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thy finne by thy propre mouth, but thou be dombe, and not by no letter; for thou that haft don the finne thou shalt have the shame of the confcffion. Thou shalt not eke peint thy confession with faire and subtil wordes, to cover the morethy sinne, for than begileft thou thyself and not the preeft : thou must tell it plainly, be it never so foule ne so horrible. Thou shalt eke shrivethee to a preest that is discrete to conseille thee; and eke thou shalt not shrive thee for vaine glorie, ne for ypocrisie, ne for no cause, but only for the doute of Jesu Crist and the hele of thy foule. Thou shalt not eke renne to the preeft al fodenly to tell him lightly thy finne, as who telleth a jape or a tale, but avisedly and with good devotion; and generally fhrive thee ofte: if thou ofte fall ofte arise by confession. And though thou shrive thee ofter than ones of sinne which thou hast be shriven of it is more merite; and, asfayth Scint Augustine, Thou shalt have the more lightly relese and grace of God both of finne and of peine. And certes ones a yere at the left way it is lawful to be houseled, for futhely ones a yere all thinges in the erthe renovelen. Explicit fecunda pars penitentie, et fequitur tertia pars.

Now have I told you of veray confefion, that is the seconde part of penitence; the thridde part is fatiffaction, and that ftont moli generally in almesse dede and in bodily peine. Now ben rher three maner of almeffe; contrition of herte, wher a man offreth himfelf to God; another is to have pitce of the defaute of

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his neighbour; and the thridde is in yeving of good conseil goftly and bodily wher as men have nede, and namely jn sustenance of mannes food. And take kepe that a man hath nede of thise thinges generally; he hath nede of food, of clothing, and of herberow, he hath nede of charitable conseilling and visiting in prison and in maladie, and sepulture of his ded body. And if thou maiest not visite the nedeful in prison in thy person, visite hem with thy message and thy yeftes: thise ben generally the almesses and werkes of charitee of hem that have temporel richesses or discretion in confeilling. Of thise werkes shalt thou heren at the day of dome.

This almeffe'fhuldest thou do of thy propre thinges, and hastily and prively, if thou mayest; but nathcles if thou mayest not do it prively thou shalt not forbere to do almefle though men see it, fo that it he nocdonsor thanke of the world, but only to have thanke of Jesu Crist; for, as witnesseth Scint Mathewe, chap. v. Acitee may not be hid that is sette on a mountaine, ne men light not a lanterne to put it under a hufhell, but setten it upon a candlesticke, to lighten the men in the hous: right so fhal your light lighten before men, that they mowe see your good workes, and glorific your fader that is in heven.

Now as for to speke of bodily peine, it font in praiers, in waking, in fasting, and in vertuous teching. Of orisons ye Mulunderfond, that orisons crprayers Polume V.

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is to say a pitous will of herte, that setteth it in God, andexpresseth it by wordoutward, to remeve harmes, and to have thinges spiritueland perdurable, and somtime temporel thinges; of which orisons certes in the orison of the Pater nofter hath Jesu Crift enclosed most thinges : certes it is privileged of three thinges in his dignitee, for whiche it is more digne than any other prayer, for that Jefu Crist himself made it; and it is Hort, for it fhuld be coude the more lightly, and to hold it the more efie in herte, and helpe himself the ofter with this orison, and for a man shnld be the lesse wery to say it, and for a man may not excuse him to lerne it, it is so forte and so efie, and for it comprehendeth in himself all good prayers. The exposition of this holy prayer, that is so excellent and so digne, I betake to the maisters of theologie; save thus moche wo! I say, that whan thou prayest that God shuld foryeve thee thy giltes as thou foryeveft hem that have agilted thee, be wel ware that thon be not out of charitee. This holy orison amenuseth eke venial finne, and therfore it apperteineth specially to penitence.

This prayer must be trewely sayd, and in perfect feith, and that men prayen to God ordinately, discretcly, and devoutly: and alway a man shal put his will to be subgette to the will of God. This orison must eke be fayd with gret humblesse, and ful pure and honestly, and not to the annoyance of any man or woman : it must eke be continued with werkes of charitee: it availeth eke ayenst the viccs of the fowle; for, as sayth Seint Jerome, By fasting ben saved the vices of the flesh, and by prayer the vices of the soule.

After this thou shalt understonde that bodily peine sont in waking; for Jesu Crist fayth, Wake ye and pray ye that ye ne enter into wicked temptation. Ye fhul understond also that fastingstontin threethinges, in forbering of bodily mete and drinke, in forbering of worldly jolitee, and in forbering of dedly finne; this is to say, that a man shall kepe him frodedly finne with all his might.

And thou shalt understonde also that God ordeined fafting, and to fasting apperteineth foure thinges; largenesfe to poure folk, gladnesse of herte spirituel, not to be angry ne annoied, ne grutch for he fastech, and also resonable houre for to ete by mesure, that is to fay, a man Mal not ete in untinie, ne fit the longer at the table for he fasteth.

Than fhalt thou understonde that bodily peine sont in discipline, or teching by word or by writing, or by ensample, also in wering of here or of stamin, or of babergeons, on hir naked flesh for Cristes fake. But ware thee wel that swiche maner penances në make pot thin herte bitter or angry, ne annoied of thyielf, for better is to cast away thin here than to cast away the swetenesse of our Lord Jesu Crilt; and therloe fayth Seint Poule, Clothe you as they that ben chosen of God in herte, of misericorde, devonairtec, suffrance, and swiche maner of clothing, of whiche Jesu Cristismore plefed than with the heres or habergeons, Than is discipline eke in knocking of thy brest, in fcourging with yerdes, in kneling, in tribulation, in fuffring patiently wronger that ben don to thee, and eke in patient sufiring of maladies, or lesing of worldly catel, or wil, or child, or other frendes.

Than fhalt thon understand which thinges diftourben penance, and this is in fuure maners; that is, drede, shame, hope, and wanhope, that is, desperation. And for to speke first of drede, for which he weneth that he may suffre no penance, ther ayenst is remedie for to thinke that bodily penance is but short, andlitel as regard of the peine of helle, that is fo cruel and so longe that it lasteth withouten ende.

Now ayenst the shame that a man hath to shrive hin, and namely thife ipocrites, that wold be holdea fo par fit that they have no nede to thrive hem, ayenst that shame shuld a man thinke, that by way of refon hethat hath not ben ashamed to do foule thinges,certes him ought not be afhamed to do faire thinges, and that is confessions. A man fhuld also thinkethat God seeth and knoweth al his thoughtes, and al his werkes, and to him may nothing be hid ne covered. Men fhuld cke remembre hem of the fhame that is to come at the day of dome to hem that ben not penitent in this present lif; forail the creatures in heven, and inerthe, and in helle, ful fee apertly all that they hiden in this world.

Now for to speke of the hope of hem that ben fo

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