne is pryuely opened. ¶Of these speketh scypture and sayd. Tell out openly yf thou ha¦ue ony thynge to saye or shewe that thou mayst therby be Iustyfyed. ¶The grete flagellacyon payne and passyon of oure sauyoure and redemptoure is a grete remedy a∣yenst

synne be it orygynall or actuall. ¶The vertue wher¦of is expressyd in the sacramente of holy chyrche withoute whiche there may no man be hole / therfore that confessyon is nedefull preuythe scrypture saynge thus. He that is prou¦de and wyll not obeye the precept of the preest he shall be dede / we haue it also of our lorde fader of heuē that euery man and woman hauynge yeres of dyscressyon is bounde by one parsone to make confessyon onys a yere of all his sȳ¦nes to his owne curate / That it is also nedefull reason pre¦ueth in this wyse. And thou haddest trespaced to thy neygh¦boure it were not ryghtful that thou sholdeste sette thyne owne payne atte thy lust. ne he that hath wronge neyther. but a meane that coude and myghte set it resonably after the wronge were declared. ¶The prest is ordeyned to be a meane and sette thy paynes for the wronge that thou ha∣ste done to thy god by thy synne / it nedeth thenne that thou shewe truly thy trespace vnto hym / that he maye set the / suche penaunce wherby thou mayste be able to come to the presence of thy lorde god. ¶Also in euery dome that is reso¦nable / there muste be a Iuge and a persone that is gylty / & y^e preue must other be by preues / or elles by wytnes ayenst thy wyll or by wylfull knowlege syth the dome of penaun∣ce is fre and not ayenst thy wyll / by cause thou goost ther∣to wylfully / thenne shalle not the processe of this dome be in promyse / ne in wytnesse but freely in thy propre confes∣syon. ¶And he muste be Iuge. that may both forgyue and condempne. (And that is god) for he oonly releseth synnes ¶And soo tyll he toke mankynde confessyon of herte suffy¦sed / but after he requyred and asked confessyon vocyall whi¦che is made of man to man / and for as moche as he is not here wyth vs in fourme of mā / therfore he ordeyneth men to be his vycaryes / that thou sholdeste confesse the to / To whome he gaaf power to bynde and to vnbynde. And thus

is confessyon nedefull by reason / promyse and holy scryptu¦re. Oure lorde gaue power only to preest to bynde and to vnbynde whan he sayd (Whoos sȳnes ye forgyue they ben forgyue / and whose synnes ye wythholde / they ben wyth∣holde. yet as by power and vertue god loseth / for there is no power but of god. Cryst sayth saynt Austyne was for vs crucyfyed by whiche man and none other synnes are for¦gyuen. ¶Therfore oure lorde gaaf openly the holy gooste to men / gyuynge vnderstondynge that synnes are not for∣gyuen thorugh merytes of men but thorugh the goodnes∣se of the holy goost. for whan he arose from deth he sayde to his dyscyples Take you the holy goost / & whose synnes ye forgyuen. (As who sayth) the spyryte that is god forgy∣ueth / and not ye. And soo he that maye forgyue by mā / may forgyue without man) The sacrament of grace (sayth sayn¦te Austyne) God forgyueth somtyme by euyll men. but gra¦ce alone. He gyueth but by hym selfe) yet remyssyon of syn∣ne he wercheth booth by hymselfe and by the holy gooste. And thus no man dooth awaye synne but cryste alone. ¶Saynt Ambrose and other doctoures sayth that y^e wor¦de of god forgyuethe synnes. The preest is the Iuge. and yet of hymselfe he hath noo power / but of hym alone that deyed for our synnes. ¶Saynt Iherome sayth that same power that cryste gaaf his apostles. after his resurreccyon / the same hath all holy chyrche in bysshoppes and prestes. But specyally to Peter. and to his successours That alle sholde vnderstonde / whoo soo parteth hym frome vnytee of the fayth / maye neuer be losed frome synne / ne entre in to the blysse of heuen. ¶The preest losed none verely but God tho that tourneth te penaunce thenne he mynystreth ryghtfully that of the vertue of god / what hadde it prou∣fyted to Lazare that he wente oute of his tombe / but yf it hadde be sayde / lose hym and lete hym go Cryst by voys

reysed hym frome his sepulcre. ¶And soo he wente for the that was bounde not by myghte of his fete / by vertue of hym that reysed hym. Thys same is now goostely done in the herte of repentaunt man whan thou hereste a man re∣pentaunce for his synne thenne he begynneth to lyue agay¦ne / whan he confessethe hym thenne he is broughte out of his sepulcre but yet he is not losed. See therfore of whome and whan he losed. Cryste sayth tho that ye haue losed here in erth / shall be losed in heuen Here take hede how he sayd tho that is to say no man excepte / but who soo be repen∣taunt / and aske fogyuenesse by the chyrche / he shall haue foryeuenes. yet though by the chyrche synne may worthe∣ly be forgeuen the / the dede maye not ryse / but oure lorde crye within forth. ¶For that is done within vs but of hym ¶The dyscyples loosed hym lyuynge whome the may∣ster reysed fro dethe. For and they sholde haue reysed hym dede / they sholde haue shewed more strength than vertue. Thus hath holy chyrche auctoryte of her spowse to lose fro me al maner of synne Saynte austyn saythe that seuenty tymes and seuen we ben charged to forgyue that is to say to euery man that is repentaunt / and asketh forgyuenes / yet may not euery preest generally doo this but in tyme of nede. or by auctoryte of the 〈◊〉〈◊〉 / or of his byshop for rygh∣te as a man hath power to ete / and hath not whereof / soo it is of prestes power / all they haue power yet it muste be gy∣ue theym of theyre soueraynes / whan where. and how mo¦che they shall execute. There maye noo man cheese hym a confessour. but the 〈◊〉〈◊〉 aboue without auctoryte of hym / or ellys of theym that hathe power vnder hym. But nedes must he be shryuen to his owne curate / yet in certeyne cau∣ses byleue of his curate he maye. as whan the curate lac∣keth discressyon. ¶Another whan thou chaungest thy hou¦sholde and arte a vagabonde. or in peryll of dethe. ¶Or

whan thou entrest the see in soo greate peryll / thou mayste also by that confesse the to a laye man / and haue forgyue∣nesse. and they that thus here the yf thou scape muste char∣ge the that thou shewe the same to thyne owne curate. Al∣so pylgrymes marchauntes / and other goers aboute / in dy¦uerse countrees in the same wyse. ¶Other causes there ben y^t thy curate must sende the tofore the bysshop wherto y^u must nedes obeye. & be sorye y^t y^u hast more offende than o∣ther haue.) ¶The tokens of very confessyon are thyse. ¶The ••••••st is shame whan thou shryueste the (sayth saȳt Iherome / were a shamed of al the wayes that thou haste gone in synne / Not for thy confessyon / but for the fylthe of synne that thou sheweste there. ¶For not oonly our lorde seeth it / sayth he / but also all the holy company of heuen. ¶Therfore be a shamed. for that maketh the / the sooner to haue mercye of oure lorde. Saynt Marye mawdeley ne shamed not for too confesse all her synnes in audyence presence of alle that were at the feest of her confessyon and teeres / therfore broughte her to blysse. ¶The seconde is mekenes in worde lokynge / and chere. wyth oute ony stor∣dynes. as the publycane that thoughte hymself vnworthy to lyfte vp his eyen to heuen.) ¶And as Poule also obey∣ed to the callynge of oure lorde / Soo sholdest thou to the byddynge of thy goostely fader. ¶And in noo wyse tary thy shryfte for thyse perylles shewynge. ye that ben yet vnshryuen take gode hede to thys lesson and see what pe∣ryl ye stonde in. ¶The fyrste is for the vncerteynte of the lyfe. Scrypture sayth that noo man / knoweth his ende. ne howe / ne what maner he shall dey. ¶And alle is for thou sholdest in euery space and tyme / and in lyke wyse in euery place be redy and preste for to receyue thy dethe. And also a nother is for encreasynge and multeplyenge of thy deedly synne / for what deedly synne some euer it be and yf that it

is not anone done awaye by shryft he draweth an other to hym / as sayth saynt Augustyn. And so as thou encreasest thy synne. Ryght so thouencreasest thy payne. Another for drede of tornynge agayne. For the ferder that thou goste fro god by thy longe abydynge in synne. The harder it is to the after to torne agayne to thy good lyfe. Also in grete sekenes thy payne is somtyme so grete y^t thou mayst not be very re¦pentaunt. It must also be hole / not some to one / and some to another. This is a grete spece of ypocrysye / & this vseth moche people / and all for they wolde be holde holy / and bet∣ter than they ben. Saynt Bernarde sayth / that there is no confessyon / but it be in trouthe of thy mouthe / prouffytable and clennes of thy herte yf thou be seke / and swete in al the partyes of thy body / it is a token of lyfe. And yf it be perty¦culer it is a token of dethe. Ryght soo / and thou tell all thy synnes it is a token of saluacyon. As whan Cryst heled the man that the gospell speketh of / he made hym not halfe ho∣le / but all hole. Soo whan he forgyueth / he forgyueth all / or neuer a dele. Therfore holde out thyn herte to thy lorde god sayth the prophete as water / not as oyle leest the fatnes aby¦de / or as mylke leest the whytenes appere / ne as wyne lest the sauour abyde / thou heldest out thyn herte as oyle / that shryuest the of thy small synnes / and leuest the grete and y^e fat behynde in the. Thou heldest out as mylke / that by co∣loure of excusacyon makest thy synnes whyte. As our fyrst fader Adam dyde by the woman Eue / and the woman by the serpent thou heldest out also as wyne that after the le∣uynge of thy synne thou kepest the sauoure within the ther∣of / as whan thou delytest the in lecherous wordes and co∣munycacyons / or hast Ioye and grete delyte for to se vany¦tees or auauntest the of lewdnesse done to fore / and that is a synne that moost greueth god. Therfore holde out thy her¦te as water that neyther no fatnesse / coloure / ne no fauoure

abyde after with alle the cyrcunstaunces. As in what ma∣ner. what place / what cause / what tyme / what age / what e∣state / how moche. how longe. why. and where and all suche that agree. Thy synne also it muste be naked not made by a messengyre / ne letter. but with thyne owne mouthe. nor in gaye termes. but in suche wyse. be it neuer so foule that thy confessoure maye knowe the meanynge. as doo it wyl∣fully. As the theef that henge vpon the crosse. And not as Achor. It muste also be faythfulle that thou haue full hope of forgyuenes of thy synnes by the mercy of god or thou goo hens accusynge thyselfe and none other. sayenge with Iosue and dauyd. I am he that synneth. I am he that dy∣de a mys. Not excusynge the by custome. felysshyppe. or freylte as some do. it also in good entente for no vayne glo¦ry but specyally for the offence done withoute ony feynyn∣ge. ¶For dyuerse causes is confessyon profytable. Fyrst for the peryll of synne that thy confessoure there sheweth the. Also for the shame that thou haste there in thy confessyon / whiche is a greate relees of thy payne. ¶A nother for it sheweth in thy concyence a sykernes of forgyuenes By con¦fessyon also God is gloryfyed and the deuylle confounded. For who so vseth ofte to be confessyd in what temptacyon he be He shall not be ouercome with the deuyll. Saȳte Au¦styne sayth.) that the oftener that thou arte cōfessyd of thy synnes / in hope of foryeuenes / the lyght lyer sayth he. thou shalte haue grace and foryeuenes of thy synnes. Onys a ye¦re it is spedfull to make thy confessyon generalle / And spe∣cyall in the poynte of deth. And the shame herof shall be there to the a greate parte of thy satysfaccyon.) ¶The thyr¦de parte of penaunce (as I sayde tofore is satysfaccyon. ¶Thys is grounded in the wordes of the prophete that where he sayd to Naaman. Go and wasshe the seuen ty∣mes in Iordan / and thou shalt be clensed of al that thou

haste defacede wyth spottys of synne though it be sokede with bytter sorowe of thyne herte and clerely rubbed wyth confessyon / yet muste it haue many dyuerse rensynges af∣ter with satyfaccyon. tyll it be soo clerely purged here or in purgatory that it maye clerely appere after in the syghte of oure lorde. Yf thy contrycyon be grete here / thy penaun¦ce maye be the lesse there. And yf it be lytell thy payne mu∣ste nedes be the gretter. And soo grete it maye be here that it suffyseth to thy saluacyon.) ¶Satysfaccyon after dyuer¦se doctoures / is a puttynge a waye of the cause of synne not takynge hede of theyr subgestyons. It is also an obligaciō done of gode werkes to god with mekenes. and lownes of herte / after the qualyte and quantyte of synne This satys∣faccyon must be doo wylfully wythoute grutchynge. and it muste be plener and generall for euery synne resonably.) ¶As preuy penaunce for preuy synne open penaunce for open synne. ¶Thre pryncypall werkis there ben of satys∣faccyon. Almes / Prayer and fastyng. ¶Thyse thre oure Lorde fulfylled in his passyon for redempcyon of oure syn∣ne. ¶Therfore what almes is / and how it sholde be doone. I shall telle you. Almes is a lowynge of thyne herte with a wylfull compassyon / to theym that ben in nede / and it is a dede of mercy by compassyon of thy neyghbours myschef There ben thre maners of almes One is in the contrycyon of thyne herte for the synne that thou offerest thyself to god A nother by gyuynge of bodely tresoure with thyne hond. The thyrde in pyte and compassyon hauynge of thy neygh¦boures myscheue.) ¶Temporalle almes thou mayste som¦tyme gyue of goodis vntruly goten. (that is to say) whan thou knoweste not to whome thou shalt restore it / and yet it muste be done by counseyle of thy goostely fader. ¶And tythe not that thou getest by thefte. For somtyme it is cha∣unged and thenne he that delyuereth shall aske it agayne.

And somtyme it is chaunged and shall not be asked ayen As whan it tourneth not to the taker. by cause they come by theft or robbery raueyn / symony. or vsery And soo of theym shall noo almes be gyuen. ¶For they muste be resto¦red ayene. But whan the hauynge is chaunged. and shall not be asked agayne. ¶As gyftes of comyn wymen and Iogelers / or suche other thenne shall they begyue in almes ¶Also yf thou fynde a thȳge of ony value after tyme thou haste done thy besynes / to wytte dewly who owyd it thou shalt spende it in almesse by counseyle of thy goostelyfader to all that haue nede. ¶Also thou shalt gyue thyne almesse to good and badde frende and enmye. yf thou be of power our lorde sayth Gyue to euery man that asketh the and tor¦ne not away thy face sayth thoby Yet it is sayd) gyue the good man and receyue not the synner (that is to saye) Gy∣ue that nature be susteyned / and not the synne nourysshed ¶Thou nourysshest the synne that geuest thy good to Io¦gelers and Iapers. And suche that lyue by Idelnes. and suffre the poure man to haue hungre. and myscheef Suche maner of gyuyng is forbode. ¶Yf pyte sayth saynt Am∣brose / shall not be swete to all moche more plenteuous mu¦ste it thenne be to the good. and vertuous in lyuynge thou shalte rather gyue to thy kynne / or neyghboure in theyr ne¦de / and they ben vertuous / than to other. ¶Thou shalt also gyue to olde men and wymen with chylde yf they ha∣ue nede rather than to other. ¶And to them that be falle in to grete pouerte and myserye / and whan that suche po∣uerte falleth or happeneth not vnto ony maner of persone thoroughe ryotous garmentes or araye / or pompe of this presente worlde / yet rather gyue thenne the poure be vnser¦ued / Open thy herte to alle that aske the for the loue of god wythoute dyffyculte. and gyue it wyth charyte and wyth good wyll. ¶Orellys thou makest noo dew satysfac∣cyon

for thy synne. Also with a glad chere and a meke spy¦ryte / so that thou do it for no vayne glory / nor dyspyte / not to the poore / for he is a man as thou arte / and gyue it haste¦ly / and tary not from hym y^t suffreth anguysshe sayth Salo¦mon / gyue it also with dyscrecyon. And yf thou haue moch gyue moche. Yf thou haue lytell / gyue lytell sayth Thobye / Thus bodely or goostly euery man may gyue almes. ¶Fer¦ther more agaynst concupyscence of thy flesshe / thou haste fastynge / harde goynge and lyuynge / and bytter wepynge knockynge on thy brest / of knelynge / and sharpe dyscyply∣ne with roddes of thyn owne hondes / trauayle of pylgry∣mage / trybulacyons / anguysshe / sekenes & suche other bo∣dely dyseases pacyently suffred of the scourge of god all su∣che penaunces wylfully taken / a dyscrete confessoure wyll put to the in parte of thy satysfaccyon and penaunce. ¶Fa¦stynge is a wylfull abstynence frome mete & drynke / wher∣by the synne is wasshen / and thy flesshe made lowe for desy¦re of euerlastynge blysse. Goostly fastynge is frome deedly synnes and temporall Ioye. Saynt Iherome sayth / that it not prouffytable to feble thy boody with fastynge whan thy herte swelleth by pryde. Some fast for sykenes or they may not ete. Some pouerte / some for ypocrysye. And some for y^e worshyppe of god. And thou muste modere thy fastynge that thy stomacke be not greued with to moche excesse. For lytel mete mesurably rempreth and prouffyteth bothe body and soule / and dysposeth the to goostly trauayle. There be some that ete moche delycate metes / & more whan they faste. Than they do at two meles whā they fast not. And in maner they breke theyr faste. There is also prayers agaynst pryde two maner. One is inwarde in thy soule without she wynge of voyce. ¶Another also ordeyned for the thre par∣tyes of satysfaccyon agaynst pryde. Prayer is a louȳge desy¦re and appetyte of thy soule vnto our lorde god / with speche

of mouth / or gaderynge of wordes / to aske good of god w^t vtterynge of thy voys. Of foure frutefull prayers saynte Poule speketh whan he sayth. I pray you fyrst of all thyn¦ges that there be obsecracyons / oryson / postulacyons / and yeldynge thankynges. ¶Obsecracyons are whan y^u seest in thy soule the multytude of thy synne / and lytell of thy me¦rytes. And seeste the horryble paynes of helle / whiche thou mayste not voyde by thyne owne vertue. Ne durst not for thyne owne vnworthynesse make thy prayer thy selfe but makest supplycacyons by other meanes. As whan thou sayst Sancta maria ora pro nobis. Oure lorde by thy passy¦on delyuer vs. ¶Oryson is whan thou hast forsake thy syn¦ne and askeste forgyuenesse by open speche. Postulacyon is whan after thy penaunce done thou haste a sadde hope of forgyuenesse yf thou pray also ony thynge agaynste thyne owne spede. as Poule that prayed / that his temtacyons myght be putte awaye. Thenne oure lorde wyll not graū∣te it. the Some thynges thou mayste praye with condycy∣on. And some thynges withoute condycyon / to haue grace and blysse with oure blyssed Ihesu Cryst / that thou mayst axe withoute condycyon. saynt Bernarde saych that thou mayste aske of oure lorde god grace in all goodnesse to plea¦se hym / lyue in hym / see his blysse / and to able thy self to ver¦tues too doo hym worshyppe. And to be with hym with∣outen ende / yet afore this prayer thou muste make redy thy soule in dyuerse wyse. ¶Fyrste thou muste with drawe thy herte frome outwarde besynesse / beynge in wyll to kepe thy thoughtes / after thy fyrste entente. And thou muste consy¦der also how worthy thou arte that prayest and how wor∣thy he is that thou prayeste for. Thou muste also be clene in soule. And yf thy prayer be shorte lette it be done with sted¦faste hope for a shorte prayer with a sadde hope faythe∣fully done / is more acceptable to god / than a longe prayer

feyntely done without hope / yet to them that ben occupyed in dyuyne seruyce longe prayer is spedefull. To prayer also with voys is more spedefull / then to thynke or to worshyp. Grysostome sayth thus.) Thou y^t with loude voys prayest and whysperest / thou suffereste none other to praye aboute the. ¶And therfore thy synne and thy payne is encreased yf it be done wyttyngely. ¶And thy selfe not herde of god It muste also be done without interrupcyon not to saye a verse or a pater noster / and bytwene Iangle and telle a ta¦le without grete nedē / ne to haste it to moche. Thou muste alsoo make it comyn to place / tyme and persones. Poule sayth) I wyll that men praye in euery place / yet in the chir∣che pryncypally. For oure lorde Ihesu Cryste sayth) Myn house shall be called the hous of prayer / all tymes are ty∣mes of prayer / yet in holy chirche ben seuē hours specyally ordeyned for tyme of prayer / whiche moost specially longen to relygyous men. Oure lorde afore his passyon trauayled all nyghte in prayer. Oure blyssed lady and Ioseph also ro∣se euery nyght atte mydnyghte and sayd the psalmes of cō∣mendacyon. And the same dyde Dauyd and his housholde Thoughe all may not do thus / yet auyse theym that be boū¦de / and haue no lettynge. It must also be made with other and not all waye alone. In that it is more acceptable to god more pleasynge to aungelys / and more confusyon to the de¦uyll. ¶And the same that thou makeste for a nother / is bet∣ter than that thou makest for thy selfe / and thoughe that oure blyssed lorde Ihesu Cryste here not thy prayer anone atte thy wyll / yet he hereth it and graunteth the haply that that is more spedefull. A thynge that is longe desyred / atte the laste it cometh / and that is the more deynte.) It muste also be done with a grete deuocyon. ¶Deuocyon as the clerkes saye) is a tendernesse of herte / wherby thou brekest lyghtely in to teeres. And also a wyll of loue lyfte vp to god

or to his heuenly creatures / menynge the inwarde and out¦warde to the seruyce of thy lorde god Ihesu Cryste Suche deuocyon purgyth bothe boody and soule. ¶And thus de∣uocyon may be knowen by two pryncypall tokens. One is by gretnesse of the voys outwarde / as a grete fyre is kno∣wen by the flamme. Another by teeres / for ryght as fyre dryueth oute moystoure fro wete woode / so deuocyon bryn¦geth oute teeres of thyne eyen in prayers. ¶Well is hym that hath suche plente of teeres. ¶For he is dysposed to gra¦ce. But there ben some that haue grete plente of teeres fro daye to daye in prayer deuoutely redynge or spekynge / and yet wyll not leue theyr wycked synne nor trauayle to with∣stonde theyr temptacyons / nor to knowe / ne too kepe the preceptes of oure blyssed lorde Ihesu Cryste / ) Suche tee∣res ben not accepte. For dewe sacrefyce to oure blyssed lor∣de Ihesu Cryste / for and yf that thou be full contryte sayth Aldrede / and truste faythfully in the mercy of God truely confessed / and wyllynge to doo thy penaunce / and not in wyll to retourne agayne to thy olde) synne. Thenne sayth he suche teeres pleasen god. And wasshen awaye thy syn∣nes and more tormente the deuyll as sayth Saynt Bernar¦de. Thenne all other kyndes of tormentes may doo. Syth deuocyon must be in euery prayer / yet the tyme therof shol∣de be pryncypally vsed in the tyme of the masse and for fou∣re causes. One is for the presence of oure lorde god that is there / not oonely by his godhede / but also by his manhode that he tooke for the loue of mannes soule. ¶The seconde is for the multytude of aungellys that be euermore presen∣te to yelde worshyppe to almyghty god. ¶The thyrde is for the grete prouffyte / and spede that the bodye and soule haue / by vertue of the holy sacramente / bothe to theym that ben present. And specyally vnto theym that worthyly and in clene lyfe dooth receyue hym. ¶The fourth is for y^e

wonderfull worshyp that is there gyuen to man / that tho∣rughe the vertue of wordes sayde of man / the presence of oure lorde is hadde / and the Innumerable nombre of aun¦gellys / soo many that no tounge can telle / nor herte thyn∣ke. ¶Deuocyon sholde be also vsed in tyme of seruyce that thou arte bonde to saye. But for vnkunnynge say theyre seruyce the more hastely / for theyr preuy prayer that they hauen deuocyon to. And the deuocyon is lytell or noughte worthe. Se therfore now howe they soule maye be refour¦med / and broughte ayene to god. Thy soule hathe mynde reason and wylle Mynde for it sholde reste in god. Reason for thou sholdeste know god / & wyll for thou sholdest loue god. But by synne thy mynde is vnstable / thy reason blyn∣de and thy wyll crowked. ¶And all is for thou forsakeste thy god. ¶The reformacyon therfore of thy mynde is to brynge ayene thy herte that was trauayled wyth vayne / thoughtes / by prayer / redynge and oft thynkynge vpon god As of his Incarnacyon / passyon / Innumerable bene faytes / and gracyous gyftes / hauynge greate sorowe for thy vnkyndnes that thou alwaye shewest hym. The refor∣macyon of thy reason is to by leue sadly in the fayth of holy chyrche our lorde for our greate comforte hath gyue vs knowlege in holy scrypture / where we maye fynde all that is necessarye and spedfull to our soule hele / not to folowe herin oure naturall wyll but to submytte our wytte to the rules of fayth after the vnderstondynge of holy doctours / and soo goostly to be clensed by the sacrament of penaun∣ce. ¶The reformacyon of thy wyll also it is to withstonde vyces And wyth a good wyll truely and faythfully encrea¦ce and abyde in vertues for god withoute ony curyosyte of wyl. that there be noo double desyre ne no affeccyon plesyn¦ge to the but suche as is accordynge to the wyll of god.❀ ¶Thus than consydered the worthynes of thy soule The

horrour of thy synne wherwyth thy soule is thus wounded ¶Take this salue of penaunce with thyse thre plastres.❀ Contrycyon / confessyon / and satysfaccyon. And bȳde theȳ sadly to thy sore with the bondes of hope and drede. Hope to haue Forgyuenes of thy synne hope of grace to leue wel after. & hope of glorye withoute ende to reygne perpetuell in heuen blysse. ¶Drede also of the paynes of helle yf thou dyspeyre of his mercy. For to hym it is proper to haue mer∣cy and to spare. Soo that for euery synne (as sayth saynte Augustyne) there is an absolucyon / be it neuer soo greate. For what myghte be grete or more worse synne than to slee oure lorde Ihesu Cryste. Ryght as the Iewes dyde / yet there were some of theym after that byleued / and now ben saued. Peter and Marye magdeleyne and many other al¦so after they hadde synned. they were with the salue of con¦trycyon made hole / and now ben in blysse. ¶Therfore be thy synnes neuer soo many nor soo greate. dyspeyre the not but saye alway wyth Dauyd. (Haue mercy on me lord af∣ter thy greate mercy.) Doo awaye lord my wyckednesse. Man hath synned sayth saynte Austyne (and cryste hath re¦demed. And soo at oure lorde as sayth the prophete. is mer∣cy and plenteuous redempcyon And he shall redeme Isra¦hell frome alle his wyckydnesse. ¶Israhell is as moche to saye) as he that seeth god) He seeth god thenne that lothyth his synne. and by contrycyon and by confessyon and penaū¦ce doynge is conuerted to hym ¶That thou maye thenne thus be conuerted and do penaunce for your synnes graun¦te he you and me that deyed for vs vpon y^e rode tree. Amē.