The donet, by Reginald Pecock. Now first edited from MS. Bodl. 916 and collated with The poore mennis myrrour (British Museum, Addl. 37788) by Elsie Vaughan Hitchcock.

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The donet, by Reginald Pecock. Now first edited from MS. Bodl. 916 and collated with The poore mennis myrrour (British Museum, Addl. 37788) by Elsie Vaughan Hitchcock. Pecock, Reginald, 1395?-1460? Hitchcock, Elsie Vaughan. Pecock, Reginald, 1395?-1460? Poore mennis myrrour. xxxii, 270 p. : facsim. London : Published for the Early English Text Society by H. Milford, Oxford University Press, 1921. Early English Text Society (Series). Original series.156 Intended as a simple statement of Christian doctrine, in form of a dialogue between father and son, written about 1445. Condemned to be burned. Mode of access: Internet.

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The Donet BY REGINALD PECOCK, D.D. BISHOP OF ST. ASAPH AND CHICHESTER

NOW FIRST EDITED FROM MS. BODL. 916 AND COLLATED WITH The Poore Mennis Myrrour (BRITISH MUSEUM, ADDL. 37788) BY ELSIE VAUGHAN HITCHCOCK, B.A. UNIVERSITY COLLEGE, LONDON

LONDON: PUBLISHED FOR THE EARLY ENGLISH TEXT SOCIETY BY HUMPHREY MILFORD, OXFORD UNIVERSITY PRESS AMEN CORNER, E.C.

M DCCCC XXI

EDITOR'S SUMMARY OF CONTENTS PROLOGUE

The purpose of the Donet and the Folewer is to act as the comple∣ment and summary of the Reule of Cristen Religioun, and as a guide to the SEVEN MATTERS See p. 27. 1-2 The plan and contents of the Donet 2-3 The meaning of the title 'Donet' 3 Where the reasons for writing in English may be found 3 Apology for any error or heresy, and discussion of the grounds upon which authors should be judged 3-5 Pecock's difficulties and aims 5 Purpose of the 'litil book declarative' 6 Pecock's denunciation of pirated copies of such of his books as had not received his final corrections 6-7 Evidence that even great men err, and a request for just dealing 7-8

PART I CHAP. I

Of the soul and its properties 8 The difference between a man's soul and a beast's soul 8-9 The office of the five outward bodily Wits: Seeing, Hearing, Smell∣ing, Tasting, Touching 9 The office of the five inward bodily Wits: Common Wit, Imagina∣tion, Fantasy, Estimation, Mind 9-11 The positions of these Wits 11 The difference between man and beast is that, while both possess the outward and inward bodily Wits, only man possesses Reason and Free Will 11-12 The office of Reason: the two senses in which the term 'Reason' may be taken 12 The office of Free Will: the two senses in which the term 'Free Will' may be taken 12-13 The immortality of Reason and Free Will, and the mortality of the outward and inward bodily Wits 13-14 The 'appetites' of the ten Wits 14 Free Will the 'appetite' of Reason 14

CHAP. II

The purpose for which man was created 14 That it is all the same to live: (1) morally virtuously; (2) accord∣ing to the law of God; (3) according to the commandments and counsels of Reason and of Faith allowable by Reason 14-16 The sense in which Love may be said to comprise all other moral virtuous deeds or the whole duty of man 16-17 Explanation of certain terms: charity, moral virtue, habitual charity, moral virtuous thing, moral virtuous deed, moral charitative deed, morally good thing 17-19 The inadequacy of Moses' Tables 19-21

CHAP. III THE FOURTH MATTER

God's commandments: our duty towards God, ourselves, and our neighbour 21-22 The arrangement of the Thirty-one Points of 'meenal' and 'eendal' moral virtue under Pecock's Four Tables. 22-24 The justice of this classification; the Four Tables come to the same thing as the two tables of Christ and the one table of St. Paul. 24-26

CHAPS. IV TO IX PECOCK'S FOUR TABLES CHAP. IV THE EIGHT 'MEENAL' MORAL VIRTUES OF THE FIRST TABLE

(1) To live leernyngly 27-28 (2) To live preisingly 28-29 (3) To live dispreisingly 29-30 (4) To live preiyngli 30-31 (5) To live þankingly 31-32 (6) To live worschipingly 32 (7) To live disworschipingli 32-33 (8) To live sacramentaly: Baptism; the Eucharist 33-36

CHAP. V THE SEVEN 'EENDAL' MORAL VIRTUES TOWARDS GOD OF THE SECOND TABLE

(1) To live to God goostly 36-37 (2) To live to God obediently 37-38 (3) To live to God riȝtfulli or justly 38-39 (4) To live to God mekely 39-40 (5) To live to God trewly 40 (6) To live to God benyngnely 40-41 (7) To live to God largely 41

CHAPS. VI-VIII THE EIGHT 'EENDAL' MORAL VIRTUES TOWARDS ONESELF OF THE THIRD TABLE

(1) To live to oneself goostly 42 (2) To live to oneself fleischely 42-43 (3) To live to oneself worldly 43-47 Reasonable fleischlihode and worldlihode are virtues 43-44 Difference between reasonable fleischlihode and clennes, and between reasonable worldlihode and honeste 45 Man's need of God's grace. How to obtain it. 45-47 (4) To live to oneself clenly in (a) nuryschi 47-48 To live to oneself clenly in (b) gendring 8-50 (5) To live to oneself honestly 50-55 (6) To live to oneself paciently 56-57 (7) To live to oneself douȝtily 57-60 (8) To live to oneself largely 60

CHAP. IX THE EIGHT 'EENDAL' MORAL VIRTUES TOWARDS OUR NEIGHBOUR OF THE FOURTH TABLE

(1) To live to our neighbour goostly 60-61 (2) To live to our neighbour altendauntly 61-62 (3) To live to our neighbour riȝtwisly or justli 62-64 (4) To live to our neighbour mekely 65 (5) To live to our neighbour accordingli 65 (6) To live to our neighbour treuli 65-66 (7) To live to our neighbour benyngnely 66 (8) To live to our neighbour largely 66-67

CHAP. X

The relationship of Righteousness to the moral virtues of the Fourth Table 67 The difference between Patience and Benignity 68 The sin of Usury 68-69 The sin of Simony 69-70

CHAP. XI

The seven relationships of 'Attendaunce' of superiors towards inferiors 70-74

CHAP. XII

The same subject 74-76 The corresponding relationships of inferiors towards superiors 76-78 The three vows of the monastic life 78-79 Where teaching on witchcraft may be found 79

CHAP. XIII

Of the sufficient knowledge of moral vices through the Four Tables of moral virtues 79-80 Of the sufficient knowledge of God's commandments through the Four Tables of moral virtues 80-81 Pecock's excuse for setting so high a value on his Four Tables 81-83 Where the authority for the Four Tables in Holy Scripture is to be found 83-84

CHAP. XIV

THE FIRST MATTER: What God is in Himself 84-86

CHAP. XV

THE SECOND MATTER: God's benefits, under-gracious and gracious 86-90

CHAP. XVI

The same subject: God's benefits, glorious 90-92 THE THIRD MATTER: God's punishments 92-93

CHAP. XVII

THE FIFTH MATTER: Our natural wretchednesses 93-96

CHAP. XVIII

THE SIXTH MATTER: Our natural wickednesses 96-97 THE SEVENTH MATTER: Remedies against our natural wretchednesses and wickednesses 97-100 Where it is shown how the Law of God contains the Seven Matters, and yet is one of the Seven 101

PART II CHAP. I

Request for information as to whereabouts in Part I certain teach∣ing may be found 102 The Twelve Articles of the Creed 103-104 The question as to whether the apostles made the so-called 'Apostles' Creed', or no 104 The Seven Deadly Sins 104-105 Fuller teaching on Sloth 105-107 The five outward Wits and the five inward Wits 107-108 The Seven Bodily Works of Mercy and the Seven Ghostly Works of Mercy 108 Faith, Hope, and Charity 108-109

CHAP. II

The four Cardinal Virtues: Prudence, Temperance, Ghostly Strength, and Righteousness 109-110 Of the sense in which intellectual or 'knowyngal' virtues, such as Faith and Prudence, are included in the Four Tables of moral virtues 110-111 The Points of the Tables to which belong the learning and practice of a craft or profession 111-113 How Christ's teaching that to love God is the first commandment may be reconciled with Pecock's teaching that to live leernyngly is the first commandment 113 Of the two kinds of Love: the moral virtue and the passion 114

CHAP. III

The Seven Gifts of the Holy Ghost 114-117 Teaching on the Sacraments, on obedience to the rebukes of the priest, and on absolution, contained in Pecock's Tables, but not in Moses' Tables 117-119

CHAP. IV

Of the manner in which the Ten Commandments are contained in Pecock's Four Tables 119 ff. The First The Anglican First and Second. Commandment: the use and abuse of Images 119-122 The measure of our love towards God 122-123

CHAP. V

Further teaching on Images 123-126

CHAP. VI

The Second The Anglican Third. Commandment: vain swearing and forswearing 126-128 The Third The Anglican Fourth. Commandment: discussion as to the alleged correspon∣dence of the Jewish Sabbath and the Christian Sunday 128-133 The Fourth The Anglican Fifth. Commandment: the bearing of the child towards his parents 133-134 The remaining six Five in the Anglican reckoning, in which Pecock's Ninth and Tenth are combined as the Tenth. commandments: the duty of Righteousness towards our neighbour 134 The use of the Four Tables in explaining the Ten Commandments 134-135 Pecock requests toleration of his arguments against the Ten Com∣mandments 135 Of the inadequacy of Moses' Tables to comprise all God's law for Christians, since they did not do so for the Jews 135

CHAP. VII

The Ten Commandments do not comprise all God's law: Maiming, Beating, and Fornication are not forbidden; 136-138 Gluttony is not forbidden; 138 the preaching and teaching of the priest is not bidden; 138 neither are any of the relationships of the superior to the inferior bidden; 138 belief in the mysteries of the Trinity, &c., is not bidden; 139 neither are the Sacraments bidden; 139-140 nor Repentance bidden 140 Doctors cannot prove that God intended the Ten Commandments to comprise all His law 140-142

CHAP. VIII

The inadequacy of the Ten Commandments further discussed: they do not teach God's laws clearly and sufficiently 142-145 The clearness and comprehensiveness of the Four Tables 145

CHAP. IX

The inadequacy of the Ten Commandments continued: even if their teaching is augmented by the teaching of the Seven Deadly Sins, the Seven Works of Mercy, &c., all God's law is not covered 145-147 The comprehensiveness of Pecock's Four Tables Proofs that the Third The Anglican Fourth. Commandment does not apply to Christians. 148-153

CHAP. X

The same subject 154-156 The Third The Anglican Fourth. Commandment is forbidden to Christians 156 Of the arrangement and numbering of the Commandments in Moses' Tables 157-158

CHAP. XI

The reason why God gave the Ten Commandments to the Jews was that they might serve as a guide to the fuller understanding of His law 158-159 Pecock's desire to turn the people from their adherence to the Ten Commandments, and to teach them his Four Tables 160-161

CHAP. XII

Of Christ's commandments to the rich man 162-163 And to the lawyer 163-164

CHAP. XIII

Charity does not comprise all the commandments of God 164-166 The sense in which all moral virtuous deeds may be said to depend upon Charity 166-171

CHAP. XIV?

Concerning the reading of the Bible in the native tongue 172

CHAP. XV?

Of the nature of sin 172-175 Of the reason for the slavish adherence to the Ten Commandments, and for the slighting of the Four Tables 175-176 Of the impossibility of teaching in the Donet the foundation of the Four Tables in Holy Scripture, and directions as to where this matter may be found 176-177

CHAP. XVI?

Of the sense in which God's forbiddings are taught in the Four Tables by the teaching of His biddings 177-181 The distinction between moral vices opposed privatively to moral virtues, and moral vices strictly contrary to moral virtues 181-183

CHAP. XVII?

The difference between a law of God, i. e. a moral virtue or a moral virtuous deed, and the circumstances of a law of God 183-185 The position in the Four Tables of oaths and vows as circumstances of moral virtuous deeds or moral vicious deeds 185-187 Of the loose use of the terms 'oath' and 'vow' to signify a deed of affirming, denying, or promising, with its circumstances 187

CHAP. XVIII?

Of necessary and unnecessary circumstances to a moral virtuous deed 188 Of oaths and vows necessary and unnecessary 188 Of forswearing and vain swearing towards God 189-190 And towards our neighbour 190-191

CHAP. XIX

Of the moral virtues of the Four Tables as commandments or as counsels 191-192 Of degrees of sin and degrees of punishment 192-195 Moral virtues of counsel other than the three great Counsels of Chastity, Voluntary Poverty, and Obedience of one man to another 195-196

CHAP. XX

The three meanings of the term 'law of God' 196-200 The necessity of knowing all the Seven Matters See above, p. xxvi, footnote 1. 200-202

CHAP. XXI

Forms of praising 202-203 Forms of praying 203-205 The course to be followed in outward praising and prayer 205-207

CHAP. XXII

The course to be followed in inward praising and prayer 207-212

CHAP. XXIII

The advantages of silent meditation over outward praising and prayer 212-213 The strength given by meditation 213-214 The need of apportioning a certain time for worship every day, and of devoting the rest of the day to labour 214 The benefits arising from daily worship 214

[THE DONET]

[MS. Bodl. 916]

In nomine pat[ris et filii et spiritus sancti. Here] The words in square brackets are almost erased in the manuscript. bigyn∣nyþ þe prolog.

The MS. has never gone through the illuminator's hands. A space is left at the beginning of chapters for an illuminated initial capital, the corresponding small letter, or 'director', being temporarily in∣serted in the blank space as a guide. [F]Or as moche as þe book y-callid See Introd., Section II. 'þe reule of cristen The SEVEN MATTERS See Pt. I, chap. iv, p. 27. of the Reule of Cristen Religioun are treated therein at so great length that they cannot be readily grasped, or a general idea of them obtained. religioun' The name is underlined in the manu∣script. The only known extant copy of the Reule is now in Mr. Morgan's library, New York. See Introd., Section I, A. Cf. the monograph on the Reule by James Gairdner, 1911., with þe oþire bokis to him perteynyng, is made to renne vpon vij maters See Pt. I, chap. iv, p. 27. moost necessary to eche cristen lyuer to be knowun, and þese maters ben þerynne so tariyngli tretid þat, perauenture, manye reeders, being so desirose to have anoon of þese maters þe comprehensioun and ful taking, or ellis to haue þe general confuse knowing going afore þe specialist and clerist of þe same maters siȝt and feling, and þei, not mowing to so take for lengþe of þese maters þerynne treting, myȝt þerbi in ful scharp hungir and þirst aftir her desirid ententis and endis be peyned in longyng; And also, When treated at such length, they are difficult to remember and report. aftirward þat þei had bi long labour and studie ouer red and vndirstonde þe seid bokis brood spreding, ȝit, perauenture, þei myȝten not esili reporte and remembre þe vij maters of þe book, with alle þe parties and pointis oute of hem growing; And also bi cause, in tyme of þe seid book and hise purte∣nauncis And certain points necessary for the complete understanding of the Reule were not considered at the time of its writing. Therefore the Donet and the Folewer The Folewer will appear subsequently in a separate volume. (both in dialogue form) are written to serve as an intro∣duction to, and as a summary of, the Reule, and to supply points necessary for its complete under∣standing. writing, came not into consideracioun and mynde alle þingis whiche were necessarye to be knowun afore into þe same bokis reding and leerning; þerfore, for þese iij causis now rehercid, is maad þis litil present book and anoþir book callid 'þe folewer' The Folewer will appear subsequently in a separate volume. herto; and euer eiþir in foorme of a dialog bitwix þe sone asking and þe fadir answering: þat is to seie, forto ȝeue a fore MS. afore. taast, a fore MS. afore. assaie, and a fore MS. afore. general and a confuse knowing of þe ful drauȝt MS. fuldrauȝt. and of þe ful feeding and of þe special siȝt and feeling whiche in þe hool seid book y-callid 'þe reule of cristen religioun' to hem schulde be deliuered; And also forto be a schort compendiose reporte aftirward þat þe seid long book be wel ouer red and diligentli ouer studied; And also forto ȝeue knowing of summe þingis into þe vse of þe seid long book being ful necessarie to be leernyd.

if eny man be discounfortid for hardnes of þe mater or of Advice to those who are discour∣aged by the difficulty of the matter or lan∣guage. þe langage, whilis he is þis present or þe opire now seid At the foot of folio 1^a is the note: 'This booke was compiled by Reynolde pecocke, bisshope of Asaphensis and after Bysshope of Cisestrensis, Anno domini, 1457.' See Introd., Section I, B. bo∣ok clepid 'þe folewer' to þis book leernyng, or enye of þe oþire bokis wherof mencioun is made in þe book clepid 'þe fore crier', turne he into þerof þe viij^e, ix^e and x^e chapitris; and aftirward he haue þese seid chapitris red, y truste to god and to þilk reeders resonable witt þat he schal resceyue into his laboure chereful counfort, him helping, and his drede and dispeir fer aweie putting and banysching.

This book schal be departid into ij parties. In þe first of þese ij parties schal be tauȝt in schortnes al þe hool sub∣staunce The Donet is divided into two parts. The First Part gives the sub∣stance of the SEVENMATTERS, See Pt. I, chap. iv, p. 27. with certain additional truths of natural and moral philoso∣phy. of trouþis whiche ouȝte forto be leerned vpon þe vij seid maters See Pt. I, chap. iv, p. 27., as fer as is bihoueful into deuoute lyuyng, wiþ a fewe certein pointis and trouþis of natural philosophie in þe i^e chapitre, And wiþ a fewe certeyn trouþis of moral philosophie in þe ij^e chapitre, of þe same first partie, bi cause þat þo trouþis of þe boþe now rehercid kindis ben profitable into þe knowing and keping of cristen religioun.

And in þe ij^e partie of þis book schal be tauȝt oþire trouþis The Second Part contains other truths not before brought under the SEVEN MATTERS, and answers objec∣tions against the plan of the Donet. whiche ben conteyned wiþinne þe substaunce of þe vij seid maters, and þei ben dressid into þe seid vij maters from her oute of reule abrood ra[n]ging MS. raging., with certein defensis aȝens hem whiche wolen inpugne þe conceit and þe deuise of þis book.

And siþen it is so, þat þis book beriþ him silf toward þe Why the book is called 'Donet' or 'Key' of God's Law. hool ful kunnyng MS. ″kunnyng ′ful, the oblique dashes signifying transposition. of goddis lawe, even as þe comoun donet in latyn beriþ him silf toward þe hool ful kunnyng of gram∣mer, as it is wel knowun of clerkis in latyn, þerfore þis present dialog myȝte wel and conuenientli be clepid þe 'donet' or 'key' of goddis lawe, or ellis þe 'donet' or 'key' of cristen religioun.

If enye man wole wite whi y make þis book and oþire Where the reasons for writing in English may be found. bokis in þe comoun peplis langage, turne he into þe v first chapitris of þe book clepid 'afore crier' and into þe first prolog of þe book clepid 'cristen religioun', and þere he mai see þerof þe causis, See Gairdner's monograph on the Reule, pp. 18-20: 'It is principally to rebuke the presumption of two sorts of people. One of these foolishly hold only to the use of the Bible in their mother tongue, especially the New Testament, and "daren all other books" written in Latin or in the common tongue "to be writun into waast; and not only into waast but into marryng and cumbryng of Cristen mennes wittis". They think other studies at schools a deceit into which men are led by the Fiend . . . . Another sort, besides studying the Bible, especially the New Testament, in their mother tongue, approve the reading of other books in English, and recommend, as far as they dare for fear of their prelates, unsavoury books in their mother tongue as noble, worthy and profitable for Christian men's learning, though some of them teach untruly and perilously the matters taken in hand. But this book, the Donet, and the others above named, ought to make them ashamed', &c. whiche, as y trust, ben of god and of eche man allowable and preisable.

fferþirmore, y make protestacioun þat it is not myn entent If any error or heresy is to be found, Pecock is willing to with∣draw it at the command of the Church. forto holde, defende, or fauoure, in þis book, or in enye oþire bi me writun, | or to MS. orto. be writun, in latyn or in þe comoun peplis langage, enye erroure or heresie or enye co[n]clusioun MS. coclusioū. whiche schulde be aȝens þe feiþ or þe lawe of oure lord god. and if enye such it happe me to write or offre or purpose or holde, defende, or fauour, bi enye vnauisidnes, hastynes, or ignoraunce, or bi eny oþire maner, y schal be redi it to leeue, forsake and retrete, mekely and deuoutli, at þe assignementis of myn ordinaries, fadris of þe chirche. In contrarye manere to þis gouernaunce y was neuere ȝit hidirto disposid, y þank my lord god; and y purpose neuere in contrarie wise oþir to be, how euer it happe ouer hasty and vndiscreet MS. vndiscreetli, with dots under, and oblique lines through li, signifying deletion. awaiters and bacbiters in oþir wise of me feel or diffame. The whole of this passage from 'fferþir∣more y make protestacioun . . . diffame', occurs, almost word for word, in the Reule. See Gairdner's monograph, pp. 27-8. fferþirmore, siþen an errour or heresye is not In censuring a statement as an error or heresy, only the meaning of the author, and not the mere words employed, must be considered. þe ynke writen, neiþir þe voice spokun, but it is þe meenyng or þe vndirstondyng of þe writer or speker signified bi þilk ynke writen or bi þilk voice spokun, Cf. Rep., p. 72: 'Thenke what an oolde Doctour Hillary seith . . . that the wordis of a speker ben to be referrid into the entent wherto he hem spekith'. and also neuere into þis daie was enye man holde iugid or condempnid for an errer or an heretyk, but if it were founde þat his meenyng and vndirstonding whiche he had in his writyng or in his speking were errour or heresie; þerfore y desire and aske for charite Pecock there∣fore asks to be judged accord∣ing to his mean∣ing, which may be known by attention to the context of his arguments, and by compari∣son with his other writings. þat noon harder or hastier holding or iuging be made anentis me. And forto knowe what myn vndirstonding and meenyng is, and schal be, in wordis of my writingis, englische and latyn, certis, oon ful goode weie is forto for inserted above line in MS. attende to þe circumstauncis in þe processis whiche y make þere bifore and aftir, and whiche y make in oþire placis of my writingis. ffor bi þis weie Seynt Austyn leerned what was þe riȝt Saint Augustine learnt by this method the meaning of Holy Scripture. meenyng in þe wordis of holi scripture, as he seiþ in his 'book of 83 questiouns'

Liber de diversis quaestionibus octo∣ginta tribus, LII; vol. iv, p. 391, of the Bâle edition; or Migne, Patrologia Latina, tom. 40, p. 34. Cf. Folewer, fol. 30^b. Cf. also Rep., p. 178: 'And alle men musten nedis graunte, that bi circumstauncis of the textis and processes ligging bifore or bi hinde a text in Holi Scripture ouȝte be take which is the verri and dew litteral vndirstonding of thilk text ful ofte and miche and euere, but if sum special skile it lette. And so Austin knoulechid him silf hunte out the dew litteral vndirstonding of Holi Scripture.'

Babington remarks: 'It is not easy to say what passage of Augustine Pecock may have had in view', &c. It was probably the one referred to above in the Donet.

, þe [lij] Space left in MS. for reference to be filled in. questioun. And if þis weie be not for alle placis of my writingis sufficient, recours Pecock's meaning may be learnt by questioning him personally. may be had to my persoon forto aske of me, while y am in þis lijf.

If y schulde haue kunnyng and power forto so bisette my Like all authors, Pecock is liable to blame and misinter∣pretation. wordis þat no chalenge myȝte be made aȝens hem, and þat noon vntrouþe myȝte be dryue oute of hem bi argument, þouȝ al biside MS. albiside. my meenyng and vndirstonding | whiche y had in þo wordis where and whanne y hem þere wroot, certis, it were wondir me to haue þis singuler ȝift, whiche neuere writer had ȝitt, siþen crist stiȝed into heuene. and þerfore god send to be reders in my bokis suche men as wolen gladli aspie aftir my meenyng in my wordis, and saue and defende me aȝens alle oþire· in contrarie maner disposid reders or heerers. Amen.

If enye man kan nowe, or schal kunne bettir fynde þan Pecock will wol∣come any amendment of his doctrine, for his books are written for the furtherance of Christian knowledge, and not for any personal glory. y haue founde and schal bi goddis grace fynde, wherbi he may amende þe doctryne whiche y am aboute to write in my englisch bokis and in my latyn bokis into soulis profite, y schal not lette him, but y schal þerfore þanke him; for god knowiþ þat for helþe of cristen peplis soulis, and for noon victorie to be wonne bi me in my side, neiþir for enye glorie or rewarde to be had a þis MS. aþis. side god, y sette me into þe labour of my bokis makyng.

fferþirmore wite alle men, boþe clerkis and oþire, þat þe Pecock's books should be welcomed for their merits, not denounced on account of unavoidable faults. labour of my bokis making is not withoute hardnes, firste in hem conceyuing in suche foorme as þei ben; And y wote not who in lyue cowde suche a noumbre and suche a foorme fynde and dispose, and þerwiþ pretende him in no poynt þerinne faile. Wherfore of euery wel disposid man my bokis schulden þe more fauorabili be receyued, as manye bokis bifore my daies maad MS. maade. The second a is inserted above the line in smaller hand and fainter ink. The e is underdotted to denote dele∣tion. ben receiued in grete fauour, for þe good and profitable trouþis whiche ben in hem, þouȝ manye defautis be þerwiþ founde in hem, for to noon it is ȝouun forto knowe al. for þis and for alle oþir goddis ȝiftis, to him be preising and þanking, honour and glory, his plesaunt seruice to him fulfilling and paiyng of al his peple, treuly, dewly, deuoutly and fully. amen. for þis ... amen. These exact words occur at the end of the Prologue to the Reule; cf. Gairdner's monograph, p. 28.

And, for as moche as ouer long it were me to declare now Pecock has made 'a litil book to be a declara∣tive' of the extent to which it is advisable to learn and pub∣lish truths imperfectly understood. and heere how hard it is to knowe treuþis in þis lijf, and how litil surete is in þe knowing of trouþis in þis lijf, and ȝitt þat neuerþeles bettir it is a man leerne hem so þan to lack al, and bettir it is a man forto write and teche what and how he kan fynde into profityng þan forto le∣ve alle suche þingis vnwritun and vntauȝt, ffor ellis manye ful profitable bokis And of the extent to which it is permissible to hold various opinions at various times. schulde we into þese daies haue lackid; And for as moche as whanne in a mater MS. amater. ben dyuers opyniouns, and mowe be mo opyniouns, it is honest ynouȝ a man MS. aman. to speke and write aftir oon of þo opyniouns, and an oþire tyme to vttre þe Because it would take too long to explain every time the exact way in which one's words should be taken; oþire opinioun; And also for as moche as ouer long it were forto parfitli denounce and notifie vndir what entent y seie and write al what y haue, or schal seie or write, and how y wole and entende þat it be take of þe heerers and reders; And also for as moche as neuere man ȝitt wroote enye notable book whiche couþe so suerli sett his wordis þat noon in∣pugnacioun and because objections are certain to be made against any teaching; couþe be made þere aȝens, as in a litil tretice y so lenger teche; þerfore y haue made a litil book to be a declarative See Notes. of þese pointis and of mo, aȝens envie and therefore the 'litil book to be a declarative' has been made. detraccioun and malice, whiche perauenture myȝt rise into summe heerers or reders being moche redier forto suche writingis lette and distroie þan forto enye suche bi her owne laboure fynde, make and multiplie into good occupacioun for cristen lay men, þat þei bi reeding þerinne disseuere hem silf þe more fro þe worlde and þe fleisch, and þe nyȝer and þe oftir and þe sweetlier knytte hem and couple hem to god and to his wel willingis, as forto be a bilowe MS. abilowe. to blowe and puffe vp þe fier of deuocioun in her soule, into banysching aweie þe coolde of vndeuocioun and of vncharite, whiche coolde is modir of moche myslyuing, as þe contrarye heet is modir of moche good lyuing.

'þe donet of cristen religioun' and 'þe book of cristen Pecock will not be responsible for books circu∣lated against his wish, until they have received his final correc∣tions. religioun' and oþire suche of doctrine and of officiyng whiche, bifore þe deuyce and setting of þis present book, ben runne abrood and copied aȝens my wil and myn entent, as y haue openli prechid at poulis, and þat bi vncurtesie and vndis∣crecioun of freendis, into whos singuler siȝt y lousid þo writingis to go, and forto not haue go ferþir into tyme þei were bettir examyned of me and approvid of my lordis and fadris of þe churche, y wole to be as noon of myn; but in as | moche as in me is, y wole þei be rendrid vp aȝen, and bettir formes of þe same be to hem deliuered, whanne dewe deliueraunce þerof schal be made.

Bettir am not y þan was holy seynt Gregory (wolde god Even Saint Gregory made errors, and had detractors. y were a quartir so good) whiche, not wiþstonding hise holy ententis and hise kunnyng, founde so moche mys disposid men forto lette and diffame and distroie his bokis þan forto make a quartir so moche of writing into chering of cristen soulis, þat he wolde not þat eny of his bokis schulde be publischid bifore his deeþ, as it is write in his lijf. ȝhe, and aftir his deeþ, summe of þis bokis were bi suche now seide men brent, and mo schulde of hise bokis be brend, if help of god had not be prouidid. and ȝit y wote weel þat, if bisy and sutil inpugnaciouns schulden be made aȝens hise bokis, or aȝens austyns, or eny oþire holy seintis bokis, scant ynouȝ oon leef schulde stonde vnprovid or colowrabily vnrebukid. But what were þis panne? forto prouoke þat no writing were had, or rad, or occupied into goostli feeding and edifiyng of cristen soulis? A symple and a litil leerned man in carpentrie kanne, and may fynde a defaute in a kingis palice made to þe kingis worschip and eese, whiche is not able to make a pore coote for MS. cootefor. þe eese and þe chering of a begger. þus moche herof as now. more is seide in þe litil book bifore spokun i. e. the 'declarative'; see above, p. 6..

Siþen seint Jerom had manye detractouris and inpugners Also Saint Jerome. of hise writingis, as he him silf witnessiþ, what merveyle is if y so haue? And siþen ful manye famose doctouris wri∣tingis On the other hand, many writers are revered for their merits, notwith∣standing their occasional errors. ben had in greet deynte and in greet profite in þe chirche of god, and ben wel and profitabli suffrid to be red and occupied, not wiþstonding þat, here and þere among, þei fallen fro it þat myȝt be bettir seid, and whiche þei myȝten Why should it not be so with Pecock? not at þe fulle comprehende, what merveile were it þouȝ it so falle by me, whiche entende not forto euen me to hem, but forto be a profitable procutoure to lay men, into whoos leerning and ediflyng, as to me semeþ, ouer litil writing into þis tyme | haþ be deuysid?

Alle inpugners whiche laboren bi gile and wijle to make May God amend the ways of envious detractors! her inpugnacioun seme good bifore þe multitude of lay men, and at temperal lordis eeris, and at multitude of clerkis not scolid in dyuynite, or not profundeli endewid in dyuynite, how euer it be of her degree in scole, or state in þee chirche, and alle þo whiche bi detraccioun and diffame, pride, sturdy herte and envie, sp[e]ken MS. spoken. and writen in stide of clergie, god amende for charite.

Here eendith þe prolog of þis book. And here bigynniþ þe first chapitre of þis present book.

[i^e partie] [i^e chapitre]

[F]Adir, what is a man? The definition of a MAN.

Sone, a man is a quick body, y-made of a resonable soule and a fleischly body.

ffadir, what is a resonable soule?

Sone, a resonable soule is þilk soule which, ouer þat it The definition of a reasonable SOUL. It works, not only by (1) FIVE OUT∣WARD BODILY WITS, and (2) FIVE INWARD BODILY WITS, but also by (3) REASON, and (4) FREE WILL. worchiþ bi v outward bodily wittis wiþ her appetitis or lustys, bi v inward bodili wittis with her appetitis or lustys in þe body, it haþ in it silf resoun and fre wil, with whiche þe hool man resonyþ and fre williþ in him silf and in his soule.

ffadir, was þe soule of a man eer þan it was couplyd to þe The soul is made at the same time as the body. same mannys body? For fuller teaching, see Folewer, Pt. I, chap. iv.

Nai, sone, eche soule is made in þe body in þe same poynt and pricke of tyme in whiche it is couplid and joinyd to þe body. and þis is trewe boþe of mennys soulis and of beestys soulis.

ffadir, schal þe soule of a man dye and come to nouȝt, The soul of a man shall never die. whanne þat we seen þilk man daie? For fuller teaching, see Folewer, Pt. I, chap. iv.

Nai, sone, þe soule of man schal neuere deie. But whanne þe soule of man is departid from þe body, þanne þe man deieþ. but þe soule so departid from þe body abidiþ in him silf, riȝt as an aungel is in him silf wiþoute body, where god wole þat þilk soule be. And it schal eft soone in þe eende of þis worlde be couplyd aȝen to þe body, forto dwelle so euere to gidere in ioye or in peyne, as þe man in þis lijf schal deserue.

ffadir, schal þe soule of a beest abyde and be departid The soul of a beast dies when the beast dies. from þe body, whanne þe beest | dieþ? Cf. Folewer, Pt. I, chap. iv.

Nai, sone, eche beestis soule dieþ and comeþ to nouȝt, whanne þe beest dieþ.

ffadir, whiche ben þe v outward bodili wittis? Cf. Folewer, Pt. I, chap. v. The FIVE OUT∣WARD BODILY WITS enumerated.

Sone, þese ben þei: Seyng, heering, Smelling, Taasting and touching.

ffadir, whiche ben þe v inward bodili wittis? Cf. Folewer, Pt. I, chap. vi. The FIVE IN∣WARD BODILY WITS. enumerated.

Sone, þese ben þei: Comoun witt, ymaginacioun, ffantasye, Estimacioun and mynde.

ffadir, what is þe office MS. officie; the second i underdotted. of þe v outward bodili wittis? The office of the five outward bodily wits described.

Sone, it is forto knowe bodili þingis in her presence, and whilis þei ben in kynde. As it is forto se þingis present to þe siȝt, heere þe sown present to þe After þe, MS. has h, crossed through. eeris, touche hardnesse, neischnes, heet, or coold present to þe touche, and so forþe of oþire.

ffadir, what is þe office of inward bodili wittis? Cf. Folewer, Pt. I, chap. vi, and see Donet, Notes to p. 10. The office of the five inward bodily wits described.

Sone, it is forto knowe alle þe same bodily þingis þouȝ þei ben absent, and þouȝ þei ben not in kynde; riȝt as y knowe now my fadir, or his schap, figure and colour, not withstonding he is deed; and as y knowe now a beest, or his schap, figure and colour, which y siȝe at rome, whanne y was þere; and so of oþire þingis knowable bi outward wittis.

ffadir, what is þe office of comoun witt in specialle? The office of COMMON WIT described.

Sone, it perceyueth alle suche þingis in her absence whiche mowe be knowun of outwarde wittis in her oonli presence. And he perceiueþ and knowiþ alle suche bodili þingis of whiche eche may be perceiued of dyuers outward wittis, as The 'Common Sensibles': motion, rest, size, number, and figure. ben þese v: mouing, reste, greetnes, noumbre and figure. And also he iugith and deemeþ bitwix þo þinges, whiche þingis noon oon outward witt may knowe, and þerfore noo oon outward witt may iuge and deeme bitwix hem: as ben whitnes and swetenes, hardnes and sowrnes, and so of oþire diuersitees. ffor siþen siȝt may not knowe and perceiue boþe to gider whitnes and swetenes, he mai not discrive and juge þe diuersite bitwix hem. And siþen touche mai not knowe and perceyue to gider boþe hardnes and sourenes, He mai not discryue and iuge þe diuersite bitwix hardnes and sourenes. And þerfore it was necessarie to haue oon witt which myȝt so bitwixe | hem iuge and discrive, and of hem knowe þe difference and þe diuersitee. which oon witt is þe now seid commune witt.

ffadir, what is þe office of þe ymaginacioun? The office of IMAGINATION described.

Sone, it is al þe same whiche is seid of commune witt, and for to kepe in store alle þe same now seid knowingis wiþ her fundamentis, whiche ben callid 'similitudis', 'liknessis', or 'ymagis' of þingis, þat þei falle not soon aweie.

ffadir, what is þe office of þe fantasie? The office of FANTASY described.

Sone, it is forto forge and compowne, or to MS. orto. sette to gedir in seemyng, þingis whiche ben not to gedir, and whiche maken not oon þing in kynde: As if a man feyn a beest to be made of an horsis heed and of a kowys body and of a lyouns taile, and so forþ MS. soforþ. of oþire masis whiche bifallen in dreemys, whilis a man slepiþ. ffor in tyme of sleep a mannys MS. amannys. inward bodily wittis ben breemest and to wirche rediest, and her worchingis ben to be perceyued sunnest.

ffadir, what is þe office of estimacioun? The office of ESTIMATION described.

Sone, it is forto perceiue accordaunt þingis or discordaunt þingis, to kynde freendeful or odiose, þouȝ þei mowe not be perceyued bi outward bodili wittis: as herbi þe lombe knowiþ and fleeþ naturali þe malice and enemyte of þe wolfe; And þe swalow bildiþ in þis curiose manere, whiche is moost profitable maner to her kynde, her nest; And þe bees knowen þat þis maner of gouernaunce to chese hem a king is to hem good; and so forþ of oþir lijk.

ffadir, what is þe office of MS. of þe: þe underdotted. mynde? The office of MIND described.

Sone, it is to kepe in in over-written in MS. store alle þe forseid knowingis wiþ her groundis, þat þei liȝtli not aweie slyde, and þerwiþ forto worche alle þe same now rehercid inward worchingis of þe oþire seid inward bodily wittis, wiþ þe seid sure keping.

ffadir, in what placis of mannys body ben þese v inward The five inward bodily wits are in the head. bodili wittis? Cf. Folewer, Pt. I, chap. vii.

Sone, þei ben in a mannys heed.

ffadir, what wise? The positions of the five inward bodily wits described.

Sone, commune witt is placid in þe forhede. ymaginacioun is in a selle next aftir MS. aftirward; ward being crossed through and underdotted. folewing, toward þe myddis of þe heed. þanne next is placid ffan∣tasie, in þe myddis of þe heed. And nexte to him is sett estimacioun, toward þe hindre eende of þe heed. And mynde is sette in þe nolle bihinde. And eche of þese han to hem her propre chaumbres in þe brayn, or propre cellis or placis, as philosophris seyn.

The v outward wittis ben in diuers parties of a mannys The positions of the five outward wits described. body. ffor siȝt is in þe iȝen, heering in þe eeris, smelling is in þe nose, taastyng is in þe mouþe, touching in þe nett of sinowis wouun, as it were, þoruȝ al þe fleisch of þe body.

ffadir, haþ oonly man alle þese now seid outward and Has man alone these outward and inward wits and their appetites? inward worchyngis of bodili wittis, wiþ her appetitis to desire what is bi enye of hem perceiuid to be plesaunt and lusty, or for to refuse and loþe what is bi eny of hem perceyuid to be displesaunt and vnlusti?

Nai, sone, not oonli man haþ alle þese now seid outward Most beasts have the five outward bodily wits, and the five inward bodily wits, with their workings and appetites. and inward bodili wittis, wiþ her seid worchingis and wiþ her seid appetitis; but also alle þe same han manyefoold beestis, and wel nyȝe alle parfit beestis whiche mowe hem silf parfitly helpe and move from oon place into anoþir. For Moving, see Folewer, Pt. I, chap. vii.

ffadir, wherynne MS. wherynne ″dooþ a man ′þan, with marks of transposition. þan dooþ a man MS. wherynne ″dooþ a man ′þan, with marks of transposition. and his soule passe alle beestis and her soulis?

Certis, sone, in þis: þat a man and his soule han resoun Boasts have neither Reason nor Free Will, therein differing from man. and fre wil, fforwhi neuere neiþir of þese ij powers is had of beestis of her soulis. In the Folewer, Pt. I, chap. viii, it is admitted that the higher animals can probably reason to a certain extent.

ffadir, what is resoun, and what is his office? The office of REASON de∣scribed. (1) The name 'Reason' (or 'Understand∣ing') may be applied to the power which enables man to perceive spiritual substances and properties, to judge be∣tween good and bad, &c.

Sone, resoun is a power, with whiche power mowe be knowe vnbodili þingis, goostli or spiritual þingis, wheþir þei ben substauncis, as ben aungels and soulis, or þei ben to oþire substauncis accidentis or fallyngis, as ben powers, pro∣purtees and worchingis of aungels and of soulis, And also manye oþir vnbodili propurtees of bodili þingis, whiche neiþir þe outward, neiþir þe inward bodili wittis afore MS. a fore. seid mowe perceyue and knowe, as ben hefte and liȝtnes of bodies, fadirho∣de and sonehode, of persoones to gider husbondhode and wijfhode, and oþire manye suche; And also wiþ which power may be dryue oute and founden in arguyng and concluding what is trewe, what is fals, what is good, and what is bad, and what is more good, and what is more bad, and what is cheseable, and what is refuseable, and which ben meenys to haue þe good and fle þe yuel. And þis same now seid power of oure soule whiche is now clepid 'resoun', is also ful ofte clepid 'vndirstonding', so þat resoun and vndirstonding is al oon.

In anoþir maner 'resoun' is oft takun for þe worchingis (2) The name 'Reason' may be applied to the works done by the said power—to proofs, argu∣ments, &c. and þe doingis of þe resoun now bifore in þe first manere takun: as ben argumentis, profis, skilis and euidencis, which resoun, in þe first maner takun, fyndiþ, conceiueþ and formeþ. and in þis maner 'resoun' is takun in commune speche, whanne we seien þus: 'þis is a good resoun', 'þilk is a feble resoun', 'þis resoun is nouȝt', 'I prove þis to be trewe, or to be fals, bi þis resoun', and so forþ of manye oþire like spechis. FREE WILL and its office de∣scribed. (1) The name 'Free Will' may be applied to the power which wills, refuses, com∣mands, &c., according to the judgement of Reason.

ffadir, what is fre wil, and whiche is his office?

Sone, fre wil is a power, MS. apower. wiþ whiche may freely be lovyd and chosen þat þing whiche resoun knowith and demeþ to be good; And wiþ whiche may freely be hatid and refusid þat þing whiche resoun knowiþ and deemeþ to be bad, or vngood; And whiche mai commaunde to alle oþire witti and moving powers of þe soule and to alle membris of þe body þat þei passe forþ into her such witty and moving propir wirchingis in maner as þe wil hem to wirche comaundiþ.

And in lijk maner as now bifore it is seid þat dedis of (2) Or the name 'Free Will' may be applied to the works done by this power. resoun ben clepid 'resouns', so dedis of þe wil ben oft tymes clepid 'willis', As whanne men wolen seie þus: 'þis is my wil þat þou go forþ', and so forþ of oþire herto like.

In þese ij seid powers, resoun and wil, and in her now A man should be governed principally by Reason and Free Will. seid worchingis, a man passiþ beestis. And for | þese ij powers, a mannys soule is a resonable and a fre chesing soule, and þerfore bi þese ij powers ouȝte euery man be principaly gouerned: þat is to seie, euer to loue, hate, chese, refuse, and commaunde to oþire sensual and moving powers of þe soule and to membris of þe body forto do and suffre, aftir þe doom of resoun, and neuere to loue, hate, chese, refuse, commawnde to oþire powers or parties forto do or suffre, aȝens þe doom of resoun. and so folewiþ ferþir þat, how oft and whanne euere a man avisingli and chesingli loueþ or hatiþ, chesiþ or refusiþ, doiþ or suffriþ, aȝens þe doom of resoun, so ofte and þanne he lyueþ beestly and not manly, neiþir as it is according a man to lyue; and þerfore in þat he synneþ aȝens þe lawe of his ouerer and worþier kynde.

ffadir, in what place of a mannys body ben sett resoun Reason and Free Will shall abide with the soul per∣petually, be∣cause they are of the substance of the soul, not of the substance of the body. and fre wil?

Certis, sone, in no place of mannys body fyxli or assigna∣bili; ffor þei ben in þe substaunce of þe soule, whiche soule is ouer al, þoruȝ al mannys body; and þerfore þei ben where euer þe soule be, and so in noon oon place of þe body stedely; and þerfore þei abiden wiþ þe soule and in þe soule perpetualy, þouȝ þe soule be departid from þe body, and þouȝ þe soule eftsoon schal be cowplyd aȝen to þe body, riȝt as resoun and wil ben euer perpetuali in an aungel, þouȝ he haue no body. But þe afore seid witty powers, þat But the five outward and five inward wits shall die with the body, be∣cause they are inextricably connected with the body. is to seie, þe v outward wittis with her v appetitis, and þe v inward wittis wiþ her v appetitis, schulen not abide with a mannes soule whanne he schal be departid from þe body; but þei schulen vanysche aweie and come into nouȝt See Notes.; and þat bi cause þei ben not placid or sitting in þe soule, but þei ben placid and sitting in diuerse parties of þe body, so þat ech of þe seid x wittis haþ his propre partie of þe body assigned to him; þouȝ þe touche, wiþ his appetite, haþ þe largist partie, for welnyȝ, except þe boonys, he haþ al þe body.

And where euere enye of þese seid x wittys sittiþ in þe The Wits have their corre∣sponding 'appetites'. Free Will is the proper 'appe∣tite' of the Reason. body, þere wiþ him, þoruȝ þe same partie of þe bodi, sittiþ wiþ him his propre | to him assigned appetite. And riȝt as eche of þe seid x wittis haþ his propre appetite, so þe wil is þe propre appetite of þe resoun, and þei abiden to gider in þe soule departid from þe body.

Profis of þe trouþis whiche ben rehercid schortly here in Proofs of these truths will be found in the Folewer, Pt. I, chaps. iii-viii. þis present first chapitre, þou maist se, sone, if þou wolte, in þe first partie of 'þe folewer to þe donet', from þe bigynnyng of þe [iiij] MS. iij. chapitre þere into þe eende of þe viij chapitre þere, with answers to certeyn argumentis and obiecciouns whiche mowe be made aȝens þe treuþis tretid schortly here in þis present first chapitre.

[ij^e chapitre].

[F]Adir, into what purpos and eend was man made? Man was created to govern him∣self in this life according to Reason, or according to Faith allowable by Reason, so that he may obtain ever∣lasting ligr. Certis, sone, forto reule his wil and his outward and inward wittis, wiþ her appetitis, his doyngis and suffringis and movingis in gouernaunce of doable þingis, aftir þe doom of resoun, or of feiþ allowable bi resoun, The work of Reason and Free Will in controlling the sensual appetites of man is fully explained in the Folewer, Pt. I, chap. ix. whilis he lyviþ in þis lijf; þat aftir þe deeþ of þis lijf, he be reysid aȝen into bodily lijf, forto lyue in body and soule to gedir euerlastyng, in ioye and blis, afore þe presence of god.

ffadir, y haue herd summe seie þat a man owith to lyue in What difference is there between a man's living (1) morally virtuously, (2) according to the law of God, (3) according to the doom of Reason or of Faith? þis world moraly vertuosely; And summe men y haue herd seie þat a man in þis world owȝt to lyue aftir þe lawe of god; and now ȝe seien þat he owiþ to lyue and reule his bodily wittis and her appetitis and his wil and alle hise bodili movingis in doable þingis aftir þe doom of resoun or of feiþ. what difference or diuersite is þere bitwix þese iij maners of seiyngis?

Sone, bitwix þese iij MS. iij maners of; maners of being crossed through. speches is no diuersite or dif∣ference; There is no difference be∣tween these three things. but of hem iij is oon meenyng, oon accorde and oon sentence. ffor whi moral vertuose dede, and dede of doable gouernaunce reulid bi resoun or feiþ, And þe lawe or seruice of god ȝouun to man ben al oon, as it is provid in þe book clepid 'þe iust apprising of holi scripture'. Wherfore al oon and þe same it is forto lyue moraly vertuosely, and forto gouerne oure dedis of | doable þingis aftir resoun or feiþ, and forto lyue aftir þe lawe of god and seruice to god. but þanne ferþir, þou must vndirstonde þat amonge þese Some moral virtues are commandments of Reason or Faith. dedis whiche ben reulid bi doom of resoun or feiþ, summe ben iugid and deemyd of resoun or of feiþ nedis to be doon, and þerfore resoun or feiþ werneþ hem to be left vndoon, or her contraries to be doon. And þese ben þe 'commaunde∣mentis' of resoun or of feiþ. Summe oþire ben iugid and Other moral virtues are counsels of Reason or of Faith. deemed of resoun or of feiþ to be doable, or worþi to be doon, as for good, and þat þei mowe be left vndoon, and þat oþire dedis not stonding wiþ hem, or þat her contraries mowe, as it were, lijk weel in styd of hem be doon. And alle þat ben of þis soort ben 'counseilis' of resoun or of feiþ: As ben, in Such as Chastity, Voluntary Poverty and Obedience. sum caas of circumstauncis, chastite; forsaking of wyne and alle vinose drinkis, forsaking of fleische, forsaking o[f] MS. or. richesse in plente, forsaking of lordschip in propurtee; obedience to summe approvid reule, and suche oþire; of whiche counseilis is seid and writun bi processe in þe ij^e partie of þis present book, Chap. xix. and in 'þe reule of cristen religioun', in þe ij^e partie, þe vij tretie, and in þe book clepid 'þe iust apprising of holy scripture', þe first partie, þe xvj and xvij trouþis; notwiþstonding þat, in summe caas In some cir∣cumstances the counsels become commandments. of circumstauncis, þese same now rehercid vertuose dedis or counseilis ben comaundementis of resoun and of lawe of kinde and of god, as it is tauȝt in þe first parti of 'cristen religioun', þe iij^e treti, þe [ ] Space left in MS. for reference. chapitre.

And ferþir þus: siþen, as it is proued in þe book clepid The command∣ments and counsels of Reason or Faith are the laws of God. 'þe iust apprising of holi scripture', al þat resoun and feiþ comaunden, god comaundiþ, and aȝenwardis al þat god comaundiþ, resoun or feiþ comaundiþ; folewiþ þat goddis comaundementis and comaundementis of resoun and of feiþ ben al oon. And siþen al þat resoun and feiþ counseilen, god counseiliþ, and aȝenward al þat god counseiliþ, resoun or feiþ counseiliþ; folewith þat goddis counseilis and þe counseilis of resoun and of feiþ ben al oon. and þanne ferþir | þus: siþen þe lawe of god ȝouun to man is not ellis þan goddis comaundementis and goddis counseilis; it folewiþ þat [þe commaundementis and co[u]nseilis of resoun and of feiþ and þe lawe of god ben al oon. and siþen] þe . . . siþen, addition from the top of the page in MS.; the u of co[u]nseilis being omitted. þe comaunde∣mentis And the com∣mandments and counsels of Reason or Faith are the moral virtues. and counseilis of resoun and of feiþ and moral vertues, wiþ her dedis, ben al oon, as schal be open bi þe first partie of 'þe folewer' Chaps. xv-xvii; also the end of chap. xxvii. to þis book, and in þe book clepid 'þe iust apprising of holi scripture'; it folewiþ þat moral vertues, And the moral virtues are the laws of God. wiþ her dedis, and þe seid lawe of god ben al oon and þe same.

ffadir, þe iiij^e manere of seiyng þere is: þat manys al and Is it true to assert (1) that love (or charity) to∣wards God, ourselves, and our neighbour is the whole duty of Man; or (2) that love towards God alone is the whole duty of Man? hool boond in þis lijf is forto kepe charite, or forto lyue aftir charite. And þis charite summe men clepen a 'þrefold loue', þat is to seie, loue to god aboue al þing, loue to a man him silf, and loue to his neiȝbore as to him silf. And ȝit þe v^e seiyng is: þat forto kepe þe first of þese iij loues is sufficient seruice to god, ȝhe, and is al þe hool boond of man whiche he is bounde to kepe and fulfille in þis lijf. Wheþir þese maners of seiyng ben trewe or no, y wolde leerne.

Certis, sone, neiþir þe iiij^e, neiþir þe v^e of þese seiyngis It is not true to assert that love towards God alone, or love towards God, our neighbour, and ourselves, comprises all the moral virtuous deeds. may be vndirstonde þus: þat þe first of hem iij, or þe al iij to gedir, or her euen to hem comoun gendre is naturali or morali alle moral vertuose dedis whiche a man is bounde to kepe, and wiþ whiche he is bound to serue god; neiþir þat þei iij to gider, or he[r] MS. he. next gendre, or þat enye of hem iij conteineþ, comprehendiþ, or closiþ withynne him, as his spicis, alle moral vertuose dedis whiche to haue a man is bounde in þis lijf. ffor al þis is vntrewe, as schal be provid openli and Where this is proved. vnaȝenseiabili in þe secunde part of þis present book, þe xiij chapitre, And in 'þe book of feiþ, hope, and charite' See Notes.

But it must be vndirstonde namelich in oon manere þus: It is true that if a man love God, he will strive to fulfil all other moral virtuous deeds. þat þilk first seid loue, bi strengþe of him silf, inclineþ, bowiþ, moveþ and stiriþ a man forto seche astir, leerne and take þe knowing of alle oþire moral vertuose dedis, and forto kepe and perfoorme hem in worching, to whiche oþire moral vertuose dedis a man is bounde bi þe MS. biþe. wil of god. ȝhe, and þilk first loue and þe | ij^e and iij^e seid loues to gider, or her next comoun gendre, doiþ þe same. But ȝitt, neuere þe But these other moral virtuous deeds are not included in love. latter, þe oþire moral v[er]tuose dedis ben not in nature enye oon of hem. And a man muste nedis knowe and haue þe oþire moral vertuose dedis wiþ þe seid loue, And ellis he And they also are necessary to God's service. schal not serue god, as to serue god he is bounde.

Also þe first of þilk iij loues is þe hardist parti to be To love God is the hardest commandment, and the easier loves towards ourselves and our neighbour naturally follow. fulfillid in goddis lawe; and þerfore it is sikir þat who euer fulfilliþ þe first of hem, whiche is hardir to fulfille þan þe tweien oþire, he schal fulfille þe ij oþire; and who euere fulfille þese iij loues, he schal fulfille al þe remenaunt of goddis lawe. And in þis vndirstonding may wel be take MS. betake. If a man fulfils these three loves, he will naturally fulfil the rest of God's law. þe wordis of crist, whanne he seid þat 'in þo seid loues al lawe and prophecies hangen' Matt. xxii. 40. For fuller discussion of this point, see Pt. II, chap. xiii.; And what Johan in his epistil seiþ: 'he þat loueþ not his neiȝbore whom he seeþ, It is in this sense that Christ and St. John meant that all moral virtues may be said to depend on love. how may he loue god whom he seeþ not?' 1 John iv. 20.

Thus moche, sone, here, as for the iiij^e and v^e maners of spechis to gider. And so lijk good it is forto holde þe first manere, or secunde, or þridde, or fourþe maner of seiyngis bifore tretid in þis present chapitre, þouȝ not lijk cleer it is sorto holde eche of hem.

fferþirmore, in more special as to þe iiij^e manere of speche, The term 'charity' is more general than is the term 'moral virtue', because 'moral virtue' applies only to the habit, while 'charity' in∣cludes the habit of love and the actual loves engendering and following the habit. sone, þou schalt vndirstonde þat 'charite' in his seid generalte is more general þan is 'moral vertu'. fforwhi no þing is 'moral vertu' saue what is an habyt, or a disposicioun toward þe same habit in þe wil. For full discussion of what constitutes a moral virtue, see Folewer, Pt. I, chap. x. and to al þilk habyt 'charite' is general, and to actual louys goyng bifore into gendring of habitual loue, and to actual loues folewing aftir þe same habitual loue: and ȝitt noon of þilk actual loues is 'moral vertu', for noon of hem is an habit. and þerfore 'charite' is more general þan is 'moral vertu'.

Also 'moral vertu' and 'habitual loue' or 'habitual 'Moral virtue' and 'habitual love' (or 'habitual charity') are one and the same. charite' ben al oon; fforwhi ech 'moral vertu' is 'habitual loue', as schal appere in 'þe folewer to þe donet', in þe eend of þe ij^e partie Chap. viii.; and eche 'habitual loue' is 'habitual As is proved in the Folewer, Pt. II, chap. viii. charite'; wherfore 'moral vertu' and 'habitual loue' or 'habi∣tual charite' ben oon. And þerfore oon and þe same diuisioun or particioun is of 'habitual charite' into hise spicis, and of 'moral vertu' into hise spicis; and alle Therefore the kinds of 'moral virtue' and of 'habitual charity' are the same. þe same spicis or specialis ben of þe oon and of þe oþire.

Also 'moral vertuose þing' is comoun and general to moral vertu, whiche is habit or his disposicioun, and to The term 'moral virtuous thing' is common to moral virtue and to moral virtuous deeds going before and after the moral virtue. moral dedis goyng bifore þe habit into his gen∣dring, and to moral dedis goiyng aftir þe same habit into whiche þe same habyt inclyneþ. And so 'moral vertuose dede' and 'moral charitative dede' ben oon; ffor whi dedis goyng bifore þe habit of charite or of moral vertu, and dedis Therefore a 'moral virtuous deed' and a 'morally good deed' and a 'moral charita∣tive deed' are the same. going aftir þe habit of charite or of moral vertu ben 'chari∣tative dedis' and 'moral vertuose dedis' and 'morali good dedis', þouȝ þei ben not 'habitual charite', neiþir 'moral vertu', for as moche as þei ben not habit or habitis. And eche of þese dedis is a dede longyng to habitual charite and to moral vertu, whiche is an habit; and þerfore eche of þilk dedis is a dede of charite and of moral vertu; and so 'charitative dede' and 'moral vertuose dede' ben oon.

þerfore it is not oon forto seie 'charite', as it is next But 'charity' and 'charitative deed' (or 'moral virtuous deed') are not the same. general comoun to þe seid iij loues or charitees, and forto seie 'charitatyue dede' or 'moral vertuose dede'; neiþir oon it is forto seie 'moral vertu' and forto seie 'moral vertuose dede' or 'charitative dede'; fforwhi manye outward chari∣tatyue And 'moral virtue' and 'moral virtuous deed', (or 'charitative deed') are not the same. dedis and manye outward moral vertuose dedis ben, whiche ben not charite, neiþir charitees naturali, formali or moraly, and manye outward charitative dedis and many outward moral vertuose dedis ben, whiche ben not moral vertu, neiþir moral vertues naturali, formali or morali. Neuerþeles, into alle þese now seid dedis boþe charite and moral vertu inclynen, moven, speden, dryven and maken hem to be doon.

And so 'charyte' nameþ boþe habitual loue and actual The meaning of 'charity', 'moral virtue', 'moral virtuous deed', and 'morally good thing' recapitulated. loue; 'moral vertu' namyþ oonli habit or his disposicioun into him, but not eny dede inward or outward; 'moral vertuose dede' or 'morali good | dede' nameþ þe dedis goyng bifore þe habit and þe dedis comyng aftir þe habit, and þat wheþir þei ben inward or outward; 'moraly good þing' namyþ þe habit whiche is 'moral vertu', and also þe dedis goyng bifore him and þe dedis goyng aftir him, and þat wheþir þei ben inward or outward dedis.

Eche moral vertu whiche haþ outward dedis bi whom he Every moral virtue which has outward deeds, has the same name for the virtue and for the outward deeds, e. g. 'righteousness', 'obedience'. may be gendrid, or haþ outward dedis into whiche he in∣clyneþ or moueþ, haþ oon and þe same name comoun to him and to eche of þilk dedis: as riȝtwisnes', 'obedience', and so forþ of eche oþire vertu or poynt in þe foure tablis. þe first poynt of þe secunde table, þe first poynt of þe þridde But ghostly love or charity has no such outward deed. Therefore the name 'charity' is restricted to the habit and inward deeds. table, and þe first poynt of þe fourþe table han noon suche outward dedis; and þerfore þis name 'loue' or 'charite' namyth þo habitis and her dedis whiche ben inward and not outward. See Donet, Pt. II, chap. xiii.

ffadir, if al be trewe what bifore in þis present chapitre ȝe Hence it should follow that the clear, sufficient, full, and com∣pendious teach∣ing of moral virtues and moral virtuous deeds, or of deeds com∣manded and counselled by Reason or Faith, is the same thing as the clear, sufficient, full, and com∣pendious teach∣ing of God's commandments and counsels. han tauȝt, þanne folewiþ þat where euere and how euere be maad moost cleer teching of moral vertues and of moral vertuose dedis, or of dedis comaundid and counseilid of resoun or of feiþ, þere and so is maad moost cleer teching of goddis comaundementis and counseilis and of his lawe ȝouun to a man bi whiche man ouȝte serve to him; And where euere and how euere is maad moost sufficient and moost ful teching of moral vertues and of moral vertuose dedis, or of dedis comaun∣did and counseilid of resoun and feiþ, þere and so is made moost sufficient and moost ful teching of goddis comaundementis and counseilis and of his seid lawe and seruice; And where euere and how euere be maad moost according or moost compendiose gadering to gider, þat is to seie, moost schort profitable gadering to gider, of moral vertues and of moral vertuose dedis, or of dedis commaundid and counseilid of resoun or of feiþ, þere and so is maad moost conuenient or according or moost compendiose to gider gadering of goddis commaundementis and counseilis and of his seid lawe and seruice.

Sone, al þis y graunte, | for al þis dryuing and concluding This does so follow. may no man avoide.

ffadir, þanne ferþir þus: Siþen in þe tablis of moyses, at Therefore, since the tables of Moses do not treat clearly, sufficiently, fully, and compendiously all moral virtues and all moral virtuous deeds; it follows they do not treat clearly, suffi∣ciently, fully, and com∣pendiously all God's command∣ments and counsels. þe leest to seie, ben not tauȝt moost cleerli, moost sufficientli and moost compendioseli alle moral vertues and alle moral vertuose dedis, or dedis commaundid and counseilid in doom of resoun and of feiþ; and more myȝt be seid þat not verrili, sufficientli, or fully ben alle moral vertues and alle moral vertuose dedis, or alle goddis comaundementis and counseilis, tauȝt in þo ij tablis, as may be seen bi processe in þis same book in þe ij^e partye; it folewith of þe leest seiyng þat in þe tablis of moyses ben not moost cleerly, moost fully, or sufficientli, and moost compendiosely tauȝt goddis com∣maundementis, hise counseilis, his lawe and his seruice. but it folewiþ þat, how fer þilk tablis ben from þe cleer, sufficient, ful MS. sufficientful. and compendiose treting of moral vertues and of moral vertuose dedis, tauȝt bi crist and hise apostlis, and conteyned scateringly here and þere in þe newe testament and in moral philosophie, and gaderid to gider bi doctouris and oþire clerkis into bokis and treticis of moral vertues, clenly þerupon foormed and writen, so fer ben þo tablis from þe cleer, sufficient, ful and compendiose teching and treting of þe commaundementis and counseilis of god.

Sone, al þis y must nedis graunte, boþe for þe proof nowe This does so follow. Fuller proof may be seen in the Donet, Pt. II, chaps. iv-ix. made, and for largir proof in þe secunde partie of þis same book, fro þe begynnyng of þe iiij^e chapitre into þe eende of þe ix^e chapitre. And ȝitt more þanne þis folewiþ of þe oþire bifore my seiyng, whiche y wole not conclude and dryue oute here, but in þe ij^e partie of þis present book. Chaps. iii, vi-ix.

And þerfore moche wondir myȝt a a overwritten in MS. wel leerned clerk haue vpon þe greet, ouer long woned rudenes of newe doctouris and of her now folewers, whiche, withoute enye nede, and The attempt to reduce all the commandments of God to the ten command∣ments of Moses is a stumbling∣block to the people. withoute enye resoun, and wiþoute þe peplis profite, ȝhe, aȝens nede, aȝens resoun, and aȝens þe profite of þe peple, cleeven to moyses tablis so ouer tendirly, and as for al hool and sufficient commaunde∣mentis of god displaien hem so bisily. And, as y trowe, þis is oon cause whi MS. whiche; che being underdotted. goddis comaunde∣mentis ben kunned so sengli After so, the MS, has sens, crossed through. and so simpli; bi cause alle vertues and alle moral vertuose dedis comaundid mowe not in þilk x wordis of moyses tablis be seen so soon and so cleerly, by gadering and reduccioun made into hem so fer fet and so straungeli, and bi logging of alle moral vertues and of alle moral vertuose dedis in hem in so narow a place so streitly and vnaccordingly.

[iij^e chapitre]

[F]Adir, what processe is þanne to be maad forto knowe THE FOURTH MATTER: GOD'S LAWS. How can moral virtues, i. e. the laws of God, be ade∣quately classi∣fied? and teche and noumbre cleerly and sufficiently, and þerwiþ al compendiosely, þat is to seie, schortly, profitably, alle moral vertues comaundid bi resoun or feiþ, or counseilid bi resoun or feiþ, and so in þat alle goddis comaundementis and alle goddis counseilis?

Soþeli, sone, þis processe may be made, as schal be schewid All moral virtuous deeds, or all the com∣mandments of God, may be considered under three heads: Our duty towards God, our duty towards our∣selves, and our duty towards our neighbour. in 'þe lasse book of cristen religioun', þe first trety, and in 'þe prouoker'. Eche moral dede comaundid or counseilid of resoun or of feiþ, And þerfore eche moral vertuose dede comaundid or counseilid of god, we owen to do immediatly, or at þe next, anentis god, anentis vs silf, or anentis oure neiȝbours. And ferþirmore, as is schewid in þe book clepid 'þe prouoker', toward þe eend, and bettir in 'þe lasse book of cristen religioun', eche suche dede to be doon bi comaunde∣ment or counseile of resoun or of feiþ for him silf, anentis The seven points of our duty to∣wards God. god immediatly or at þe next, is forto lyue to god goostly, obediently, riȝtwisly, mekely, trewly, benyngneli, or largely, And bi dedis herto seruyng meenaly; ech suche dede to be The eight points of our duty to∣wards ourselves. doon bi comaundement or counseil of resoun or feiþ anentis vs silf at þe next, is forto lyve toward vs silf goostly, fleischely, worldly, clenly, honestly, paciently, douȝtily, or largely, and bi dedis þerto perteynyng meenaly; Eche suche dede to be doon bi comaundement or counseil of resoun or The eight points of our duty towards our neighbour. of feiþ anentis oure neiȝbore at þe nexte, is forto lyue toward him goostly, attendauntly, riȝtfully, mekely, | accordingli, Treuly, Benyngneli, or largely, and bi dedis helping to þese menali.

wherfore folewith þat alle moral dedis according to resoun Thus these twenty-three points and their corresponding meenal virtues include all moral virtues towards God, ourselves, and our neighbour. and to feiþ, and þerfore alle moral vertues commaundid or counseilid bi resoun or feiþ, and alle comau[n]dementis n omitted in MS. or counseilis of god ben conteyned in þese now seid xxiij poyntis, with herto hem helping meenal moral vertues. whiche xxiij poyntis ben named in an oþir maner þus: To god goostlines, obedience, riȝtwisnes, mekenes, treuþe, benyngnite, larges, and meenal worching into eny of hem; To us silf goostlyhode, fleischlihode, worldlihode, clennes, honeste, pacience, douȝtynes, larges, and meenal worching into eny of hem; To oure neiȝboris goostlihode, attendaunce, riȝt∣wisnes, mekenes, accordingnes, treuþe, benyngnite, larges, and meenal gouernaunce into eny of hem.

ffadir, it apperith wel bi ȝoure now afore goyng proces Hence the vir∣tues of God's moral law may be divided under three heads: (1) Our duty towards God: vij points. (2) Our duty to∣wards ourselves: viij points. (3) Our duty towards our neighbour: viij points. þat þe poyntis or vertues of goddis moral lawe ben soortid into iij parcellis, bi þis þat summe of hem ben oure gouer∣nauncis anentis god at þe next, a[n]d n omitted in MS. summe anentis vs silf at þe next, And summe anentis oure neiȝboris at þe next; and þat þe first of þo parcellis conteyneth vij poyntis, þe ij conteynyth viij poyntis, and þe iij^e viij poyntis.

Sone, þou seist sooþ, and þese iij parcellis or soortis mowe wel be clepid þre 'tablis' of goddis moral lawe. These three classes may be called the three 'tables' of God's law.

And for as moche as eche moral meenal vertu See Folewer, Pt. I, chap. xxvii: 'þer is oon goodnes which is fynal principal and eend to oþire goodnessis . . . and þer is meenal goodnes into þis now seid fynal goodnes, þat is to seie, a goodnes beyng meene ledyng into þe seid moral and honest goodnes.' or eche moral meenal vertuose dede into enye of þese now rehercid moral vertues or moral vertuose or moral vertuose dedis, in þat þat he is a There is really no need to make a separate table for meenal moral virtues, since they are in∣dissolubly con∣nected with their corre∣sponding eendal moral virtues. meenal vertu or a meenal vertuose dede to an oþir anentis his eendal vertu or eendal vertuose dede, See Folewer, Pt. I, chap. xxvii: 'þer is oon goodnes which is fynal principal and eend to oþire goodnessis . . . and þer is meenal goodnes into þis now seid fynal goodnes, þat is to seie, a goodnes beyng meene ledyng into þe seid moral and honest goodnes.' is in þe same moral gendre or moral kynde or poynt in whiche is þe eendal to whom he is meene, and þat for as moche as oon and þe same or euen lijk principal moral goodenes muste nedis be in þe [meenal] MS. eendal. dede helping into hem, as schal be open in 'þe lasse book of cristen religioun', þe first treti, þerfore it needith not þat to eny meenal vertu be sette for him silf a seueral place diuerse fro | þe place of þe eendal vertu to whom he seruyþ in eny table of moral gendris of vertues .

and, for lijk skile, siþen alle þe same or alle even lijk The executive deeds of willing and nilling are in the same points and in the same Table as their inward deeds of willing and nilling. moral goodnes is in þe inward dede of willing or nylling and in þe dede whiche is bi it comaundid to be as execusioun þerof, eche such executive dede of willing good to eny persoon and of nylling yuel to eny persoon is in þat, and as for þat, in þe same table and in þe same poynt in whiche is þe inward willing or nylling of whiche he is þe execucioun or þe executive dede.

ffadir, is þis now seid soorting or parcelling of tablis þe Is this classifi∣cation under three tables the best? best and profitablist þat may be assigned into þe forþ teching of goddis moral lawis and seruycis?

Sone, þei ben sufficient. neuerþeles it is bettir and more It is clearer to make a separate table for the meenal moral virtues. profitable þat meenal vertu, takun as it were in general, as it were bi him silf, be departid and braunchid ferþir into his membris forto make þerof oon table as bi [him] Omitted in MS. silf, þanne þat noon such braunching þerof be made. for ellis þe teching of meenal vertu were ouer derk and, as it were, ouer general and ouer confuse and ouer schort and scant into þe leernyng of cristen men; namelyche siþen manye of hise membris ben named famosely bi solempne names, as schal appere aftir bi names of vertues in þe iiij^e table, whiche schal be made þe first table.

And aȝenward, if meenal moral vertu in general schulde Three tables of meenal moral virtues, corre∣sponding to the three tables of eendal moral virtues, might be made. But that would be too cumbersome. be braunchid oute into his spicis, þanne, siþen þe same kindes or gendris of meenal vertues of þe first dede, soort, or parcel, or table, serueþ into vertues of þe ij^e and of þe iij^e seid soortis and parcellis or tablis, as is now here bifore seid, and as schal be seen whanne þei schulen be namyd, herof wolde folewe þat þries of þe same meenal vertues and of her braunches and spicis, and vndir hir same names, mencioun schulde be made in þe soorting, tabling, and parcelling of goddis moral lawis; fforwhi oonys in þe first seid soort or parcel, and eftsoone in þe ij^e seid soort and parcel, and þe iij^e tyme in þe iij^e seid soort and parcel. And forto þus do and procede in displaiyng goddis | moral lawis wolde be ouer longe and tediose and vnlusty to þe heerers and leerners, and it wolde be ouer vncraftiose and vnformal to þe techers.

And þerfore, sone, it semeþ to me as moche bettir for to One table of meenal moral virtues is sufficient. gadre to gider bi hem silf þe meenal poyntis of þe iij soortis or tablis, and name hem in her gendre, or general kynde, þus, 'meenal moral vertu'; and þanne departe and braunche meenal moral vertu into his spicis, and of his braunching into spicis make oon oþire table, soort, and parcel bi him The table of meenal moral virtues shall be called the 'First', because means precede ends. silf, and sette him bifore þe oþire iij rehercid tablis, bi cause þat meenys han a dewe ordre forto go bifore þe þingis into whiche þei ben meenys. Neuerþeles, þe ful, hool out braunching of meenal moral vertu into his spicis, making þe hool first table, schal not be sette here, but so moche þerof oonly, how moche is of bihoueful nede to be tauȝt and leerned.

and so, at þis tyme, forto sette oute and expresse goddis moral lawis, as it is sufficient into cristen mennys necessarye leernyng, þe first table of goddis lawe schal conteyne þese viij The eight meenal moral virtues of the FIRST TABLE rehearsed. poyntis of meenal vertu: þat is to seie, forto gouerne vs leernyngly, preisyngly, dispreisingly, preiyngly, þankingly, worschipingly, disworschipingly, and sacramentingly.

And þat þe ij^e, iij^e and iiij^e tablis conteyne eendal vertues þus: þat þe ij^e table conteyne þese vij poyntis: þat is to seie, The seven eendal moral virtues towards God of the SECOND TABLE rehearsed. forto lyue and gouerne vs anentis god at þe next, goostly, obediently, riȝtwisly, mekely, treuly, benyngneli, and largeli.

And þat þe iij^e table conteyne þese vij poyntis: þat is to seie, forto lyue and gouerne vs silf anentis vs silf at þe next, The eight eendal moral virtues towards our∣selves of the THIRD TABLE rehearsed. goostly, fleischely, worldly, clenly, honestly, paciently, douȝtili, and largely.

and þat þe iiij^e table conteyne þese viij poyntis: þat is The eight eendal moral virtues towards our neighbour of the FOURTH TABLE rehearsed. to seie, forto lyue and governe us anentis oure neiȝboris at þe next, Goostly, attendauntly, riȝtfully, mekely, accordingli, treuly, benyngnely and largely. The Four Tables are fully set out for reference in the Summary of Contents for Pt. I, chaps. iv-ix.

ffadir, here a man myȝt wondre vpon ȝoure disposing of Will not the justice of this classification under Four Tables be challenged? tablis, in lasse þan ȝe schulen | cleer ȝoure silf; fforwhi ȝe assignen and disposen, at þe fewist, iij tablis forto conteyne alle moral eendal vertues, ȝhe, and þerwiþ her meenal vertues and her executive vertues, in þat, and as for þat, þat þei ben meenes or execuciouns to eendal vertues, and so forto conteyne alle moral vertues; and ȝitt crist, as it wole seme, Christ con∣sidered only two tables: Our duty towards God, and our duty towards our neighbour. was contentid wiþ ij tablis, fforwhi he seiþ þus, mathew, xxij chapitre vv. 37-40.: 'þou schalt loue þi lord god aboue al þing, and þi neiȝbore as þi silf; in þese ij lovys (þat is to seie, loue to god and loue to neiȝbore) hangiþ al þe lawe and profecie.' Whiche ij lovis, as it semeþ, maken oonly þe first and þe iij^e tablis of oure So MS.; probably an error for ȝoure. eendal vertues, or ellis þe ij^e and þe iiij^e tablis in noumbre of ȝoure alle tablis. ȝhe, and St. Paul con∣sidered only one table: Our love towards our neighbour. seynt poule, as it seemeþ, was content wiþ oon table; for he seiþ as, Romans, 13^e chapitre, v. 8. þat 'who ever loueþ his neiȝbore fulfilleþ al þe lawe of god.' and þis is, as it seemeþ, [þe iij^e table] Omitted in MS. of ȝoure eendal moral vertues, and is þe iiij^e of ȝoure alle tablis. Wherfore a man myȝt argue þat neiþir crist, neiþir þe apostle powle sawe so fer as þei schulde haue seen in assignyng tablis of goddis moral lawe; or þat ȝe seen þerynne ouer fer, or ferþir þanne þei sawen.

Sone, for answer herto, y seie þat, if þe wordis of crist But the two tables of Christ come to the same thing as Pecock's Four Tables. and of seint poule, in þe placis now allegid, be wel con∣siderid, it wole be knowe þat euereiþir of hem in her þo wordis puttiden alle þe same tablis whiche y putte here; fforwhi, whanne crist seid þat 'a man schulde loue god aboue al þing, and his neiȝbore as him silf', crist þerynne seiþ pleynly ynouȝ þat a man schulde loue him silf, wiþ þis, þat he schulde loue god and loue his neiȝbore, ffor ellis he myȝte not loue his neiȝbore as him silf', but if he bifore and eer loued him silf. Wherfore crist spake þere of þre moral loues in general, Of whiche a man schulde haue oon to god, anoþire to him silf, and þe iij^e to his neiȝbore. And, siþen þe iij tablis whiche y assigne for al eendal moral vertues ben noon oþir þan þese same iij general moral | lovis, conteynyng in sum maner wiþ hem alle dedis beyng meenys to hem and alle dedis being execuciouns of hem, it folewiþ þat crist in þo his wordis puttid þe iij tablis whiche y here putte of eendal vertues; ȝhe, and he þerwiþ and þerynne puttid þe table whiche y here putte of meenal vertues.

And, in lijk maner, if we weie wel þe allegid wordis of And the one table of St. Paul comes to the same thing as Pecock's Four Tables. Seynt poul, no wise man wole seie but þat, whanne he þere spake of moral loue in general whiche a man ouȝte haue to his neiȝbore, he meenyd of þilk moral loue in general bi whiche a man schulde loue moraly his neiȝbore as him silf, ȝhe, and for god; and ellis þilke loue were not to a cristen man vertuose, neiþir a poynt of cristis lawe, as schal appere in 'þe lasse book of cristen religioun' in latyn. And if poul vndirstode so of a mannys loue to his neiȝbore, certis, þerynne poul vndirstode iij moral louys in general: oon of a man to god, siþen a man may not loue his neiȝbore for god, but if he bifore and eer loue god; an oþir loue of man to him silf, siþen a man mai not loue MS. loue himsilf; himsilf being crossed through and underdotted. his neiȝbore as him silf, but if he bifore and eer loue him silf; And þe iij^e loue of a man to his neiȝbore. And, siþen þese iij general moral lovis, holding wiþ hem her meenys and her execuciouns, as þei ouȝte so holde, ben not ellis þan þe iij bifore seid tablis of eendal vertues, ȝhe, not ellis þan þe iiij bifore seid tablis, as it is open bi proces here bifore made, folewiþ wel þat poul puttiþ alle þe tablis of goddis moral lawe whiche y here putte.

ffadir, forsoþ me þinkith ȝe assoilen sufficiently my doute. How is it that Christ speaks of two loves, and Pecock of three? but, fadir, how is it trewe þat þilk loues bi whiche a man loueþ god aboue al þing, MS. alþing. and his neiȝbore as him silf, ben two lovis aftir þe speche of crist now bifore allegid, and ȝe noumbren here þe same lovis for iij lovis?

Sone, whanne ij general þingis ben noumbrid as for tweyn, One love men∣tioned by Christ, viz. to love one's neighbour as oneself, is really two. if oon of þo ij generalys be departid into two spicis of him, þan we mowe make noumbre of ij, or of iij, at oure owne lust. and so þilk | same lovis whiche crist clepid 'two' mowe be clepid 'iij', and euereiþir cleping is trewe ynouȝ.

[iiij^e chapitre] Chapter numbered 4 in margin.

[F]Adir,

Cf. henceforward Poore Mennis Myr∣rour, fols. 5^a, l. 4, to the end of 13^b. At fol. 5^a, l. 4, the correspondence with the Donet starts.

For the Prologue and first part of Chapter I of the P.M.M. (fols. 3^a to 5^a, l. 4), and for the abbreviated account of Doughtiness (fols. 30^a, l. 7, to 31^a, l. 18), see Appendix to Donet.

For description of the MS. of the P.M.M., for points not noted in collation, and for Table of Correspondences between P.M.M. and Donet, see Appendix to Donet.

what is P.M.M. inserts it. forto lyue leernyngly, as it is þe first The FIRST TABLE. poynt of þe first table? To live leernyngly is to learn the SEVEN MATTERS.

Sone, it is forto wille, chese, and be bisie forto knowe, leerne, and kunne and þanne aftir forto remembre P.M.M. inserts þese vij þingis or maters. alle þo trouþis whos kunnyng and remembring schulen be meenys to vs forto governe vs in dedis of oure wil aftir resoun or P.M.M., of for or; the or misplaced, and used for and, l. 8. feiþ, anentis god immediatly, anentis vs silf immediatly, and anentis oure neiȝboris immediatly. And, siþen P.M.M. omits siþen. alle þo The SEVEN MATTERS re∣hearsed. trouþis mowe be comprehendid and conteyned in þese vij maters, þat is to seie: what god is in him silf, whiche ben hise benefetis, whiche ben hise punyschingis, whiche is his moral lawe and seruice commaundid and counseilid to be doon and to be fulfillid of vs, whiche ben oure natural wrecchidnessis, whiche ben oure wickidnessis, and whiche ben remedies aȝens hem boþe; þerfore P.M.M. omits þerfore . . . maters. forto lyue leernyngly, as it is þe first poynt of þe first table, it is for to wille, chese, and be bisy to leerne, kunne, and knowe þese now last rehercid vij maters. P.M.M. omits þerfore . . . maters.

ffadir, whi noumbre ȝe þese vij þingis, or maters, more Why are these said SEVEN MATTERS so specially important? They com∣prise all that is necessary for a man to know in order that he may live goostly and win heaven. þanne oþire?

Certis, sone, y P.M.M. omits y . . . cause. haue now seid þe cause, P.M.M. omits y . . . cause. for in þese vij ben conteyned cleerly, fully, and compendiosely al þat euer P.M.M. omits euer. is necessary a man MS. aman; P.M.M. aman. to knowe forto be a good cristen, goostly lyuer MS. "lyuer 'goostly, with the marks of transposition; P.M.M., goostli lyuer.; Namelyche if a man forȝete not þat alle creaturis made of god, except peynes of helle, In P.M.M., of hell is a correction on the margin. ben hise benefitis ȝouun to man. And if he knowe þese vij, him neediþ knowe P.M.M., to knowe. no ferþir to wynne heuen; ffor þei schulen sufficiently reule h[i]m MS. hem; P.M.M., hym. in kunnyng P.M.M. omits in kunnyng. þoruȝ al contemplative lijf and al actif lijf, as is pleinly schewid in þe prolog of þe book In P.M.M., of þe book is a correction on the margin. callid 'þe reule of cristen religioun'.

ffadir, where may a man leerne þese seid vij maters? Where these SEVEN MATTERS may be learnt.

Soþeli, sone, in þe holy bible MS. "bible 'holy, with the marks of transposition; P.M.M., holi bible., made of þe oolde testament and of þe newe, þei mowe be knowen In P.M.M. be knowen is a correction on the margin. | sumwhat, but not cleerly, neiþir fully, as it is provid in þe book clepid 'þe iust apprising of holy scripture', 'Bokes made by Bysshope pecock' in margin, and the titles underlined in the text. and in 'þe afore crier', and P.M.M. omits: and in þe prouoker and in þe represser. in 'þe prouoker', and in 'þe represser' P.M.M. omits: and in þe prouoker and in þe represser., also P.M.M., and. in doctouris writingis, þei mowen be leerned sumwhat and scateringly. but in þe book callid 'þe reule of cristen religioun', wiþ þe book 'filling þe iiij tablis', wiþ a fewe mo in 'þe prouoker' and in 'þe fore crier' to þis present book noumbrid and namyd, þei mowe be knowun ordinatly, cleerly, and boþe largely and compendiosely, how moche is nedeful and spedeful, nameliche at þe first, into cristen mennys holy and good lyuyng.

ffadir, what is it forto lyue anentis god P.M.M. omits anentis god. preisingly, as it To live preis∣ingly is to declare God's goodness by inward [or out∣ward] speech. is þe secunde poynt of þe first table?

Sone, it is forto, at sum whilis, whanne oþire grettir seruicis of god, þat P.M.M. omits þat . . . god. is to seie, fynal That is, eendal services, as explained in the Second Table, Pt. I, chap. v. seruycis of god, P.M.M. omits þat . . . god. schulen not þerbi be lettid, and whanne a man MS. aman. in his semyng haþ nede forto be kyndelyd and quykened into goostly freendful P.M.M. omits goostly freendful. loue toward god or toward him silf, a man forto P.M.M. omits a man forto. preise god in him silf, or in his seyntis, or in his benefetis, and in his oþire werkis; þat is to seie, forto declare or witnesse, bi inward [or outward] Omitted in MS., but should probably read inward or outward. The point is not very clear. Cf. the varying evidence of pp. 30, 32, 33. The corresponding passage of the P.M.M., fol. 6^b, reads: inward speche or outward speche. speche, sum excellence or worþines or goodnes of god in him silf, or in his worchingis, or in hise seintis, or in enye of hise creaturis.

ffadir, wherto availith suche preising? The benefits arising from such praising: (1) Love towards God and oneself.

Sone, it availith principaly for to gendre and contynue and to kepe in þe preiser greet frendful, goostly welwilling and loue anentis god and anentis a man MS. aman. him silf, and alle her purtenauncis aftir in þe [xxiij^e] Space left in MS., and in P.M.M., for reference to chapter; the reference is to chap. xxiii of Pt. II. chapitre of þis book rehercid, and for noon oþire P.M.M. inserts eend. principally; for god neediþ noon of oure preisingis, neiþir as for him silf he is in oure preising amendid, betterid, cherid, or delitid. Neuerþeles, (2) Separation from the flesh and the world. þe vse of þis office, whiche is preising, may availe forto holde vp þe preisers consideracioun, mynde, and affeccioun wiþ god, þat it falle not doun vpon worldly and fleischli þingis, and þanne folewingli to not be amys occupied in hem bi occasioun or entirmetyng wiþ hem. But, certis, þis effect or availe | of This second benefit arises from the first. preising is includid and conteyned in þe oþire bifore seid effect and availe of preising; fforwhi how moche oonly is þe freendful, goostly welwilling and loue whiche we han to god and to vs silf, so myche and þerbi is þe cleeving and oonyng whiche we han to god, and þe departing of oure loue fro þe fleisch and þe worlde. and þerfore þis secunde effect and availe is born and conteyned in þe first. And bi þis now afore MS. a fore; P.M.M., bifore. seid of preising to god, may be knowe what is forto lyue preisingly anentis aungelis and men, and wherto it availiþ.

ffadir, what is it forto lyue dispreisingly, as P.M.M. substitutes: as it is þe iij^e point. it is a vertu P.M.M. substitutes: as it is þe iij^e point. To live dis∣preisingly is to denounce a fault, either of oneself or of another, by inward or out∣ward speech. of þe first table?

Sone, it is forto, at sum while, whanne resoun iugiþ it to be doon, and whanne bettir seruice of god, þat P.M.M. omits þat . . . god. is to seie, final See above, p. 28, note 12. seruice to god, P.M.M. omits þat . . . god. schal not þerbi be lettid, a man to dispreise him silf or sum oþire creature: þat is to seie, forto declare, denounce, or witnesse, bi inward speche or outward speche, Cf. above, p. 29, note 1. sum vnworþines or vnnobilte, lack, defaute, wrecchidnes, or vice, trespas, or synne, of him silf or of sum oþire creature, for þis entent: þat he him silf, or þe oþir So that this fault may be amended. creature, be þerbi brouȝt into mekenes, or into þe depper mekenes, or into sorowe for his synne, or into removing, MS. re removing, the first re occurring at the end of a line; P.M.M., remouyng. wiþdrawing, or lassyng of P.M.M. omits of. ouer moche fleischly or worldly loue had vpon him silf or vpon sum oþire creature, or into warnes and good disposicioun wherbi pryde, or suche seid ouer moche loue, schulen be lettid forto arise.

ffadir, what is it forto lyue anentis god preiyngli, as it is To live preiyngli is to ask God anything, by inward or out∣ward speech, for our own or our neighbour's benefit. þe fourþe poynt and vertu of þe first table?

Sone, it is forto, at sum whilis, whanne oþire profitabler seruicis of god, þat P.M.M. omits þat . . . god. is to seie, fynal See above, p. 28, note 12. seruicis of god, P.M.M. omits þat . . . god. schulen not þerbi be lettid, and whanne a man in his seemyng haþ nede to quyk him silf in þe seid loves, and namelich in moral desiris (whiche here P.M.M. omits here. y clepe 'louys' or 'willingis' P.M.M., wilnyngis.) vpon goodis to come and to be had, a P.M.M. omits a man forto. man forto P.M.M. omits a man forto. aske of god, bi inward speche in resoun oonly, or þerwiþ bi outward speche in tunge, or bi oþire outward sygne, countenaunce, or dede occupiyng þe stide of | outwarde speche, enye þing þat is to oure bihoue or to oure neiȝboris bihoue, in goddis seruice: as is forȝeuenes of synne, grace to forbere synne, As we do in the Paternoster. grace to worche and suffre vertuosely, and so forþ of alle oþire poyntys whiche ben includid in þe preier y-callid in latyn 'Pater noster', in þe maner P.M.M. inserts of. as þilk preier, 'Pater noster', is expowned in þe first parti of þe book y-callid 'þe reule P.M.M., þeule, and cross in margin. of cristen reigioun'.

ffadir, wherto availith preier maad to god? The benefits of prayer re∣hearsed.

Sone, it availith principaly to gendre, and contynue, and kepe in him whiche preie[þ] MS. preier; P.M.M., preieþ., þe now seid desires toward god forto haue alle necessaries for him whiche preieþ, and for oþire, into goddis seruice. ffor god neediþ not to be certified, or be tauȝt, or be remembrid what þingis ben to vs necessarye; Neiþir he mai be moved, or charmed, or chaungyd, bi craft of wordis and askingis, neiþir bi inpor∣tune or noysum multitude of askingis, as men mowe. And, þerfore, al þe good of oure preiyng whiche Omitted in P.M.M. is brouȝt forþ in vs silf P.M.M. inserts which here. is now seid: þat is to seie, greet desijr born vpon þe þing desirid of vs and askid of god, whiche desire god moche apprisith, moche allowith, heeriþ, grauntiþ, and rewardiþ. Cf. below, p. 46. Neuerþeles, bisidis þis availe, preier availeþ into þe same oþire good into whiche now afore is seid preis∣ing to availe, þouȝ þis P.M.M., þese ij arailes. secunde availe P.M.M., þese ij arailes. of preier be includid and conteynyd in his seid first availe. Bi þis now bifore seid of P.M.M. omits of. preier to god, may be knowe esili what is P.M.M. inserts it. forto lyue anentis creaturis preiyngli, and wherto it availith.

ffadir, what is it for to lyue þankingly to god, P.M.M. omits to god. as it is þe To live þank∣ingly is to acknowledge God's benefits by inward or outward speech. v^e poynt and vertu of þe first table?

Sone, it is forto, at sum whilis, whanne oþire profitabler seruycis of god schulen not þerbi be lettid, and whanne a man in his semyng haþ nede to quyke him silf in þe seid lovis to god and to him silf, and nameliche in moral desiris (whiche y clepe here P.M.M. omits here. 'loves' or 'willingis' P.M.M., wilnyngis.) vpon goodis to come and to be had, seie and P.M.M. omits: and be aknowe. be aknowe P.M.M. omits: and be aknowe. to god, bi inward speche in resoun oonly, or þerwiþ bi outward speche in tunge, or bi oþire outward signe, countenaunce, or dede P.M.M. runs: or dede þat he wole in sum maner, and then the parallelism continues. occupiyng þe stide of speche, þat | he haþ receyuid benefete or benefetis of god, and þat he haþ cause forto in sum maner P.M.M. runs: or dede þat he wole in sum maner, and then the parallelism continues. of vndirstonding aȝen quyte god fully, or sumwhat, in seruice for þoo P.M.M. substitutes certeyne. benefetis doon of god, and receiued into þe seier, or into sum oþire persoon whom he loueþ.

ffadir, wherto availiþ þanking made to god? The benefits of such thanking.

Sone, forto quyke a man þe feruentlier and þe hertlier to performe and fulfille sum seruicis to god whiche he seiþ generaly, or specialy, in þilk þanking him forto do to god. and so þanking serviþ into gendring, nurisching, and encresing of moral desiris forto do seruicis of god and to god, wiþ þe oþire availes wherto preising and P.M.M. omits and. preiyng serven.

ffadir, what is it forto lyue anentis god worschipingly To live wor∣schipingly is to declare God's excellence by other means than by inward or outward speech. or honouringly, as it is þe vj^e poynt of þe first table?

Sone, it is forto at sum whilis, whanne oþire fynal P.M.M. omits fynal. See above, p. 28, note 12. seruycis of god, aftir doom of resoun more profitable to be doon, schulen not þerbi be lettid, and whanne a man in his semyng [ha]þ MS. wiþ: P.M.M., haþ. nede to make bisynes forto gendre freendful, goostly loue toward god or toward him silf, worschipe or honoure god, þat is to seie, declare or witnesse bi dede, as of bowing or louȝing vs silf ynneforþ P.M.M., wiþinforþ. in þe vndirstonding, or in þe ymaginacioun, or ellis bi signe, countenaunce, or dede withoutforþ, dyuers P.M.M. omits dyuers . . . word. from outward word, P.M.M. omits dyuers . . . word. sum excellence, or worþines, or goodnes of god, being in him silf, or beyng in hise worchingis, wrouȝt bi him into hise seintis, or into enye of hise creaturis.

ffadir, wherto availiþ enye such worschiping? The benefits of worshipping, and the differ∣ence between praising and worshipping.

Sone, it availiþ to þe same effect to whiche availiþ preising; fforwhi From foot of page in P.M.M.; omission mark in text. bitwixe preising From foot of page in P.M.M.; omission mark in text. and worschiping is noon oþire difference saue þat preising is made bi outward speche, and worschiping is made bi oþir outward signe, countenaunce, or dede. Cf. above, p. 29, note 1. And herbi may liȝtli be knowe what is forto lyue anentis aungels and men worschipingly, and wherto it availith.

ffadir, what is P.M.M. inserts it. forto lyue disworschipingli, as it is þe vij To live dis∣worschipingli is to denounce a fault, either our own, or another's, by other means than by inward or outward speech. vertu of þe first table?

Sone, it is forto, at | sum while, whanne resoun in iþ it it overwritten in MS. to be doon, and whanne bettir See above, p. 28, note 12. seruice of god schal not þerbi be lettid, a man to disworschip him silf or sum oþire creature P.M.M., creaturis.; þat is to seie, forto declare, denounce, or witnesse, withinne forþ or wiþoute forþ, bi sum signe or tokun diuerse fro inward and outward speche Cf. above, p. 29, note 1. P.M.M. reads fro outward speche only. of P.M.M., or. word, sum vnworþines or vnnobilte, lacke, defaute, or P.M.M. omits or. wrecchidnes, or vice, trespace, or synne, of him silf or of þe oþire creature, for þis entent: þat he him silf, or þe oþire creature, be þerbi So that this fault may be amended brouȝt into mekenes, or into þe P.M.M. omits þe. depper mekenes, or into sorewe for his synne, or into removing, wiþdrawing, or lassing MS. orlassing. of ouer myche fleischly or worldli loue had vpon him silf or vpon sum oþir creature, or into warnes and good disposicioun þat pryde, or þis seid ouer moche loue, not arise; as whanne a man MS. aman. weriþ sak clooþ, or puttiþ askis vpon his heed, or gooþ bare foot and in symple and pore araye, or beriþ in his hond sum pore, vnworþi sticke or staf, or makiþ such þingis be sette nyȝe aboute him.

ffadir, what is it forto lyue P.M.M. inserts anentis god. sacramentaly, as P.M.M. omits as . . . table. it is þe To live sacra∣mentaly is to receive Christ's sacraments duly. viij membre of þe first table? P.M.M. omits as . . . table.

Sone, it is forto receyue cristis P.M.M., his. sacramentis, þat is to seie, baptym and oþire, dewly.

ffadir, how receyuiþ a man baptym dewly? What is meant by receiving Baptism duly.

Certis, sone, if he be of sufficient age age overwritten in MS. and of sufficient vndirstonding whanne he it receiviþ, he must be repentaunt for alle hise mysdedis afore don, and he must be in ful wil and purpos, wiþ al bisines, to forbere mysdedis in tyme from þens aftir to come; he must aske forȝeuenes of mys∣dedis passid, and grace forto P.M.M., to. forbere mysdedis and to fulfille vertues in P.M.M. omits in . . . come. tyme to come P.M.M. omits in . . . come., in þilk ful and hool bileeue whiche is tauȝt bi crist and his apostlis—of whiche bileeue þe articles ben tauȝt largeli in þe book y-callid 'þe Where the arti∣cles of Christian belief may be found. reule of cristen religioun', and more schortely þei schulen be For schulen be, the P.M.M. substitutes ben. rehercid in P.M.M. reads: in þe donet, þe parti, þe chapitre, spaces being left for the references. þis same book, in þe first chapitre of þe ij^e partie P.M.M. reads: in þe donet, þe *arti, þe chapitre, spaces being left for the references., and ben also sett forþ in a ful compendiose maner in þe book clepid 'þe prouoker of cristen peple'; | And he must remembre him silf vpon þe eende and P.M.M. inserts þe. entent for whiche baptyme was ordeyned, and conforme him to þe same entent and purpos. And if he þat schal be baptizid be not of sufficient age, or not of sufficient witt and discre∣cioun, whanne P.M.M. omits whanne . . . baptym. he receiviþ baptym, P.M.M. omits whanne . . . baptym. þanne he is excusid from þis þat is now seid into tyme he come into sufficient discrecioun to perfoorme what is now P.M.M., ″nowe ″is, the oblique dashes denoting transposition. seid.

ffadir, into what entent and purpos ordeyned god baptyme The purpose for which Baptism was ordained. to be receivid?

Soþeli, sone, þat þe receyver, in it receiving, schulde make a couenaunt wiþ god to kepe al þat is now afore MS. a fore. seid; and þat he schulde in þis wise remembre him þat crist, bi meryt of his blood scheding, waschiþ his synnes awaie, as þe watir waischiþ, at þilk tyme, his body; And þat he owith to be dede and biried from al his oold mys lyuyng, and to arise into a new MS. anew. lyuyng, as his body is biried in þe watir, and arisiþ vp from þe watir, and as crist lay deed in þe sepulcre, and arose into a newe lijf from þe sepulcre. and for þat baptym schulde be a signe MS. assigne; cross under first s. and a remembratife tokene P.M.M. reads: tokene of þese now seid conceitis. of þis now seid couenaunt, and also of þis now seid conceitis P.M.M. reads: tokene of þese now seid conceitis., þerfore was baptym ordeyned, as may be takun of seint poul, Romans, vj^e Space left for reference in P.M.M. chapitre.

ffadir, how receiviþ a man þe eukarist dewli? What is meant by receiving the Eucharist duly.

Sone, if he be of sufficient age and of sufficient witt and discrecioun whanne he it receiviþ, he must take þe eukarist, not as oþire comoun or vsual meete and drynk, as diden men of corinthe in poulis daies, i^a corinthies, xj^e chapitre; and he muste be in charite, þat is to seie, in dewe loue toward god and his neiȝboris, and be in wil to contynue þerynne, and be sory for alle defautis þer aȝens afore doon; and he muste remembre him silf vpon þe entent and purpos for whiche þis sacrament was ordeyned, and he muste co[n]forme MS. comforme; P.M.M., cōforme. him þerto. and if þe receiver be not of so sufficient age and discrecioun as is now P.M.M., now is. seid, he is, as for þanne, into tyme he come into sufficient discrecioun, ful excusid of þis charge.

ffadir, to what purpos, entent, and eende ordeined god The purpose for which the Eucharist was ordained. þe eukarist | to be receivid and hauntid?

Soþeli, sone, for þat þe receyver, in þe eukarist receiving, schulde ofte remembre him silf þerbi vpon cristis holy lijf and passioun, and vpon his benefetis and his lawe, and folewingly schulde take and make a sad purpos to god P.M.M. inserts: þouȝ without newe bond and couenaunt. þat he wole be oon to god and to his neiȝbore in charite, and in keping vertues and þe lijf whiche crist kepte and tauȝte in erþe; riȝt as þilk signes whiche he eetiþ and drinkiþ ben made, or seemen to be made, oon to him, or ioynyd to him, in his bodili substaunce. And forto make ofte þis remem∣braunce and oft þis purpos, was ordeynyd þe eukarist ofte to be eten and drunken, as to be P.M.M. inserts ofte. of þis seid P.M.M. omits seid. purpos a remem∣brauncyng tokene, or signe of witnesse þerof, as may be takun, luke, þe xxij Space left for reference in P.M.M. chapitre, and I^a corinthies, xj^e chapitre. And, In the margin of the P.M.M., by the side of the following passage, is written in a much larger, sixteenth-century hand: 'Transsubstantiation not knowe'. Pecock was accused of heresy on this point. See Babington's Introd. to Rep., pp. xlii, footnote 1, and lxxii, footnote 1. þerfore, if enye man receiveþ P.M.M., receyue. þis sacrament of eukarist, or þe sacrament of baptym, wiþ contrarye entent þan it signifieþ and bitokeneþ to be takun and vsid fore, he is in þilk receiving fals and double and scornyng to P.M.M. omits to. god, And þerfore he must needis greuousely P.M.M., in þat greuoseli. in þat P.M.M., in þat greuoseli. do synne. P.M.M. substitutes: More of sacra∣mentis maye be seen in þe book of sacra∣mentis. No more of sacramentis here, bi cause þat of þese and of oþire sacramentis large doctryne is ȝouun in 'þe book of sacramentis', and in oþire bokis to h[i]m MS. hem. vndir seruyng P.M.M. substitutes: More of sacra∣mentis maye be seen in þe book of sacra∣mentis..

[v^e chapitre]

[F]Adir Cf. henceforward P.M.M., ij^e chapitre, fol. 14^a to 14^b (end)., how manye moral vertues, comaundis or coun∣seilis, THE SECOND TABLE. ben of þe ij^e table?

Sone, vij. There are seven moral virtues in the SECOND TABLE.

ffadir, whiche vij?

Sone, anentis god goostlynes, P.M.M. reads loue, and names larges next. obedience, riȝtwisnes, meke∣nes, The moral vir∣tues of the SECOND TABLE rehearsed. treuþe, benyngnite, and and, overwritten. larges larges comes second in the list in the P.M.M. .

ffadir, what is P.M.M. inserts it. forto lyve anentis god goostly

P.M.M., louyngli.

The Point is lettered a in red in margin of the P.M.M. to denote its being the First Point of the Second Table according to the reckoning of the P.M.M. (fol. 14^a). The other Points are similarly lettered in the margin of the P.M.M. as a guide, the Points not being treated in the same order as that given in the list (fol. 14^a). See Appendix for Table of Correspondences between P.M.M. and Donet.

, as it is To live to God goostly is to will to God what is not in our power to make Him have, or lack. þe first poynt of þe ij table?

Sone, it is forto wille P.M.M., wilne. to god al his good, whiche is not This goostlihode is one species of our friendly love towards God. in a P.M.M. omits a. creaturis power for to make him haue, or not haue, and lacke: as ben his myȝt, his wisdom, his loue, his mageste, and suche oþire. þis goostlihode P.M.M., loue. is oon spice P.M.M., speche, with the h under∣dotted to denote deletion. of þe al, hool, freendful welwilling and loue whiche we owen to god. P.M.M. inserts: as is open bi þe book clepid þe sufficience of þe iiij tablis. and þis spice of freendly loue toward god, as wel as oþire spicis of freendly loue toward god, we schulen haue and paie to god aboue al freendly loues to creaturis, and of al oure herte, of al oure soule, | and of alle oure strengþis. and how al þis is to be vndirstonde is sumwhat tauȝt in þe ij^e partie of 'þe P.M.M. omits þe moore book of. It is not clear whether this 'moore book of cristen religioun' is the Reule or a still larger work. In Donet, p. 15, l. 27, a second part of the Reule is referred to. See Introd., Section I, A. moore book of P.M.M. omits þe moore book of. It is not clear whether this 'moore book of cristen religioun' is the Reule or a still larger work. In Donet, p. 15, l. 27, a second part of the Reule is referred to. See Introd., Section I, A. cristen religioun', þe iij^e trety, and and . . . charite omitted in P.M.M. in 'þe book of feiþ, hope and charite and . . . charite omitted in P.M.M.,' and in þe book 'filling þe iiij tablis'.

purtenauncis to þis now seid freendful, welwilling loue, in The passions pertaining to our love to∣wards God: þe vndirstonding þerupon ȝouun in þe first partie of 'cristen religioun', þe iij^e trety, þe [ ] Space left in MS. and in P.M.M. for reference. chapitre, ben þese viij P.M.M., vij; reuþ being omitted. in (1) Eight in the sensual appe∣tites and the heart. þe sensual appetitis and in þe herte: þat is to seie, passional love, hate, desijr, drede, gladnes, sorynes, reuþ, P.M.M., vij; reuþ being omitted. schame, and P.M.M. substitutes: and þese vij; rouþe being omitted. oþir lijk viij P.M.M. substitutes: and þese vij; rouþe being omitted. passiouns vndir þe same names in þe (2) The corre∣sponding eight in the Will. ouerer appetite or wil: þat is to seie, passional love, hate, desijr, drede, gladnes, sorynes, rouþe P.M.M. substitutes: and þese vij; rouþe being omitted., and schame.

Of P.M.M. omits Of passional drede . . . seruyle drede. passional drede ben ij maners: oon whiche is drede The distinction between 'son∣like' dread and 'servile' dread. forto offend god and to lese his love, whiche is callid 'soneli drede'; Anoþir is drede forto falle into peyne or punysching, whiche is callid 'boond drede', or 'seruyle drede'. P.M.M. omits Of passional drede . . . seruyle drede. More P.M.M. reads: More of þe passiouns schal be seid aftir in þe iij parti of þe donet; this may therefore be the same thing as the Folewer. See Introd. to Donet, Section III; Folewer, Pt. I, chaps. xviii-xx. of þese passiouns schal be seid aftir in 'þe folewer to þe donet'. P.M.M. reads: More of þe passiouns schal be seid aftir in þe iij parti of þe donet; this may therefore be the same thing as the Folewer. See Introd. to Donet, Section III; Folewer, Pt. I, chaps. xviii-xx.

ffadir, what is forto lyue anentis god obediently? This Point is taken in the P.M.M. after largeness, righteousness, and meek∣ness, fols. 17^b, l. 5, to 18^a, l. 19, and is lettered c in red in the margin of the P.M.M. See Donet, p. 36, footnote 8. To live to God obediently is to keep His com∣mandments and counsels.

Sone, it is forto obeie and kepe hise lawis of kynde assignyd to vs, summe bi his commaundement, and summe bi his counseiling; and forto obeie to alle hise voluntarie assignementis and positive ordinauncis, and to receyve hem and fulfille hem, as fer forþe MS. ferforþe. as we knowen his wil to be þat we so schulde do, bi witnessing of his holi scripture, as ben þese: forto P.M.M. omits forto . . . and. loue god moost of alle, and oure neiȝbore These com∣mandments and counsels re∣hearsed. as vs silf; and P.M.M. omits forto . . . and. forto allowe, receyue, and honoure þe P.M.M. runs: his new preesthode bi hym. newe preesthode P.M.M. runs: his new preesthode bi hym. sette forþ in his churche of þe newe lawe; and forto heere þe preestys þerof, and to receyve goddis loore and sacramentis of hem; and forto obeie to hem, as P.M.M. omits as. whanne euer þei iustly for oure open defautis putten vs P.M.M. inserts denouncingli. oute of cristen, or saued mennys comuning On erasure in MS., P.M.M. simply mennys soorte. or felawschip P.M.M. simply mennys soorte.; and forto be receivid aȝen P.M.M. inserts denouncingli. bi hem into cristen mennys felawschip P.M.M. simply mennys soorte. and comunyng P.M.M. simply mennys soorte. whanne we leeuen þe same defautis; and for to be bi hem P.M.M. inserts at þe leeste denoun∣cyngli. of oure synnes assoilid whanne we schryven vs to hem | of þe same synnes, and P.M.M. omits: and . . . oþire. so of oþire P.M.M. omits: and . . . oþire.; And in lijk maner to alle P.M.M. inserts oþire. goddis voluntarye posityve assignementis ordeined P.M.M. omits ordeined . . . oþire. al redy, and to alle oþire, P.M.M. omits ordeined . . . oþire. in caas þat he enye suche wole make, ordeyne, schewe, or reule; þouȝ P.M.M. omits þouȝ...consideracioun. it so be þat þe kepingis of þe same counseilis of god and of lawe of kinde be in oþire tablis bi and aftir sum oþir consider∣acioun. P.M.M. omits þouȝ...consideracioun.

how cristen preesthode, with hise officis, P.M.M., office. in his sum maner Where teaching on the Christian priesthood may be found. is of lawe P.M.M. inserts here: of kynde and in his sum oþir maner is of lawe. of feiþ, is tauȝt and declarid sumwhat in þe first partie of 'cristen religioun', þe [iij] Spaces in MS. and P.M.M.; reference supplied from Gairdner's monograph, pp. 48-9. trety, þe [xvj] Spaces in MS. and P.M.M.; reference supplied from Gairdner's monograph, pp. 48-9. chapitre, and more P.M.M. runs: And more þerof schal appere in þe boke of sacramentis and in þe boke of preesthode. in þe first partie of 'þe iust apprising of holy scripture', and in 'þe book of preesthode'. P.M.M. runs: And more þerof schal appere in þe boke of sacramentis and in þe boke of preesthode.

ffadir, what is it forto lyue anentis god riȝtfulli, or To live to God riȝtfulli or justly, is: (1) To perform our promises made to God, whether thereto is set oath or vow, or no. iustly? Cf. henceforward P.M.M., fols. 16^a to 17^a, l. 2. This Point of riȝtwisenes is lettered d in red in the margin of the P.M.M. See Donet, p. 36, footnote 8.

Sone, it stondiþ in two maners: Oon is, whanne euere and P.M.M., or. how of[te] MS. of; P.M.M., ofte. euere we wolen, or schulen to god make couenaunte or boond of biheest, bi worde, or bi oþire signe or dede occupiyng þe stide of worde, vpon eny þing to be of vs doon, or left vndoon, in tyme to come, to P.M.M. omits to . . . free. whiche we weren bifore free P.M.M. omits to . . . free., þat we perfoorme þilke boond and couenaunt, bi cause þat bi þilke boond growiþ to god a riȝt MS. ariȝt. forto cleyme þilk dede bihestid in boond and couenaunt, and P.M.M. omits: and ... promys. also ellis we schulde breke oure promys P.M.M. omits: and ... promys., and þat wheþir to þilk boond made, ooþ or vowe be ioyned and sett, or no; so þat þe mater and dede bihiȝt in boond to god be honest and profitable into goddis seruyce, alle þingis seen, and for alle tymes considerid; And so þat it be seen, in doom of avisid resoun, profitable or needful þat we sette to such ooþ or vowe to þe seid biheestis in to þis eend, þat we be þe more, and þe ofter, and þe spedelier MS. spededelier; P.M.M., spedilier. remembrid and stirid to perfoorme þo P.M.M, þe. biheestis; þouȝ, þouȝ ... god omitted in P.M.M. See Folewer, Pt. II, chap. ix. aftir sum oþir skile Such deeds of promise may also be classified under Truth, the Fifth Point of the Second Table. and consideracioun, alle suche dedis ben in þe v poynt of þis same secunde table, whiche is trovþe to god. þouȝ ... god omitted in P.M.M. See Folewer, Pt. II, chap. ix.

Anoþir P.M.M., And oþir. maner of riȝtwisnes to god is þat we so bere vs anentis alle hise creaturis þat we in no maner trete, vse, or (2) To use His goods and His creatures ac∣cording to His commands. demeene enye of hise goodis, or enye of hise crea∣turis, aȝens his wil: þat is to seie, in oþir wise þan he haþ ordeined hem of vs to be tretid, vsid, and demeenyd; and þat is into releef of oure nede, and into oure necessarye sportyng, and suche oþire vsis helping, þat þerbi oþire notable seruycis of god schulen be þe bettir doon, alle tymes considerid; fforwhi it is open þat in suche maner of iustnes and riȝtwisnes we ouȝte bere vs iustly anentis oure neiȝboris, And þerfore moche raþir þus iustly anentis god, and ellis we doon to god wrong.

ffadir, what is P.M.M. inserts it. forto P.M.M., to. lyve anentis god mekely? Cf. henceforward P.M.M., fols. 17^a, l.2, to 17^b, l.5. The Point of mekenes is lettered e in red in the margin of the P.M.M. See Donet, p. 36, footnote 8. To live to God mekely is to abase ourselves, and venerate Him.

Sone, it is forto louȝe vs silf vndir god in conceyt, in wil, in countenaunce, worde, tokene, and werk, and to hiȝe god fer above vs in alle þese seid maners as oure [hiȝest] MS. biheest; P.M.M., hiȝest, which makes much better sense. and souereynest lord; And þat we forbere to attempte or assaie Also to forbear from tempting God to work unnecessary miracles on our behalf. goddis myȝt, wijsdom, or wil, þat he schulde do or worche for vs sum werk aboue kynde, bi miracle, wiþout nede, or wiþoute sure reuelacioun þat we schulden assaie him so to do; whiche attemptyng wolde falle in caas þat we wolde take vpon vs, wiþoute nede, and wiþoute sure reuelacioun from god þat we schulde so take vpon vs, sum werk passing oure power of kynd; or if we wolde purpos sum eende, and ȝitt we wolde leve of to take meenys being in oure power of kinde toward þe same eende, withoute sure reuelacioun þat we schulde so leue, and we wolde waite MS. awaite; the first a underdotted. aftir þat god schulde sende vs helpe þerto aboue kynde.

ffadir, Cf. henceforward P.M.M., fol. 18^a, l. 19, to 19^a, l. 2. The Point is lettered f in red in the margin of the P.M.M. See Donet, p. 36, footnote 8. what is it forto lyue anentis god trewly, nameliche P.M.M. omits nameliche. To live to God trewly is to be absolutely true in affirming, denying, and performing, whether thereto be set oath or vow, or no. wiþoute such boond as is spokun of in þe iij P.M.M.,ij, as the Points are differently arranged. poynt of þis ij^e table?

Sone, it is, as ofte as we wolen, or schulen to god afferme or denye, bi worde or bi signe, countenaunce, or dede occu∣piyng þe stide of worde, enye þing present, passid, or to MS. orto. come, P.M.M. inserts bi vs or bi eny oþir doer. þat we þerinne afferme and denye treuly: þat is to seie, as it is, was, or P.M.M., and. schal be; and þat wheþir we to þilk affermyngis or deneiyngis sette ooþ or vow, or neiþir ooþ, neiþir vow; And so þat we lien not to god | vpon þingis present or passid, as cayn dide, genesis, iiij v. 9. Space for reference in P.M.M. chapitre, seiyng to god þus: 'y wote not, lord', whanne god askid of him: 'Where is þi broþir abel?' neiþir we absteyne fro þe perfoormyng of oure dede to come, whiche we han affermyd vs to do, wiþoute P.M.M. omits wiþoute ... purpos. promysse, in oonly purpos, P.M.M. omits wiþoute ... purpos. but if iust cause rise forto h[i]m MS. hem; P.M.M., hym. forbere, And so þat þerupon we not lie.

ffadir, what is it forto lyue anentis god benyngnely? Cf. henceforward P.M.M., fol. 19^a, l. 2 to l. 14. Lettered g in red in margin of P.M.M. See Donet, p. 36, footnote 8. To live to God benyngnely is to accept his punishments meekly, without grumbling.

Sone, it is forto forbere worde, countenaunce, and werk which schulde tempte god into disturblaunce of his quyetenes and reste wiþynne forþe, if he were þerto movable, and into it chaungeable, as man is. And so herbi folewingly we P.M.M., he. muste forbere blasphemyng, chiding, and reuyling, mowyng, scornyng, and suche oþire toward god, for eny of his chastis∣ingis sent to vs, or suffrid falle to vs. P.M.M. here concludes this section: And þus myche as for þe vij vertues or comaundementis of þe secunde table; as the Donet (ll.15-16) after treating largenes.

ffadir, what is it P.M.M. omits it. forto lyue anentis god largely? Cf. henceforward P.M.M., fol. 15^b. The Point is lettered b in black in the margin. See Donet, p. 36, footnote 8. To live to God largely is to voluntarily give to God what He does not exact, such as wilful poverty and chastity done to God immediately.

Sone, it is forto ȝolde, ȝeue, or paie to god what we ben not bounde forto ȝolde, ȝeue, or do to him; as ben dedis of pure counseile and of plenteuosenes, and not of comaunde∣ment, neiþir of dette. Suche dedis ben wilful pouerte and chastite, in þilk skile and consideracioun in whiche þei ben ȝulde and ȝouen to god immediatly; þouȝ þe same pouerte The same poverty and chastity if done to oneself immediately, belong to the Third Table. and chastite, in skile and consideracioun in whiche þei ben chosun of a man to be his immediat good disposiciouns, þouȝ into god fynaly þei ben in þe iij^e table.

and þus moche as for þe vij vertues or comaundementis of þe ij^e table.

[vj^e chapitre] Chapter numbered 6 in margin. THE THIRD TABLE.

[F]Adir, Cf. henceforward P.M.M., iij^e chapitre, fols. 19^a, l. 15, to 20^a, l. 6. how manye vertues, or comaundementis and There are eight virtues in the THIRD TABLE. counseilis in general, ben of þe iij^e table?

Sone, viij. P.M.M., v; ffleischlihode, worldlihode, and largenes being omitted.

ffadir, whiche viij? P.M.M., v; ffleischlihode, worldlihode, and largenes being omitted. The eight moral virtues of the THIRD TABLE rehearsed.

Sone, to vs silfward P.M.M., silward. goostlihode, P.M.M., loue. ffleischlihode, These three Points are omitted in P.M.M. worldli∣hode, These three Points are omitted in P.M.M. Clennesse, honeste, pacience, P.M.M. here inserts and. douȝtines, and largenes.These three Points are omitted in P.M.M. Or ellis þus: ffor to lyue toward vs silf, as P.M.M., as ... deemeþ omitted. resoun or feiþ deemeþ, P.M.M., as ... deemeþ omitted. goostly, P.M.M., louyngli. fleischly, P.M.M. omits fleischly, worldly, largeli. worldly, P.M.M. omits fleischly, worldly, largeli. clenly, honestly, pacientli, P.M.M. here inserts and. douȝtily, and largeli. P.M.M. omits fleischly, worldly, largeli.

ffadir, what is þe goostlihode P.M.M., loue. of a man anentis him silf, To live to one∣self goostly is to will to oneself heavenly goods and re∣wards, not in man's power to give, or take away. as it is þe first poynt of þe iij table?

Sone, it is a willing P.M.M., wilnyng. bi whiche a man williþ P.M.M., wilneþ. to him | silf þo goodis whiche is not in eny creaturis kyndeli power forto ȝeue to him or putte to him, or take aweie from him: as ben oure blisful P.M.M., blesful. rewardis to be had in heuene, and goddis fre P.M.M. inserts stiring. gracis þidirward helping here in erþe. Certis, P.M.M. omits Certis ... him silf. þis This goostlihode is a species of love towards oneself. goostlihode is not but a spice, or a remembre, of þe al, hool, welwilling love whiche a man ouȝte forto haue anentis him silf. P.M.M. omits Certis ... him silf.

ffadir, how moche ouȝte a man loue him silf wiþ þilk A man should love himself goostly less than God, and more than any other creature. goostlihode P.M.M., loue. whiche is þe first poynt of þis present MS. present f; f being crossed through obliquely. iij^e table?

Sone, wiþ þilk loue he schal loue him silf lasse þan god, and more þan enye P.M.M. omits enye. oþir creature. What þis loue is, and what is loue of frendschip, and what is loue of concupiscence, and how a man haþ not loue of freendschip saue to god, and A man's goostly love is only for God, himself, and other reasonable creatures. to him silf, and to oþire reasonable creaturis, is P.M.M. runs: is tauȝt in þe iij þarti of þe donet, chapitre and in þe filling of þe iiij tablis, þe ij^e parti, þe chapitre, spaces being left for the references. This 'iij parti of þe donet' may be the same thing as the Folewer. See Introd. to the Donet, Section III. See p. 36, footnote 14. tauȝt in 'þe lasse book of cristen religioun', þe first trety, and in 'þe book of feiþ, hope, and charite', and in þe ij^e partie of 'þe grettir book of cristen religioun'. P.M.M. runs: is tauȝt in þe iij parti of þe donet, chapitre and in þe filling of þe iiij tablis, þe ij^e parti, þe chapitre, spaces being left for the references. This 'iij parti of þe donet' may be the same thing as the Folewer. See Introd. to the Donet, Section III. See p. 36, footnote 14.

ffadir, what is fleischlihode, as it is þe ij^e poynt of þe iij^e To live to one∣self fleischely is to desire, seek after, get, have, and keep the goods of the flesh as Reason commands, or allows. table? P.M.M. omits Point of fleischlihode.

Sone, it is forto wille, seche aftir, gete, haue, and kepe goodis of þe fleisch in maner and mesure and in oþire circumstauncis wiþ þe whiche resoun comaundiþ or allowiþ hem to be souȝte aftir, gete, haue, and holde: as ben wijf, children, mete, drynk, helþe, strengþe, and suche oþire þingis openli knowun to alle men forto long immediatly to þe fleisch. and alle þese seching, getyng, havyng, and Such seeking after, getting, having, and keeping are 'executions' of the desiring or willing to have such fleshly goods; and so are in the same Table as the willing. keping, wiþ manye fold dyuers werkis, ben execuciouns of þe willing to haue þe same fleischly goodis, And þerfore þei ben in þe same moral kynde and table in whiche is þe willing to haue þe same fleischli goodis.

ffadir, what is worldlihode, P.M.M. omits the Point of worldlihode. as it is þe iij^e poynt of þe iij^e table? To live to one∣self worldly is to desire, seek after, get, have, and keep worldly goods as Reason com∣mands or allows.

Sone, it is for to wille, seche aftir, gete, and haue, and holde worldli goodis, aftir rehercid in þe vertu of honeste, in maner and mesure and in oþire circumstauncis as resoun comaundiþ or allowiþ. And, siþen bi what euer meenys or dedis þis seching, getyng, and holding ben not but execu∣ciouns Such seeking after, getting, having, and keeping are 'executions' of the desiring or willing to have such worldly goods; and so are in the same Table as the willing. of þe seid willing into þe | same worldli goodis; þerfore þe dedis bi whiche þese seching, getyng, and holding be made and doon, ben in þe same moral kynde of vertu, and in þe same table, in whiche is þe willing, þouȝ þei ben fer distaunt in natural kynde fro þe seid willing.

ffadir, þouȝ y ouȝte not bere ȝou an honde þat ȝe putten Are not fleischli∣hode and worldlihode usually termed 'vices'? vicis into þe iij^e table in stide of vertues, þat is to seie, fleischlihode and worldlihode, ȝitt, certis, vndir þo same names in whiche ȝe clepen þe ij^e and iij^e vertues of þe iij^e table, oþire men clepen 'vicis', and how men wolen allowe ȝoure þeryn clepyng, y wote not.

Sone, truste þou to me, or ellis trust þou to resoun, þat Fleischlihode and worldlihode are vices only in so far as they are practised in excess, or practised other∣wise against the doom of Reason. þer is no fleischlihode or worldlihode [a] MS. or. vice, saue for þat he is vnmesurable, or in sum oþire wise aȝens þe doom of resoun. And, siþen not eche fleischlihode and eche worldli∣hode is vice, but it muste nedis be þat as eche fleischlihode and eche worldlihode whiche ben vnresonable ben vicis, so eche fleischlihode and eche worldlihode whiche ben resonable, þat They are virtues in so far as they are reasonable. is to seie, according to doom of resoun, ben vertues. And 'Fleischlihode' and 'worldli∣hode' are general terms covering both the virtue and the vice. þerfore folewiþ þat þese names 'fleischlihode' and 'worldli∣hode' ben general and indifferent as wel to vertues as to vicis. And so, if for þis generalte and indifference, oþire men mowe clepe vicis bi þo names, so wel may y for þe same generalte and indifference clepe vertues bi þo same names; Nameliche siþen noon oþire special and propre names ben sette to þo vertues. þerfore who euere wole chalenge my now bifore vsid namyngis of þe ij^e and iij^e membre in þe iij^e table, lete him assigne to me specyal according names to þo ij membris, whiche he may not seie nay but þat þei ben vertues, for þat þei accorden to doom of resoun; and y wole anoon forbere and absteyne me fro þe seid maners of calling. It is the thing, not the name, that signifies. And eer he can so to me assigne, y can not bettir counseil to me and to him for pees and accorde þan forto remembre it what oon writiþ in sentence þus: 'Whilis men accorden in þe þing and in þe treuþe in it silf, stryue þei not aboute wor∣dis and namyng of þe same þing'; Nameliche herfore for þat alle wordis mowe signifie as men at her owne lust wole haue hem to to overwritten in MS. signifie, and specialy in nede, whanne þere is not so greet plente of names but þat þer is lack of propre names to summe propre þingis, as it is in þis present purpos.

ffadir, what if it lijk to men forto clepe þe ij^e and þe iij^e Should not the virtues be termed 'reson∣able fleischli∣hode' and 'resonable worldlihode', to prevent mis∣understanding? pointis of þe iij^e table vndir þese names: 'resonable fleischli∣hode' and 'resonable worldlihode'? it semeþ, fadir, þat þese namyngis schulden wel notifie þat þilk fleischlihode and þilk worldlihode of whiche ȝe meenen in þese ij^e and iij^e pointis, ben moral vertues and not moral vicis.

Sone, if þis cleping whiche þou now assignest may do eese This is not necessary, but quite per∣missible, if it will help igno∣rant men. to symple persoonys for her sympilte, whiche ben strongli movid oft bi sown of worde more þan bi þe trouþe of þe þing in it silf, y am wel plesid þat þese ij^e and iij^e pointis of þe iij^e table be þus clepid 'resonable fleischlihode' and 'resonable worldlihode'. but ȝitt, certis, sone, siþen it is so, þat þis resonabilnesse is includid in eche moral vertue, and is nedisli and essenciali requirid to eche dede, if þilk dede schulde be a moral vertuose dede, it is not nede, but raþir vayne, forto expresse resonablenesse in þe namyng of eny moral vertu, if we bere oure consideracioun to þe þing as it is in it silf. Neuerþeles, mennys eesis which mow stonde wiþoute yuel þerof comyng, y wole raþir fauoure þan lette. And, þerfore, take who so wole þe namyngis for whiche, sone, þou pledist.

ffadir, perauenture to manye men it wole seeme þat þe ij^e Are not reson∣able fleischlihode and resonable worldlihode the same as clennes and honeste? point, which is resonable fleischlihode, is al oon wiþ þe iiij^e point, whiche is clennes; And þat þe iij^e point, whiche is resonable worldlihode, is al oon and þe same wiþ þe v^e point, whiche is honeste, in lasse þan ȝe, fadir, putte here sum difference bitwix hem.

Sone, sufficient difference is sette bitwix hem where eche Resonable fleischlihode is not the same thing as clennes, for resonable fleischlihode is concerned with the reasonable seeking after, getting, having, and keeping of fleshly goods; clennes with the reasonable use of them. of hem in his owne place is discryvid; fforwhi resonable fleischlihode is in þe resonable | sechyng aftir, getyng, having, and holding of fleischly goodis, as mete, drynk, and oþire; And clennes is in þe resonable vsing of þo same goodis, whanne and aftir þat þei ben resonabili gete and had. and open it is þat a man may folewe þe doom of resoun in seching aftir, in getyng, having, and holding mete and drynk in quantite and qualite of hem, and ȝitt, whanne he schal vse hem, he may do aȝens doom of resoun, for he may ete ouer moche and drynk ouer moche at oonys of hem. and herbi eche man may wite þat resonable fleischlihode is not þe same vertu whiche is clennes, siþen a man may have þe oon whilis he lackiþ þe oþire, ȝhe, whilis he haþ vice con∣trarie to þe oþire.

In lijk maner, bi resonable worldlihode we ben reulid And, for a similar reason, resonable worldlihode is not the same thing as honeste. forto in resonable maner seche aftir, gete, and haue worldli goodis; and bi honeste we ben reulid forto resonabili vse hem aftir þei ben gete and had. And it may be so, þat a man MS. aman. folewith doom of resoun in getyng hem, and þerfore haþ resonable worldlihode vpon hem, and ȝitt he folewiþ not þe doom of resoun in vsing hem; for peraventure he ouer moche vsiþ hem, and þerfore haþ not honeste vpon hem, but haþ þe vice whiche is contrarie to honeste. and þerfore it is open ynouȝ þat resonable worldlihode and honeste ben not oon and þe same vertu, siþen þe oon of hem may be had whilis þe oþire is not had. And if þei weren al oon, certis, whanne euer þe oon of hem were had, þe oþire were also þan had. And þis is y-nouȝ, sone, to þin entent.

ffadir, wherto seruen þo gracis of whiche ȝe han now Man needs God's grace: spoke? See above, p. 42, l. 7. This section is omitted in P.M.M.

Sone, wiþoute grace no man may eny good dede do (1) to obtain reward in heaven. deservingli for to have for it eny rewarde of blys of heuene, and withoute grace no man may be preseruyd or defendid (2) to be pre∣served from various dangers, fro myschauncis and myscheefis whiche bi kinde wollen ofte falle: bi fier, bi watir, bi enemyte of men or of spiritis, and bi oure owne worching, stonding, or walking in perilose placis, where ben perels of deeþ, and ȝitt to vs vnknowun, and so of oþire maners; and | aȝens whiche, whanne and if þei falle, no man MS. noman may lette for þe while but god; and god no man MS. noman so helpiþ in such a caas saue whom as þerto he haþ in a specyal grace. Also, wiþoute grace no man MS. noman may have (3) to obtain forgiveness of sin. forȝeuenes of his synne bifore doon, how euer moche contri∣cioun and confessioun and oþire dedis he worche forto have þerof forȝeuenes. And ȝitt noon grace is bouȝte of god; but God's grace is freely given. eche grace is frely ȝouun of god, and ellis grace were no grace.

ffadir, whiche ben þoo dedis bi whiche a man stirith and Rehearsal of the moral vir∣tuous deeds by which a man may obtain God's grace: (1) Willing and desiring to have such grace. (2) Moral vir∣tuous deeds done for God. prouokith god into ȝeving of þe seid grace, or gracis, to him?

Sone, bisi willing and desiring made to god forto haue hem is oon meene into grace, or into þe first and þe secunde now seid effectis. And also ech moral vertuose dede doon for god, and in grace bifore hadde, is meene into þe sam[e] MS. sam. effectis, and into encrecing and into multipliyng of suche gracis. Certis, MS. Certis "bi 'asking, with the marks of transposition. asking bi MS. Certis "bi 'asking, with the marks of transposition. inward or outward speche, þat is to seie, preier made to god, availiþ not þerto, but oonly in how moche it availiþ into making, contynuyng, or encresing þis seid willing and desiring withinforþe in þe asker, as it is sumwhat bifore (3) Penitence for sin. [seid] Omitted in MS. in þe fourþe chapitre. See above, pp. 30-31. Also specialy, into ȝeuing of grace into þis effect þat þerbi wijt of synne bifore doon schal be forȝouun and doon aweie, contricioun, confessioun, purpos forto not oftir synne, desiring and willing and preier, tendre perfoormyng and keping of goddis lawe, bi so moche þe bettir þat þer aȝens was doon trespace, and oþire mo aftir in þe xviij chapitre to be rehercid, ben prouocative meenys. and þe hool agregate of þese meenys for þe iij^e, or þe last now rehercid grace, is clepid 'penaunce', or, more propirly, 'penitence' or 'forþenking', taking þilk name of þe formest dede among þo prouocatyve meenys, whiche is contricioun, þat is to seie, a willing of a man whiche haþ synned þat he hadde neuer synned. So þat þis penitence is not ellis þan a spice of þis goostliho∣od, and is an execucioun of a willing to haue þe seid grace whiche schulde sche[u]e The MS. clearly reads schene, an unknown word; perhaps an error for scheue. See Notes. oute from him wijt of his synne bifore of him doon. Also, into getyng of (4) Friendship with good men. grace fro god to a man him silf, into eche maner of effect of grace, availiþ ful moche if þe same man putte him silf into þe special and dere freendschip of anoþir man moche lovid of god, and make þat þe seid oþire holi man accepte him into his dere freendschip. Certis, in such caas, þe seid holy mannys freendschip anentis god schal deserue ful greet gracis to þis man, þouȝ þis same holy man preie not to god þerfore, as herof doctryne is had in 'þe more book of cristen religioun', þe first partie, þe secunde tretice.

ffadir, what is clennes? Cf henceforward P M.M., fols. 20^a, l. 6, to 23^a, 1. 12. To live to one∣self clenly is to obey Reason in (1) nurysching, (2) gendring.

Sone, it is forto kepe and fulfille þe doom of resoun in vse P.M.M. substitutes dedis. of nurysching and in vse P.M.M. substitutes dedis. of gendring, for goddis sake fynaly or eendly.

ffadir, what is clennes in vse P.M.M. substitutes dedis. of nurisching? (1) Clennes in nurysching is of two degrees:

Sone, clennes in nurisching is ech gouernaunce doon bi doom of resoun in vse of P.M.M. omits vse of. nurisching, or aboute vse in P.M.M. omits vse in. nurisching. and of þis clennes or gouernaunce ben ij degrees: Oon is mesurable and temperat taking and vsing of mete (a) Sobriety, which is a commandment. and drynk, slepe, housing, cloþing, laboure, rest, eir, delec∣taciouns; vse of oure inward and outwarde sensitive wittis, and vse of her appetitis and þe P.M.M. omits þe. delectaciouns; þe vse of oure resoun, mynde and wil; and vse of oure bodili goyng, moving, ligging, resting and sitting, gesture, lauȝyng, speking and countenauncyng, in maner, mesure, quantite and tyme, and in oþire circumstauncis, as P.M.M. omits as profit or. profit or P.M.M. omits as profit or. as nede askith to P.M.M. omits to þe fleisch. þe fleisch P.M.M. omits to þe fleisch., for goddis sake, and for his seruice þe bettir to be doon, and not for oure volupte. And þis degree of clennes in nurisching may wel be clepid 'sobirte'.

Anoþir degree of cleene norisching is to forbere sumwhat (b) Abstinencè or fasting, which is a counsel. of þese now bifore seid þingis, wiþ vow or wiþoute vow, more þan resoun biddiþ or commaundiþ to be forborn, and þerfore sumwhat more þan is bi þe now bifore goyng degree to be forborn; And ȝitt, forto so forbere, into sum eend | and effect to be þerbi geten, resoun wel allowiþ and preisiþ, for as moche as resoun deemeþ þilk forbering to be a profitable meene into sum g[r]ettir MS. gettir; P.M.M., grettir. good þan to whiche good þe first bifore sette degree of cleene norisching mai be meene. And þis degree of clennes in norisching, or of cleene norisching, may wel be clepid 'abstinence' or 'fastyng'; þouȝ P.M.M. omits þouȝ ... him silf. Cf. Folewer, Pt. II, chap. ix. it so be Clennes as a counsel is included under largenes to oneself. þat, bi and aftir sum special consideraciouns whiche mowe be had vpon maners, degrees and circumstauncis of sum clennessis, alle þo clennessis which so ben vndir counseil and oute of precept, as so and suche, ben in þe viij point of þis iij^e table, whiche is largenes of a man to him silf. P.M.M. omits þouȝ ... him silf. Cf. Folewer, Pt. II, chap. ix.

ffadir ffadir, an addition from the margin in P.M.M., what is clennes of gendring? (2) Clennes in gendring is of three degrees:

Sone, clennes anentis dedis of gendring is ech gouernaunce doon and lad bi doom of resoun anentis vsis P.M.M., deedis. of gendring. and of þis clennes or gouernaunce ben iij degrees: Oon is (a) Temperance, which is a commandment. a man to knowe fleischli a womman not oute of wedlok, and þanne wiþ office and entent to gete a childe, if god wole it graunte; or ellis to paie þe dede of P.M.M., for. wery and perilose luste of his feere, whanne she P.M.M., he or she. or he P.M.M., he or she. askiþ þe fleischli dede to be doon, for drede of her falle into avoutrie, P.M.M., fornicacioun. or into worse; And in þese ij caasis is clennes from P.M.M., fro. al synne in þe paier, as is comounli holden; Or ellis, in þe iij caase, forto satisfie his owne wery and perilose birþen of lust, and not for his owne desirid and willid P.M.M. omits: and willid. voluptuose lust, neiþir for such of his feer voluptuose willid lust. And þanne in such an asker is clennes from P.M.M., fro. deedly synne, but not from P.M.M., fro. venial synne, as is comounly holden; þouȝ in þis caase be no synne in þe paier, as is now afore seid. Neuerþelees P.M.M. (fols. 21^b, l. 13, to 22^a, l. 6) substitutes: Neuerþeles to summen it semeþ ful probable þat pure clennes from al synne may be oonli in þe first case now rehercid, þat is to seie, whanne persoons in matrimonye couplid delyne to gedir vndir hope of child bigeten and for þilk eend, and ellis þei wolden not so to gedir deele; and þat in ech of þe oþir casis seid deling to gedre in matrimonye is synful, þouȝ in sum of hem be more synne þan in summe, as is open to resoun þat it so schuld be. And þis degre of clennes anentis gendryug may be clepid 'temperaunce'., moche þing may be seid colourabili aȝens þis iij^e caase, as schal appere in 'þe book of cristen religioun', þe first partie, þe iij^e tretice. þerfore no more MS. nomore. of þis mater here, but þat þis degree of clennes anentis gendring mai be clepid 'temperaunce'. P.M.M. (fols. 21^b, l. 13, to 22^a, l. 6) substitutes: Neuerþeles to summen it semeþ ful probable þat pure clennes from al synne may be oonli in þe first case now rehercid, þat is to seie, whanne persoons in matrimonye couplid delyne to gedir vndir hope of child bigeten and for þilk eend, and ellis þei wolden not so to gedir deele; and þat in ech of þe oþir casis seid deling to gedre in matrimonye is synful, þouȝ in sum of hem be more synne þan in summe, as is open to resoun þat it so schuld be. And þis degre of clennes anentis gendryng may be clepid 'temperaunce'.

þe ij^e degree of clennes anentis gendring is to forbere, wiþ (b) Continence, which is a counsel. vowe or wiþoute vowe, dedis of gendring, sumwhat | more, or moche more, þan resoun biddiþ or comaundiþ to be for∣born, And þerfore sumwhat more, or moche more, þan is bi þe now next bifore goyng degree to be forborn; þouȝ resoun forto so moche forbere, into sum eende and effecte to be þerbi getun, weel allowiþ and preisiþ, for as moche as resoun deemeþ þis forseid more forbering to be a profitable meene into sum grettir good þan to which good þe former degree of clennes anentis gendring may be meene. And þis degree of clennes anentis gendring may wel be clepid 'contynence'.

þe iij^e degree of clennes anentis dedis of gendring is for∣bering (c) Chastity, which is a counsel. vttirly for euer, in vowe or wiþoute vowe, dedis of gendring, vndir þis entent, þat þerbi sum greet goostli goode be geten, which good, wiþoute þe now seid vttirly forbering, schulde not be geten, And which good, so bi þis now seid vttirly forbering geten, is grettir good þan is þe good which, wiþoute þe P.M.M., þis. now seid vttirly forberyng, and wiþ P.M.M., without. enye of þe oþire now bifore goyng forberyng P.M.M., forberigis [sic]., schulde be getun; And þerfore [resoun] Omitted in MS.; P.M.M., resoun. wel allowiþ and deemeþ þis vttirly forbering to be mowe do. And þis iij^e degree is comounly clepid Continence and chastity are sometimes included under largenes towards oneself; sometimes under largenes towards God; 'chastite'; þouȝ P.M.M. omits þouȝ ... table. See Folewer, Pt. II, chap. ix. þe ij^e and iij^e degree, aftir sum oþir skile and consideracioun, ben in þe viij poynt of þis iij^e table, and, aftir sum oþire skile and consideracioun, þei mowe be in þe vij^e poynt of þe ij^e table, and, aftir sum oþir consider∣acioun of promys maad to god forto kepe hem, þei mowe be sometimes under riȝt∣wisnes towards God. in þe iij^e poynt of þe ij table. P.M.M. omits þouȝ ... table. See Folewer, Pt. II, chap. ix.

and, siþen to a P.M.M., þe. capiteyn of a castel, to whom longiþ þe The proper use of our inward and outward sensi∣tive wits, &c., so that they do not lead us unto Vnclennes, is included under Clennes. saaf gardyng of þe ynner warde, longiþ forto se P.M.M. inserts to. þe saaf gard of þe vttir P.M.M., vtterer. warde and of þe gatis, and awaite to alle vttir P.M.M., vtterer. þingis which schulen P.M.M., schuld. make perel into þe wynnyng of þe castel; þerfore to boþe clennes of norysching and to clennes of gendring longiþ þe vse of oure inwarde and outwarde sensitive wittis and vse of her appetitis and delectaciouns, þe vse of oure resoun, mynde and wil, and vse of oure bodely goyng, moving, resting, sitting, gesture, lauȝing, speking and countenau[n]cyng, MS. omits contraction mark for n: P.M.M., countenauncyng. in | maner, mesure, quantite and tyme, and in oþire circumstauncis, as þei putten not vs in perelle to falle into þe now seid vnclennes of gendring and P.M.M. omits: and of norisching. of norisching. P.M.M. omits: and of norisching.

[vij^e chapitre]. Numbered 7 chapitre in margin.

[F]Adir, Cf. henceforward P.M.M., fols. 23^a, l. 12, to 29^a, l. 13. what is þe vertu of honeste? To live to one∣self honestly is to obey Reason (1) in use of worldly goods; (2) in one's actions.

Sone, Sone, in P.M.M. a correction from margin. it [is] Omitted in MS.; P.M.M., is. forto kepe and fulfille þe doom of resoun anentis vse of P.M.M. omits vse of. worldly goodis to vs silf ward, and anentis þe moving, P.M.M. inserts and after movyng. gesture, and countenaunce, and setting of oure body. And so it stondiþ in two maners, or ij spicis: Oon is (1) Honeste in use of worldly goods. mesurable and resonable vsing P.M.M. inserts geting, treting, and louyng, which is contrary to the teaching of the Donet, p. 45, where honeste is differentiated from resonable worldlihode. of worldly goodis, which ben þese: ricches, þat is to seie, money, and al þat may be bouȝt and soolde for money, apparels or araies, meyne, dignitees, officis, worschipis, preisyngis, fauouris, fames, fredom and liberte of wil, ioies, sportis, myrþis, pleies, lauȝingis, kyn, children, not P.M.M. omits not considerid . . . worldlynes. considerid to be vsid for nede and profite to þe fleisch, but into anoþir eende of worldlynes, P.M.M. omits not considerid . . . worldlynes. for goddis sake and his seruice P.M.M., seruices; and þerbi omitted. þerbi P.M.M., seruices; and þerbi omitted. þe bettir to be doon. Which Honeste in use of worldly goods is of different degrees: (a) Moderation, or measure. now seid honeste men and wommen maken to haue dyuers maners and degrees: fforwhi sum man MS. summan. vsiþ P.M.M. runs: sum man desiriþ, sechiþ aftir and takiþ þe now bifore, &c., which is contrary to the teaching of the Donet, p. 45. See p. 50, footnote 13. þe bifore P.M.M. runs: sum man desiriþ, sechiþ aftir and takiþ þe now bifore, &c., which is contrary to the teaching of the Donet, p. 45. See p. 50, footnote 13. rekened kyndis of worldly godis into his propre lordschip, withoute eny refuse of her multitude or quantite, forto vse hem, not into his owne lust or plesaunce oonly, neiþir principaly, but into þe seruice and plesaunce of god bi vse of hem to be doon. And þis first degree of honeste may wel be clepid 'mesure'. And sum man vsiþ P.M.M. runs: sum man desiriþ, sechiþ aftir and takiþ, &c. See note above. into his propre (b) Wilful poverty, which is of four degrees; one being greatest wilful poverty. civil lordschip sum kyndis of þe P.M.M., þo. now seid godis, and forberiþ vse of P.M.M. omits vse of. sum oþire kyndis of hem, and þat wiþ vowe or wiþoute vowe; or ellis he takiþ into vse P.M.M. omits into vse. alle kyndis of hem, but not in so greet habundaunce eny of hem as resoun wole wel suffre hem to be mowe take; And þat for he wolde be þerbi þe abiler into doyng of sum notable grettir goostli MS. goostlihode; the hode crossed through. goode þan he can do wiþoute þe now seid maner of forbering. Sum man MS. summan. forberiþ þe propre cyuyl lordschip of summe now P.M.M., now "seid "bifore, the oblique dashes denoting transposition. bifore seid P.M.M., now "seid "bifore, the oblique dashes denoting transposition. worldly goodis, þat is to seie, of worldli richessis, and þat wiþ vowe | or wiþoute vowe; And he kepiþ þe cyuyl lordschip in comoun with summe neiȝboris, or felawis, vpon þe same worldli ricchessis, how euer moche he and his seid felawis mowe come to bi noon weernyng of resoun, And þat wheþir þo ricchessis ben movable or vnmouable; Neuer∣þeles, herwiþ he takiþ no more MS. nomore. to be spent vpon his owne persoone þan natural nede or goostly nede, bi riȝt doom of resoun, askiþ to be aboute his persoon spendid. Sum man MS. summan. forberiþ þe propre cyuyl lordschip of alle ricchessis, and al cyuyl lordschip in comoun wiþ oþire felawis, vpon vnmouable ricchessis oonli, and þat wiþ vowe, or wiþoute vowe; And he kepiþ þe cyuyl lordschip in comoun wiþ summe oþire neiȝboris, or felewis, vpon mouable worldli richessis, how moche euer, wiþoute wernyng of resoun, he and his seid felawis mowe come to; Neuerþeles, herwiþ he takiþ no more to be spended vpon his owne persoone þan natural nede or goostly nede, bi riȝt doom of resoun, consentiþ and grauntiþ to be aboute his persoone spendid. And eche of þese next bifore rehercid iij degrees of forberyngis, or forsakingis, is clepid 'wilful pouerte', þouȝ oon of hem be grettir pouerte þan is anoþire of hem. Sum man forberiþ al P.M.M. inserts ciuil. lordschip in his owne propurte, and in comoun wiþ oþire felewis, haue∣able, wiþoute weernyng of resoun, vpon worldli ricchessis mouable and vnmouable, And þat wiþ þerto vowe, or with∣oute vowe. and he holdiþ him content with þe bare vse of hem toward him silf in a streit sufficience as to his kynde and his natureward, and with þe mynystracioun and dis∣pensing of þo ricchessis to be made aboute oþire felawis and oþire ferþir neiȝboris in her nede bodili and goostli, And þat in oon of þe first bifore going maners touchid of honeste, þat is to seie, in receiving into mynistracioun as manye ricchessis as he may come to bi not weernyng of resoun, or ellis in receyuing oonly a certeyn quantite, and in | a certeyn mesure, of worldli ricchessis to be dispensid bi him, and in forberyng to take moche more MS. mochemore. of hem offrid to him, or whiche myȝt be geten or takun of him wiþoute weernyng of resoun. and þis degree of honeste may weel be clepid 'grettist wilful P.M.M. omits wilful. pouerte', or 'hiȝest wilful P.M.M. omits wilful. pouerte'.

Also, þouȝ þe vse of freedom and liberte of wil, doon and (c) Obedience of one man to another, where liberty may be inadvisable. made as resoun deemeþ it to be doon and hauntid, is vertuose and allowable, meritorye and rewardable, of god, and makiþ þe first P.M.M. substitutes lowist. vertuose degree in vse of wil, which degree may wel be clepid 'fredom', or 'liberte'; ȝitt P.M.M. inserts for as myche as. such now seid fredom and liberte of wil is an occasioun into moral yuel, and is, as it were, a letting fro sum greet moral good, which ellis myȝt be geten, or þe bettir be geten, in maner lijk to þe maners in which þe iij bifore seid vertues, sobirte, temper∣aunce, and mesure, or ellis þe maters wherupon þo vertues goon, mowe be occasiouns of moral yuel, and mowe be let∣tyngis from grettir moral good þan is bi hem likeli to be geten. And ȝitt, siþen P.M.M. omits siþen. no man may caste from him vttirly alle hise fre willingis and nyllingis into anoþir mannys willing and reuling; þerfore sum man MS. summan. so moche forsakiþ his owne wil, and so moche puttiþ his wil vndir anoþir mannys wil, wiþ vowe or wiþoute vowe, þat what euer þing not aȝens comaundement of P.M.M. omits comaundement of. resoun and goddis lawe þe oþir man to him biddiþ, he wole do; þouȝ to alle oþire dedis whiche þe oþire man wole P.M.M. omits wole. not, or schal not, him bidde, he wole be fre to do as him silf wole.

And, for as moche as ech man is freel and passionable, This obedience of one man to another often reduces itself to obedience to some recog∣nized rule. and þerfore troubleable and derkeable and temptable in his resoun, as ech oþir man is, and þerbi ouer greet perel it seemeþ to summe men for to so fully as is P.M.M., now is. now P.M.M., now is. rehercid submytte hem to anoþir mannys witt and wil, And namelich, in lijk wise, to þe wil of þe successouris of þe same oþire man, which euer þei schulen be; þerfore sum man MS. summan. submyttiþ and puttiþ, wiþ vowe or wiþoute vowe, his wil vndir anoþir manys wil | so fer oonli as þe oþir man biddiþ him to do eny dede comaundid bi sum certey[n] MS. certey; P.M.M., certeyn. reule writen and approvid auisidli bi P.M.M. omits bi ... biddiþ, running a risidli [sic] or eny dede, &c. þe chirche, and chosen of þis same man, or whanne euer þe oþir seid man biddiþ P.M.M. omits bi ... biddiþ, running a risidli [sic] or eny dede, &c. eny dede so nyȝ and so moche longyng to þe seide reule þat, wiþoute þilk dede, þe estate P.M.M., state. of þe seide reule myȝt not have his countenaunce P.M.M., continuaunce. in good prosperite. And þis forberyng or forsaking of fre∣dom [of] Omitted in MS.; P.M.M., of. wil is clepid 'obedience'. þus moche as for þe first pryncipal bifore spoken honeste.

þe ij^e principal bifore spokun honeste is a mesurable and P.M.M. inserts a. resonable beryng of vs silf in oure maner of going, sitting, (2) Honeste of action. ligging, resting, and in oure maner of mouyng þe heed, þe hond, or eny oþir parti of oure body, and in oure lauȝing, pleiyng, speking and bourding, and also in countenauncyng, þat it be not ouer sad and heuy, neiþir ouer liȝt and wanton. Also, for skile like to it which is now bifore seid in þe vertu of clennes, y seie now þat to þe vertu of honeste longiþ þe The proper use of our inward and outward sensi∣tive wits, *c., so that they do not lead us into Inhoneste, is included under Honeste. vse of oure inward and outward sensitive wittis, and þe vse of her appetitis and delectaciouns, þe vse of oure resoun, mynde and wil, and þe vse of oure bodily goyng, movyng, gesture, lauȝing, speking and countenauncyng, in maner, mesure, quantite, tyme, and in oþir circumstauncis, as þei putten not vs into perel of eny P.M.M. inserts of. þese ij now seid inhonestees.

And, þouȝ it so be þat vowis and ooþis mowe at sum The danger of taking an oath or vow without due considera∣tion. while, and of summe persoonys, be weel made vpon summe gouernauncis or dedis to be kept, ȝitt y counseil ful eernestly and hertily euery man and womman forto be wel waar and long avisid what avowis P.M.M., vow and. or P.M.M., vow and. ooþis he make, ȝhe, and wiþ counseil of hem þat han experience how men han doon wiþ vowis and ooþis; and þat he take proof and assaie of a gouernaunce þoruȝ a notable tyme, how he may bere it, eer þan he vowe it; And nameli þat he not make manye vowis or ooþis; for, certis, ful ofte it haþ be bi surist assaie proued þat what haþ seemed in þe resoun of wise men to haue bi liȝt | and esy forto be contynued, haþ be riȝt vnesy to con∣tynue, And þat for certeyn circumstauncis which han fallen in þerto bi tyme in contynuaunce, which circumstauncis couþe not be seen, or be þouȝt vpon, bifore, and for oþire dyuers causis. þerfore wolde god þat þe batail and þe perel, ȝhe, and þe falle of summe persoonys myȝte be instruccioun and informacioun, warnyng and gastnes, to oþire. And ȝitt nede is þat wommen take hede to þis what is now seid more þan men. Also, at sum tyme and oft, þouȝ a reule approvid and allowid of þe churche, or a gouernaunce, of such seid forberyngis or forsakingis, considerid wiþoute þerof þe assaie, ȝhe, and taken þoruȝ a notable tyme into assaie, of a persoone, seeme to þe consid[er]er, MS consider, with the contraction sign for er omitted; P.M.M., considerer. or þe assaier, and to oþire con∣siderers and iugers, to be to þe persoone riȝt euen, meete, or proporcionable, and according for euer, ȝhe, and þouȝ to þe cheser þerof it haþ seemed him to haue þerto swete calling of god, and, as it were, þerto strong drawing, ȝitt it haþ be seen, or P.M.M. omits or ... likely. it was ful likely P.M.M. omits or ... likely. aftirward bi lengir assaie and experience, þat þilk reule haþ not be so for euer to þe same persoone even, mete, or proporcionable and according; but it P.M.M. omits it. haþ be grettir occasioun to him into wors moral yuel þan if he had not take vpon him P.M.M. omits him. suche seid reule or gouernaunce of forberingis, and P.M.M. omits and. at þe leest, it haþ lettid him from greet notable good, which bi him myȝt and schulde haue be P.M.M. omits be. doon. wherfore myche nede is to be had in þis caas greet special grace of god to reule a man aȝens al sutel and sliȝe tempta∣ciouns stiring and tising, þat a man take to him a birþen vneven or vnaccordyng to his freelnes, or vnaccording to sum special and notable in him vnablenes, P.M.M., abilnes. or to MS. orto. In P.M.M. or to ... abilnes omitted. of grettir good abilnes. MS. orto. In P.M.M. or to ... abilnes omitted.

More of þese seid degrees of clennes and of honeste is writen in þe book 'filling þe iiij tables', in þe ij^e parti, þe [ ] Space left for reference in MS. and in P.M.M. chapitre, and in 'þe book of counseilis'. Name of book underlined in MS. P.M.M. adds: þe [space for reference] chapitre.

but but ... iij^e point of þe ij table omitted in P.M.M. See Folewer, Part II, chap. ix. ȝitt it is to be feelid here, þat alle þo maners of Honeste, as a counsel, is included under largenes towards oneself; or under largenes towards God; or under riȝtwisnes towards God. honeste which ben counseilis and not preceptis, considerid and takun as counseilis, ben | in þe viij^e point of þis iij^e table. And if þei be ȝouun immediatli to god, þan, in þilk skile, þei ben in þe vij poynt of þe ij^e table. And if þei haue promysse made to god sette þerto, þanne, as in þilk consideracioun, þei ben in þe iij^e poynt of þe ij table. but ... iij^e point of þe ij table omitted in P.M.M. See Folewer, Part II, chap. ix.

Whi þe v P.M.M. iij^e, the Points being differ∣ently arranged. See Donet, p. 41, foot∣note 7. point of þe iij table, which encleyneþ and Where reasons for the name 'honeste' may be found. reuliþ vs answeringli to resoun aboute þe P.M.M. omits þe vse of. vse of P.M.M. omits þe vse of. worldli goodis, may accordingli P.M.M., accordauntli, much faded. and conuenientli be clepid 'honeste', is sumwhat seid and declarid in þe first parti of 'cristen religioun', þe iij^e trety, þe [ ] Space left for reference in MS. and in P.M.M. chapitre, and more pleinli in þe ij^e parti of þe book 'filling P.M.M. omits filling. þe iiij tablis', þe [ ] Space left for reference in MS. and in P.M.M. chapitre.

[viij^e chapitre].

[F]Adir, what is pacience? Cf. henceforward P.M.M., fols. 29^a, l. 14, to 30^a, l. 6. To live to one∣self paciently is to suffer adver∣sity without grumbling.

Sone, it is forto holde and kepe [þe wil] MS. wel; P.M.M., þe wil. in a softnes and in pees and reste, withoute disturblaunce and grucching, whanne enye maner of greefys fallen or P.M.M. substitutes and. comen; and þat and þat erased in P.M.M., and cross in margin. wheþir þese greefis comen fro god immediatli, or fro þe feende, or fro oure fleisch, or fro P.M.M., from. þe worlde: as fro wijf, children, kyn, straungers, seruauntis, freendis, or enemyes, hem willing or not willing.

ffadir, P.M.M. omits ffadir, sone, ffadir, sone. in how manye casis ouȝte þis pacience be had? There are two cases of Pacience: (1) in suffering adversity, (2) in remedying or preventing adversity.

Certis, sone, P.M.M. omits ffadir, sone, ffadir, sone. in two.

ffadir, P.M.M. omits ffadir, sone, ffadir, sone. in Omitted in P.M.M. whiche two?

Sone, P.M.M. omits ffadir, sone, ffadir, sone. oon is whilis þese seid greefis ben fallen and vpon a man hangyng, or abiding MS. a biding.; And þe oþire case is whilis a man is aboute hem aweie doyng or remediyng, or ellis, þat þei not falle, he be preserving and defending.

In At this point there is an omission in the P.M.M.: In þe first . . . þus. (See Donet, p. 57, l. 6.) The P.M.M. resumes with: þat is to sey. (Cf. Donet, p. 57, l. 6.) þe first of þese ij casis, a man schal bere him silf þus: ffirst, þat he be aknowe MS a knowe. alle þo greefis to bifalle him bi þe prouidence of god, as it is provid wel in 'þe more book of cristen religioun', þe secunde parti, as it is forto purge him for hise synnes; and forto kepe him in mekenes, þat he falle not into pryde, which god ful moche among alle synnes hatiþ and punyschiþ; also forto holde him in sadde and holsum consideraciouns and þouȝtis, þat he wandre not in hise þouȝtis aboute waaste and veyn þingis, and þerbi falle into manye foold synnys; also þat he deserve grettir grace and grettir glory; | and also for manye oþire greet profitis vpon which rennyþ þe preciose litil book made of 'þe xij avauntagis of tribulacioun'. See Notes. And þerfore þis man schal þanke god ful hertely for þese grevauncis and peynys falling so to him, as for greet and louyngful benefetis of god; þouȝ he be in wil and purpos forto wirche into remediyng of hem, in þe maner to be tauȝt now next vpon þe secunde caas of pacyence.

In þe ij^e caas of pacience bifore seid, a man schal bere (2) Pacience in remedying or preventing adversity. him þus At this point there is an omission in the P.M.M.: In þe first . . . þus. (See Donet, p. 57, l. 6.) The P.M.M. resumes with: þat is to sey. (Cf. Donet, p. 57, l. 6.): þat Here the P.M.M. resumes. is to seie, in þo whilis þat a man be aboute to remedie and to leie a side hise greefis, or þe P.M.M. substitutes þo. whilis þat he settiþ defense wherbi þei schulen not come, he so in his remediyng and defending wirch and do, bi sobirte and softnes, mesure and obedience of spirit, wiþoute grucchyng or disturblaunce, but raþir with þankingis; and þat he so wirche and do bi leeful meenys of kynde, of craft, or of grace, and bi leeful vse of þis P.M.M. has the common pl. þese. Babington (Glossary to Rep.) and Schmidt (Studies, § 36) do not note the pl. þis; but cf. again Donet, 7/18, 34/25. now seid leeful meenys, as þat goddis seruice be not þerbi þe more lettid, neiþir in þilk wircher, neiþir in noon oþire, and þat no man MS. noman. þerbi P.M.M., "þerbi "no man, with the marks of transposition. be wrongid, and þat no man MS. noman. þerbi be made to synne.

ffadir, what is douȝtines? For the abbreviated account of Dough∣tiness in the P.M.M., see Appendix. After Doughtiness, the P.M.M. treats the seven parts of a state. See below, pp. 74-5. To live douȝtily is to perform laborious and painful deeds in God's service.

Sone, it is forto kepe and folewe þe doom of resoun in taking and bering and continuyng excellent P.M.M. omits excellent. labouris and excellent P.M.M. omits excellent. peynful dedis for þe P.M.M. omits þe ... of. seruice and lawe of P.M.M. omits þe ... of. god fynali or eendli.

ffadir, in how manye maners of laboriose or peynful dedis The five labours of Douȝtines: stondiþ douȝtines?

Sone, in v. P.M.M., iiij. From this point, for the account of Doughtiness, see Appendix only.

In which v?

Sone, MS. Soone. oon is in chesing raþir and more to do þe parfiter (1) Choice of the more difficult virtuous work, or the greater degree of a difficult virtue, rather than the less. vertuose werk þan þe lasse, whanne euereiþir of hem boþe is excellentli hard, And þei mowe not boþe be doon and be performyd to gider; And also forto in lijk maner chese and do þe parfiter degree of a vertu excellently hard, raþir þan þe lasse parfite degree of þe same vertu; siþen in euereiþir of þese choisis and in her execuciouns lijþ excellent diffi∣cultee and peyne, which is oon of þe cheef circumstauncys of douȝtines.

þe ij^e maner is in re∣moving excellentli hard occasiouns (2) Removal of occasions towards sin, provided that such removal is not com∣manded or forbidden by Reason. and perels, which, as we han wel aspied bifore, ben woned drawe bi delectaciouns vs silf or oþire men into vice; and þese we excluden þat þerfore we go þe surelier into vertues. Neuerþeles, so, and and: overwritten in MS. in þilk maner, we must exclude þat resoun weernyþ not þilk excluding; þouȝ þo occasiouns ben not such þat forto avoide and exclude hem is comaunde∣ment.

þe iij^e maner is in removing excellent lettis of vertu, which (3) Removal of hindrances towards virtue coming from within, which removal is a counsel only. bi peyn fro wiþinforþ to vs wiþdrawen fro vertu, if þo lettis mowe be removid; or ellis in not sparyng forto worche þe vertu, þouȝ þo peynes, difficultees, or labouris, stonden in for þilk same while, beyng aboute forto lette þe vertu be doon, so neuer þe latter þat doom of resoun forto so do þe Or practice, if Reason approves, of the virtue so hindered. pretence vertu lette not; And þat þouȝ forto exclude and remove þilk lettis falliþ not vndir maundement, but vndir counseil oonli.

þe fourþe maner is in aȝens fiȝting and removing excellent (4) Removal of hindrances towards virtue coming from without, or practice of the virtue so hindered. lettis of vertu, which fro withoute forþ, bi þretenyngis of peynes or of damagis, ben aboute to lette, if þo lettis mowe be removid and excludid, And, if þei mowe not be removid, þan forto spare not forto do þe vertu, and be redi to vndir go and receyue þe peynes or damages þretened, so and if þat forto so remove, doom of resoun not aȝens seiþ and aȝens stondith; bi which doom resoun owith in þis iiij^e case, as wel as in þe bifore going ij^e and iij^e casis, weie wel and knowe riȝtli whiche of þe ij yuelis is þe grettir, þat þe lasse yuel be take and receivid forto lacke þe grettir.

þe v^e is forto perseuere and contynue alweie, or ellis (5) Continuance in, or more frequent prac∣tice of, a diffi∣cult virtue; provided that this continu∣ance, or more frequent prac∣tice, is a coun∣sel, not a commandment. lengir, in a vertuose werk, or forto oftir do it in dyuerse whilis þan comaundement is, So þat þerynne ligge excellent hardnes or difficultee, and so þat resoun be not þeraȝens, and þouȝ þilk lenger contynuaunce, or þilk oftir hauntyng, be not of comaundement, but of fredom and counseil oonly.

oute of þe declaracioun made vpon þese v maners of douȝti∣nes Three truths arising from consideration of the five labours of Douȝtines. folewen þese iij trouþis: Oon is þat douȝtines haþ fo[r] MS. fo. oon of of repeated in MS. | his princypal circumstauncis vpon which he falliþ, excellent difficultee or hardnes or peyne, which aboute stondiþ moral vertu; þouȝ he haue for his mater þe principal (1) Difficulty is one of the chief circumstances of Douȝtines. mater of þilk vertu, which euer þilk vertu be, and in which table þilk vertu be, þouȝ ech oþir vertu haþ difficulte as for his circumstaunce as wel.

Þe ij^e trouþe is, þat þouȝ douȝtines bi sum skile and con∣sideracioun (2) Douȝtines is connected with every moral virtue, inasmuch as every moral virtue is difficult. be a a overwritten in MS. moral vertu of þe iij^e table, disposing a man anentis him silf immediatli and principali forto vndir go excellent difficultees, and þat for as moche as þe princypal circumstaunce of douȝtines is wiþinne þe worcher, and not wiþoutforþ, which is þe seid difficultee; ȝitt douȝtines is aboute alle maters of vertues in ech oþire table wherynne ben excellent difficultees or hardnessis. And so douȝtines is not formali oon specialist moral vertu; but it conteyniþ an aggregat of manye moral vertues beyng in dyuers tablis, of which vertues summe vndir summe oþire circumstauncis ben of counseil oonly. And whi þis douȝtines is putte into þe Where the reason why Douȝtines is placed in the Third Table may be seen. iij^e table, and whi he is so gaderid and spokun among moral vertues, causis ben ȝouun in 'þe folewer to þe donet', in þe ij^e parti, þe vij^e and ix^e chapitris.

Þe iij^e trouþe is þis: whanne euer a difficultee risiþ MS. risiþ wiþinforþ, fro, with the marks of transposition. fro (3) A man may perform any virtuous deed by Douȝtines, even if it means his bodily death, provided Reason con∣sents thereto. wiþinforþ MS. risiþ "wiþinforþ, fro, with the marks of transposition. or fro wiþouteforþ to þe purposer forto worche eny vertuose dede, he may wel ynouȝe do his purpos and entent bi vertu of douȝtines, þouȝ þilk difficultee be to him of greet damage and peyne þat it bringiþ forþ to him bodily deeþ, if doom of resoun bidde, or at þe leest counseil or allowe þilke chaunge to be doon and take, þat þe bodili deeþ be receyuid raþir þan lette þilke vertu be vndoon; And, if doom of resoun allowe not þilk chaunge, þat þan þe purposid dede may not be doon riȝtli bi douȝtines. Certis, forto knowe and witte whanne and how resoun schal deeme oon good to ouerpeise and weye þe oþir good, and oon yuel to ouerpeise and weye þe oþir yuel, helpiþ moche what y haue write | in 'þe lasse book of cristen religioun', þe first tretice.

ffadir, what is for to lyue largely anentis vs silf im∣mediatli? Largenes is not included in the Third Table in the P.M.M. To live to one∣self largely is to give, or do, to oneself good things, which neither God nor Reason commands.

Sone, it is for to ȝeue or to MS. orto. do to vs silf goodis which we ben not bounde bi god or bi resoun forto so hem ȝeue or to MS. orto. do to vs silf, and þat of what euer maner of goodis þo be, So þat god or resoun wel allowe þat we so ȝeue or do þo goodis to vs silf.

And so, as it is seid bifore, bi and aftir dyuers skilis and Largenes may be included under other Points of the Third Table. consideraciouns, moral vertues mowe be in dyuers tablis, and in dyuers pointis of oon and of þe same table; and in special, now to seie, summe vertues which now ben in þis viij^e point of þe iij table, ben in oþire pointis of þe same iij table. and þat þis is noon inconuenient, y declare and schewe in 'þe folewer' to þis 'donet', in þe ij^e parti, þe [ix] Space left for reference in MS. chapitre. þerfore, sone, se what is tauȝt þere. And þus moche as for vertues of þe iij^e table.

[ix^e chapitre]. 9 chapitre in margin. THE FOURTH TABLE

[F]Adir, Cf. henceforward P.M.M., fols. 31^b, l. 14, to 32^a, 1. 15. how manye vertues, or comaundementis and There are eight moral virtues in the Fourth Table. counseilis in general, ben of þe iij^e table?

Sone, viij.

Which viij? These virtues rehearsed.

Sone, toward oure neiȝboris goostlibode, P.M.M., loue. Attendaunce, largenes comes second in the list in the P.M.M. riȝtwisnes, mekenes, accordyngnes, P.M.M., accordignes [sic]. treuþe, P.M.M. inserts and. benyngnite (or myldnes) and largenes. largenes comes second in the list in the P.M.M. Or ellis þus: forto lyue toward oure neiȝboris goostly, P.M.M., lovyngli. attendauntly, largeli comes second in the list in P.M.M. riȝtfully, mekeli, accordingli, treuli, benyngnely (or myldeli) and largeli. largeli comes second in the list in P.M.M.

ffadir, what is oure goostlihode P.M.M., loue. towarde oure neiȝbore, as To live to our neighbour goostly is to it is þe first poynt in þe iiij^e table?

Sone, it is oure willing P.M.M., wilnyng. bi whiche we williþ P.M.M., willen, which is perhaps the right reading here, as Pecock's regular ending is -en. See p. 77, note 5. to him goodis which, forto to him ȝeve, or forto MS. orforto. to to omitted in P.M.M. him sette, and forto fro P.M.M., from. h[i]m MS. hem; P.M.M., him hem. take, is not in a creaturis power: as ben his blisful rewardis to be had in hevene, and goddis gracis freely helping him þidirward, in þe maners tauȝt in þe ij^e parti of 'cristen religioun', þe iij^e trety. Here the P.M.M. closes the treatment of this Point, and treats Largenes. See below, pp. 66-7. þis goostlihode of a man This goostlihods is a species of our love to∣wards our neighbour. anentis his neiȝbore is a spice, or a membre, of þe al hool general freendli love which a man ouȝte have to his neiȝbore.

ffadir, in which | vsis may y execute profitabli toward This goostly love to our neighbour may be executed by praying for God's grace towards him, and by ac∣cepting him as a friend. my neiȝbore þis seide goostlihode, or goostly freendli willing, born toward him?

Sone, in asking and preiyng þat þi neiȝbore haue grace into ech of þe seid effectis of grace rehercid bifore in þe vj chapitre, where it is spokun of goostlihode of a man anentis him silf; and also bi þis, þat þou takist and acceptist him into þi specyal freendschip and felawschip, fforwhi þerbi and þerfore god wole þe more grace ȝeue to him, as to þi freend, for þi sake: þat is to seie, for þe loue which god haþ to þee, deservid bi þi vertuose dedis of þe iiij tablis doon for goddis sake, As herof long doctryne is ȝouun in 'þe more book of cristen religioun', þe first parti, þe ij trety.

ffadir, what is þe vertu of attendaunce? Cf. henceforward P.M.M., fols. 32^b, l. 19, to 33^b, l. 1. To live to our neighbour attendauntly is to bear our∣selves rightly towards our inferiors and superiors.

Sone, it is þe fulfilling of þe lawe P.M.M. here inserts charge. Cf. lawe, charge and boond below, Donet, ll. 25-6. and boonde of ouerte toward vndirlingis, or of subieccioun toward ouerers. Or ellis þus: attendaunce is to fulfille þe lawe, charge and boond bi which a souereyn is bounden to his vndirlingis, or bi which þe vndirlingis ben bounden to her souereyns.

ffadir, how manye maners P.M.M. inserts of ouerers. ben þere ouer her vndirlingis? THE SEVEN RELATIONSHIPS OF SUPERIORS TOWARDS INFERIORS rehearsed.

Sone, vij.

Which vij?

The fadir and P.M.M. inserts þe. modir ouer þe P.M.M., her. childe, þe In P.M.M. þe husband ouer his wijf, is an addition from foot of page; mark of omission after child in text. hu[s]bonde MS. hubbonde; P.M.M., husbonde. ouer his wijf, In P.M.M. þe husband ouer his wijf, is an addition from foot of page; mark of omission after child in text. þe scole maistir ouer his scolers, þe crafty man ouer his appre[n]tise, Contraction mark for n omitted in MS. þe hirer ouer his hired laborer, þe P.M.M., þe ... legi omitted at this point, but inserted after to him boond, with marks of omission showing the passage should follow aprentise above. curate ouer his parischen, And þe king ouer his legi. P.M.M., þe ... legi omitted at this point, but inserted after to him boond, with marks of omission showing the passage should follow aprentise above. Bitwix þe freeman and his boond man, it neediþ not to P.M.M. omits to. make eny oþire maner of combinacioun save which is seid to be bitwix þe prince and his legi; for þilk two maners ben not different, saue bi more and lasse oonly, And it may be þat alle legies of a prince ben to him boond. P.M.M., þe ... legi omitted at this point, but inserted after to him boond, with marks of omission showing the passage should follow aprentise above.

ffadir, Cf. henceforward P.M.M., fols. 33^b, l. 1, to 35^b, l. 13. what is forto lyue anentis oure neiȝboris iustli or There are two ways of living riȝtwisli to our neighbour: (1) To perform our promises made to him, whether there∣to is set oath or vow, or no. riȝtwisli?

Sone, it is doon in two maners: Oon is, whanne euer and how oft euer, we wolen, or schulen, to oure neiȝbore make couenaunt or boond of biheest, bi worde or bi oþir signe or dede occupiyng þe stide of worde, vpon eny dede or þing to be of vs doon, or to be of vs left vndon, in tyme to come, | þat we perfoorme þilk boonde and couenaunt, bi cause þat bi bi overwritten in MS., and omission mark in text. þilk boonde þere growiþ to oure neiȝbore a riȝt MS. ariȝt. of claym vpon oure dede so bihestid to him in boond and couenaunt, and þat wheþir to þilk boond be sette ooþe or vowe, or no; Here there is an omission in the P.M.M., which runs straight on: Anoþir maner of riȝtwisnes; see Donet, p. 63, l. 8. And also ellis we schulde breke oure promys or oure coue∣naunt, which is not to be doon.

Also, sone, here it is to witte þat doom of resoun allowiþ The circum∣stances in which Reason allows, or does not allow, oaths or vows to be set to promises. not ooþ or vowe to be sett vnto eny promys made to god or to man, but if resoun iuge þat þe mater of þilk promys, þat is to seie, but if þe dede promisid, be honeste and profitable to be doon anentis him to whom it is promysid; and but if resoun iuge bifore þat, bi þilk ooþ or vowe sette to þe dede promysid, þe promyser schal be þe more remembrid, movid, and stirid forto perfoorme þe dede promysid. And, þerfore, whanne euer ooþe or vowe is sette to a promys made to god or to man, lackyng eny of þese now seid circumstaunces, þouȝ þe promys be fulfillid and perfoormed, ȝitt þilk setting to of ooþ or vowe is not allowid of resoun, and and þerfore . . . resoun is repeated in the MS. þerfore þe making of þilk promys, vndir and wiþ such ooþ or vow, is not allowid of resoun. and þerfore . . . resoun is repeated in the MS.

An oþir maner of riȝtwisnes to oure neiȝbore is, þat we not (2) Not to use our neighbour's goods, wordly or fleshly, otherwise than as he desires. wille P.M.M. omits wille forto. forto P.M.M. omits wille forto. hoolde or P.M.M. substitutes neiþir. demene or trete eny þing which is his in possessioun, or in riȝt clayme, aȝens his licence or iust wil, or P.M.M. substitutes and. withoute sufficient autorite of P.M.M. omits of lawe made. lawe made P.M.M. omits of lawe made., and þat wheþir þilk þing be his worldly good or his fleischly good.

bi þe first membre is excludid al wilful covenaunt breking; By the first kind of riȝt∣wisnes, we are forbidden to break any covenant, e. g. that of marriage. And, siþen matrimonye is a couenaunt made bitwix man and womman, wherynne þei ȝeven to gider, ech of hem to oþire P.M.M. inserts of hem., her bodies perpetualy and indepartabili, whilis þei lyuen, into bigetyng of children, and forto þerynne be trewe, eche of hem to oþire: þat is to seie, þat neiþir of hem comune his body wiþ P.M.M. inserts eny. straunge persoone, whilis þei boþe to gider lyuen; þerfore, what euer persoone, whilis he is MS. is a; P.M.M. omits a. law∣fully cowplid in matrimonye, brekiþ eny parti of þis coue∣naunt, | he dooþ to his make þe P.M.M. omits þe. vnriȝt of þis first membre of þe iij P.M.M., iiij^e, the Points being differ∣ently arranged. principal poynt of þe iiij^e table.

Also, bi þe secunde membre of riȝtwisnes ben excludid al By the second kind, we are forbidden to practise to∣wards our neighbour any fraud or theft. fraude, gile and disceite in P.M.M. inserts contractis or. couenauntis whilis P.M.M. omits whilis . . . makyng. þei ben in makyng, P.M.M. omits whilis . . . makyng. al þeft and raveyne, and al maner seching, taking, or tretyng of an oþir personys goodis aȝens his resonable wil or P.M.M., and. licence, or P.M.M., and. withoute sufficient auctorite of god P.M.M. inserts and man; and omits bi . . . publischid. bi reue∣lacioun, or bi mannys lawe þerto made and publischid P.M.M. inserts and man; and omits bi . . . publischid.; And þat wheþir þilk godis bi his wijf, his childe, his seruaunt, his beest, his fre liberte to wirche hise al maner leeful werkis beyng vndir his iust leeful liberte to wirche or to MS. orto. forbere, or eny of hise oþire worldli goodis MS. goodis ″touchid ′afore, with the marks of transposition; P.M.M., afore touchid. afore touchid MS. goodis ″touchid ′afore, with the marks of transposition; P.M.M., afore touchid. in þe vertu of honeste in þe P.M.M. has a hole after þe, before the number. iij table, or eny oþire of hise bodili ricchessis: as ben his lijf, his helþe, his strengþe, his membris, also his bodili eese, wiþ alle meenys þerto helping y-touchid afore in þe vertu of clennes. Also in þe secunde And by the second kind, we are bidden to make resti∣tution and amends. seid membre is includid restitucioun, or restoryng of anoþir mannys good vnresonabili P.M.M. substitutes wrongfulli. wiþdrawen or P.M.M. inserts wrongfulli. kept or occupied aȝens his P.M.M. inserts iust and. resonable wil; and also satisfaccioun or amendis making to oure neiȝbore for P.M.M. substitutes: for eny vntrouþ or eny vnriȝt don to þe same neiȝbore in eny of his fleischli or worldli goodis in case þat eny such vntrouþ or vnriȝt be don to hym. doyng of eny þing which now bifore is rehercid as to be excludid. P.M.M. substitutes: for eny vntrouþ or eny vnriȝt don to þe same neiȝbore in eny of his fleischli or worldli goodis in case þat eny such vntrouþ or vnriȝt be don to hym.

And so bi þis iustnes be excludid oure envie and wraþþe Thus riȝtwisnes towards our neighbour ex∣cludes wrath and envy. anentis oure neiȝboris, ffor as moche as enuye to oure neiȝbore is not ellis þan a willing MS. awilling. þat oure neiȝbore lack hise sum certeyn goodis which resoun deemeþ him owe to haue, or a nylling þat he haue hem, lest þerbi oure glory be takun aweie or be lassid afore men; And wraþe to oure neiȝbore is not ellis þan a willing þat oure neiȝbore haue sum yuel contrarye to sum of þe now seid godis, for þat, as to vs seemeþ, he trespasith, doiþ yuel, or displesith to vs. so þat envie and wraþþe ben habitis P.M.M. omits habitis . . . her. or disposiciouns or her P.M.M. omits habitis . . . her. dedis of þe wil, and so bi In P.M.M. a half-faded be follows. willyngis or nyllingis or outwarde dedis comaundid bi hem; þouȝ comounly, whilis a man haþ enuye or wraþþe, he schal haue pey∣nes and movingis in his body and folewingli in his soule; which peynes and movingis ben not þe envie, neiþir þe wraþþe, bi cause þat, as ech moral vertu is a P.M.M. omits disposicioun . . . his. disposicioun or habit or his P.M.M. omits disposicioun . . . his. dede of þe fre wil, so ech moral vice must nedis be a disposicioun P.M.M. omits disposicioun . . . or. or habit or P.M.M. omits disposicioun . . . or. dede of þe fre wil oonli, as schal appere in 'þe folewer to þe donet'.

Pt. I, chap. xv.

P.M.M. substitutes: in þe iij^e parti of þe donet; this may be the same thing as the Folewer. See Introd., Section III.

After this, the P.M.M. inserts: In like maner it is to be seid of slouȝ[þ] or þe vice which is contrarie to douȝtines.

ffadir, Cf. henceforward P.M.M., fols. 35^b, l. 13, to 36^a, l. 3. what is mekenes As to position of Meekness, &c., in the Four Tables, see Folewer, Pt. II, chap. ii. to be had anentis oure neiȝboris? To live towards our neighbour mekely is to make ourselves out no better than we are, or not so good as we are.

Sone, it is a bering of vs silf wiþynneforþ and withoute∣forþ toward oure neiȝboris euen as we ben, or lasse þan we ben, in reward of hem in doom of resoun; which beryng risiþ bi cause of oure having in godis of kynde, of fortune, of craft, of maners, or of grace, more þan þei han, or even wiþ hem, or lasse þan þei han. Wherfore P.M.M. omits Wherfore ... laboure. pride is þe vice bi The contrary vice is pride. which a man, in his owne reputacioun, and in willing þer to answering, settiþ him silf hiȝer þan he is worþi anentis hise neiȝboris, and þat for sum good which he haþ receyuid of god or of kynde or of man, or which he haþ gete bi his owne kunnyng or laboure. P.M.M. omits Wherfore ... laboure.

ffadir, Cf. henceforward P.M.M., fols. 36^a, l. 3 to l. 11. what is it P.M.M. omits it. forto lyue accordingli, as it is þe v P.M.M., vj^e, the Points being differ∣ently arranged. To live to our neighbour accordingli is to consent to laws made for the common profit. poynt of the iiij table?

Sone, it is forto consent to neiȝboris into þe making, keping and vsing of reulis, ordynauncis and lawis to be made, such as resoun wel deemeþ to strecche into þe comoun availe bodili or goostli, P.M.M. runs: gostli and þerwith into þe avail, &c. namelich if þerwiþ þei schulen come into þe availe P.M.M. runs: gostli and þerwith into þe avail, &c. of þe consenter, and not into P.M.M. inserts his. disauayle.

ffadir, Cf. henceforward P.M.M., fols. 36^a, l. 11, to 36^b, l. 2. what is trouþe, or forto MS. orforto. lyue treuli anentis oure To live to our neighbour treuli is to affirm or deny absolutely truly by word or deed, whether there∣to be set oath or vow, or no. neiȝboris?

Sone, it is, as ofte as we wolen, or schulen, to oure neiȝboris afferme or denye, bi worde, or bi signe or dede occupiyng þe stide of worde, þat þe mater so affermed or denyed bi treuþe, P.M.M. substitutes trewe. namelich In P.M.M. namelich ... trowen is omitted. as we trowen, In P.M.M. namelich ... trowen is omitted. and þat wheþir þe mater so affermed or denyed bi present, passid, or to MS. orto. come, oure owne dede or anoþir creaturis dede, and þat wheþir þer to be sette eny ooþ, or no, eny vowe, or no Here the P.M.M. passes straight to Benignity; cf. below, p. 66, ll. 20-29.; ffor ellis we schulden make lesing wiþoute ooþ or vowe, or ellis wiþ ooþ or vowe, and neuer neiþir of þese resoun wole allowe.

| Also, sone, it is to witte þat resoun allowiþ not ooþ or The circum∣stances in which Reason allows oath or vow to be set to an affirming or denying. vowe to be sette to eny affermyng or denying made to man, not beyng enye promys, þouȝ þilk affermyng or denying be trewe, but if resoun se and iuge bifore þat þe dede of of overwritten in MS., and mark of omission in text. affermyng or denying be honest and profitable to be doon; And but if resoun iuge bifore þat þe affermer or denyer schal be þe more trowid, or schal not ellis be trowid, whanne honeste and profite asken þat he þerynne be þe more trowid, or ellis be trowid, to afferme or denye as trouþe is. And þerfore alle such affermyngis or denyingis, circumstanciatid wiþ setting to of ooþ or vowe, whanne þe dede of affermyng or denying is not honest and profitable, and whanne nede or profit askiþ not þat þe affermer or denyer be þe more bileuyd or be bileeuyd, resoun not allowiþ, but iugiþ to be ydil and veyn, and þerfore to be not doon.

ffadir, Cf. henceforward P.M.M., fol. 36^b, l. 2 to l. 13. what is benyngnyte to oure neiȝbore P.M.M., neiȝboris.? To live to our neighbour benyngnely is to behave towards him temperately in word and deed.

Sone, it is a mesuryng, reuling, temperyng and demening of oure speche, countenaunce, gesture and dede toward oure neiȝbore f[ro] fro, a correction from margin; MS. for; P.M.M., fro. boistousenes, rudenes, þat at þe leest oure neiȝbore be not þerbi temptid or movid into P.M.M. omits into ... or. vnrestful pas∣siouns or into vnpacience, or P.M.M. omits into ... or. forto breke vp his loue from P.M.M., fro. vs, and forto wil P.M.M., wilne. and wirche to vs yuel and harme. and so bi benyngnite ben excludid al vnresonable P.M.M. omits vnresonable. angry reprov∣ing, scornyng, P.M.M. omits scornyng. chiding, rebuking, in worde, and al vnreson∣able vengeaunce, cruelnes, and rygour in dede.

ffadir, Cf. henceforward P.M.M., fols. 32^a, l. 15, to 32^b, l. 18. what is largenes? To live to our neighbour largely is to relieve his need.

Sone, it is a P.M.M. substitutes to releeue. willing forto releeue P.M.M. substitutes to releeue. oure neiȝboris lak and nede bi oure habundaunce and plente.

ffadir, in how manye maners may þis largenes be doon? There are two kinds of largenes:

Certis, sone, in two maners: fforwhi we mowe releeue oure neiȝboris bodili lak and nede bi oure bodili habundaunce (1) Relief of bodily need. and plente; and also we mowe releeue oure neiȝboris goostli (2) Relief of ghostly need. lak and nede bi oure goostli habundaunce and plente, ouer P.M.M. omits ouer ... resoun. þat we be þerto bounde bi precept of god or of resoun. P.M.M. omits ouer ... resoun.

Ensaumple of þe first maner P.M.M. omits maner. is þis: feding, cloþing, Examples of bodily relief, including the SEVEN BODILY WORKS OF MERCY. helyng, herborewyng, MS. heerborewyng, with the first e underdotted. visiting in | bodili maner, glading and chering, oute of prisoun quytyng, biriyng, worldly goodis ȝeuing or leenyng, worldly dettis forȝeving, and eche of þese now seid maners to oþire men of power for þe pore procuryng.

Ensaumple of þe ij maner is þis: teching, counseiling, Examples of ghostly relief, including the SEVEN GHOSTLY WORKS OF MERCY. exortyng, preiyng, good exaumpling, to good putting and dryuing, trespacis and giltis forȝeving, into goostlihode coun∣fortyng and glading, chastisyng, or iustli bi love punysching, and þat suche dedis be doon bi oþire men of power pro∣curyng.

[x^e chapitre]

[F]Adir, Cf. henceforward P.M.M., fols. 36^b, l. 13, to 37^a, l. 9. is þis chalengeable, þat ȝe setten riȝtwisnes to The term riȝt∣wisnes is common to all the virtues of the Fourth Table, and is applicable to the virtue contrary to both wrath and envy. be comune, vndir oon name comprehending and conteynyng þe vertu contrarye to In P.M.M., to ... contrarie is an addition from foot of page; omission mark in text after the former contrarie. wraþþe and þe vertu contrarye In P.M.M., to ... contrarie is an addition from foot of page; omission mark in text after the former contrarie. to envie?

Sone, nay, MS. may, with the first stroke crossed through and underdotted. þis is not chalengeable, more þan it is chalenge∣able to treters of cardynal vertues in þat þat P.M.M. omits second þat. þei setten temperaunce, as it is a cardynal vertu, vndir oon name to be comune, in comprehending and conteynyng sobirnes contrarye to glotenye, and P.M.M. inserts þat. contynence or chastite contrarye to lec∣cherye, and honeste contrarye to veyn glory and to covetie; And in lijk maner to sette riȝtwisnes, as it is a cardinal vertu, to be comune vndir oon name to alle þe vertues of þe iiij^e table.

ffadir, Cf. henceforward P.M.M., fols. 37^a, l. 9, to 37^b, l. 9. which is þe difference bitwix pacience and benyng∣nyte? The difference between patience and benignity: Patience en∣sures a man's personal peace; benignity our neighbour's peace.

Certis, sone, pacience disposiþ and settiþ a mannys spirit to be in a restfulnes as in him silf, wiþoute biholding or eny moving toward eny oþire outward þing; And benyngnite settiþ a mannys outward bering in speche, countenaunce, dede occupiyng þe steede of worde, in such a foorme and maner þat it not brekiþ, but kepiþ, of spirit þe restfulnes of hise neiȝboris, or of sum oþire outward þing. And so pacience repressiþ disturblaunce which schulde make vnrest and vnpees in a mannys owne spirit, which disturblaunce and vnrest myȝt be wiþoute eny moving into P.M.M., in. greef toward eny oþir þing, And benyngnite repressiþ þe cause | in a mannys beryng which schuld be a moving to vnese, and disturble sum oþir outward þing.

ffadir, Cf. henceforward P.M.M., fols. 37^b, l. 9, to 38^a, l. 17. aȝens which of þese poyntis of þe iiij table trespasiþ Usury violates the command∣ment of riȝt∣wisnes towards our neighbour. the Third Point of the Fourth Table. an vsurer?

Sone, siþen bi lawe of kinde, of resoun, and of charite, riȝt as ech man which haþ superflue goodis more þan is nede to occupie, ouȝte frely ȝeue of þilk superflue godis to his neiȝbore suffring nede, if þilk neiȝbore schal not be of power to aȝenquyte; so ech such habundaunt man in goodis is bounden bi þe same lawe of open resoun, of kynde, and of charite, forto frely leene of his superflue goodis to his nedi neiȝbore, if of þilk neiȝbore it is hopid þat he schal mowe aȝen paie or aȝen quyte it. And, siþen in vseri þe leener, bi manassing þat he wole not ellis leene, driviþ and com∣pelliþ þe borewer to assent forto paie a summe of his owne good bisidis þe summe borewid, and þat for þe borewyng or þe leenyng, which is not resonable cause to so compelle, for it is aȝens lawe of kynde, of resoun, and of charite, as is now openli seid; þerfore such a leener, so dryving þe borewer, tretiþ þe borewers good aȝens þe borewers fre resonable wil; and þerfore þe leener trespasiþ aȝens P.M.M. runs: aȝens þe first seid membre of þe iiij^e point callid riȝtwisnes, the Points being differently arranged. It then runs: Also, sone, such an vserer, leener, being habundaunt of his superflue goodis to leene, trespaciþ aȝens þe ij^e point, which is callid largenes, for as mych as bi þe seid lawe of resoun, which is to a man lawe of kinde, he is bounde to leene freli to þe nedi being of power to aȝen paie; riȝt as, if he be habundaunt in superflue goodis to ȝeue, he is bi þe same lawe bounde to freli ȝeue bi almes to þe nedi being out of power to aȝen paie, and ellis he trespaciþ aȝens largenes. And so an vserer trespaciþ boþ aȝens þe ij^e point and aȝens þe iiij^e point of þe iiij^e table (fols. 38^a, l. 17, to 38^b, l. 12). þe seid secunde membre of þe iij poynt, callid 'riȝtwisnes', of þe iiij^e table. P.M.M. runs: aȝens þe first seid membre of þe iiij^e point callid riȝtwisnes, the Points being differently arranged. It then runs: Also, sone, such an vserer, leener, being habundaunt of his superflue goodis to leene, trespaciþ aȝens þe ij^e point, which is callid largenes, for as mych as bi þe seid lawe of resoun, which is to a man lawe of kinde, he is bounde to leene freli to þe nedi being of power to aȝen paie; riȝt as, if he be habundaunt in superflue goodis to ȝeue, he is bi þe same lawe bounde to freli ȝeue bi almes to þe nedi being out of power to aȝen paie, and ellis he trespaciþ aȝens largenes. And so an vserer trespaciþ boþ aȝens þe ij^e point and aȝens þe iiij^e point of þe iiij^e table (fols. 38^a, l. 17, to 38^b, l. 12). and Cf. henceforward, P.M.M., fol. 38^b, l. 12 to l. 15. bi þat þat is now seid, is open whi vsure is vnleeful, for þat it is aȝens þe lawe of resoun or kynde, and In P.M.M., and . . . kinde is an addition from foot of page. Mark of omis∣sion in text after previous kynde. whi it is so aȝens þe seid lawe of resoun and of kynde. In P.M.M., and . . . kinde is an addition from foot of page. Mark of omis∣sion in text after previous kynde. more P.M.M. omits more . . . vsure. of vsure at þe ful schal be tauȝt in 'þe book of vsure'. P.M.M. omits more . . . vsure.

ffadir, Cf. henceforward P.M.M., fols. 38^b, l. 15, to 39^b, l. 17. aȝens which poynt of þe iiij^e table gooþ þe vice of Simony violates the command∣ment of riȝt∣wisnes towards God, the Third Point of the Second Table. symonie?

Sone, siþen a symonier presumeþ and takiþ vpon him forto sille þe þing which is oonly goddis þing, and which þing no creature may have or possesse as for his owne, forto P.M.M. omits forto . . . wole. do þerwiþ what he wole, P.M. omits forto . . . wole. bi cause þilk þing is a goostly and a spiritual þing; þerfore such a symonier trespasiþ to god, for as moche as he tretiþ goddis propre good and þing aȝens riȝt, P.M.M., inserts aȝens goddis leeue and. aȝens god∣dys licence. And so þerynne he trespasiþ aȝens þe iij P.M.M.,ij, the Points being differently numbered. poynt of þe secund table, which P.M.M. inserts point. is riȝtwisnes to god.

Also, sone, in as moche as such a symonier takiþ vpon And that of riȝtwisnes to∣wards our neighbour, the Third Point of the Fourth Table. him forto sille to his neiȝbore þilk þing which he may not sille to þe same neiȝbore, and ȝit he takiþ his neiȝboris good as for price of þe same þing, as þouȝ he myȝt sille P.M.M. inserts it. to þe same neiȝbore; þerfore such a symonier trespasiþ to his neiȝbore bi fraude and gyle and vnevenes or vniustnes of chaunge bitwix þe þing presumed to be soold and þe þing takun as for þe price þerof; and þerfore P.M.M. inserts And. aȝens iustnes [or] MS. and; P.M.M., or. riȝtwisnes to his neiȝbore, whiche iustnes to neiȝbore is þe iij P.M.M., iiij^e, the Points being differ∣ently arranged. poynt of þe iiij^e table.

fferþirmore, þe neiȝbore which takiþ vpon him forto bie The buyer trespasses against God and against his neighbour in like manner as the seller. such a spiritual þing, which he may not bye, bi cause it may be no mannys P.M.M., "propre "mannes, the ob∣lique dashes signifying transposition. propre P.M.M., "propre "mannes, the ob∣lique dashes signifying transposition. good save goddis aloone, trespasiþ aȝens þe same seid iij P.M.M., ij^e, the Points being differ∣ently arranged. poynt of þe ij table, bi cause he tretiþ goddis good to bi it aȝens goddis licence and wil and aȝens riȝt, bi cause he may not possesse it, neiþir be lorde þerof, forto P.M.M. omits forto . . . wole. do þerwiþ what he wole. P.M.M. omits forto . . . wole. Also he trespasiþ to þe siller bi vniustnes and vnriȝt of biyng or of chaunge, bi cause þe þing presumed to be soold and þe þing paied for price of it mowe neuer bi lijk worþ. And so þerynne he trespasiþ aȝens þe iij P.M.M., iiij^e, the Points being differ∣ently arranged. poynt of þe iiij^e table.

[xj^e chapitre].

[F]Adir, Cf. henceforward P.M.M., fols. 39^b, l. 18, to 41^a, l. 12. of ech of þese vij maners rehercid bifore in þe THE SEVEN RELATIONSHIPS OF ATTEN∣DAUNCE OF SUPERIORS TOWARDS INFERIORS: [ix] ix, a correction from the margin: MS. viij, marked as error; P.M.M., next. chapitre, in þe vertu of attendaunce, y preie ȝou þat ȝe seie forþ alle P.M.M. runs: alle þe charges openli and fulli. Certis, sone, summe of þese maners I schat declare heere, and þe remenaunt mowe be seen in þe first parti of þe donet in to cristen religioun, in þe vj^e [sic, but xj^e & xij^e in the copy now printed] chapitre. Cf. p. 71, note 8., or manye, of þo chargys or purtenauncis openli.

Certis, sone, wiþ þe grace of god, so schal y. P.M.M. runs: alle þe charges openli and fulli. Certis, sone, summe of þese maners I schal declare heere, and þe remenaunt mowe be seen in þe first parti of þe donet in to cristen religioun, in þe vj^e [sic, but xj^e & xij^e in the copy now printed] chapitre. Cf. p. 71, note 8.

The first attendaunce, whiche is to be of þe fadir and (1) The parents towards their child. modir toward þe childe withynne his mannys age, haþ þese poyntis: bodili nurischyng; bodili save wardyng, with al her necessary P.M.M., "purtenauncis "necessarie, with the marks denoting transposition. purtenauncis P.M.M., "purtenauncis "necessarie, with the marks denoting transposition.; into vertues h[i]m MS. hem; P.M.M., him. leding and customyng; him chastising and punyschyng; oure bileeue and goddis lawe him teching, or forto MS. orforto. be tauȝt of oþire ordeyning; comaunding, if þei wole, þat þe childe helpe hem in bodili laboring wiþ hem, as he canne | and may.

The ij^e attendaunce, which þe husbonde man Omitted in P.M.M. may make (2) The husband towards his wife. to his wijf, haþe þe same now seide poyntis of þe fadir toward þe childe; also vsing his wijf, if he wole, into childe bigetyng, and for [e]esing MS. cesing; P.M.M., eesing. of his vnsuffrable fleischli freelte; Also paiyng to his wijf fleischli dette, if sche aske it, for childe bigetyng, or for her fleischli nede remediyng; getyng worldli goodis for boþe P.M.M. inserts her lijflode. and for her childrens lijflode; comaunding In P.M.M., comaunding . . . like is an addition from foot of page. Mark of omission in text after lijflode. to her, if him lijk, In P.M.M., comaunding . . . like is an addition from foot of page. Mark of omission in text after lijflode. forto receyue his fleischly comunyng, whanne he wole haue it for childe bigetyng, or for verry nede of his fleisch releuing; comaunding to hir, if him lijk, forto nurisch þe childe and kepe it; to kepe þe husbondes house and goodis; to diȝt mete and drynk; to serue him and hise meyne þerwiþ; to chere and counforte þe husbonde aftir his labouris; to helpe þe husbonde forto gete her boþe lijflode and her children lijflode as fer as oþire chargis now [rehercid] MS. resoun; P.M.M., rehercid. and resoun wolen suffre; to not ȝeue or spende goodis of þe husbondys getyng in waast, or withoute her nede, aȝens his benyuolence.

Þe iij Omitted in P.M.M. attendaunce MS. attendaunce is; the is being crossed through and underdotted. of a scole maystir towarde his scoler (3) The school∣master towards his scholar. haþ þese poyntis: teching treuly, fully, diligently, þe doctryne of his scole, and in not wilili P.M.M. omits wilili. receyuyng for his laboure more þan he deseruiþ.

þe attendaunce of a crafty man vpon his apprentise haþ þese (4) The crafts∣man towards his apprentice, and parties: perfoormyng treuly, fully and diligently þe coue∣naunt made bitwixe hem, and in seiyng þat þe couenaunt made be resonable, wiþoute bigiling, fraude, extorcioun, or (5) The hirer towards his hired labourer. (See p. 78.) ouer moche rewarde or seruice for teching of his craft taking.

þe

The P.M.M. omits discussion of the duty of prelates and princes, and runs: þe gouernaunce of a prelate which he ouȝte to haue anentis his parisschens, and þe gouernaunce and þe attendaunce of a prince which he ouȝte to haue anentis his peple and suggetis, þou maiste se in þe donet of cristen religioun, in þe ij^e partie, in þe vj^e and vij^e chapitris (P.M.M., fol. 41^a, l. 13 to l. 19). In the copy of the Donet now printed these subjects are dealt with in the First Part, chaps. xi and xii.

The P.M.M. next deals with þe child in his ȝongþe, &c. Cf. below, pp. 76-7.

gouernaunce of a prelate, wherbi he myȝt be worþili (6) The prelate towards his parishioners. attendaunt vpon hise peple, conteynyþ þese poyntis: prechyng and teching goddis lawe, which is made of oure MS. oure neiȝboris feiþ; neiȝboris being crossed through. The prelate's duties com∣prise: feiþ MS. oure neiȝboris feiȝ; neiȝboris being crossed through. conteynyd in holi scripture, and of moral resoun, which is callid 'lawe of kynde'—þis teching he schal make openly (a) Preaching and teaching. in pulpyt, if he wole, and priuely in comunicacioun wiþ persoonys desiring and asking to be tauȝt—counseiling whanne nede is, And þerto re∣medies schewing, answeris ȝeuyng to doutis arising aȝens oure feiþ and þe lawe of kynde;

exaumpling vertuose dedis, namelich þat he do no þing aȝens (b) Setting a good example. þi lawe, lorde, in knowing of þe peple;

good and deuoute exorting, and from yuel þe peple dreedfully (c) Exhorting and warning. gastyng;

þi sacramentis mynystring; (d) Administer∣ing the Sacra∣ments.

how hise parischens lyven toward þ lawe enqueryng; of her defautis hem vndirnymyng; (e) Inquiring into the spiritual state of his people, and rebuking their faults.

rebellis, heretikis and obstynatis aȝens þi lawe punyschyng, or hem bi þe pope or þe prynce to be punyschid procuring; for his peple oft and deuoutly preiyng; (f) Punishing, or procuring the punishment of, heretics and obstinate sinners.

hem whiche he knowiþ certeinly be obstynat synners and brekers of goddis lawe to denounce auctoritatively, þat is to seie, bi assignement of god made to him þerto, þat þe synners ben bounden of god and of his riȝt doom to be dampned, (g) Praying for his people. also to be oute of þe soorte of sauable soulis, bi as moch as (h) Denouncing obstinate sinners. may be known aftir þe maner and qualite of her gouernauncis in which þei ben as for þilk tyme ynne, þat is to seie, if þei schulen be dampned;

Also hem whiche he knowiþ certeinly to be repentauncers (i) Absolving the repentant. for her synnes and to be ful turners to god, aftir foorme y-sette aftir in þe [xviij^e] MS. xiij; the v being probably unintentionally omitted. chapitre of þis first party, to denounce auctoritatively, þat is to seie, bi assignement of god made þer to MS. þerto. a preest, þat alle þo ben lowsid and assoilid of god and of his greet mercy;

Also alle þo which he knowiþ certeinly to be kepers of goddis lawe, bi filling of vertues and fleing vicis, to denounce (j) Assuring the virtuous of everlasting life. auctoritatively, þat is to seie, bi þe assignement to him made of god þerto, þat þo riȝtful lyvers ben of þe soort of savid men, if þei in such good lyving die;

To princys and to þe comunalte, how þei schulen ordeyn and (k) Assisting the prince and his people to rule and live according to God's law. reule alle þe parties of þe comunalte, þat þei not reule ne ordeyne aȝens goddis lawe, but alweie wiþ goddis lawe, assistence and counseil and informacioun and exortacioun ȝeuing;

making and ordeyning, wiþ consent of þe peple which (l) Framing, with consent of the people, laws for the better fulfilling of their duty towards God. schulden hem | kepe, lawis, ordinauncis, resonable, holsum and profitable, leding into goddis more plesaunce and his seruice þe bettir or more sureli to be doon, if þe peple which schulde hem kepe, ȝeue þerto her assent, bi hem silf, or bi her attorneys and procutouris; which maners of resonable posi∣tive Laws, for ex∣ample, as to the places and times of worship. lawis ben þese: as is forto ordeyne certeyn placis and tymes where and whanne peple schal come to gider forto attende to þi lawe leernyng, remembring, teching, and þerynne to gedir talking, and make to þee, lorde, to gidere preiyng and preising, bisidis oþire tymes and places which ech persoone may chese at his owne wil and at his owne leiser, to þe same goostli labouris bi hem silf, or wiþ oþire felawschip, so þat it be not aȝens þe doom of resoun; And And laws as to the manner and times of fasting. also as is forto assigne certeyn tymes for fastyng and þe maner of fastyng; And also as is forto refreyne and werne and aȝenstonde alle vnskilfulle nouelries, alle wantoun deuo∣ciouns, And laws against new and heretical doctrines. of þe peple, which deuociouns and new fyndingis wolden lette and appeire þe more cleer, more pure and more sure leernyng and keping of goddis lawe; and so forþ MS. soforþ. of manye oþire holsum ordinauncis to be made, so þat þilk lawis and ordinauncis ben not to manye for choking and letting mennys wittis to leerne and kunne parfitli þe lawe of scripture and lawe of kynde, for þe greet attendaunce which must nedis be ȝouun to so greet a multitude of lawis positive.

Also to þe attendaunce of a prelate it longiþ þat þese now (m) Performing these duties gratuitously. seid officis he freeli ministre, and þe werkis of þe same officis freeli ȝeue and forþ doo, withoute saale or chaunge or eny bargeyning as price for þe werke or for þe office receyuing.

also his good gouernaunce stondiþ in forbering al maner of (n) Abstaining from fleshly and worldly fleischli and worldli vsis, entirmetyngis and solicitudis, wherbi he schulde be lettid from dewe and diligent atten∣daunce pleasures and power, which would hinder his work. and execucioun of alle þese now rehercid dedis, except | whanne and where nede of his bodili kynde and þe more forþeryng of goddis seruice for oþire tymes it askiþ, As ben þese now folewing: ouer oft wyne and vynose drynkis vsing; In worldly maner domynacioun or princehode bering, but if nede for reule of þi peple it aske; worldli officis and rekenyngis in courte or oute of courte keping; ouer poor and vnsufficient endewing or sustynaunce, mouable or vn∣mouable, receyuing; his endower or his sustynaunce wiþ ouer greet chargys and solicitudis of reparyng, defending, ingardyng, encresyng, maynteyning, and suche oþire, in his owne persoone, to bere taking. 'Take' here seems used in the sense of 'make', 'forbearing (p. 73, 1. 36). . . to make his endower or his sustenance bear'. Cf. Rep., p. 156: At whiche men mowe lawȝe and take bourde, and Babington's glossary note under Take.

[xij^e chapitre]

[T]He gouernaunce and þe attendaunce of a prince Omitted in P.M.M. See p. 71, note 8. (7) The prince towards his people. The prince's duties com∣prise: towarde his peple conteynyth þese poyntis folewing: þat is to seie,

seyng þat as manye parties or degrees or statys as ben (a) Proper pro∣vision for the seven kinds of labour necessary in Church and State. necessarye to þe nede and profite of þe comounte, be ordeyned and stablid to be and abide, as ben þese vij

The following seven points are num∣bered in the MS., in the same hand, i^e to vij.^e

The P.M.M. deals with these seven states in connexion with Doughtiness (after the account given in Donet, Appendix), fols. 31^a, 1. 18, to 31^b, l. 14: ffadir, for as myche as in þe first maner of douȝtines ȝe made mencioun of vij parties whiche maken a comounalte ful, hool and sufficient to him silf, I preie ȝow seie ȝe whiche ben þilk vij parties. Sone, þei ben þese : þe first is, &c.

The first, P.M.M. inserts is. erþetiliers, wiþ MS. wiþ beestys multipliyng repeated. P.M.M. substitutes: with purtenauncis, as bringing forþ of beestis and oþire. beestys multipliyng MS. wiþ bestys multipliyng repeated. P.M.M. substitutes : with purtenauncis, as bringing forþ of beestis and oþire. The ij^e, P.M.M. inserts is. craftys men; The iij^e, P.M.M. inserts is. merchauntys; The iiij^e, P.M.M. inserts is. mynistris P.M.M. substitutes : laborers or mynystris. or seruauntis or laborers P.M.M. substitutes : laborers or mynystris. The v^e, P.M.M. inserts is. leerid P.M.M. has : þe v^e is scolers or leerned men; boþe . . . moral kunnyng being omitted. men or scolers, boþe of natural kunnyng and of moral kunnyng P.M.M. has : þe v^e is scolers or leerned men; boþe . . . moral kunnyng. being omitted. The vj^e, P.M.M. inserts is. prelatis, or curatis, wiþ The P.M.M. runs : with oþire to hem subseruyng, or to hem perteynyng. And þe vij^e is þe hiȝ prince, with his vndir∣neþe him dukis and officeris. And þus myche as for vertues of þe iij^e table. Then it goes on to virtues of the Fourth Table. See above, pp. 60 ff. vndir hem helpers, as louȝer preestis and oþire ordrid men, and wiþ religiouse persoonys profityng forto be able, if god so graunte, to be takun into state of prelacye or curacye; The vij^e, þe prynce wiþ hise helpers vndir him, as dukis, and oþire officers The P.M.M. runs : with oþire to hem subseruyng, or to hem perteynyng. And þe vij^e is þe hiȝ prince, with his vndir∣neþe him dukis and officeris. And þus myche as for vertues of þe iij^e table. Then it goes on to virtues of the Fourth Table. See above, pp. 60 ff.;

and þat al waastful and vnprofitable parties, statis, degrees, (b) Abolition of all offices and crafts harmful to the State. offices, or craftis, to þe hool comounte be lettid to be, or þat þei be removid, if þei happe to be;

seyng also þat eche of þese vij parties haue suche persoonys (c) Proper pro∣vision of fit labourers in the seven kinds of labour necessary in Church and State. as ben able and sufficiently disposid to þe vse and exercise of þilk partie; And þanne þat þilk partie haue so manye suche persoonys as is nede and profite for þilk parties | con∣tynuyng into þe comoun profite, and no mo;

seyng also þat þilk parties which ben not ordeyned to (d) Proper pro∣vision of sus∣tenance for scholars and priests. laboure into wynnyng her lijflode and al maner necessaries, bi cause þei ben ordeyned to laboure in spirit for þe comoun profite, as ben scolers and preestys and gouerners, þat þei haue of þe oþire parties her sufficient fynding or endewing, movable or vnmouable, as is moost expedient to her officis trewli, dewli executing for þe comoun profite, for goddis sake and his seruice, finali or endeli;

making, and ordeyning to be made, lawis, wiþ comoun assent (e) Framing just laws, with the people's consent, and governing according to them. of his peple, for reule of alle his lege men, not oonli in con∣tractis and couenauntis aboute propirte and þerto purte∣nauncis, or in keping pees, but also in alle oþire maner of gouernauncis longing to þe comoun profite, and to goddis vertuose lawe keping, as fer as vndir mannys witt and power it may falle to fynde, knowe and ordeyne; wiþ which lawis he schal gouerne and reule, or procure to be gouerned and reulid, hise peple, and not aȝens þese lawis to do;

seyng þat boþe he and eche state or degree vndir hise prince∣hode (f) Governing according to the laws of Reason and Faith, as taught by the priest. lyue as þei ouȝte bi resoun and bi feiþ, and bi lawis þerupon maad to þe comune and to ech oþeris helpe, forþering and profite, wiþoute synne and trespace aȝens þe lawe of kynde and lawe of oure feiþ, which lawe of oure feiþ prestys schulen to him and to his comunalte bi holi scripture treuli and sufficientli ministre, And þe prince schal it deuouteli leerne, kepe and defende;

punysching alle trespasers aȝens þese poyntis now seide, and (g) Punishing justly all who trespass against the laws of Reason and Faith. þat bi bodili peyne or bi her worldly goodis, which punysch∣ingis schulen be taxid in qualite and quantite bi lawis þerupon maad with þe comunaltees assent; not willing and not desiring þe punysching and þe peynes of his peple made to hem in her ricchesse or in her bodies, saue oonly for nede of her amendement, and for her good lyuing and gouernaunce, and for þat entent oonly doyng;

| defending alle hise legy men bi his strengþe, lawe and (h) Defending his people from all harm and wrong. auctorite, from alle wrongys in her personys and in her goodis, And so to defende eche man in his riȝt, and specialy to defende goddis riȝt, þat is to seie, þe trewe cowrs of goddis lawe, whanne euer he be to enye of þese After þese, the MS. has requyred, crossed through. bi enye man requyred, or whanne euer he may þerof haue sure knowing; seyng þat alle hise debutees and officers execute diligently (i) Seeing that his ministers properly per∣form their duties. and treuly and freely, in his name and in his stide, for his helpe, her officis to hem assigned, and þat for þe comoun profite, into goddis plesaunce;

holding him content wiþ his propre endewing; noon taxe or (j) Demanding from his people only just tax and service. talage or tribute of hise peple, withoute nede or profite of þe comounte, and not wiþoute þe comounte assent, asking and taking; not taking eny personal service of his peple aȝens her wil, ferþir or more þan his lawe resonable, afore made bi consent of his peple, taxiþ, lymytiþ and assignith;

neiþir þat he lette his peple to consente, to ordeyne, to do, (k) Allowing just liberty to his people, especially in spiritual things. to go, to passe, to ȝeue, to suffre, aftir resoun and aftir her wil, Namelich goostly purposis into þi plesaunce or seruyce, lorde god, in lasse þan þerbi arise damage to þe comoun profite, suche as ouȝte in doom of resoun raþir to be eschewid þan þe same good dedis or purposis of hise peple ouȝte to be fulfillid.

The childe Cf. henceforward P.M.M., fols. 41^a, l. 19, to 43^a, 1. 5. in his ȝongþe is bounde anentis his fadir and THE CORRE∣SPONDING RELA∣TIONSHIPS modir to reuerence hem and P.M.M. inserts to. obeie to hem in alle poyntis afore MS. a fore. rehercid in þe attendaunce of fadir and modir to þe TOWARDS SUPERIORS. (1) The child towards his parents. childe. In P.M.M. runs: þe child in his age of manhode. his age of manhode, þe childe P.M.M. runs: þe child in his age of manhode. is bounde to reuerence fadir and modir, and to helpe and releue þe febilnes, þe pouerte, wrongis suffring, þe vnkunnyng, and P.M.M. omits: and amende. amende P.M.M. omits: and amende. þe mys lyuing of hem, if þei falle into such nede.

Chargys of þe wijf toward þe P.M.M. substitutes her, but the word is half erased. husbonde stondiþ Stondiþ here, and below, p. 78, l. 17, is perhaps to be regarded as a singular verb, and chargis as a collective noun, taking either a singular or plural verb. Cf. the P.M.M., fol. 41^b, ll. 17-18, Charges of þe apprentise to his maistir is, where the Donet has ben (p. 77, l. 13). The -iþ, -eþ plural of the pres. ind. is rare, though not unknown, in Pecock. In the Represser I do not remember an instance; Babing∣ton's glossary: 'aȝenstondith, pl. 7', must be wrong, for the subject is 'God'. The Donet once has williþ, p. 61, l. 1, where the P.M.M. reads willen. The P.M.M. has stiriþ and enclineþ where the Donet reads stiren and inclynen, p. 95, l. 24. in (2) The wife towards her husband. reuerence to him doing; in obeisaunce to alle hise comaunde∣mentis afore | touchid paiyng; in releuing and helping his febilnes, sijknes, vnkunnyng, pouerte, aduersite and myslyu∣ing, as moche as sche may P.M.M., can and may. and can P.M.M., can and may. wiþ resonable and discreet circumstauncis, and namely wiþ wise counseil þer∣upon of oþire wise men asking, if þei falle.

Chargys of þe apprentyse to his maistir The third relationship, the scholar towards his schoolmaster, is omitted both in Donet and in P.M.M. ben P.M.M. substitutes is. Cf. above, footnote 5. forto obeie (4) The appren∣tice towards his master. The third relationship, the scholar towards his schoolmaster, is omitted both in Donet and in P.M.M. and fulfille anentis his maistir what he bihiȝte forto do and fulfille anentis his maistir bi þe couenaunt of his apprentise∣hode, wheþir þe P.M.M., þo. werkis ben werkis of his craft, or eny oþire werkis for þe maistris profite. Neuerþeles, wheþir þe ap∣prentise wole sufficientli leerne, or no, þe craft which his maistir is redy and willy to teche him, he may chese, wiþoute eny wrong þerbi to come fro him toward his maistir, in lasse þan þerbi sum wynnyng, profite, or avauntage, schulde growe bi couenaunte of þe apprentisehode toward his maistir; for into so moche leernyng and worching into þe maistris profite, into how moche and which þe couenaunt of þe apprentise∣hode dryueþ, þe apprentise is bounde, and no ferþir; ffor whi ech man may lefully renounce and forsake what is for his owne oonly avauntage, worschip, or fauoure, to be of him doon.

How þe hirer owȝte haue him anentis þe P.M.M., his. hired laborer, (5) The hired labourer towards the hirer. and how þe hyrid laborer ouȝte bere him anentis his hyrer, may be open bi what is tauȝte in þe combynacioun or knytting of a crafty man and his apprentyse, See above, p. 71. þat is to seie, þat euer eiþir of hem kepe his party of þe couenaunt bitwixe hem maad.

Chargys of MS. of þe; the þe being crossed through and underdotted. parischens toward her curate or her prelate (6) The parish∣ioners towards their prelate. stonden P.M.M., stondiþ. See above, p. 77, footnote 5. in reuerence to him doyng, in suffring him to ful∣fille alle þe dedis of his office afore rehercid, P.M.M. omits afore rehercid. and to h[i]m MS. hem; P.M.M., him. obeiyng; Also P.M.M. omits Also. in paiyng to him temperal subsidie, mouable or vnmouable, in mesure and maner P.M.M. omits: and maner. sufficient, wiþoute lak, to his bodili sustinaunce and to alle necessaries wher | wiþ he schulde parfitly do alle þe dedis of his office, and not þerfrom for such lak be disturbled or lettid.

Chargys of lege peple toward her prince stondiþ P.M.M., stondiþ. See above, p. 77, footnote 5. in (7) The people towards their prince. reuerencyng him, in obeiyng to his commaundis, P.M.M. inserts punyschingis and. lawis, maad afore seide; Also P.M.M. omits Also. in paiyng to him bodili seruice and tribute, or immouable goodis, for his endewing of lijflode, as is bi iust lawe ordeyned, in lasse þan he haue bi eny iust title propirte sufficient vpon al þe londe or vpon sum, The P.M.M. ends this point here, and concludes: Lo, sone, þus mych as is now seid of moral vertues fro þe biginnyng of þe i^e chapitre hidirto muste nedis be seid, tauȝt and knowe at þe leest, if goddis comaundementis and his lawe schulde be fulli and parfitli knowen (fol. 43^a, ll. 5-10). This passage, of course with different refer∣ences, occurs later in the Donet. See p. 80, ll. 13-17. The P.M.M. then passes to: Syþen þer is no vice, &c. Cf. below, p. 79, beginning of chap. xiii. in which caase it is open him to not nede his endewing to be maad bi peple.

How religiose personys ouȝte bere hem in her religyoun The monastic life consists in keeping three vows: chastity, wilful poverty, and obedience. is seide afore sufficiently, bi rehercyng of iust vowys keping, in þe iij poynt of þe ij^e table, and bi þe attendaunce of prelatis and curatis to her sugettis, and of sugettis to her curatis, in þe iij^e pryncipal poynt of þe iiij^e table; fforwhi al priuate religiosite stondiþ in keping of þre vowis: þat is to seie, vowe of chastite, vowe of wilful pouerte or expropria∣cioun, and vowe of obedience to her prelate in maundementis of þe reule which þei haue chosen. And þerfore it nediþ not to make eny newe treting þerof for schortnes of þis werk.

What is wicchecraft in it silf, and wheþir wicchecraft be Advice as to where to find teaching con∣cerning witch∣craft. enye trespase aȝens eny poynt of þe iiij seide tablis, and how it is foly and yuel, it is tauȝt bi lengþe in 'þe þe overwritten in MS., and mark of omission in text. reule of cristen religioun', in þe first party, þe [ ] Space left for reference in MS. trety, þe [ ] Space left for reference in MS. chapitre, and more largeli in 'þe filling of þe iiij tablis', þe first party.

And þus moche as at þis tyme, moost loving lord god, for This completes, for the present, the teaching on the Four Tables, knowleching afore þi reuerence vpon þi lawe, comaunde∣mentis and seruice, so fair, so resonable, and so rewardable, conteyned in þe iiij tablis afore goyng, into þi preising and worschiping, and into oure þerbi edifiyng.

[xiij^e chapitre]

[S]iþen Small i in MS.

Cf. henceforward P.M.M., fols. 43^a, l. 10, to 43^b, l. 18.

þere is no vice or synne, neiþir may be eny vice Since every vice has a corre∣sponding virtue, vices are sufficiently known through the teaching of the Four Tables of the virtues. or synne, which P.M.M. substitutes: but for as myche as it is contrarie. is not contrarie P.M.M. substitutes: but for as myche as it is contrarie. or aȝens sum vertu | of þi seruice, And siþen alle maners and braunchis of þi vertues and of P.M.M. omits of. þi seruice, o lord god, ben expressid in þe forseide P.M.M., afore seid. iiij tablis, it folewiþ þat þer is no P.M.M., noon. vice or synne, neiþir may be eny vice or synne or enye defaute aȝens þi seruice or þi wil, neiþir may be knowe for enye suche, wheþir it be in preest or prynce or comuner, munke, P.M.M. here inserts or. freer or P.M.M. omits or hermyte or. hermyte or P.M.M. omits or hermyte or. nunne, or in enye maner gouernaunce of hem, or of enye oþire in þe fiȝting chirche, but þat P.M.M. substitutes but for as myche as it. he P.M.M. substitutes but for as myche as it. is aȝens sum vertu sette afore in oon of þe iiij tablis, and known to be aȝens such a vertu y-sette in oon of þese iiij tablis; And it folewiþ ferþir þat it is not P.M.M., no. grettist P.M.M. omits grettist. nede forto make enye longe writing vpon þe kyndis of vicis or of synnes, fforwhi alle vicis schulen be knowe competently, P.M.M. substitutes at þe ful. if þe vertues to whom þe vicis ben contrarye, be known at þe fulle; þouȝ sumwhat y haue writun bifore in P.M.M. omits in . . . partie. þis first partie P.M.M. omits in . . . partie. of certeyn vices for more pleynes, wiþoute grettist P.M.M. omits grettist. nede; Or, P.M.M. omits Or . . . vertues. at þe leest, if a man schal knowe sufficiently vicis, it is to him good forto knowe bifore sufficiently þe contrarye vertues P.M.M. omits Or . . . vertues.; And þerfore þe poyntis of þese iiij tablis ouȝte be sadly and diligentli discussid, and afore MS. a fore. alle oþire þingis to be leernid. and ful worþili maist þou, lorde, in hem be preysid and for hem y-þankid.

Lo, The passage Lo . . . knowen (with, of course, different references) occurs in the P.M.M. after discussion of the relationship of the people towards their prince, fol. 43^a, ll. 5-10. See above, p. 78, note 10. The emendation, schulde . . . knowen, is from this passage in the P.M.M. After lawe, MS. has as now is seide.

The rest of this section in the Donet on the sufficiency of the Four Tables—which does not occur in the P.M.M.—is difficult to analyse and punctuate, and is probably fur∣ther corrupt. The P.M.M. passes to : More of þese iiij tables, &c. Cf. below, p. 83, l. 28.

sone, þus moche as is now seid of moral vertues, from The thirty-one Points of the Four Tables sufficiently cover all God's commandments. þe bigynnyng of þe iij chapitre into þe eende of þe xij chapitre, muste nedis be seide, tauȝt and known at þe leest, if goddis comaundementis and his lawe [schulde be fulli and parfitli knowen] The passage Lo . . . knowen (with, of course, different references) occurs in the P.M.M. after discussion of the relationship of the people towards their prince, fol. 43^a, ll. 5-10. See above, p. 78, note 10. The emendation, schulde . . . knowen, is from this passage in the P.M.M. After lawe, MS. has as now is seide.

; ech man must nedis haue me excusid if y schulde reherce hem fully; and as, y weene, no vertu of goddis lawe can be assigned which is not euidentli and openly conteyned vndir oon of þe seide xxxj vertues, ȝhe, and so conteyned vndir oon of þilk xxxj vertu vertues þat þe name of þilk oon is uerified vpon þe oþire vertu assigned to be con∣teyned vndir it, And þerfore þe names of þese xxxj vertues, if þei be had wel and parfitly in mynde, schu∣len bring into remembraunce of him þat so haþ hem in mynde, y dare weel seie, alle goddis commaundementis and alle moral vertues of his lawe, as openli and as sufficiently as so litil a noumbre of xxxj names may do (which noumbre y holde to be in a goode meene, not ouer greet, leest it schulde be ouer chargeose to þe mynde, neiþir ouer litil, leest it schulde be ouer derk to bring into remembraunce alle goddis com∣maundementis and lawis)—And, if al þis be trewe, it folewiþ No change for the better can be made in these Four Tables. þat þis foorme of teching goddis commaundementis and lawis, fro þe bigynning of þe iij chapitre hidirto, nediþ not to be chaungid or amendid; namelich so moche as nede This cannot be said of the tables so far drawn up by other writers. dryuith summe oþire mennys foormes teching goddis com∣maundementis and lawis, to be blamyd, inprovid, chaungid and amendid, And þat boþe for insufficience and for þe vntrowþe in her teching; þouȝ god forbede y schulde oþire wise feele, but þat an oþire foorme may bi oþire men be founde as sufficient and as weel and as openly in anoþir maner teching goddis commaundementis, as þis present seide foorme, bi me sette forþ, dooþ; Neuerþeles, y weene forto fynde enye straunge foorme fro þis present foorme, and to þe seide purpos, schal be no nede. And forto make good what y haue now seide, þat oþire mennys foormes, taking vpon hem forto teche and trete goddis commaundementis and lawis, ben insufficient and inconuenient to þilk purpos, schal be schewid in a tretice þerfore speciali to be made, whos name schal be þis, 'þe inprouing of mennys insufficient foormes.'

And þouȝ þese wordis, and manye mo whiche y write in Pecock does not mean to boast, or to despise other men's work; but merely to further the knowledge of God's com∣mandments. þis present book and in summe oþire bokis, mow be takun as for wordis of veyn glorye or of pryde and of presumpcioun vpon my silf, and as wordis of indignacioun or envye as anentis oþire men and her writingis, lord god, þou knowist þat y seie hem not, neiþir write hem, vndir þilk corrupcioun, and y beseche þat y neuer so do. And, lorde, þou knowist þat | for ȝele to þi trouþe and to þi trewe seruice, y seie hem with schame and wiþ drede, lest y schal for hem be amys deemed, In lasse þanne what y now seie here for myn excuse be þerfro a defence and a coueryng.

Certis, if poul ouȝt not be deemed a veyn MS. aveyn. avaunter of St. Paul is not blamed for praising his own teaching, and for de∣nouncing other men's imperfect teaching. him silf, and of oþire mennys teching a proude despiser, for it þat he wroot and seid of him silf and of oþire mennys teching, ij^a corinthies, xj^e chapitre, from þe myddis into þe eende of þilk chapitre, and þoruȝ oute al þe first and ij^e chapitris in his epistle to galathies, bi cause he wroot al it for necessarye witnessing and for necessarye defence of treuþe, and for confusioun to vntrouþe, and for þat his teching schulde be þe more attendid and considerid, what it were in it silf, and þanne to be take as it were in it silf, whanne peple were wakid vp from her vnconsideracioun and her vnattendaunce, good resoun wole þat, for lijk cause and nede, boþe y, wrecche, and ech oþir man, may write and seie wordis which ellis, wiþoute so good a cause and wiþoute such nede seid, weren wordis of veyn avauntyng and of oþ[ir]e MS. oþe, the contraction mark for ir being omitted. mennys loore proudly despising. And so, sone, þouȝ y be synful and ful of defautis and ser from þe euenesse to seint poul, ȝit to alle þe reders and to alle þe heerers of al what y haue writun or schal write, my conscience reproueþ me not forto seie what poul seide of him silf, ij^a corinthies, v^e chapitre, vv. 12-14. þus: 'We commende not vs silf eftsoon to ȝou; but we ȝeuen to ȝou occasioun to haue glorie for vs, þat ȝe haue to hem þat glorien in þe face and not in þe herte. for ouþer we bi mynde passen to god, ouþer we ben sobir to ȝou. sorsoþe, þe charite of crist dryuith vs.' þat is to seie, in pleyner maner þus: 'I entende not to commende my silf, as for my silf, in eny wordis which y schal write or seie; but y ȝeue an occasioun and a cause þat ȝe considre and knowe ȝou to haue sumwhat wherbi ȝe mowe aȝen stonde vnsufficient teching trouþe, and to aȝenstonde þe te∣chers of vnsufficient and of vntrouþe, And to knowe cleerli necessary trouþis. And among my writingis, if in eny placis of hem y passe þe capacite of ȝoure vndirstonding for þe tyme in which ȝe schulen at þe first rede hem or heere hem, be it to þe preising of god þat his trouþis ben so hiȝe þat þei ben at þe first heering so harde to ȝoure vndirstonding; And if in oþire placis of my writingis, y be so sobre þat þei ben anoon takeable of ȝoure vndirstonding, be it to ȝoure profite, for in boþe þese seide maners for to write, as y hope, þe charite of god me forþ dryueþ.'

fferþermore, þis now seide discrecioun, a man forto preise St. Gregory admits that St. Paul was in the right. him silf or his owne kunnyng and hise owne werkis, and forto blame an oþire mannys kunuyng and hise werkis, for cause and nede now seide, allowiþ ful wel and ful fair seynt gregorye in his writing vpon eȝechiel, in þe first partie, þe ix^e omely, into confirmacioun whe[r]of MS. wheof. gregory alleggiþ þere how poul preisid him silf and dispreisid oþire, as is bifore in þis present chapitre markid; And where also gregorye answeriþ to þilk text of scripture, prouerbes, xxvij chapitre v. 2.: 'Preise þ[ee] MS. þou. Cf. laudet te alienus. anoþire mannys mouþe and not þin owne,' þat þis text is to be vndirstonde bisidis and oute of þe caase of nede and of profite now bifore spokun. but ȝitt alle men mowe witte wel þat what is seide vpon þis discrecioun to be trewe, is trewe, and had be so and in such maner trewe, þouȝ gregory had it neuer so writun and so witnessid; ffor∣whi gregory maad it not to be trewe, þouȝ he so made mencioun þat it is trewe.

how schulde a Joined in MS. man Joined in MS. bring peple of englonde into wil A merchant is not blamed for extolling the worldly goods he has to sell. forto bye or Joined in MS. to Joined in MS. freely receyue and haue preciouse and profit∣able chaffre, which he had fett fer from oþire cuntrees biȝonde þe see for her profite and eese, but if he wolde denounce and proclame þat he had such chaffre, and which were þe preciosite and þe profitablenes of hit, for loue and ȝeel which he had into | her good and availe; And ȝit herbi Neither should Pecock be blamed for extolling the spiritual goods he offers. and herfore ouȝte not þis man be holde MS. beholde. a proude avaunter of him silf or of his chaffare. Wherfore, if y be in like caas of my goostly chaffare, no man putte me so liȝtli in þe defaute of which, god, þou knowist, y canne not in no wise fynde my silf gilti.

More Cf. henceforward P.M.M., fols. 43^b, l. 18, to 44^a, l. 19. of þese iiij tablis and of her special vertues and Advice as to where to find further teaching on the Four Tables. gouernauncis mai be seen in þe first parti of 'cristen re∣ligioun', þe iij^e trety, and in þe book clepid 'þe filling of þe iiij tablis', þoruȝ oute hise iiij parties.

ffadir, whi witnessen ȝe not now þe xxxj P.M.M., xxviij, three of the Points being omitted. See above, p. 41, foot∣note 10. See also Folewer, Pt. II, chap. ix, where it is shown how the Thirty-one Points may be reduced to twenty-seven or twenty-six. pointis of þe Why is not the authority for the Four Tables in Holy Scrip∣ture explained? iiij tablis in holi scripture? me þinkiþ þat, if ȝe so did, þe peple wolde þe more likingli receyue þis þresent book, and þe soner bileeue to ȝoure present doctryne.

Sone, wite þou weel þat forto witnes ful wel and openli The relationship of the Four Tables to Holy Scripture is elsewhere proved. in holi scripture eche of þese seide xxxj P.M.M., xxviij. See note 7 on p. 83. poyntis of þe iiij tablis, which maken þe iiij^e princypal mater of cristen P.M.M. substitutes þis book religioun, P.M.M. substitutes þis book. y haue bigunne P.M.M. substitutes made. make P.M.M. substitutes made. a special book bi him silf, clepid 'þe witnessing P.M.M., grounding. It looks as though this is a different book from the 'Filling of the iiij Tables' mentioned above, p. 83, ll. 30-1. of þe iiij tablis' P.M.M. inserts: And also for to witnesse in holi scripture ech of þe oþir vj principal maters serueþ þe iij^e parti of cristen religioun.; and þerfore, and also for schortnes, y forbere to sette her witnessing here, And P.M.M. omits And . . . chapitre. for þat a schort witnessing bi holi scripture of þese xxxj pointis making þe iiij tablis, is sett al redi in þe book clepid 'þe prouoker', in þe first parti, þe [ ] Space left in MS. for reference. chapitre. P.M.M. omits And . . . chapitre.

[xiiij^e chapitre] Numbered 14 in margin.

[F]Or as moche Cf. henceforward P.M.M., fols. 44^b, l. 1, to 46^b, l. 13. as afore, in þe iiij^e P.M.M. substitutes: first chapitre of þis litil extract. chapitre of þis first Teaching is requested on the six other MATTERS. parti, P.M.M. substitutes: first chapitre of þis litil extract. soone aftir þe bigynnyng, it is tauȝt þat aftir þe wil and lawe of god, vij þingis or vij maters ouȝte of alle cristen scolers principali to be leerned, which maters ben þese: what god is, whiche ben hise benefetis, whiche ben hise punyschingis, whiche is his lawe, whiche ben oure wrecchid∣nessis, whiche ben oure wickidnessis, and whiche ben reme∣dies aȝens hem boþe; And for as moche as þoruȝ al oure Since the FOURTH MATTER alone has so far been treated. afore goyng to gider talking, þe iiij^e mater, þat is to seie, þe lawe of god, is resonabli, as vndir a compendi, forþ spokun and tretid, y preie ȝou, fadir, þat ȝe sumwhat me enfoorme, ȝoure sone, vpon þe vj oþire seid maters, and first þat ȝe bigyn∣ne to teche me what is god.

Sone, god is, as he is, verrili in him silf, a þing fer P.M.M. omits fer. aboue THE FIRST MATTER: WHAT GOD IS IN HIMSELF. alle creaturis þouȝt vnþenkable, fer P.M.M. omits fer. aboue alle creaturis speche vnspekable, and fer P.M.M. omits: and fer. aboue al signe vndeclarable, forto P.M.M. omits forto . . . declaring. meene of vtterist and cleerist þenking, speking and declaring, P.M.M. omits forto . . . declaring. And þerfore aboue alle creaturis knowing vn∣knowable, as is knowlechid in 'þe book of dyuine office', in seruice of trinite sunday. Neuerþelees, in such maner as (1) One sub∣stance infinite. creaturis mowen him discryue, God is oon being, oon sub∣staunce P.M.M. inserts oon godhede. infinite, þat is to seie, vnmesurable greet in goostly greetnes, infinite good, infinite maiestful, infinite fair, myri and swete, infinite myȝti, wijs and louyng, infinite mercyful, piteful and desirose, infinite large, fre and gentil, infinite trew and infinite trowþe; iij persoonys, fadir, sone and holy (2) Three Per∣sons: Father, Son, and Holy Ghost. goost; of whiche persoonys þe first, which is þe fadir, bigetiþ and bringiþ forþ euerlastingli þe secunde persoone, whiche is þe sone; and boþe þe first persoone and þe secunde bringen forþ and spiren euerlastingli þe iij^e persoone, which is þe holy goost. And þerfore þe fadir is not þe sone, neiþir þe fadir is þe holi goost, neiþir þe sone is þe fadir or þe holi goost. and alle þese bringyngis forþ ben doon withynne þe (3) But one Substance. same substaunce, withynne þe same beyng, and in þe same godhede. And þerfore, nedisli, þese iij persoonys ben P.M.M. inserts in. þe same substaunce, þe same beyng, and þe same godhede, ech wiþ oþire. And also þerfore in eche of hem ben alle þe same seid nobil dignitees afore rehercid, ful and hoole y-lijk moche. And such anoþir being, substaunce, or godhede, is þer noon, There can be no other Father, Son, and Holy Ghost, and no other such Substance. neiþir may be; but he is aloone maker of alle oþire þingis out of nouȝt, keper and reuler of hem which ben clepid creaturis. and he is neiþir maade, neiþir P.M.M., neiþir neiþir. kept, neiþir reulid of enye oþire. neiþir þere may be enye oþire fadir, eny oþir sone, eny oþir holi goost, in þe P.M.M., þis. same now seid godhede þan þere now is. And what euer werk oon of þese The work of the Three Persons. persoonys wirchiþ wiþoute forþ into creaturis, þe same | werk, ful and hool, wirchiþ ech of þe P.M.M., þese. iij persoonys. Neuer∣þeles, wiþynne þe godhede noon persoone gendriþ MS. is gendriþ; the is being crossed through. saue oonli þe fadir, noon persoone is gendrid saue oonli þe sone, noon persoonys spiren saue þe fadir and þe sone, noon persoone is spirid saue þe holi goost.

O how woundirful and how worþi, how preiseable, loue∣able and obeiable, a þing is þis þing now seid, which is god! as ful wel is schewid in declaracioun of þis now seid stile.

More of þis mater, what god is, and how he is in his persoonys, may be seen in þe first party of þe book clepid 'cristen religioun', þerof P.M.M., in þerof. in P.M.M., in þerof. þe first trety, And in P.M.M. inserts: þe ij^e partie, of cristen religioun, þe i^e treti, and in þe iij^e partie, þe i^e treti, and in. The words following re∣ligioun are an addition from the foot of the page. 'þe book of dyuine office', in þe preisingis for matyns in Trynitees P.M.M., trinite. sundaye.

Gramercy, fadir, for þis so woundirful discryuing god, bi Teaching is requested on the Second Matter. so reuerend a stile. wiþ þis knowing of god y holde me content at þis tyme, into þe tyme y be worþi to stie vp into þe now seide book, 'þe reule of cristen religioun'. And þerfore passe ȝe forþ, P.M.M., ferþir. o my fadir, into þe benefetis of so reuerend and so worschipful a god.

[xv^e chapitre] Numbered 15 in margin.

[S]One, Cf. henceforward P.M.M., fols. 46^b, l. 13, to 53^a, l. 17. hise benefetis stonden in þre general kyndis, or THE SECOND MATTER: GOD'S BENEFITS. Of these there are three kinds: in þre general maners: fforwhi of goddis benefetis doon and bihiȝt to man, summe ben undir MS. woundir, the wo being crossed through and underdotted. graciose, P.M.M. inserts and. summe ben graciose, P.M.M. inserts and. summe ben gloriose.

Benefetis of god vndir graciose, þat is to seie, louȝer þan I. Under∣gracious bene∣fits: His creation of the world and of all creatures; ben P.M.M. omits ben. benefetis of grace, ben þese: his making of aungels and of men, of heuenes elementis, and of alle her contentis in so manye diuers kyndis; his keping of alle þo same, þat His keeping of the same; þei falle not into nouȝt; His gouernyng of alle þe P.M.M., þo. same, and of alle þe newingis, P.M.M., new þingis. chaungis, chauncis and effectis which His government of the same; fallen in eny of þe same, and þat, aftir P.M.M. omits aftir . . . alle. sum opynioun, alle P.M.M. omits aftir . . . alle. bi him silf immediatli (þat is to seie, in P.M.M. omits in . . . worching. þilk worching P.M.M. omits in . . . worching. withoute eny P.M.M. omits eny. meene of eny oþir creature), or ellis, P.M.M. runs: or ellis of sum inmediatli [sic] and of oþir sum mediatli. aftir sum oþir opinioun, summe immediatli and oþire summe mediatli P.M.M. runs: or ellis of sum inmediatli [sic] and of oþir sum mediatli. (þat is to seie, bi meene of oþire crea∣turis), but ȝitt euermore þoruȝ his power, witing and willing princi∣pali; his ȝift to vs of oure boþe body and of P.M.M. omits of. oure resonable His gift to man of a body and a reasonable soul; soule, wiþ alle her kyndeli goodis; His ȝift into oure seruice of heuenli bodies, as ben planetis and sterris, wiþ her large speeris; Also his ȝift of elementis, wiþ her contentis, and so His gift to man of all the heavenly bodies, the elements, and the lower creatures; folewingli his ȝift to vs of alle creaturis louȝer in kynde þan man is; His ȝift to vs of goddis y-gete or maad bi labour of oure natural witt and wil, and of oþire powers of þe soule His gift to man of all goods made by man's own skill; subseruing or vndirseruing to oure witt and to oure wil: which goodis ben sciencis, craftys, housis, cloþis, ricchessis, worschipis, dignitees, officis, fauouris and fames; His ȝifte His gift to man of relatives and friends. of alle oure b[r]iþeren MS. biþeren; P.M.M., briþeren. and sistren P.M.M. inserts: and neiȝboris. in mankynde into oure helpe and into oure counforte.

Graciose benefetis of god ben þese: his ordinaunce þat II. Gracious benefits: His ordinance that all things, except our sins, should be for our spiritual advantage; alle þingis which ben ȝouun to vs, or schulen in eny maner bifalle to P.M.M. omits to. vs, excepte oure owne P.M.M. omits owne. synne, schulen turne P.M.M. inserts vs. into oure goostli good and profite, if we so wole, and not lette, bi oure inpacience and oure aȝens grucching; his ordinaunce þat man, aftir his synne, schulde be restorid into P.M.M., to. saluacioun, His ordinance that man, in spite of his sins, should be saved; þouȝ aungel synnyd and was left vnrestorid; His ordinaunce þat aungels schulde be to vs attendaunt and defendaunt, and þat grace wiþynneforþ schulde move vs and stirre vs His ordinance that angels should serve and defend us; and that His grace should incline us to good, and turn us from evil; into good, and also move vs and drawe vs from yuel; His ordinaunce þat oure restoring and redempcioun schulde be maad bi þe incarnacioun and þe holi lijf and peyneful passioun, resurrexioun, ascencioun and to þe doom aȝen comyng of þe His ordinance that Christ should redeem us, in the man∣ner rehearsed in the Creed; secunde persoone in trinyte, þat is to seie, þe sone of þe fadir in trinite; In which ordinaunce þe seide ij persoone took fleisch and blood, and bicam verry man, conceivid and born of maide mary, he being in oon persoone verry god and verry man, y-callid 'Jesus'

MS. Jhc, as also P.M.M.

It is a question whether to extend such abbreviated forms of the name 'Jesus'—'Jhc', 'Jhs', &c.—as Jesus, when the h is taken to represent the Greek eta, or with the Latin h, when the extended form would be printed Jhesus. The form given in the text seems to me more logical. For a discussion of the point see Prou's Manuel de paléographie, Paris, 3rd ed., 1910, pp. 115-17, and Traube's Nomina Sacra, Munich, 1907.

The c of Jhc represents, of course, the Greek sigma.

; In which manhode and fleischli body so takun, he suffrid peynful passioun and hard | deeþ vndir pounce pylate, bi departing of his soule from his P.M.M., þe. body, but euer wiþoute eny hurte to his godhede; which body also laie deed in þe sepulcre, The Descent into Hell is omitted here, and in the corresponding passage in the P.M.M. This omission from the articles of our belief was one of the accusations brought against Pecock. Cf. Book of Faith, pp. 304-5, for reason for omission. and was aȝen quykened in þe iij^e daie to lijf bi aȝen coupling of þe bodi to þe soule; And so Jesus roos þe iij^e daie from deeþ to lijf, in body and in soule, neuer eftsoones to deie; And in þe same body and soule, he boþe to gedir, god and man, þe fourtiþe daie aftir his resurrexioun stied vp into heuene, setting him silf on þe riȝt half of þe fadir, from whens he is eftsoones to come in þe same manhode, forto deeme þe quyke and deed; whanne þat alle men which P.M.M. inserts þat. euer lyueden in erþe schulen rise in body and soule to lijf; And alle þo whiche han lyued vertuosely in keping goddis lawe schulen entre, body and soule to gider, into perpetual heuene blisse; And alle þoo whiche han broke goddis lawe bi deedly synne, and haue not þerof be amendid in þis lijf, schulen be þrouȝe, body and His ordinance of the Church on earth, and of its sacra∣ments; soule to gider, into perpetuel peyne of helle; his ordinaunce þat he wolde haue a chirche here in erþe, vndir his chirche whiche he haþ in heuene; in whiche chirche here in erþe he haþ sette sacramentis, as baptym and eukarist, whos availis and dewe receitis ben afore in þe iiij^e P.M.M. substitutes: first chapitre of þis litil extract. chapitre of þis first His ordinance that forgiveness of sins is gained by repentance; party P.M.M. substitutes: first chapitre of þis litil extract. declarid; His ordinaunce þat forȝeuenes of synnes y-doon aftir tyme of baptym may be hadde bi repentaunce and ful aȝen turnyng to god, y-made in oon hede P.M.M., ooned. of cristis feiþ and cristis holi churche, þoruȝ maners whiche ben tauȝt aftir in þis first P.M.M. substitutes: litil extract, þe laste chapitre. party, in þe xviij chapitre P.M.M. substitutes: litil extract, þe laste chapitre. toward þe eende; His ordinaunce þat cristis holi lijf and passioun His ordinance that Christ's life and pas∣sion procured for us forgive∣ness of sins, provided we repent; deseruid to vs grace to gete forȝeuenes of synnes, P.M.M., synne. if we take and perfoorme þe remedies whiche ben resonabli ordeyned þerfore; Also þat it deseruid to vs grace or power to aȝen∣stonde synne, grace to make aȝen restoring or in P.M.M. omits in sum maner. sum And procured for us also grace to with∣stand sin, to make amends for sin, and to deserve heaven; maner P.M.M. omits in sum maner. satisfaccioun for synne, grace to deserue perpetuel mede bi vertuose werkis; | which gracis or powers weren loste bi Adamys P.M.M., adam. synne, and þei weren vnrecouerable to be hadde, or to be geten, or aftirwarde to be kepte bi mannys owne power; His ordinaunce þat peynes and wrecchidnessis His ordinance that our 'wretched∣nesses' should be for our good; into whiche we ben falle, bi occasioun of adamys synne, be maad for oure bettir; His ordinaunc[e] MS. ordinauncis, clearly through anticipation of gracis; P.M.M., ordinaunce. þat gracis afore ȝouun ben encresid and multiplied, if we obeie to þe inwarde moving of þo gracis, and putten hem not aback; His ordi∣naunce His ordinance that grace should increase in us, if we obey the inward promptings of that grace; þat þe lijf and passioun of his sone, Jesus, oure sauiour, which lijf and passioun were doon and suffrid for vs, schulde be passing holy and passing peynful, as may be seen bi articlis which mowe be markid from þe bigynnyng His ordinance that Christ's life and passion should be supremely holy and painful; into þe eende of þe P.M.M. omits þe. iiij eu[a]ngelistis, MS. eungelistis; P.M.M., euange∣listis. and sumwhat ben expressid in [þe] Omitted in MS.; P.M.M., þe. secunde partie of þe book callid 'þe rewle of cristen religioun', and þe book of diuine office', in þe seruice or office of P.M.M. inserts þe. palme sundaie weke; His ordynaunce þat Jesus schulde so moche louȝe and meke him silf in man∣kynde His ordinance that Christ, though Man, should at the same time be God; þat he wolde be callid, and verrily be, oure weifere, oure techer, oure exaumpler, oure raunsumner, oure raun∣sum, oure tresoure, oure ioie, oure counforte, oure hope in þis lijf, oure fadir, oure broþir, oure spouse, oure goostly foode of mete and drynke, oure aduoket in heuene, oure protectour and defender in erþe aȝens alle oure enemyes, ȝeuer of alle gracis and goodis in erþe, ȝeuer of al glorye in heuene, not wiþstonding P.M.M runs: not withstondyng he was and is in his manhode king, &c. he, being in his manhode, was and is, in sensible execucioun, king P.M.M runs: not withstondyng he was and is in his manhode king, &c. of hevene, lorde of al P.M.M. omits al. þe worlde and emperoure of helle, bi merit of his holi lijf and passioun; His ordinaunce þat we mowe preie to him and to His ordinance that prayer to Him, to angels, and to saints, should be heard; aungelis and to seintis for us silf and for oure neiȝboris, and be herd; His ordinaunce þat alle aungelis in heuene and alle holi soulis passid and alle holi cristen in erþe mowe preie for vs and be herd, as it is | recording P.M.M., according. to oure profite and His ordinance that angels, holy men de∣parted this life, and holy men on earth, should pray for us, and be heard; to P.M.M. omits to. oure nede and to his worschip; His ordinaunce þat ech cristen man schal fare þe bettir for ech of hise freendis sake, þat is to seie, ech cristen man schal þe more be sparid, þe more goodis receyue, for eche of hise freendis sake, þouȝ þilk freende preie not actualy þerfore, And þat more or lasse aftir His ordinance that every Christian shall fare the better for his Christian friends' sake; þat þis cristen man is more or lasse in þe freendschip of þis now seid freende, And aftir þat more or lasse god loueþ þilk freende for his good lyuing; And so, siþen alle cristen men being in charite ben to gedir eche oþeris freendis, it muste nedis folewe þat god haþ ordeined ech trewe cristen man forto fare þe bettir for ech oþir cristen mannys good lijf and good dedis; His ordinaunce þat holi scripture of þe oolde His ordinance of the teaching of Scripture. testament and of þe newe schulde enforme and remembre vs and so mynystre to vs oure P.M.M. inserts hool. seiþ ful trewli, dewli P.M.M. omits dewli. and deuoutely.

How mercyful, how desirosely, how piteuosely, how How merciful God is in giving to us all these gracious bene∣fits! graciousely, how louyngli and how myȝtly god wrouȝte and dide to hise peple in tyme of þe oolde testament and to hise peple of þe newe testament, and how he wole do gloriosely to hem boþe in an oþir lijf aftir þis lijf! And þus moche, o my sone, as for graciose benefetis, into tyme þou come into 'þe reule of cristen religioun'.

[xvj^e chapitre]

[G]Loriose benefetis of god, þat is to seie, Joies of heven, III. Glorious benefits of God: ben so greet and so merueilose þat þei mowe not of vs be spokun, seen, herd, or þouȝt, as þei ben in her vtterist good∣nes and felicite. Neuerþelees, in suche maner as her knowyng mowe falle into mannys witte, þei mowe be dis∣cryuyd in þis maner:

Of gloriose benefetis, þat is to seie, of benefetis to be There are two degrees of glorious bene∣fits: ȝouun in heuene, summe ben princypal ioies, and summe ben secundarie ioyes.

Principal Joye stondiþ in cleer and immediat siȝt of þe godhede, in hiȝe wel willing and swete loue to it, and in | (a) Principal joys. nyȝ, at þe next ioyning to it, and Omitted in P.M.M. in sure holding of it.

Of secundarye ioyes, summe ben vttirli supernatural, þat (b) Secondary joys, which are either (1) Supernatural or (2) Natural. is to seie, aboue kynde, And þese ben not al P.M.M. omits al. flowyng bi comyng and goyng, bi encresing and decresing; And summe ben natural wiþynne þe boondis of kynde, and P.M.M. substitutes: and þese ben. of þese manye ben P.M.M. substitutes: and þese ben. flowyng, comyng and goyng, now encresid, P.M.M. inserts and. now decresid.

Of supernatural ioies, summe ben of þe body, and Omitted in P.M.M. summe (1) Supernatural joys are: (a) Of the body. (b) Of the soul. ben P.M.M. omits ben. of þe soule.

Supernatural ioies in þe bodies side ben þese: passing fairnes, passing helþe, passing strengþe, passing swiftnes, (a) Supernatural joys of the body. passing fredom, passing sensual delectacioun þoruȝ al oure inwarde and outwarde sensitive wittis, in P.M.M. omits in . . . chapitre. þe maner tauȝt in þe ij^e partie of 'cristen religioun', þe [ ] Space left in MS. for reference. tretice, þe [ ] Space left in MS. for reference. chapitre, P.M.M. omits in . . . chapitre. euerlestyngnes of lijf and of alle þese ioies and benefetis now seid.

Supernatural ioies in þe soulis side ben þese: passing (b) Supernatural joys of the soul. wisdom, passing frendschip having, passing power, passing worschip, passing pees and accorde, passing gladnes, and ful sikirnes neuer to leese vttirly eny of þese P.M.M. inserts ioies. now afore seid, neiþir of hem which now schulen be seid.

Accidental ioies natural in heuene, þat is to seie, suche (2) Natural joys rehearsed. þat bi oure natural powers mowe þere be geten and be aȝen lost, ben þese: Leernyng and cleer kunnyng getyng vpon sutel trouþis being in creaturis þo[r]uȝ MS. þouȝ; P.M.M., þoruȝ. alle maner sciencis, passing fer þe maner and þe P.M.M. omits þe. degree of kunnyng which may be geten in þis lijf, and þat wiþ greet delectacioun folewing þerupon in þe wil; ful Hole in P.M.M. greet and Omitted in P.M.M. sensual delite geting naturali in summe of þe outward wittis: as in siȝt of moost faire þingis, in heering of moost After moost, MS. has faire þingis, crossed through. myry þingis, and touching of moost louyd þingis, and in þe ymaginacioun and mynde þerto answering; fful greet honoure, worschip, ouerte, fame, fauoure and glorye, which oþire P.M.M., oure. sauid aungelis and seyntis schulen ȝeve to vs; | ffull greet familiarite, or homelynes getyng, wiþ worþi persoonys and wiþ alle louyd persoonys: as for to talke wiþ hem, se hem, heere hem, biclippe hem, and abide wiþ hem; Also ful greet gladnes for ascapyng of dampnacioun and of peynes in helle; Also þe gladnes vpon goddis riȝtwisnes executid vpon dampned aungels and dampned men, And ful greet gladnes for P.M.M., of. oure owne salua∣cioun and oure blisse, and for þe blisse of eche saued aungel and saued man. And þus moche as for goddis gloriose benefetis in heuene.

More of þis mater, whiche ben goddis benefetis to man, Where further teaching on God's benefits may be found. may be seen in þe first partie of 'cristen religioun', P.M.M. inserts: þe ij^e treti, and in þe ij^e partie of cristen religioun. þe ij^e, iij^e, iiij^e, v^e and þe P.M.M. omits þe. vj^e treticis, and in 'þe book of dyuyne office' in manye a wher. MS. awher; P.M.M., a wher.

Now, Cf. henceforward, P.M.M., fols. 53^a, l. 17, to 54^b, l. 4. sone, forto heere of goddis punysschingis, boþe of THE THIRD MATTER: GOD'S PUNISH∣MENTS. Of these there are two kinds: þo which ben holde P.M.M. omits holde . . . be. and seide to be P.M.M. omits holde . . . be. purgyng and amending synne, And also of þo which not so amendys maken for synne, þou schalte wite þat summe of hise punysschyngis ben maad in þis lijf, summe in þe lijf to come.

Of þo punysschyngis which schulen be in þis lijf, summe (1) Punishments in this life: ben peynes to þe body: as hungir, þirst, heet, ccold, sijknes, (a) Of the body. traueyl, murmur, MS. murmur; P.M.M., murþir, which makes better sense in this context. mayme, deeþ, and such oþire; summe ben (b) Of the soul. peynes to þe soule: as ben sorewe, hevynes, feer, wanhope, vilonye, schame, vnworþines, ignoraunce, leudenes, folye, diffame, and suche oþire; And summe ben goddis wiþdraw∣ingis (c) Through the withdrawal of God's grace, &c. of his grace and of his helpe and his loue and of his goostly diffence and forþeraunce, wherbi a man fallith from synne into synne, and so fro myscheef into myscheef.

Of þo punyschingis which schulen be in þe lijf to come, (2) Punishments in the life to come. summe is losse of alle þe P.M.M. omits þe. passing ioyes of heuene afore in þis chapitre rehercid, See Notes. and of ech of hem; summe is passing greet sorewe making or suffring for losse of alle þese same seide ioies, and of ech of hem; summe is ful vttirly dispeire of eny lassing or releeue, but ful certeynte of alle þese now seid, and aftir | to be seid, peynes, wiþ her euerlastyng contynuaunce; summe is passing greet sensual peyne: as in seyng passing horrible þingis, in heering of Omitted in P.M.M. passing gastful noisis, in smelling moost loþid P.M.M., loþli. stinchis, in taasting moost squaymose taastis, in touching, and suffri[ng] MS. suffrid, clearly through anticipa∣tion of touchid; P.M.M. suffring. to be touchid, of moost peynful and moost greuouse þingis to þe touche; Summe is in abiding wiþ moost looþid and moost hatid cumpanye; Summe is in feer for ymaginacioun and mynde vpon þe chaunging of peynes to come.

More of þis mater, which ben punysschingis for oure Where further teaching on God's punish ments may be found. synnes, may be seen in þe first partie of 'cristen religioun', þe ij^e tretye, and in þe ij^e partye, þe vj tretye, and in 'þe book of dyuyne office', in preiers assigned for þursdaye to alle seintis, and in þe preiers assigned to ech special seynt. P.M.M. adds: and in oþir bokis of my writing.

[xvij^e chapitre]

[F]Adir, P.M.M., O ffadir. Cf. henceforward P.M.M., fols. 54^b, l. 5, to 57^b, l. 7. y þanke ȝoure loue and ȝoure gentilnes, as y Teaching is requested on the knowledge of oneself. must nedis þanke, for þis afore goyng so fruytful teching, bi which y holde me content as for a ful good knowing what god is in him silf, in hise benefetis, in hise punysschingis, and in hise lawis and comaundementis. If ȝe vouchesaaf, o Omitted in P.M.M. fadir, to make me nowe P.M.M., "knowe 'now, with the marks of transposition. knowe P.M.M., "knowe 'now, with the marks of transposition. my silf, þanne y P.M.M., haue I. haue P.M.M., haue I. al Omitted in P.M.M. moost al my desijr, fforwhi þanne schal y haue al þat is necessarie me to knowe forto be a vertuose lyuer.

Sone, þe knowyng of þi silf and of ech of þi neiȝboris, as Knowledge of oneself is knowledge of one's wretched∣nesses (the Fifth Matter) and of one's wicked∣nesses (the Sixth Matter), and of the remedies against both (the Seventh Matter). it is perteining to þin entent and purpos, is knowing which oure natural wrecchidnessis ben, which oure wickidnessis or synnes ben; and þanne aftir, if þou knowe which ben þe remedyes aȝens hem booþe, y truste þin entent is sumwhat geten and into þee receivid.

ffirst, oure natural w[r]ecchidnessis MS. wecchidnessis; P.M.M., wrechid∣nessis. ben not ellis þan pronytees and redynessis and inclinaciouns inclynyng vs to loue þis lijf for it silf, and to not chaunge it for þilk THE FIFTH MATTER: OUR NATURAL WRETCHED∣NESSES. which is bettir; þouȝ al þis lijf be foule, peynful, careful, perilose, dredeful, laboriose, vnrestful, ful of [vn]kunnyng, MS. kunnyng; P.M.M., vnkunnyng, which is more likely to be the right read∣ing. See Glossary. vnkynde, wrongful, and al þis | in tyme of ȝongþe, in tyme (1) Tendencies to love this life for itself, in spite of its disadvantages. of age, in wyntir, in somir, for heete and coolde, for hungir and þirste, for pouerte and oppressioun, for feer or P.M.M., of. nede, and for losse, for sijknessis P.M.M., seeknes. and hurtis, for wijldenes and vnreuleablenes, in tyme of ȝongþe and of helþe, and þouȝ alle þe goodis of þis lijf ben not verrily goodis: as ben helþe, P.M.M., strengþe, helþe. strengþe, P.M.M., strengþe, helþe. bewte, crafte, science, fame, glory, sensual delectaciouns, ricchessis, dignitees, officis P.M.M., office.; To not hate (2) Tendencies to love sin, in spite of its evil results. synne, but forto loue synne, not wiþstonding synne is vn∣skilful, vnleeful, vnhonest, vncleene, vnrewardable, punysch∣able , reprouable, schameful, bering wiþ him euer a repent∣aunce and a grucching of conscience, wiþ him euer a repent∣aunce and a grucching of conscience, wiþ feer and vnrest; To be rekeles and vnwaar aȝens oure ful perilose enemyes, (3) Tendencies to be unwary against the temptations of the world, the flesh, and the devil. þe fleisch, þe worlde, P.M.M. inserts and. þe feende; To be rekeles to P.M.M., for to. gadere into oure knowing and remembraunce certeyn trouþis, bi whos remembraunce þe peynes P.M.M., peyne. and labouris of þis lijf schulde be made to vs honest, fair, gladsum, ioyeful, P.M.M. inserts restful. deleet∣able, (4) Tendencies to disregard the truths by which we should realize the beauty of suffering, and the blessings arising there∣from. counfortable, desirable, and þat P.M.M. omits þat. for riȝtwisnes of þis peyne and labour for felowschip to Jesus, which was laborid and peynyd in lijk, or in þe same, for wynnyng of greet rewardis þerbi comyng, for escapyng þerbi of ful moche grettir peynes, and for escaping and defense þerbi from synne, for oþire dyuers vauntagis writun in þe treti of 'xij goodis comyng þoruȝ tribulaciouns'; To be rekeles forto (5) Tendencies to disregard the truths by which we should realize the loathsomeness of sin and the evils arising therefrom. gadere into oure remembraunce certeyn trouþis, bi whos remembraunce synful lijf schulde appere to vs looþsum, hateable, fleable; and þat for it is aȝens trouþe and riȝt of oure kynde, aȝens oure promysse maad to þee, god, and P.M.M. omits: and for þat. for þat P.M.M. omits: and for þat. it is adnulling, frustrating, rebuking, despising, scorn∣yng, þe reuerend decree of þe holi Trinyte, bi which oure redempcioun was deuisid; for in as moch as in vs P.M.M. here inserts is. it is crucifying aȝen þee, Jesus, for it is wiþoute recche, withoute | fors, wiþoute compassioun, aȝen callyng, aȝendryuing and Omitted in P.M.M. aȝen drawing þee, Jesus, to peyne so gastful, so schameful, so peyne ful, in as moche as in vs is; not wiþstonding þou art to vs so good, so loving, so large, as is seide afore in þe xv P.M.M. substitutes: vj and vij chapitris of þis litil extract. and xvj chapitris of þis first party P.M.M. substitutes: vj and vij chapitris of þis litil extract.; Also for it is not charging, but leesing, promissis so habundaunt, so delectaunt, so perseueraunt, for vs to haue in hevene; for it is deseruyng and in leeding into peyne of helle so ouer dolorose, ouer wepeable, ouer reweable, perpetuel and vnscapeable; for it is forsaking and at nouȝt setting þin ynuytacioun, þi preiyng, þi loking aftir, þin waiting aftir, þin abiding, and of þi seintis and aungels innumerable; for it is, in as moche as in vs is, dryuyng þe and þin aungels and þi seintis into sorewing, moornyng and birewing; for it is oure enemyes, alle þe feendis of hell[e], MS. hellis. glading and plesing, and to hem seruyng, and to hem vs submitting and bitaking, and þee, oure lorde, god almyȝty, so long provid oure moost trewe and Omitted in P.M.M. moost loving and moost profitable freende, forsaking.

Also oure wrecchidnessis P.M.M., wrecchidnes. afore seid stiren P.M.M., stiriþ and enclineþ, evi∣dently plural forms here. and inclynen P.M.M., stiriþ and enclineþ, evi∣dently plural forms here. (6) Tendencies to disregard the truths which would enable us to overcome hindrances to practising virtues and forsaking vices. vs to be rekeles forto considere and to P.M.M. omits to. remembre treuþis wherbi al oure lette to lyue vertuoseli and to flee synnes, which lette is oonli greuaunce or loþines to bere þe absteyn∣ing from lustys and suffryng of peynes, schulde falle aweie from vs and not P.M.M. inserts to. be. And þe seid abstinence and suffraunce schulde not greve vs, but þei schulde raþir be desired to be hadde þan to be not hadde; and þat for, bi þe hauing of hem in pacience, wiþ abiding til þou, lorde, Omitted in P.M.M. wolte sende coumfort, þere schal come more gladnes for þat þilk absty∣nence or suffraunce was made, ȝhe, P.M.M. omits ȝhe. more ioye for þilk abstynence or suffraunce, þan schulde haue be þe delyte in P.M.M. omits in. bowing fro P.M.M., from. it, wiþ encresing of strengþe to þe esilier and þe liȝtlier bere | þe two afore seid abstinence and suffraunce in oþire tyme, and þerfore leefir to hem haue in anoþir tyme P.M.M. inserts þe ij forseid lettis. þan to lake. P.M.M. inserts hem.

[xviij^e chapitre]

[O]ure Small u in MS. wickidnessis Cf. henceforward P.M.M., fols. 57^b, l. 8, to 58^b, l. 8. ben not ellis þanne oure synnes bi THE SIXTH MATTER: OUR NATURAL WICKEDNESSES. (1) Sins of omission: leaving undone the virtues of the Four Tables. obeiyng and fulfilling þe inclinacioun of oure wrecchidnessis. which obeiyng or synnyng is not ellis þan leevingis or vn∣fulfillingis P.M.M., vnfillingis. of eny poynt comaundid and conteynyd in enye of þe iiij tablis afore going; or ellis doingis of þe contrarye to eny poynt comaundid or conteynyd in eny of þe same (2) Sins of commission: doing the contrary of the virtues of the Four Tables. tablis.

And, þerfore, þere may noon knowing, neiþir knowleching, of oure wickidnessis and of oure synnes, be so cleer, so formal, so redy, so sure þat no synne be left bihinde for An examination of oneself according to the Four Tables is recommended. vnknowen and vnknowlechid, as is forto bigynne at þe heed and þe toppe of þe first table, and to renne þoruȝ bi siȝt and mynde of alle þe poyntis of þe iiij tablis, til we come into þe laste poynt of þe iiij^e table; remembring and knowleching in þis cours alle þe omyssiouns of hem and alle P.M.M. inserts þe. commys∣siouns aȝens hem: þat is to seie, alle þe levingis of hem vndoon, and alle þe contrarye doingis aȝens hem, ech oon, in which oure conscience schulde deeme vs gilty. and þanne, And study of the account of sin given above in connexion with our natural wretchednesses. aftir þis, þat oure wickidnessis P.M.M., wicknessis [sic]. or P.M.M., and. synnys ben greet and greuouse may be seen bi reding, rehercing, or remembring, what is afore seid of synne amonge þe tretyng of oure wrecchidnessis in þe next chapitre afore goyng. Chap. xvii. And who Advice as to where a form of confession may be found. so wole in þis laboure of his schrift to god or to man making, seche his ese and his aliȝting, he may herof fynde a foorme of schryft y-sette foorþ pleynli aftir þis now seid entent in 'þe reule of cristen religioun', in þe first party, þe vj trety, and in 'þe book of dyuyne office', in friday seruice, in þe bigynnyng of matyns.

Remedies Cf. henceforward P.M.M., fols. 58^b, l. 8, to end (fol. 63^b, l. 7). aȝens oure wrecchidnessis, þat we consente not THE SEVENTH MATTER: to hem, and so þat þerbi we aȝenstonde temptaciouns, þat (a) REMEDIES AGAINST OUR NATURAL WRETCHED∣NESSES. we falle not into synne, ben þese: The following remedies are numbered 1 to 8, in the same hand, in the margin. Grace of god, whiche | grace is sumtyme wiþynforþ, oure witt and resoun enfoorm∣yng, and oure wil or affect to þe same enformacioun or (1) Grace of God within and without. remembraunce enclynyng and moving, And P.M.M. omits And. also grace wiþouteforþ, for vs purueiyng prechers, techers, counseilers, holi bokis, tribulaciouns, sijknesse, persecuciouns, pouerte, drede of gastful From foot of page in P.M.M. chauncys, holi cumpanye and her good exampling.

The secunde is frendschip gete to vs of such persoonys (2) Friendship with persons beloved of God. whom god moche louyþ, wheþir þei lyuen in þis worlde or in þe oþire worlde, and wheþir þei for suche grace preien or no.

þe iij^e remedye is preier maad deuoutly forto receyue þese (3) Prayer for grace, made by ourselves or by our friends. now seid gracis, and þat wheþir þilk preier be maad bi vs silf for vs, or bi eny of oure seid ffreendis to god for vs.

þe iiij^e remedie is ech moral vertuose werk bi vs silf in (4) Virtuous deeds deserving grace. þis lijf doon, deserving þerbi þe seid grace to be to vs ȝouun.

þe v^te remedye aȝens oure wrecchidnessis is holding vs (5) Avoiding temptation. fre P.M.M., fer. from þe perels and þe occasiouns which ben lijk to make vs to Omitted in P.M.M. assente forto wirche aftir oure wrecchidnes and freelnes, and namelich from þo of whos violence we han experience in vs silf, or in oþire men; Amonge which occasiouns þese Examples of such tempta∣tions to be avoided. ben summe, and ful perilose and greet: þat is to seie, a man to receyue in eny plente and in enye multitude of tymes, withoute nede, myrþys, sportis, iolynessis, iapis, bourdis, pleies, iocundnessis, liȝtnessis, and oþire suche lijk; which, whanne P.M.M. omits whanne . . . resoun. þei ben vnmesurably and vnreulili aȝens doom of resoun, P.M.M. omits whanne . . . resoun. ben modris to alle maners P.M.M., maner. of synnys, and þei ben disposiciouns to consente moche þe raþir to alle maners P.M.M., maner. of temptaciouns.

þe vj^e remedye is þe wilful chesing and taking to vs of (6) Wilful mor∣tification. tribulacioun and of peyne, vndir P.M.M. omits vndir . . resoun. maner and mesure allowid of resoun, P.M.M. omits vndir . . resoun. þat we þerbi be euer in sadnes and sobirnes and avisidnes, and we be sett aside from P.M.M., fro. liȝtnes and gladnes of þe worlde and of þe fleische. þis tribulacioun taking is more preciose þan is seid P.M.M. inserts heere. at this tyme. þerfore biholde þou in | to P.M.M. omits to. þe trety of 'þe xij avauntagis of tribulacioun', and in þe ij^e party of 'þe reule of cristen religioun', þe [ ] Space left for reference in MS. and in P.M.M. trety, þe [ ] Space left for reference in MS. and in P.M.M. chapitre.

þe vij^e remedye is cleer and oft consideracioun and (7) Contem∣plation of God's benefits. remembraunce vpon þi worþines and vpon þe greetnes of þi benefetis afore discrivid, o lorde god, and þat for þis entent: to se and remembre how worþy a lorde, and how greet a benefetoure to vs, desiriþ moost hertili oure stonding, and þerwith is moche plesid, and bi oure falling is moost greuousely offendid and displesid; And þat wheþir þis P.M.M., þilk. remembraunce be maad and had of vs bi oure taking and vsing of þi sacramentis, or bi oþire meenys of oure reding or heering or biþenking.

þe viij^e remedye is bisi waking and attendaunce in oure (8) Contempla∣tion of the benefits arising from resisting our wretched∣nesses, and the evils arising from consenting to them. mynde how moche good schal bifalle vs, if we stonde and not consent to oure wrecchidnessis, as ben þese: blisse per∣petuel in hevene, encresing of þe same blisse as ofte as we stonden, grace in erþe, encresing of grace to stonde þe bettir in an oþir tyme, and to wirche þe bettir; Also in bisy waking and attendaunce making in oure mynde how moche yuel schal bifalle vs, if we consent to oure wrecchidnesse; which yuelis ben þese: peynes of helle getyng, with encresing of hem, losse of gracis and of her multipliyng, encresing of redynes to oftir falle, and encresing of febilnesse to stonde and to wyrche vertues, losse P.M.M., lossis. of blissis in heuene and of her multipliyng, peynes and punysschinges vndirgoyng ofte P.M.M., of. tymes in erþe, boþe bi þee P.M.M. omits þee., god, and bi man.

Remedies aȝens oure wickidnessis, þat is to seie, aȝens THE SEVENTH MATTER, continued: (b) REMEDIES AGAINST OUR WICKEDNESSES. oure synnys afore doon, ben þese: vse of certeyn provocatyue meenys, bi which god wole be stirid into mercyful forȝeuenes of oure synnys.

þe now seid prouocatyve meenys ben þese The following prouocatyve meenys are numbered i to xiiij, in the same hand, in the margin.: þe first is (1) Repentance. repentaunce or contricioun; þe ij^e is knowleching or con∣fessioun; (2) Confession. þe iij^e is wil euer P.M.M., to euer. to P.M.M., to euer. forbere þe synne doon and alle oþire synnes, and þat wheþir þilk MS. ″þilk ′and; with the marks of transposition; P.M.M., þilk wille and. [wille and] MS. ″þilk ′and; with the marks of transposition; P.M.M., þilk wille and. purpos (3) Desire to avoid sin. be geten and norischid bi oure taking and vsing of sacra∣mentis, or bi oþire meenys of oure reding, hee∣ring, or biþenking; þe iiij^e is to forbere þe occasiouns to vs being (4) Avoiding temptation. not necessary, þe P.M.M. omits þe. whiche violentli or perilosely wolen drawe vs into þe same synne doon, or into enye oþire synnys; þe (5) Friendship with persons beloved of God. v^e is freendschip y-gete to vs of suche seid persoonys whom god moche loueþ, and þat wheþir þei preie for vs, or not preie for vs; þe vj^e is meke preiers or supplicaciouns to In P.M.M., to haue forȝeuenes is an addition from foot of page. haue (6) Prayer for forgiveness, made by our∣selves, or by our friends. forȝevenes In P.M.M., to haue forȝeuenes is an addition from foot of page.; and þat wheþir þo preiers ben maad bi vs silf sor vs silf, or bi oure seid freendis for vs; þe vij^e is also goddis lawe in so moche þe bettir keping and fulfilling, and Omitted in P.M.M. in so moche þe more plenteuouseli moral vertu[es] MS. vertuose; P.M.M., vertues. doing (7) Keeping God's law the better, because we have formerly sinned against it. and wirching, in hou myche aȝens his lawe we haue bi vicis to him be trespasing; þe viij^e is amendis or satisfaccioun making to oure neiȝbouris, if we haue trespasid to hem; þe ix^e is oþire mennys defautis with pite and compassioun P.M.M., passioun. (8) Making amends for our trespasses towards our neighbours. birewing, MS. bi rewing. and her schame and confusioun koueryng; þe x^e is her trespasis doon to vs forȝeving; her restoringis and her satisfacciouns dewe to vs, such as we mowe with[out] MS. with, and an omission mark; out being an addition from the margin; P.M.M., without oure. (9) Pitying the sins of others. greet nede lak, and suche as þei mowe yuel paie, pardoning (10) Forgiving our neighbours' trespasses against us, and not insisting on repayment of loans which they can ill afford. or relesing; þe xj^e is bisynes to kepe and warde oure neiȝboris, þat þei falle not into synne, and bisynes to kepe P.M.M., helpe. hem oute of synne which ben fallen into synne; þe xij^e is releving of P.M.M., to. þe nedy bi almes doing, and þat wheþir his nede (11) Guarding our neighbours from tempta∣tion. be bodili nede or goostli nede, and so solewingli wheþir þe almes be bodili almes or goostli almes; þe xiij^e is taking (12) Almsgiving, bodily and spiritual. vpon vs and fulfilling of such good werkis wherto þe lawe of god vs byndiþ not, but wherto goddis lawe vs oonly coun∣seiliþ: (13) Performing virtues of counsel, not actually com∣manded. as ben chastite, voluntary pouerte, abstinencis and eche oþire goode dede doable in suche wise as to so do þe lawe of god vs not constreineþ; þe xiiij^e is oure lustys of (14) Wilful mortification. body and of spirit withdrawing, and peynes taking in body and in spirit, so þat þerbi goddis bettir seruice at no tyme take lette or preiudice, and vndir entent to suffre mekely sumwhat of þe vengeaunce dewe to þe synne doon; and also vndir entent to gaste vs silf þat we not synne eftsoone bi þilk synne or eny oþire grettir synne, siþen so bittir | peyne is for it dewe, And also vndir entent þat bi þilk peynes we be þe ferþir and þe surer from MS. from fall, but with the e showing faintly after; P.M.M., fro falle. fall[e] MS. from fall, but with the e showing faintly after; P.M.M., fro falle. into synne, bi as moche as peyne and tribulacioun puttiþ aweie iolynes, myrþe, delectacioun and liȝtnes, which ben modris to alle synnys, and it settiþ a man in a sadnes, waarnes and sobirnes, wherbi he schal stonde þe bettir aþens temptaciouns and synnys. P.M.M., synne. and so forþ of manye mo avauntagis which tribu∣lacioun dooþ, as þou maist se in þe treti of P.M.M. inserts þe. 'xij avauntagis of tribulacioun', And also sumwhat in þe ij

Title underlined in MS.

P.M.M. substitutes: iij^e partie of þe donet to [þe] rewle of cristen religioun.

This Third Part of the Donet is probably the same thing as the Folewer, but here the reference seems against identifying them, the advantages of tribulation not being treated in the Folewer. See Introd., Section III.

party of 'þe MS. ″more ′þe, with the marks of transposition. more MS. ″more ′þe, with the marks of transposition. book of cristen religioun'.

Title underlined in MS.

P.M.M. substitutes: iij^e partie of þe donet to [þe] rewle of cristen religioun.

More of oure P.M.M. omits oure. natural wrecchidnessis and of oure wickid∣nessis, Where more teaching on the Fifth, Sixth, and Seventh Mat∣ters may be found. with remedies aȝens hem booþ, may be seen in þe vj trety of þe first party in 'þe book of cristen religioun', and in 'þe book of dyuine office', in wednesday and fridays seruice. P.M.M., seruyces. And þat al what is P.M.M., is is. verrily cristen bileeue is trewe, may be seen openly in a preciose book clepid 'þe proof of cristen feiþ'.

And here I make an ende of þe P.M.M. substitutes: þis litil extract or [out] drauȝt declaring. first party, which The end of the First Part. declarith P.M.M. substitutes: þis litil extract or [out] drauȝt declaring. schortly al þe lawe of god Ȝouun to man, and declariþ P.M.M. substitutes þe declaring. þerynne þe P.M.M. omits þe. vij maters, which y seid afore to conteyne alle maters necessarye to be leernyd of þee, my sone, and of ech cristen man, to be a cristen holy lyuer and forto be of heuen a deserver.

How 'þe lawe of god' may conteyne þe vij seid maters [ful] Omitted in MS.; P.M.M., ful. Where it is shown how the law of God contains the Seven Matters, and yet is one of those Matters. and hool, and Ȝitt 'þe lawe of god' is oon of þe vij P.M.M., seid vij. seid P.M.M., seid vij. maters, it is declarid bi a distinccioun or a departing maad of þree P.M.M., ij. maners of goddis lawes, which distinccioun, par∣ticioun, or departing is sett aftir P.M.M. omits aftir. in þe ij party of þis P.M.M. substitutes: þe donei, þe [ ] chapitre. book, þe xx chapitre. P.M.M. substitutes: þe donei, þe [ ] chapitre. Take þou þerfore, o my sone, þis hool P.M.M., holi. doctryne, þis sufficient leernyng, þis fair and reulili disposid teching, þis clenly formed scole and treting; and [wirche] MS. which; P.M.M., wirche. þou þeraftir, o my sone, þat þou haue goddis blessing and heuen to þin endyng, and þat þou with god euer blisfully wone. Ame[n]. P.M.M., Amen. Here the P.M.M. ends.

Thus endith þe first party of þis book.

[ij^e partie]

Here bigynneþ þe secunde party of þis book.

Capitulum primum.

[G]Ramercy, fadir, gentil fadir, louyng fadir, and ful Where in the First Part are taught the Twelve Articles of the Creed; the Seven Deadly Sins; the Five Wits; the Seven Works of Mercy; Faith, Hope, and Charity; the Four Cardinal Virtues; the Seven Gifts of the Holy Ghost; the Sacraments; and the Ten Command∣ments? profitable fadir, and y beseche god þat for ȝoure to me so riche and preciose teching deliuered in þe first afore going party of þis book, wiþ him and wiþ hise aungelis in heuene ȝe be richely rewardid. But now, fadir, to ȝoure reuerence I presente þis demaunde: If it so be as ȝe seien, þat þe loor of þis afore going first party be not oonly good and profit∣able, but also it is so ful and so sufficient as ȝe it to be pre∣tenden, where in þis seid afore going party is þe doctryne of þe xij articles of oure bileeue; where entriþ in to þis afore going first party þe leernyng of þe vij deedly synnes, or of þe vij heed synnys; where is bicome þe teching vpon þe weel vsing and keping of þe v wittis; where is þe scole of þe vij werkis of mercy, bodili and goostly; where in þis afore going first party ben feiþ, hope and charite; where renneþ þe chare of þe iiij cardinal vertues; where schulen be founde in þis same seid first party þe vij ȝiftis of þe holy goost; where in þis first seid party ben tauȝt þe sacramentis of god and þe sacramentis of holi churche; and where in þis seid first party is þe preching of þe x commaundementis? which doctrines, scolis and prechingis ben so famose, and so moche apprisid and sett bi of clerkis and of þe lay partye, þat þer is vnneþis eny holden for a cristen man but if þei knowlech þat þei ben his not oonly good reule, but his sufficient, ful and hool and his oon only reule, to make al his vertuose conuersacioun aftir þe leding of hem. and ȝitt After ȝitt, the MS. has so crossed through, and of overwritten. of þese vij vij, so MS.; presumably an error for ix. so famose soortis, distincciouns or particiouns, fadir, ȝe make not mensioun of oon.

O, my sone, what article of þe crede or bileeue hast þou The TWELVE ARTICLES OF THE CREED have been taught already. which is not a treuþe falling vpon god him silf, or vpon summe of hise | benefetis, or summe of hise punysschingis, or vpon summe of hise lawis, or remedies aȝens oure wrecchid∣nessis and wickidnessis? And þerfore if þou biholde weel þoruȝ þis afore going first party, þou schalt fynde in him alle þi xij articles of þe comune crede, and manye mo articles which ben as moche to be bileeued as þi xij ben.

þe first article of þe comune crede, which article is þis: The First Article has been taught in Pt. I, chaps. xiv and xv. 'y bileeue into god þe fadir, maker of heuene and of erþe,' þou schalt fynde in þe xiiij^e and xv chapitris of þe first party afore going. ffor whi in þe xiiij^e chapitre it is tauȝt þat god is þre persoonys, fadir, sone and holi goost; and ȝitt þat þerwith he is not but oon and þe same substaunce in alle þre persoonys. Also in þe bigynnyng of þe xv chapitre, where benefetis vndirgraciose or louȝer þan graciose ben tauȝt, it is seid þat god maad heuene and erþe and alle her contentis. and how manye mo articlis of bileeue touch∣ing þe godhede, and touching his benefete in making creaturis, ben tauȝt in þe seid xiiij and xv^e chapitris, which articlis ben as necessary to be bileeuid MS. bileeuid it is liȝt to turne; it . . . turne being crossed through. as þis seid first article of þe comune crede is to be bileeuid, it is liȝt to turne þidir and to se.

Alle þe oþire xj articles of þe comune crede, which ben The other eleven Articles have been taught in Pt. I, chaps. xiv-xvi. þese: 'And y bileeue into Jesus crist, his oon bigeten sone, oure lorde; Which was conceyued of þe holy goost, and born of mary, þe maide; Which Jesus suffrid vndir pounce pilate, was crucified, was deed and biried

Pecock omits the Article of the Descent into Hell, as is noted in the margin in a later hand: omittit descendit ad inferna. This was one of the chief accusations brought against him.

See Notes.

; and rose in þe iij^e daie to lijf, stiȝed vp into heuene, sittiþ at þe riȝt side of þe fadir; fro whens he is to come for to deeme quyk and deede; I be∣leeue into þe holy goost See Notes.; and y bileeue his holy vniuersal or general chirche to be; y bileeue þe comunyng of seintis or of holy men to be See Notes.; y bileeue forȝeuenes of synne | to be; I bileeue þe aȝenrising of deed men, þat is to seie, to be or to come; and I beleeue euerlasting lijf to be or to come.' Alle þese þou schalt fynde eeuen, or welnyȝ bi rewe, in þe xv chapitre, among graciose benefetis þere rehercid, whanne it is seid þere þus: 'In which ordinaunce þe ij^e persoone took fleisch and blood', etcetera; except þe article of þe holy goost, which article is tretid afore in þe bigynnyng of þe xiiij chapitre of þe first party, as is now afore seid; and except þe article of euerlasting lijf, which is abrood sprad in þe xvj chapitre of þe first party. And how many mo articles of trew and necessary bileeue þan ben þese now rehercid of þe comune crede, þou schalt fynde in þese same now seid xiiij, xv and xvj chapitris, and in oþire chapitres of þe first party afore going, y committe to þe jugement of þin owne wijsdom.

ffadir, was not þe comune crede maad bi þe apostlis? And Did not the Apostles make the Creed, and are not the Articles of their Creed sufficient for the Christian? if it so were, whi schulde apostlis make and delyuere to vs pilk crede, but if þei, in þilk making and deliueraunce of þilk crede, meneden and entendiden þat oonly þo articlis y-sett forþ in þe same crede were sufficient to vs to be bileeued as feip?

Sone, wheþir þe apostlis maad þe comune crede, or no, Whether the Apostles made the Creed or no, will be dis∣cussed in the Book of Feith. schal not be seid here, but it schal be tretid in 'þe book of þe book of underlined in MS. feip See Notes.. but þis y dare wel seie and avowe: þe crede of þe apostlis ben þe al hool noumbre of alle þo articlis to be bileeuid which ben conteynyd wiþynne þe writing of þe new The New Testa∣ment is the Apostles' Creed. testament, fro þe bigynnyng of þe newe testament into þe eende of þe newe testament, And þerfore þe ful and hool crede of þe apostlis is moche lengir þan ben þe xiiij, xv and xvj chapitris of þe first party of þis present book.

As for þe vij heed synnys, what ben þei oþire þan vij vicis contrarye to vij vertues comaundid in þe tablis of goddis The SEVEN DEADLY SINS are seven vices contrary to seven virtues contained in the Four Tables. lawe? Which vij vertues, and manye mo | vertues bisides hem, þou schalt fynde withynne þe seid iiij tablis. id iiij tablis underlined in MS. And þerfore þe teching of þe same vij synnys, with teching of manye mo synnys bisidis hem, þou schalt fynde in þe same iiij tablis. Lo, mekenes, which is contrarye to pride, þou (1) PRIDE is the vice contrary to Meekness; schalt fynde in þe iiij^e table, The loop of the e of table almost erased in MS. in þe ix^e chapitre of þe first party afore goyng; And charite, or wel willing to oure (2) ENVY and neiȝbore, contrarie to envye and contrarye to wraþþe, þou (3) WRATH contrary to Charity; schalt fynde comprehendid and conteynyd vndir þe name of 'riȝtwisnes', and þat in þe same now seid chapitre; Temper∣aunce (4) GLUTTONY contrary to Temperance; aȝens glotonye, and continence aȝens leccherye, gladnes aȝens inpacience Impatience is not one of the Seven Deadly Sins: it is one of the 'manye mo synnys bisidis hem' to be found in the Four Tables, being a branch of one of the deadly seven. Chauncer ranks it as a branch of Pride (Parson's Tale). In the Ancren Riwle it is the Eighth Whelp of Pride (see Morton's ed., p. 198). In other places it is accounted a branch of Wrath and Sloth. The categories of the Seven Deadly Sins and their branches often overlap. For full treatment, see Pub. Mod. Lang. Assoc. Amer., vol. xxx, no. 21, Chaucer and the Seven Deadly Sins, by John Livingston Lowes., largenes and sum membre of (5) LECHERY contrary to Continence; riȝtwisnes aȝens couetise (auarice) and douȝtynes aȝens slouȝþe, þou schalt fynde in þe iij table, in þe vj^e, vij^e, [and] MS. vj^e, vij^e, viij^e and ix^e; but the ix^e chapter deals with the moral virtues of the Fourth Table. (6) AVARICE or COVETOUSNESS contrary to Largeness (Liberality) and Righteousness; viij^e MS. vj^e, vij^e, viij^e and ix^e; but the ix^e chapter deals with the moral virtues of the Fourth Table. chapitris of þe same first partye. And weel þou knowist bi þi philosophie þat a vice MS. avice. is neuer sufficientli knowun but þoruȝ þe knowing of þe vertu contrarie to þe (7) SLOTH contrary to Doughtness. same vice; or not so wel knowen but if þe contrarie vertu be bifore knowe. And þerfore in bettir maner ben þese vij synnys and manye mo knowen þoruȝ þe afore MS. a fore. going first partye, þan þei ben knowun oonly þoruȝ þe comoun rekenyng of þe vij deedly synnys.

As to slouþe, I schal teche here as y am now avisid, and Further teach∣ing as to Sloth: (1) Sloth may be merely a passion, and connected as circumstance with either a moral virtue or a moral vice. as now to me seemeþ. And if I schal here aftir in oþire wise leerne, I schal here aftir in oþire wise teche. Certis, in lijk maner as angir in a man is a passioun, and is noon moral vice, and ȝitt bi occasioun of him may rise a willing of yuel to an oþire man, which is a moral vice comounly callid 'wraþþe'; And lijk as sorynes or heuynes in a man for þat anoþire man haþ good, is a passioun, and is not a moral vice, þouȝ bi occasioun of it þere may rise a willing þat þe oþire man lak þilk good, whiche willing is a moral vice callid 'envie'; so in a man oft is an | hevynes, loþe∣sumnes, or sorynes to do what resoun biddiþ to be doon, and þis hevynes, loþesumnes, sorynes or werynes is a passioun in þe sensual party, to which may answere anoþir lijk passioun in þe ouerer appetite, which is þe wil; and neuer neiþir of þese ij passiouns is a moral vice, þouȝ þei mowe be occasiouns þat þere rise in a man a willing to leeue and forbere what resoun biddiþ to be doon, and þat for eese or for squaymosenesse of peyne. and þan ferþir þus: if eny of þese passiouns now seid be clepid 'slouþe', forsoþe, þilk slouþe is no moral vice or synne, but it is natural and in∣different to moral vertu and moral vice, and may be a cir∣cumstaunce þat moral vertu be þe grettir and þe bettir.

And aȝenward, if þe seid willing to leeue and forbere, or a (2) As Doughti∣ness is con∣nected with every moral virtue See above, p. 59., so Sloth, as a moral vice and the con∣trary of Doughtiness, is connected with every moral vice, and is not a special moral vice, but a general vice opposed privatively to several virtues. nylling to do, what resoun biddiþ to be doon, be clepid 'slouþe', certis, þilk slouþe in his generalte is not oon specialist moral vice, fforwhi he is general moral vice con∣trarye or stonding aȝens manye special moral vertues. and so, in a lijk maner, ech oþire moral vice is priving moral vertu, þouȝ he be not ech moral vice priuyng, or being con∣trarie to, al moral vertu. See below, Pt. II, chap xvi. Cf. Folewer, Pt. I. chaps. xv and xvi. And þerfore þis slouþe is noon special vice to be noumbrid with pride, envie, wraþþe, glotonye and leccherie. And ȝitt ferþir to seie, if þe seid forbering, rising bi occasioun of excellent loþesumnes, heuy∣nes, sorynes, or werynes to fulfille þe doom of resoun or of god, and so circumstancionatid with þis excellence, be callid 'slouþe', þan þilk slouþe is vice contrarye to douȝtynes; and ȝitt he is not oon specialist moral vice, but it conteyneþ an aggregat of manye diuers special moral vicis, as douȝtines is not oon specialist moral vertu, but it conteineþ manye special moral vertues.

ffadir, it is good ȝe be waar in þis seing, ffor whi if þis be trewe, it semeþ þat þe beest of which it is spokun, apocalipse, Does not this teaching on Sloth rob the Beast of the Apocalypse of one of his seven heads? xiij^e chapitre, Rev. xiii. 1. schal leese oon of hise vij heedis, ffor bi þilk vij heedis men vndirstonden | vij deedly synnys.

Sone, þilk beest schal haue alle hise vij heedis, not wiþ∣stonding eny þing which I haue ȝitt seid. And if þere be The Beast of the Apocalypse shall yet have his seven heads. no strenger argument aȝens me þan which mai be take bi such a moral vndirstonding or an allegorie or an an[a]gogie MS. anogogie. of holi scripture, my seiyng wole stonde wel ynouȝ. and ferþir forto seie, if in dyuynite were no strenger groundis forto holde þerbi þingis to be trewe þan ben mystyk conceitis takun bi holy scripture, as ben tropologies, allegories and anagogies, dyuynite were a symple and an vnsure faculte, as schal appere in þe book callid 'þe iust apprising of holi scripture', where also þou maist se into what effectis such mystyk sensis or vndirstondingis of holi scripture serven and weren founde. But no more of such mater here.

ffadir, a greet famose scole doctoure, Cf. the 'ful famose doctouris book' of the Folewer, fol. 45^b. in a ful famose and Pecock's doc∣trine concern∣ing Sloth is right, notwith∣standing that a famous doctor holds a con∣trary opinion. moche apprisid book, þoruȝoute an hool article, bi disputing of manye questiouns, writiþ and techiþ aȝens þis what ȝe han here tauȝt of slouþe.

Sone, þouȝ I schulde haue noon oþire grounde [þan] Omitted in MS. þat which may be take of þe same article þere tretid bi þe seid doctoure, and of oþire articles þere nyȝ bi, y had no nede forto seche ferþir to conclude aȝens his holding þere, and for to iustifie what I holde now here.

What is more to be seid anentis allegeaunce of doctouris, Where allegi∣ance to doctors is discussed. whanne þei ben maad, þou schalt fynde in þe book callid 'þe iust apprising of doctouris', writen in latyn. þerfore no more MS. nomore. þerof here.

As for þe good reule and wel spending MS. welspending. of þe v outward Where the FIVE OUTWARD WITS and the FIVE INWARD WITS have been treated. wittis and of þe v inwarde wittis, and of speking, lauȝyng, pleiyng, goyng and in oþire wise moving, awaite þou what is seid of hem in þe first chapitre of þe first partye, where is toolde what is wil, etcetera, and what is seide in þe vj^e, vij^e and viij^e chapitris of þe first partye, where ben tretid þe vertu of clennes and þe vertu of honeste and þe vertu of douȝtines; and I trowe þou schalt seie þat her | good vsis and wel spending ben þere sufficientli tauȝt and tretid.

ffer þirmore, if þou waite in þe ix^e chapitre of þe first Where the SEVEN BODILY WORKS OF MERCY and the SEVEN GHOSTLY WORKS OF MERCY have been treated. partye, and marke þe viij^e poynt of þe iiij^e table, p. 67. which poynt is largenes, and þe iij^e poynt of þe iiij^e table, which is riȝtwisnes, pp. 62-4. þou schalt fynde þere þe comune vij bodili werkis of mercy and þe comune vij [goostli] MS. bodily. werkis of mercy, For enumeration, see Notes. and mo þan þilk twies vij.

how feiþ, hope and charite ben conteined withynne þe Where FAITH, HOPE, and CHARITY have been treated. afore MS. a fore. seide iiij tablis may be seen esili. fforwhi feiþ is a knowing of þingis and trouþis denouncid, affeermed, reuelid and schewid to vs fro god and bi god, what god is, and what FAITH in the First Point of the First Table. oþire þingis ben longing to god, and þat for as moche as þilk knowing may not be had of vs bi natural power oonly, without such denouncing and certifying from aboue. and siþen in þe first poynt of þe first table, in þe iiij^e chapitre of þe afore going first party, namelich if to þilk iiij^e chapitre be ioyned and couplid þe xiiij^e, xv^e and MS. and v, the v being crossed through obliquely and underdotted. xvj chapitris of þe same first party, is tretid of al maner leernyng, knowing and remembring what god is, and what hise benefetis and punys∣schingis ben, and so forþ of oþire þingis longing toward god, open it is þat feiþ is conteyned withynne þilk first poynt of þe first table.

Also if hope be no þing ellis þan feiþ of oonly þingis to HOPE is (1) A species of Faith. come, not present, as it is ful likly, and as it is holden of ful worþi doctouris and clerkis, riȝt as feiþ in his generalte is a knowing of þingis passid and of þingis present and of þingis to come, þanne is hope not ellis þan a spice and a party of feiþ. and þerfore hope must nedis be conteyned where þat ful, hool feiþ in his generalte is conteyned, and specialy þanne he is tauȝt in þe xvj chapitre of þe first party, wherynne it is spokun of blissis to come.

And if hope be a passioun of þe MS. ″wil ′þe, with the marks of transposition. wil, MS. ″wil ′þe, with the marks of transposition. as loue and drede and oþire suche ben, as summe oþire clerkis holden, þanne Or (2) a passion, when it is included under the First Point of the Second Table. is hope conteyned in þe first poynt of þe secunde table, with purtenauncis to loue or charite þere re∣hercid and noumbrid.

And, siþen charite, as he is a general freendli loue, is not ellis þanne an habit or a dede of freendly louyng to god, or CHARITY is love towards God, ourselves and our neigh∣bour, and so has been taught already in the Four Tables. a wel willing to god aboue alle þingis, and to alle oþire resonable and sauable creaturis in god and for god, as moche as þei ben worþy bi doom of resoun to falle vndir such a loue or welwilling, or as moche as þei availen forto helpe into þe loue and seruice of god; and alle special welwillingis and beneuolencis which a man may haue anentis god, anentis him silf, and anentis hise neiȝboris ben sufficiently conteyned withynne þe iiij tablis; it folewiþ þat charite is sufficiently conteyned in þe iiij tablis.

[ij^e chapitre]

[H]ow The o of [H]ow is small in manu∣script. þe iiij cardinal vertues, þat is to seie, prudence, The FOUR CARDINAL VIRTUES have been taught already in the Four Tables: temperaunce, strengþe and riȝtwisnes, ben loggid in þe iiij seid tablis, may in þis wise be seen.

In þe first poynt of þe first table is conteyned al maner kunnyng and knowing of god and of godli þingis: as which (1) PRUDENCE in the First Point of the First Table; ben hise benefetis, hise punysschingis, hise seruicis or lawis, and so forþ of oþire; and þat wheþir þilk kunnyng or knowing be had in natural liȝt of resoun, or bi reuelacioun from aboue. And siþen prudence is not ellis þan a knowing of summe such now seid þingis in liȝt of natural resoun, it muste nedis be þat prudence is conteynyd in þe first poynt of þe first table, euen as feiþ is þer conteynyd.

Temperaunce, as it is clepid a 'cardynal vertu', is no þing (2) TEMPERANCE in that it includes the Second, Third, Fourth, Fifth, and Sixth Points of the Third Table; ellis þan a vertu comprehending þe ij^e, iij^e, iiij^e, v^e and vj^e poyntis of þe iij^e table ysette afore MS. a fore. in þe vj^e, vij^e and viij^e chapitris of þe afore goyng first party: which poyntis ben fleischlihode, worldlihode, clennes, honeste and pacience. The pacien of pacience partly faded in MS.

Goostly strengþe, as it is a cardinal vertu, is not ellis (3) GHOSTLY STRENGTH in that it is the same as Doughtiness, the Seventh Point of the Third Table; þanne þe vij^e poynt of þe iij^e table, which poynt is callid 'douȝtines'.

And riȝtwisnes, as it is a cardinal vertu, in þe largyst maner in which he may be take, is not ellis þan þe compre∣hensioun or þe to gider gadering of alle þe moral vertues of (4) RIGHTEOUS∣NESS (or JUSTICE) in the wide sense, in that it includes all the moral virtues of the Second and Fourth Tables, unless we except goostli∣hode, the First Point of each. þe | iiij^e table, and of alle þe moral vertues of þe ij^e table, but if we except þe first poynt of þe iiij^e table and þe first poynt of þe ij^e table, or a vertu oonly comoun to hem boþe. ffor whi siþen þe office of riȝtwisnes, as it is a cardinal vertu, is forto þat a man bi it ȝilde to euery oþire persoone what euer þing is longing of him to þilk oþire persoone forto be paied or ȝouun, and siþen bi alle þe now seid moral vertues of þe ij^e table and of þe iiij^e table þis office is paied, but if in of euereiþir table þe first poynt be exceptid; it folewiþ þat riȝtwisnes, as it is a cardinal vertu, is withynne þe markis of þe iiij tablis, as is now seid.

And if riȝtwisnes, as it is a cardinal vertu, mai not be If Righteous∣ness may not be taken in so wide a sense, then it is the more certain that the Four Cardinal Virtues do not contain all God's law. take so largely as is now seid, þanne it is bi so moche þe more open þat þo iiij cardinal vertues conteynen not alle moral vertues of goddis lawe.

And þouȝ it were so, as it is not so, þat þese iiij cardinal vertues schulde sufficiently conteyne alle moral vertues of goddis service, and þerwiþ also þei conteynen an intellectual Disadvantages of the Four Cardinal Virtues. vertu or knowingal vertu, which is prudence, Cf. the Son's question immediately below, and the answer thereto. forto be dresser and reuler of alle þe moral vertues; ȝitt it is not expedient and profitable to stonde and attende into her noumbre of iiij oonly as for oure sufficient hool reule of goostly vertuose gouernaunce, bi cause þat þis noumbre of Four is too small a number to clearly com∣prehend all the moral laws of God. iiij is to narowe and to litil forto se in it fruytfully, esily and redily euery poynt of oure moral gouernaunce, whanne we schulen haue nede to wirche hem. And þerfore it is necessarye to resolue moral vertues into a widder noumbre, so þat þilk nowmbre be not ouer large, but compendiose, and in a meene bitwixe to schort and to long, as is þe noumbre of xxxj poyntis expressid and noumbrid in þe seid iiij tablis.

ffadir, it myȝt seeme to manye heerers of al þis declaracioun Is not to live leernyngly, the First Point of the First Table, an intellectual vpon feiþ and prudence þat þe first poynt of þe first table were not a moral vertu, but þat it were an intellec∣tual or a knowingal vertu; ffor whi it is seid comounly of þe wysist þewysist joined in manuscript, but merely because cramped at the end of the line. doctouris þat feiþ and prudence ben intellectual or knowingal or knowyngal virtue rather than a moral? vertues, And now in þis p[re]sent MS. psent, the contraction mark for er being omitted. chapitre of þis present secunde party, ȝe setten feiþ and prudence in þe first poynt of þe first table; wherfore it wolde seeme þat þe first poynt of þe first table were an intellectual or a knowingal vertu, as feiþ and prudence ben.

Sone, myn answere herto is þis: ech poynt of þe first, ij^e, The virtues of the Four Tables are intellectual materially as well as moral formally. iij^e and iiij^e table afore sett in þe first party of þis book, is a moral vertu or a moral vertuose dede; and in special now to seie, þe first poynt of þe first table is a moral vertu or his moral vertuose dede. ffor whi þe first poynt of þe first table is a bisynes and an occupacioun, or a disposicioun or habit in þe wil, to gete knowing of þe vij maters þere rehercid into þe resoun; And þat wheþir þilk knowing be geten bi natural liȝt or bi reuelacioun in holy scripture. And siþen such a bisynes and an occupacioun or disposicioun or habit is not ellis þan drawen oute of þe wil, or comaundid of þe wil to oþire powers to be doon, aftir þe doom of resoun, it folewiþ nedis þat þe first seid poynt of þe first table is a moral vertu or his moral vertuose dede. Neuerþeles, þouȝ it be a moral vertu formali, ȝitt it may conteyne in sum maner withynne him intellectual vertues materialy, þat is to seie, as aboute whos geting laboureþ þis seid moral vertu, as aboute dedis comaundid to be bi hem gete. And so feiþ and prudence and also craft mowe be conteynyd in þis now seid maner, and ben so conteynyd withynne þe first poynt of þe first table materialy, wiþ þis þat þei ben also intellectual vertues formaly; And wiþ þis þat þei mowe be lijk materialy in þe iiij^e table, whanne we wirche hem to oure neiȝboris at þe next; notwiþstonding þat þe same seid first poynt be a moral vertu.

lijk obieccioun and like þerto answere may be maad vpon þe vij oþire poyntis of þe first table, bicause | þat þe dedis of preising, preiyng, þanking, worshiping and sacramentyng, ben dedis of resoun.

ffadir, ouer þis which ȝe han tauȝt now wel, þat þe besynes in wil, witt and werk to leerne and remembre þe Since the learning of the Seven Matters is the First Point of the First Table, the learning of any craft or pro∣fession, in so far as it is a benefit of God (i. e. the Second Matter), is included in the First Point of the First Table. vij maters is þe first poynt of þe first table, y aske where, in þis so of ȝou tauȝt, is includid, conteynyd and closid þat bisynes in wil, witt and werk to leerne eny craft, as mason∣rye, carpentrye, or eny such oþire, is also a vertu in þe first poynt of þe first table? The syntax is somewhat confused: the sense seems to be: 'y aske where . . . (it) is includid . . . þat (conj.) bisynes . . . is also a vertu', &c.

Sone, answer herto is þis: þe besynes wiþynneforþ in þe wil, and þanne aftir in þe witt and in outwarde werke, to fynde, leerne and to remembre eny craft, for þat it is a meene into eny oþire wel knowun vertu and seruice of god, is a vertu in þe first poynt of þe first table; And so, vndir and wiþ þilk entent and circumstaunce of eende with which þilk bisynes is a good moral vertu, and withoute which he is noon good moral vertu, he is in þe first poynt of þe first table, fforwhi þe bysines to leerne or to remembre eny of þe vij maters is in þe first poynt of þe first table. but so it is þat ech leeful and necessarye craft of a comounte, which is for þe profite of þe comounte, and which þe comounte may not wel lack withoute hurte into sum oþire seruice of god þerbi þe bettir to be doon, is a benefete of god; And so ech oþire state of þe vij parties of a comounte bifore in þe first partye of þis book, in þe xij chapitre, rehercid, is also a benefete of god. wherfore folewiþ þat þe besynes to fynde, leerne and remembre eny such craft, or eny oþire facultee wherbi is maad enye of þe seid necessarie parties of a rewme or of a greet comunalte, is in þe first poynt of þe first table.

and also aftirward, whanne þe craft is founden or The practice of the craft or profession belongs to the same Point of the same Table as the virtue willing it. leerned or remembrid of a man, þanne his bisynes without∣forþ in werke to execute þilk craft, þat is to seie, to putte it into vse and werk of it, longiþ to þe same table and to þe poynt of þe same table in which þe seid | inward bisynes or willing longith, And þat sumwhile to þe ij^e table, and oþire while to þe iij^e table, and oþire while to þe iiij^e table, and oþire while to þe first table, as is liȝt to se; fforwhi þe outwarde werk haþ no moral goodnes save which he haþ of þe inward willing and chesing bi which he is willid and chosun to be doon. And þerfore, siþen con and þe same or at þe ful lijk goodnes is in hem boþe, þat is to seie, which is in þe inward willing, as is tauȝt and provid in þe v trety, in þe first party of 'cristen religioun'; it folewiþ þat in what euer gendre or spice of moral vertu þe inward willing is, þe oþire of hem tweine is; And þerfore folewiþ ferþir þat in what euer table and poynt of þe table inward willing is, þe oþire of hem tweyn is. And þus moche, sone, is ynouȝ here to þin asking.

More doctryne seruyng for þe clering of þi two now last Where further teaching on this subject may be found. askid questiouns, þou maist se in 'þe lasse book of cristen religioun', þe first trety, and in 'þe filling of þe iiij tablis', þe first partye, þe [ ] Space left in MS. for reference. chapitre.

ffadir, crist seiþ, mathew, xxij^e chaptire vv. 37-8. þat 'forto loue How can Christ's teach∣ing and Pecock's teach∣ing as to the first command∣ment be recon∣ciled? god is þe first comaundement in þe lawe', and ȝe seien here þat bisynes to leerne is þe first comaundement in þe lawe. After lawe, MS. has: and ȝe seien here, crossed through and underdotted. if it be so as ȝe seie, how mai it be trewe þat forto love god is þe first comaundement in þe lawe? how stondith goddis seiyng and ȝoure seiyng to gedir?

Sone, a comaundement may be first in dignyte and in To love God is the first com∣mandment in the sense of its being the noblest and best. worþines and in goodnes, þouȝ he be not first in weie of geting, and þouȝ he haue sum oþire comaundement bifore him to be hadde as a meene toward him; and in þis wise forto loue god is þe first comaundement as in dignitee and good∣nes, Learning to know the Seven Matters is the first com∣mandment in the sense of its being the first means towards attain∣ing the love of God. for he is worþiest and best of alle oþire comaundementis. And ȝitt summe oþire comaundementis ben meenys leding towards him, and þerfore going bifore him in weie of geting: as ben besynes to leerne, bisynes to preise, to preie, to worschip and to sacramente. And | amonge þese comaunde∣mentis being meenys into þe getyng of loue, bisynes to leerne is þe first. And so in þis now last seid maner, bisynes to leerne is þe first comaundement of þe lawe; and in þe oþire bifore seid maner, forto loue god is þe first comaunde∣ment of þe lawe. And so my seiyng stondiþ wel ynouȝ with þe seiyng of crist.

Also, sone, it is not to lete passe vndeclarid þat þere ben One must dis∣tinguish between the two kinds of love: ij maners of loue: Oone loue is a disposicioun or habit or his dede proceding oute of þe wil, which is a welwilling to sum persoone: þat is to seie, in willing to him sum good. (1) Love or charity, which is a moral virtue. and þis is charite, and it is a moral vertu.

Anoþire loue þere is which is a passioun, or a mouyng of (2) Love which is a passion, and an appur∣tenance of the First Point of the Second Table. þe wil toward an oþire persoone to good; and it is not a moral vertu, neiþir a moral vertuose dede; for it is not a disposicioun or habit or his dede of þe wil chosun of purpos bi doom of resoun, but it is a moving or a bering of oure wil toward anoþire þing in weie of oonyng vs to þe oþir þing; and it slippiþ into þe wil naturaly, aftir con∣sideraciouns had in resoun, bisidis al choice of þe wil, and bisidis þe doom of resoun made þat it so schulde slippe yn; and þerfore it is a passioun or a suffring, and it ouȝte be sette and noumbrid with þe purtenauncis of þe first poynt of þe secunde table, afore in þe v^e chapitre of þe afore goyng first partie. and if þis passioun of loue moue not þe wil aȝens resoun, it is good, and it is a profitable pricke to stire forþ þe wil into good choisis of good inward and outward dedis; and if it move þe wil aȝens þe doom of resoun, þan it ouȝte to be refreyned and not folewid. and so it is to be seid of oþire passiouns: as is angre, drede, schame, sorewe, and so forþ MS. soforþ. of oþire.

[iij^e chapitre]

[F]Adir, I haue herd oft tymes moche curiosite and Teaching is requested on the SEVEN GIFTS OF THE HOLY GHOST. moche diuersite of wittis spende aboute þe vij pointis which ben comounly callid 'þe vij ȝiftis of þe holy goost', which ben writen in ysaie, xj^e chapitre v. 2., where it is seid þus, þat vpon crist schulde | rest 'þe spirit of wisdom, and of vndir∣stonding, þe spirit of counseil, and of strengþe, þe spirit of kunnyng, and of pitee Cf. below, p. 116, ll. 8-12., þe spirit of drede of god'. And fewe treters of hem accorden to gider. And summe wolen þat þese vij ȝiftis conteynen alle vertues of goddis lawe, and þat þei maken an hool sufficient reule for alle oure moral gouernauncis. neuerþeles, what is ȝoure feeling, seie ȝe to me, o wise fadir.

Sone, leue þou me. it myȝt seeme þat moche of her such These SEVEN GIFTS do not contain all the virtues of God's law, but only some. seid bisynes aboute þe seid vij ȝiftis of god is not but vanyte and feynyd curiosite; fforwhi what euer tretyng, affermyng, or holding, not being historial or cronical, which is not groundid in resoun or reuelacioun maad to vs bi scripture, or in oþire surely and certeinly or probabily had reuelacioun from god, is not but feyned þing and vanite. but so it is þat þei mowe not ground in resoun, neiþir in enye oþire partye of scripture, neiþir in þilk same partye where þese vij ben writen, neiþir owȝwhere ellis in holy scripture, þat þese vij conteynen alle vertues of goddis lawis, and þat þei ben suche in alle degrees, as is seid of hem bi manye famose treters of hem. Wherfore it myȝt seeme þat suche teching is forgid, feynyd and veyn curiosite, difficultyng, harding and derking goddis lawe more þan it is derke in it silf, and traueyling and troubling mennys wittis with birþen which is not MS. not þe. necessarye, and þerbi letting mennys wittis to attende into profitable and necessary þingis. And þerfore it myȝt seeme to be seid þus: þat þese vij ȝiftis of god ben a gadering MS. agadering. to gider of summe intellectual vertues and of summe moral vertues, which, in as moche as þei ben ȝouun bi prouidence of god, þei ben ȝiftis of god, as ben oþire vertues; and in as moche as þei ben getun bi oure laboure, rennyng with þe worching and purveiyng of god, þei ben callid oure vertues. and if þei, or eny of hem, be at eny tyme fully ȝouun into | vs fro god, withoute oure owne laboure þerto helping, þanne þei ben oonly pure ȝiftis of god. And in lijk maner it is of alle oþire maner of vertues: as ben meke∣nes, charite, sobirnes, and such oþire. And in lijk maner it is of alle oþire maners of þingis: as ben helþe, fairnes, gold, siluer, and alle oþire þingis.

What is wisdom, what is intellect, and what is counseil (1) WISDOM, (which is prudence), and what is science, and what is (2) INTELLECT, (3) COUNSEL (or PRUDENCE), and knowingal or intellectual vertu, is declarid sumwhat aftir in þe book callid 'þe folewer to þe donet'. Pt. I, chaps. x-xii. and þei ben born (4) KNOWLEDGE are contained in living leernyngly, the in and conteynyd wiþynne þe first poynt of þe first table, as maters wherupon laboriþ þe first poynt of þe first table; First Point of the First Table. or bettir forto seie þus: þei ben in þe first poynt of þe first table as disposiciouns, habitis, or her dedis, comaundid to be bi þe first poynt of þe first table.

What is þe vertu of goostly strengþe is seid afore MS. a fore. in þe (5) GHOSTLY STRENGTH (or Douȝtynes) has been already ex∣plained. viij chapitre of þe afore goyng first partye; for it is not ellis þan douȝtynes.

What is þe vertu of pitee, it is seid þere in þe ix (6) PITY, as a virtue, has been already ex∣plained under Largenes; as a passion, under Routh. chapitre, in þe vertu of largenes See above, p. 67.; or if þis pitee be þe passioun of [r]ouþe MS. ȝouþe., it is to be placid þere in þe v chapitre, among þe purtenauncis to þe first membre of þe ij^e table See above, p. 37..

Drede, which is a passioun, and þat wheþir he be sonely (7) DREAD, as a passion, has been already explained. In its wide sense of fearing to offend God, and desiring to obey God, it is not a special moral virtue, but contains many moral virtues. drede or seruile drede, is in þe place now last allegid See above, p. 37.. And if þis ȝift of drede to god be callid þe nylling to offend god or resoun, or be callid þe willing forto obeie god or MS. orto. resoun, as occasionyd and circu[m]stauncid circustauncid. bi þe now seid passioun of soneli drede, certis, þilk drede to god so callid is not oon specialist moral vertu, but he conteyneþ manye special moral vertues being sparclid abrood in alle þe iiij tablis; Euen as, if willing forto conforme or obeie to god or to resoun, as occasionyd and circumstauncid bi passional loue to god, be callid 'loue to god', þilk loue to god | is not oon specialist moral vertu, but he conteyneþ many special moral vertues sprad into alle þe tablis.

And so alle þese vij ȝiftis ben placid and conteyned Hence all these SEVEN GIFTS are contained within the Four Tables. wiþynne þe iiij seid tablis in cleer vndirstonding, and wiþ as moche making of hem as nede is to make of hem.

ffor, certis, I can not wite whi þese techers which writen Isaiah did not intend them to embrace all the moral virtues. and techen so curiosely of þese vij ȝiftis ben movid þerto bi eny euidence saue bi þis: þat þei fynden in þe prophete ysaie, þe xj chapitre, þat þe prophete makiþ þere mencioun how þat þese vij See above, p. 114. weren in crist. and, certis, þis is a feble euidence, þat þerfore þese vij schulde comprehende and conteyne alle vertues and alle oure goostli gouernauncis; ffor whi þe same prophete ysaie, in [þe vij] MS. xj chapitre. But the reference is to Isaiah vii. 15. chapitre, makiþ mensioun how þat crist schulde ete buttir and hony, and he makiþ þere no mensioun of eny oþire mete which crist schulde ete; and ȝitt if eny man wolde make him so curiose þat þerfore butter and hony comprehendid and conteyned alle metis which crist ete, and alle þe metis which we ouȝte to ete, he were to moche curiose and to moch ful of vanite. and lijk skile, as it myȝt seeme, is in þis present purpos. þerfore, o my sone, it seemeþ þou maist seie as for moost likely to be trewe, and as for moost esily to holde, and with leest derking of goddis lawe, þat þese vij ȝiftis and manye mo weren in crist; þouȝ in þe seid xj chapitre v. 2. of ysaie be not mensioun maad of mo ȝiftis þan of þese vij; riȝt as crist eete manye mo metis þan buttir and honye, þouȝ in þe seid [vij] MS. xj chapitre. But the reference is to Isaiah vii. 15. chapitre of ysaie be not maad mensioun of eny mo metis þan of þese ij.

As for sacramentis of cristis ordinaunce in þe newe lawe, THE SACRA∣MENTS have been already taught in the Eighth Point of the First Table. it is open þat þei ben conteyned in þe viij poynt of þe first table, in þe iiij^e chapitre of þe bifore going first party. Also þere þou maist leerne sumwhat of hem, and more whanne þerto schal be couplid and ioyned þe 'bokis of sacramentis' MS. sacramentis tis; tis being crossed through and underdotted., in which 'bokis of [sacramentis Omitted in MS.] ech suche sacrament schal be tretid in special, bi cause þat of hem nediþ to be maad lengir processe þan is according | to þis present book.

And as for obeisaunce to cursing maad of preestis, and to Obedience to the priest's rebukes and the need for absolu∣tion have been already taught in the Second Point of the Fourth Table. absolucioun to be mekely askid of preestys, and to be in to vs of hem receivid, and as for cursing and assoiling which preestis doon to her suggettis or parischens, þou maist s[e] MS. so. generali hem to be conteyned in þe ij^e poynt of þe iiij^e table, which is forto lyue anentis curatis or prelatis of þe churche attendauntly and obeisauntly.

And how euer þese now seid sacramentis of þe new lawe Moses' tables do not sufficiently teach the Sacra∣ments, and the duty of the priest to rebuke sin and to grant absolution. and þe seid cursingis and assoilingis and þe seid obeisauncis in þe new lawe mowe be conueniently tauȝt bi vertu of þe wordis writen in moyses tablis Contempt for Moses' Tables was one of the accusations brought against Pecock. See Babington's Introd. to Rep, p. lvi, footnote., it is ouer hard me to se; and so I weene it is to ech oþire man to [s]e MS. be., which is not lad more bi affeccioun þan bi resoun or feiþ; ffor whi þan For the Jews do not keep the Sacraments. þe iewis, to whom þe ten comaundementis of moyses tablis weren ȝouun, ouȝten forto haue feelid hem silf to be bounden in þe same now seid sacramentis, which is fals. And if eny And the words of the Ten Commandments signified the same to the Jews as to us. man feyne, as summe doon, þat þo x comaundementis writen in moyses tablis signifien and betoken to vs cristen men ferþir and fullier þan þei diden to þe Jewis, certis, þis may not be seid, þat þis ferþir and larger signifiyng schulde rise to vs bi vertu of þe wordis writen in moyses tablis; ffor whi þese wordis signified in oon maner to hem and to vs, bi cause þei were not, neiþir ȝitt ben not, equyuoca[l] MS. equyuoca., þat is to seie, wordis of manye significaciouns, as clerkis in latyn and in ebrewe and greke wel knowun. neiþir it may And the deeds signified by those words are the same now as then. be so seid þat þo x comaundementis writen in moyses tablis bitoken ferþir, fullier MS. fullier oroþe wise; oroþe wise being crossed through., or oþire wise to vs þan to þe iewis, for þat þe dedis or þingis signified bi þe wordis of þo x comaundementis schulden figure eny newe dedis to be doon in þe new lawe; ffor whi alle þe dedis vocaly bi strengþe of þo wordis signified, bi wordis writen in þo x comaunde∣mentis, ben pure moral ech oon, and not cerymonial, neiþir iudicial, except þe dede of þe iij^e The Anglican Fourth. Pecock, in numbering the Ten Commandments, follows the reckoning of St. Augustine (and the Roman Catholic Church), under which the First and Second Commandments of Origen (and the Anglican Church) are combined as one, and the Tenth divided into two. See p. 157 and Notes thereon. commaundement, which was halewing of þe satirdaie; wherfore There seems to be some slight omission here. Perhaps some 'poyntis of þe newe lawe' have been cited. Cf. below, p. 119, l. 2. The sense seems to be: 'Therefore the words written in Moses Tables were not ordained to signify any observances bind∣ing only for Christians, and not for Jews.' ...

| þo dedis weren not ordeined to signifie. And þerfore, forto so seie or answere seemeþ to be not but feyned chaffare, ffor whi not foundid in eny grounde of scripture or of resoun, but being aȝens þe grounde of resoun. And namelich how þese now seid poyntis of þe newe lawe See above, p. 118, note 6. mowe openli, redili, liȝtli and currauntli, and þerfore profitabili, be representid to vs and remembrid of vs, bi beholding of þo ten comaundementis writen in moyses tablis, is aȝens skile and resoun to be; and þat for causis and skilis aftir in þis ij^e party, þe [ix^e] Space left in MS. for reference. chapitre, to be rehercid.

[iiij^e chapitre]

[A]s Small s in MS. for þe ten comaundementis of moyses tablis, writen The TEN COM∣MANDMENTS are contained in Pecock's Four Tables. exodi, xx chapitre vv. 2-17., and rehercid eftsoonys wel nyȝ worde bi worde, Deutronomij, þe v chapitre, forto se wheþir þei ben conteyned in þe iiij seid tablis tauȝt afore in þe first party of þis book, y wole first reherce þe hool text of þe first The Anglican First and Second. comaundement, writen, exodi, þe xx chapitre, and deutro∣nomij, v^e chapitre, which text is þis: 'The lorde god spake The FIRST The Anglican First and Second. COMMANDMENT has been taught already in the Donet. alle þese wordis: "I am þe lorde þi god, þat ledde þee out of þe londe of egypt, and brouȝte þee oute of þe house of þraldom. þou schalt not haue alien goddis bifore me. þou schalt not make to þee a grauen þing, neyþer eny liknes of þing þat is in heuene aboue, ne in erþe bineþe, ne of hem þat ben in watris bineþe þe erþe. þou schalt not loute hem, ne worschip hem, for I am þe lord þi god, a strong gelose louer, visiting þe wickidnes [of fadris] Omitted in MS. Cf. below, p. 120, 1. 23. into children, into þe iij^e and iiij^e generacioun of hem þat haten me; and I do mercy into þousindis of hem þat louen me and kepen myn heestis" '. þus moche as for þe first The Anglican First and Second. comaundement.

Of þis comaundement, þilk party which is þat 'þou schalt haue oon god and no mo', þou maist se tauȝt in þe xiiij chapitre of þe afore going first party, where it is seid þat þer is not but oon god, maker and keper and reuler of alle þingis; fadir, | sone and holy goost; and þat þere is not, neiþir may be, eny mo goddis þan he aloone. and oute of þis folewiþ pleynli ynouȝ to ech mannys resoun þe secunde party of þe same first The Anglican First and Second. comaundement, which secunde party is þis: þat 'þou schalt not make eny grauen ymage or eny oþire creature to be þi god'. fforwhi þan þou haddist mo goddis þan oon, or ellis an oþer þan him which is verry god. And also out of þe same folewiþ pleynli þat þou schalt not ȝeue eny godly worschip to an ymage for it silf, Cf. the teaching on Images with that of Rep., Pt. II. or to eny oþir creature; fforwhi þan schuldist þou make þilk ymage or þilk creature to be to þee þi god, ffor as moch as godly worschip ouȝte not to be ȝouun to eny þing, name∣lich for it silf, saue oonly to a god.

And so al þe substaunce of þe first The Anglican First and Second. comaundement in Part of the First The Anglican First and Second. Com∣mandment is only words of remembrance. moyses tablis is had sufficientli in þe xiiij chapitre of þe afore goyng first party of þis book. ffor whi alle oþire wordis annexid and ioyned to þe first The Anglican First and Second. comaundement in þe first table of moyses, summe y-sette bifore þe first The Anglican First and Second. comaundement and summe aftir, ben not wordis of comaund∣ing, or of enye comaundement, or of enye lawe ȝeuing, but summe of hem ben wordis of remembraunce, what benefete god ȝaue to his oolde peple in egypt, [as] MS. and. whanne it is MS. it was; was being crossed through, and the right reading is overwritten. seid: 'þi lord god spake þese wordis, "I am þe lorde þi god, þat ledde þe oute of egypt, and brouȝt þee oute of þe Part is only words of threatening. house of þraldom" '. and summe ben wordis of þretenyng to brekers of goddis lawe, as whanne it is seid þus: 'ffor I am þe lord þi god, a strong gelous louer, visiting þe wickid∣nes of fadris into children, into þe iij^e and iiij^e genera∣cioun of hem þat haten me'. And summe oþire ben Part is only a promise of reward. wordis of reward bihetyng to hem þat kepen goddis lawe, as whanne it is seid þus: 'And I do mercy into þousindis of hem þat louen me and kepen myn heestis'.

So þat al þe first The Anglican First and Second. comaundement of god | in þe first table The three commands of the First The Anglican First and Second. Com∣mandment have been already taught under the Four Tables. of moyses, as for his first party, lieþ in þese wordis: 'þou schalt not haue alien goddis bifore me'. And as for his ij^e party, it lieþ in þese wordis: 'þou schalt not make to þee a grauen þing, neiþir eny liknes of eny þing þat is in heuene aboue, ne in erþe bineþe, ne of hem þat ben in watris bineþe þe erþe'. And as for þe iij^e party of þe first comaundement, it lieþ in þese wordis: 'þou schalt not loute hem, ne worschipe hem'. which iij parties mowe be had and takun sufficientli of þe xiiij chapitre in þe afore going first party, as is now in þe bigynnyng of þis present chapitre schewid and declarid; and bi more þerto seid in þe vj^te poynt of þe first table, which is clepid 'worschiping to god', bifore in þe iiij chapitre of þe first party. And, siþen al what is tauȝt in þe seid xiiij chapitre of þe first party is includid and conteyned in þe first poynt of þe first table, as mater wherupon gooþ þe same first poynt, which is bisynes to leerne alle maters of þe xiiij^e chapitre, as it is open bi þe next chapitre here bifore going, it muste nedis folewe þat þe first The Anglican First and Second. comaundement of moyses tablis is includid in þe first poynt of þe iiij tablis.

And so it is not aȝens þe first The Anglican First and Second. comaundement of god in ARGUMENTS IN FAVOUR OF RETAINING IMAGES AS REMINDERS. moyses tablis ymagis to be had as bokis or kalenders to remembre and to bring into mynde þe biholder vpon hem þat he folewe cristis lijf and holi seintis lijfis, and þat he (1) Images law∣fully used as reminders are sanctioned by Scripture. worschip god in him silf and in hise seintis, and for hise seintis, and þat he preie to god and to hise seintis. ffor whi if þis hadde be aȝens goddis comaundement, god hadde be God, who cannot be contrary to Himself, com∣manded the two images of cherubim to be made for the Ark. contrariose to him silf Cf. Rep., p. 137., siþen to þe same peple of isr[ae]le MS. isrle. to whom moyses tablis weren ȝouun, god bade Exodus xxv. 18-19. Cf. below, p. 123. þat þei schulden make tweyne ymagis of cherubin stonding at þe arke or chest of witnessing, as it is writen, exodi, xxv chapitre vv. 18-19..

Also god forbediþ no þing saue þat þat is aȝens (2) Reason (and therefore God) allows images. resoun

There is a gap here, but probably little is lost. A new gathering begins at this point. It has the correct 'signature', and the subject continues; but the catchword 'which a', fol. 56^b, does not correspond with the first words of fol. 57^a, and the sense does not run on consecutively.

For collation of MS. and discussion of gaps, see Introd., Section I, A.

. . .

| is not ymagis to be had into þe now seid office of remembring or of into mynde bringyng; fforwhi happili þe biholder schulde not so oft to þe seid dedis be remembrid and stirid, ne were þis biholding vpon þe same ymagis. and þerfore to haue ymagis to be vsid into þe now seid officis may wel stonde with resoun, and þerfore may wel stonde with goddis lawe and goddis wil. neuerþeles, ouer greet costiose or It is the exces∣sive and super∣stitious use of images that is wrong. curiose expensis and oþire gouernauncis meeting aȝens resoun and aȝens charite, if þei be doon anentis ymagis, ben not bi eny þing þat I haue now seid, approvid, com∣mendid or allowid.

But now take hede, o my sone, and heere þou diligently We must love God better than ourselves, and with all our heart, soul and strength. what þi fadir schal seie. Siþen it is so þat, þouȝ a man knowe wel þat þer ben no moo goddis þan oon, and þat his godly worschip ouȝt not be ȝouun or sette vpon eny ymage or eny creature, namelich as for it silf, ȝitt it myȝt be douȝtid how moche loue ouȝte be ȝouun to þilk oon god, as haþ be douȝtid of manye ful cleer wittid philosophris. fforwhi it myȝt seeme to me þus: þat þouȝ I ouȝt to loue god aboue alle oþire creaturis diuers fro my silf, ȝitt I myȝte love After love, MS. has me, crossed through. my silf aboue alle þingis, and so aboue god, þouȝ þat I ouȝte not loue eny oþire þing saue my silf so moche as god. and þis opinioun myȝt seeme ful wel to me and to manye oþire men to be trewe, bi cause it may not liȝtli and soone be seen in resoun þat god ouȝte be loued of a man aboue þe man silf, fforwhi manye profunde clerkis stumblen and failen in þe assignyng of resouns to prove it, And also we seen greet resouns, and we feelen greet inclinaciouns in kynde, þat a man loue him silf himsilf is apparently joined in the MS., but this is probably only due to the crowding, in order to get in excellēt at the end of the line. excellently. Wherfore it were ful necessarye þat god schulde teche how moche he ouȝte to be loued, and þat god schulde ȝeue in comaundement þat so moche I loue him. and so he doiþ, Deutronomij, vj chapitre v. 5., mathew, | xxij chapitre v. 37. mark, xij chapitre v. 30., and luke, þe x^e chapitre v. 27., In þat þat he biddiþ vs loue him with al oure herte, wiþ al oure soule, and wiþ al oure strengþe. And siþen þis This is not taught by the Ten Command∣ments. is not tauȝt neiþir comaundid in þe first comaundement of moyses tablis, neiþir in eny oþire comaundement of moyses tablis, as may be seen þoruȝ þe text now afore rehercid and tretid, and þoruȝ textis soone aftir in þis present The use of present here, at the end of a chapter, seems to show that Pecock did not follow his original plan as to the division of his chapters. chapitre to be rehercid, alle þe clerkis in þe worlde mowe not defende þat þilk tablis of moyses to teche suffici∣entli goddis comaundis and alle oure necessarye gouernauncis anentis god ben sufficient.

[v^e chapitre]

[F]Adir, for as moche as in þe ij^e party of þis first The Anglican First and Second. Might it not be argued that God in the First The Anglican First and Second. Com∣mandment forbids images altogether? comaundement, where it is seid þus: 'þou schalt not make to þee a grauen þing', etcetera, manye men ben aboute ful sturdily for to grounde þat god forbediþ þere alle ymagis to be, þerfore y desire to heere and knowe more of ȝoure feeling þerupon.

Sone, as y seid in þe next chapitre bifore p. 121, ll. 21-23., y may not Images are allowable, so long as they are not worshipped as gods, as may be proved from Scripture. trowe þat, in þis xx chapitre of exodi, god wolde forbede to be doon MS. do on. þilk same þing which aftirward, in þe xxv chapitre vv. 18-19. of exodi, he bade moyses to do. And þerfore, siþen in þe xxv chapitre vv. 18-19. of exodi, god bade to moyses forto make in þe tabernacle ij ymagis of aungels, of cherubyn, I can not wite þat it schulde be goddis entent in þe xx chapitre of exodi forto forbede vtterly alle ymagis to be maad. And þerfore þe entent of god must nedis be here forto forbede ymagis to be maad as for goddis to þe peple. wherto accordiþ ful wel what god seid to þe peple in þe same chapitre, exodi, xx chapitre, aftir he had spokun þe x comaundementis of þe tablis, where he seiþ þus: 'ȝe schulen not make to ȝou goddis of siluer, neiþir goddis of gold ȝe schulen make to ȝou'. Lo, sone, it seemeþ þat bi þese now last seid wordis, god wolde expowne þe oþire wordis afore in þe same chapitre writen, how þei ouȝten | to be vndirstonde, whanne he seid þus: 'þou schalt not make to þee a grauen þing', etcetera. And in lijk maner god expowneþ and declariþ þe same wordis, how þei ouȝten be vndirstonden, whanne in þe xxxiiij^e chapitre v. 17. of exodi, where moyses was bede to make þe newe tablis of stoon, god seid þus: 'ȝe schulen not make blowen goddis, or goddis molten bi founders craft', which musten nedis aftir al good vndirstonding be ymagis. Also, leuitici, xxvj chapitre v. 1. A literal translation of the Latin nec titulos erigetis. The A. V. has a standing image; the R. V. pillar, with marginal gloss obelisk., in þe bigynnyng, god seid þus: 'ȝe schulen not make to ȝou an ydole and a grauen þing, neiþir ȝe schulen rere vp titlis, v. 1. A literal translation of the Latin nec titulos erigetis. The A. V. has a standing image; the R. V. pillar, with marginal gloss obelisk. neiþir ȝe schulen putte a noble stoon in ȝoure cuntree þat ȝe worschipe him; but y am ȝoure lorde god'. Lo, sone, how god forbediþ not vttirly ydol and grauen þing, title and markis, to be made; but he forbediþ hem to be maad into þis After þis, MS. has wise, crossed through. vse þat þei be worschipid. and of what worschip god mened þat he wolde hem not to be worschipid, it is open bi it þat god seid forþwiþ þus: 'But y am ȝoure lorde god', as þouȝ god had seid in lengir wordis þus: 'ȝe schulen not make to ȝou þe now seid þingis, þat ȝe worschipe eny of hem as ȝoure god; for y am ȝoure lord god'. And so folewiþ bi likelihode of þe now seid disparclid processis, if þei be gaderid to gedir, þat for lijk skile of þese processis, bi þese wordis in þe first The Anglican First and Second. comaundement: 'þou schalt not make to þee a graven þing', etcetera, god meened þus: þat þe peple schulde not make to hem eny grauen or ȝottid goddis, and worschipe hem, and loute hem as goddis.

Also to þis same purpos ben þese ij resouns now folewing. Otherwise there would be eleven Not if what Pecock makes the Ninth and Tenth Commandments are combined as one, as in the Anglican reckoning. See above, p. 118, note 5, and Notes to p. 157. com∣mandments in Moses' Tables. Oon is þis: ellis folewiþ þat in þe first table of moyses weren write iiij comaundementis reuling immediatly to god (which no man seiþ), And so þe boþe tablis to gider schulde conteyne xj Not if what Pecock makes the Ninth and Tenth Commandments are combined as one, as in the Anglican reckoning. See above, p. 118, note 5, and Notes to p. 157. comaundementis, fforwhi in þe first table ben þese iij comaundementis reuling to godward immediatli: 'þou schalt | not haue alien goddis bifore me; þou schalt not take þe name of þi lord god in veyn; haue mynde þat þou kepe holy þe sabot daie (or þe satirdaie).' Now, sone, þus: siþen in þe same first table, next aftir þe same now rehercid comaundement, it was writen þere also þus: 'þou schalt not make grauen þing', etcetera, if þis schulde be vndir∣stonde of ymagis not taken and worschipid as goddis, þanne þus must nedis be anoþir comaundement þan eny of þe þree now afore rehercid; And so folewiþ þat þis was oon of þe iiij comaundementis writen in þe first table reuling toward god immediatly, and þe secunde comaundement in rewe of alle þo comaundementis; and folewiþ also þat in þe ij tablis of moyses ben xj hool dyuers comaundementis. See above, p. above, p. 124, note 5.

Þe secunde resoun to þe same purpos is þis: Siþen god If God had wished to forbid images alto∣gether, He would have made a special commandment to that effect, and that one of the first, but He only forbids the use of images as gods. forbade þe peple to haue golden goddis and silueren goddis and ȝotten or blowen goddis, as in þis present chapitre alleged, and siþen þis forbode is an hiȝ forbode, and oon of þe hiȝest which myȝt be, and þe peple were ful redy and prone and moche enclyned and stirid to haue and to make to hem such blowen or ȝottid goddis, as schal be now anoon aftir schewid; it was resonable þat god schulde haue writen and placed þis now rehercid forbode withynne þe tablis as soone as eny oþir þere writen, and moche raþer þan summe oþire þere writen. but so it is þat þis now rehercid forbode kanne nouȝwhere be founde to be writun in þe tablis of moyses so accordauntly as is forto be writen and meened, whanne and where it is writen þere þus: 'þou schalt not make to þee a grauen þing', etcetera. wherfore þere, and in þese same wordis: 'þou schalt not make to þee a grauen þing', etcetera, is meened þis forbode: 'þou schalt not make to þee eny golden goddis or eny silueren goddis or eny blowen, molten or ȝottid goddis'. And so folewiþ þat þer, MS. þerynne. ynne MS. þerynne. þe same now seid wordis, 'þou schalt not make to þee a grauen þing', etcetera, god forbediþ oonly ymagis to be taken and worschipid as goddis. | And þan open it is þat herof folewiþ not þat he forbediþ þere vtterly ymagis to be maad and to be had in eny maner.

and a ful good cause was whi god schulde þis forbode The necessity of forbidding the Jews to use images as gods. make to þe Jewis, ffor whi in þo daies oþire peplis þan iewis maden to hem in þilk maner ymagis as for her verry goddis, as scripture witnessiþ in manye placis, And þe peple of Jewis were ful prone, prest and redy to suche now seid ydolatrie vsid in oþire naciouns, as also is open in manye placis of scripture, and in special is open in þe same now tretid storye. ffor whi whilis þe same peple dwellid aboute the mount of syna, and whilis moyses was in þe hille wiþ god to araie for þe tablis writing, þe peple constreyned aaron forto make to hem a calf of gold forto be taken of hem as her god; and which calf þei worschipiden as her god, as is open, exodi, xxxij chapitre, in two placis of þe chapitre. vv. 6 and 19.

And þus moche is ynouȝ to be seid in þis book into tyme þou be able to be a scoler in þe book clepid 'þe represser' Title underlined in MS. See Rep., Pt. II, especially pp. 136-75. and in 'þe book of worschiping'. worschiping underlined in MS.

[vj^e chapitre].

[T]He text of þe ij^e The Anglican Third. comaundement in moyses tablis, The SECOND The Anglican Third. COMMANDMENT has been already taught. Pt. I, chaps. iv, v, and ix. exodi, xx^ti chapitre, and deutronomij, þe v^e chapitre, is þis: 'þou schalt not take þe name of þi lord god in veyn, ffor þe lorde þi god wole not haue him vnpunyschid which takiþ his name in ydel'. This comaundement þou schalt fynde afore MS. a fore. in þe iiij^e chapitre of þe afore going first party, where it is tauȝt þat þou schalt reuerence, preise and worschip oure lorde god; fforwhi where euer it is comaundid a persoone to be reuerencid and worschipid, in þat same it is forboden him to be irreuerencid and vilonyed or vnworschipid. And (1) Vain swear∣ing is irreverent towards God, and is therefore forbidden by the command to reverence God. Pt. I, chap. iv. siþen for to swere in veyn bi god is to do irreuerence and vilonye to god and to his name, in as moche as in vs is, bicause whanne we sweren bi god in veyn, we bringen forþ god or his name to be witnesse in a trifle and in a mater, in which mater it is aȝens | his reuerence him or his name to be brouȝt into witnesse, or we bringen forþ god or his name into witnesse, whanne no nede is to bryng forþ his name into witnesse, as þe vndirstonding and interpretacioun of ydil swering is comounly taken; þerfore folewiþ þat al ydil swering bi god, to vndirstonde þe sentence of swering in maner now seid, which is forto bring forþ god or his name into witnesse, is nedisly forboden in þe seid place of þe now seid iiij chapitre, in þe first afore going partye, And vndir It is forbidden also as against Righteousness and Truth. See Pt. I, chaps. v and ix. anoþir skile in þe iij^e and v poynt of þe ij^e table, and in þe iij and vj^e poynt of þe iiij^e table.

And if þis be trewe, certis, þanne in þis forbode is also (2) Forswearing is forbidden, in that the lesser sin, vain swear∣ing, is forbid∣den. forboden fals swering or forswering; fforwhi whanne euer eny dede is forboden for eny special grounde boren in it, in þilk forbode is ech oþire dede forboden hauyng more of þilk ground þan haþ þe oþire dede expressely forboden for þe lasse havyng of þe same grounde. and so it is in þis present purpos þat þe grounde for which ydil swering bi god is forboden, which grounde is irreuerencyng god or his name, is more had in forswering or fal[s] MS. fal∣swering, with the mark of division between the l and the s. swering bi god þan in ydil swering bi god. And þerfore in þe forbode of ydil swering is resonabili ynouȝ includid and conteynid þe forbode of fals swering. And also vndir anoþir skile in þe It is forbidden also as against Righteousness and Truth. See Pt. I, chaps. v and ix. iij^e and v poynt of þe ij^e table, and in þe iij^e and vj poynt of þe iiij^e table, ben boþe forboden ydil swering and for∣swering bi god. And ferþirmore, as we ouȝte forto not putte god, or his name taken in stide of him, into eny ieeruerence, so we ouȝte forto not putte and vse eny of goddis creaturis, or his name taken in stide of him, into eny to him irreuerence or vnworschip; but ech of hem we ouȝte take and vse in dewe to him worschip.

þus moche is y-nouȝ here as for hem which wolden Further teach∣ing on swearing will follow. inpugne þe iiij tablis as of insufficience; for þei holden alle ydil oþis to | be irreuerencyng god. Neuerþeles, substancialy and verrily it is tauȝt aftir in þe xvj So MS., but should read 'xvij and xviij', if chap. xix is rightly so numbered in the margin, if the theory of the loss of a chapter heading is correct (see Introd., Section I, A, for discussion of gaps), and if later references to chapters are correct. Cf. Summary of Contents for the chapters concerned. and xvij So MS., but should read 'xvij and xviij', if chap. xix is rightly so numbered in the margin, if the theory of the loss of a chapter heading is correct (see Introd., Section I, A, for discussion of gaps), and if later references to chapters are correct. Cf. Summary of Contents for the chapters concerned. chapitris of þis present ij^e party, bi what poyntis withynne þe iiij tablis ydil ooþis and ydil vowis, fals ooþis and fals vowis, ben forboden; ffor whi þere it is tauȝt þat al forswering doon to There it will be shown that vain swearing and forswearing to God and man are forbidden, where Right∣eousness and Truth to God and man are commanded. god is forboden bifore in þe v chapitre, Of Pt. I. where is tretid þe iij poynt of [þe] þe omitted in MS. ij^e table and þe v poynt of þe ij^e table: þat is to seie, riȝtwisnes to god and trouþe to god. And al for∣swering doon to man is forboden in þe ix chapitre, Of Pt. I. where is tretid, in iij poynt of þe iiij^e table and þe vj poynt of þe iiij^e table, which ben riȝtwisnes to man and trouþe to man. And al ydil swering to god or to man is disalowid and reproued bi þe same spoken poyntis.

Neuerþeles, more cleerly what swering is, and how many Where further teaching on swearing may be found. maners of swering þere mowe be, and wheþir eny swering be leeful or no, þou schalt sumwhat heere, o my sone, in þe book 'filling þe iiij tablis'.

The text of þe iij The Anglican Fourth. comaundement in moyses tablis, exodi, The THIRD þe omitted in MS. COMMANDMENT. þe xx chapitre, and deutronomij, v chapitre, is þis: 'Haue mynde to halewe þe vij^e daie of þe weke, which is þe satirdaie. Sixe daies þou schalt worche, and do þyne owne werkis. ffor in vj daies god maad heuene and erþe, þe se, and al þat is wiþynne hem. and he restid on þe vij^e daie, which is þe þe overwritten in MS. satirdaie, and he blissid þilk daie, and maad it holy from al servile werk. þou schalt kepe þese þi silf, þi sone and þi douȝtir, þi seruaunt and þyn hande mayde, þi werk beest, and þi gest which dwellith in þin house'.

Certis, sone, in þis iij^e The Anglican Fourth. comaundement, aftir þe conseit Certain doctors consider that two points are therein to be observed: of manye doctouris, weren conteynyd ij þingis or ij poyntis or ij gouernauncis Cf. the refutation of this in Pt. II, chap. ix.: Oon is þat ech persoone now rehercid schulde forbere at sum whilis al seruile werk, þat is to seie, (1) Every person should set apart a special time for special ser∣vice to God. al worldly wynful werk; And þat þerbi in þilk whilis he attende to god in biþenking vpon god and goostly poyntis, in preising and preiyng to god and worschiping god, and do werkis þerto being | necessary, or meenys, and in leernyng of goostly profitable trouþis, or in aȝenstonding to alle mysful dedis, goostly or bodily, and such oþire.

þe ij^e is þat þis same now rehercid poynt or gouernaunce, (2) This special time should be the Saturday. þoruȝ al or sum of hise now seid parties, which gouernaunce in it silf is vnlimitid and vnassigned to eny special tyme, schulde be bisette and maad to be doon in þe vij daie of þe weke, which daie is clepid 'satirdaie'.

þe first of þese ij gouernauncis was, and is, moral in lawe The first point still holds for all Christians. of kynde, and þerfore it abidiþ euer from þe bigynnyng of þe worlde vnto þe eende, boþe to iewis and to cristen and to alle naciouns, and þat afore moyses lawe and aftir. and it was neuer reuokid, ne neuer schal be reuokid, for it is groundid in lawe of kynde, þat is to seie, in doom of pure resoun, and þerfore it schal neuer be reuokid. ffor what euer is pure resonable in oure gouernauncis, al þe while it so is, it is neuer to be reuokid.

þe ij^e now seid þoynt or gouernaunce was cerymonial to The second point applied only to the Jews. þe peple of iewis; and siþen al cerymonials and iudicials of þe iewis lawe ben ceesid and reuokid bi crist, as poul beriþ open witnesse in hise epistle to galathies, Especially chap. ii, vv. 16-21; chaps. iii and v. and in his secunde epistle to corinthies Especially chap. v, v. 17., þerfore þis ij^e now seid gouernaunce, wherof is maad þe iij^e The Anglican Fourth. comaundement in moyses tablis, haþ no place among cristen men; but þe first now seid gouernaunce oonly, haþ place among cristen men.

And so al þe moral lawe of kinde, and þerfore al þat is The first point has been already taught. perteyning to vs cristen men, conteynyd in þis iij The Anglican Fourth. com∣aundement of moyses tablis, þou maist haue and se afore in þe iiij chapitre of þe afore going first partie, where it is tauȝt þat þou schalt ȝeue at sumwhilis bisynes to leerne þe vij maters in þe bigynnyng of þe same iiij chapitre rehercid; And also where in þe same chapitre it is tauȝt þat at sum whilis þou schalt preise god, worschipe god and preie to god and þanke god; ioyned þerto what is seid þere in þe viij chapitre of þe vertu of douȝtines. And, ferþirmore, þat þou schalt kepe halidaies fruytfully and law∣fully ordeynid bi comune assent of þe churche, of which churche þou and ech oþire cristen man is a party, it is tauȝt þere in þe ix, xj and xij chapitris, where mensioun is maad of attendaunce of preestis or curatis vpon her parischens, [and of parischens] and of parischens is an addition from the margin; mark of omission before anentis in text. anentis her curatis, and also of princis anentis her legis, and of legis anentis her princis; and also in þe ix chapitre, where mensioun is maad of accordingnes, which is þe v poynt of þe iiij table.

ffadir, is þis to be grauntid: þat as crist translatid, Is it right to say that Christ intended the Jewish Sabbath to correspond to the Christian Sunday? chaungid and turned þe oolde After oolde, MS. has preesthode, crossed through. lawe of þe Jewis into þe newe lawe of cristen men, and as he translatid, chaungid and turned þe oolde preesthode into þe newe preesthode (of which translaciouns, turningis and chaungis, seint poul makiþ mensioun, hebrews, vij^e chapitre); so crist translatid, chaungid and turned þe oold sabot daie of Jewis, which was þe vij daie of þe weke, þat is to seie, satirdaie, into þe newe sabot or newe halidaie of cristen men, þat is to seie, þe sundaie?

Sone, herto y answere þus: þer ouȝt no þing be It cannot be proved that Christ substi∣tuted the Christian Sunday for the Jews' Saturday, as a special time for special service to God. grauntid, or to MS. orto. be holden sadly and surely for treuþe aboute cristis dedis, saue oonli what is seen to be trewe bi doom of natural resoun, or bi witnesse of holy scripture, wherynne lieþ oure feiþ, or bi oolde storiyng and witnessing of hem þat weren in tyme of þe apostlis and heerers of þe apostlis, or but eny man canne depose, vndir perel of his soule, þat he is siker to haue it bi special vndoutable reuela∣cioun, wel and wijsely examyned of oold, expert, sadde and discreet men, laborid in such mater, lijk as poul had such reuelacioun in tyme of his conuersioun, and Johan, þe euaungelist, hadde suche in þe yle of pathmos. fforwhi oonly þese now seid poyntis ben groundis of al knowing and kunnyng in oure vndirstonding, which kunnyng schulde falle vpon cristis dedis; and þerfore alle oþire seiyngis of cristis dedis not groundid bi eny of þese groundis, owen to be seid and deemed fals, or at þe leest apocriphes | or feyned þingis, as suche þat we witen not fro whennes þei came, or whiþer þei wolen. Also ellis but if we schulde allowe for treuþis of cristis dedis oonly þo which bi þese now seide groundis comen to vs, we schulde haue so manye techingis and opiniouns of cristis dedis þat we schulde wiþ hem be acumbrid and oppressid. And þerfore, siþen it is so þat neiþir bi resoun, neiþir bi scripture, neiþir bi story which þe disciplis and heerers of þe apostlis han writen, neiþir bi surest priuate reuelacioun, it is open þat crist maad enye suche positive lawe wherynne he translatid and chaungid þe sabot of þe iewis into oure cristen sabot, þat is to seie, þe halowing of þe satirdaie into þe halewing of þe sundaie, þerfore þere ouȝte no man holde it and graunte it aftir verry substancial wit, bi which a man ouȝte to reule him silf manly and substancialy.

And, ferþirmore, siþen no writing canne be had to bere Neither can it be proved that the Apos∣tles framed a law for the hallowing of the Sunday, though it was the custom in the time of the Apostles to hallow it. witnes þat þe apostlis ordeineden, bi lawe þerupon maad, eny such halidaie in þe sundaie to be kept wekely, þouȝ [I] Space left for reference in MS. See 1 Cor. xvi. 2. corinthies, [xvj] Space left for reference in MS. See 1 Cor. xvi. 2. chapitre, and actes, [xx] Space left for reference in MS. See Acts xx. 7. chapitre, mensioun be maad þat in ech weik suche a daie was kept holy, which is now clepid 'sunday', bi wilful deuout vse; And also, if þe apostlis hadden maad suche an ordinaunce or constitucioun, it had be putte among þe canouns or constituciouns whiche ben comounly named 'þe canouns of þe apostlis' raþir þan manye oþire þere expressid; wherfore wherfore is here used for þerfore. Cf. Rep. 356, 496, and Babington's glossary note., at þe leest, alle þo which trowen þat þo seide canouns were maad bi þe apostlis, schulden holde with me in þis present party, fforwhi it folewiþ lijk wise þat no man ouȝte holde þat, bi eny lawe þanne þerupon bi þe apostlis maad, þe peple were forto so fortoso apparently joined, but probably only crowded so as to get in halewe bounden. halewe bounden, but þat þei bi her It is probable that the people made this law of their own free will. good free wil and deuocioun ȝaue hem þerto. ffor þat þe peple in þo daies weren willi to do and holde suche gouer∣nauncis as were to her goostly profite, þouȝ to hem þerupon were no | boond y-maad, schal be schewid in oþire placis of my writingis. and evermore sentence is to be ȝouun for fredom, where open euidence is not had to ȝeue sentence for bondage, and so moche likely to be trewe þat þe contrarie is nouȝwhere nyȝ so likely to be trewe. and þerfore þis party is to be MS. beholde. holde MS. beholde., and not þe contrarie, into tyme gretter euidence be gete for þe contrarye þan for þis, and ellis we synnen aȝens lawe of kinde. And so þus moche may be had in doom of resoun forto be likely trewe. And þerfore so moche a man may and ouȝte hoolde as for a likely trouþe or a likeli opinioun, þat, bi cause cristen peple wolde haue be ful reccheles to attende into preier and into mynde of goddis benefetis, if ne schulde haue be take into ech weke sum tyme whanue men schulde attende to preier and to meditacioun in comune to gider, þerfore, consenting and it wel suffring and allowing þe apostlis and oþire fadris in þo daies, bi doom of good pollitik resoun and profitable gouer∣naunce and good reule, þe peple chese of her owne deuocioun, withoute comaunding of þe prelatis in þo daies, to be taken to hem oon daie in þe weke, at þe leest, euen as bi lijk doom of good pollicye þei chese wiþ fre deuocioun, withoute boonde of positive lawe, placis and housis or templis whidir men schulde come forto þerynne to gider in comune to preie and biþenke in goddis benefetis and to heere preichingis and to talke of god; and þat for as moche as ellis, withoute suche a comune fre consent and apoyntment maad of þe peple to gider, þe peple wolde haue be ouer reccheles forto haue come to gider for heering of goddis worde to be prechid, or for þe oþire office now seid. And þus þe peple did, for þat þe peple hadde þerupon so greet resouns þat suche daies and placis schulde be hadde for her owne profite.

And raþir þe sundaie was chosen þan eny oþire daie of þe The Sunday was chosen because it was the day of Christ's resurrection. weke to þis seid office, as it is | likely in resoun, for þat crist roos fro deeþ to lijf þe sundaie. bi which rising was stablid al þe newe lawe and alle þe benefetis of crist to vs, as seynt poul writiþ, Romans, iiij^e chapitre v. 25., þat 'crist was taken for oure synnys, and roos for oure iustifijng'. And I^a corinthies, xv^e chapitre v. 14., poul seiþ þus: 'Soþeli, if crist roos not, oure preching is veyn, oure seiþ is veyn'. And, certis, more þan þis is, kanne not be groundable in resoun as for halewing of þe sundaie. And þerupon we haue no scripture, but oonly þat suche daies and placis were in þe tyme of þe apostlis, as is now bisore allegid; wherfore upon þe sundaies halowing in þe oolde daies of cristen churche, we ouȝte to holde noon oþir opynyoun þan þis now afore seid. And for lijk skile is, þat peple schulde not be reccheles and vnkynde to considre deuoutly þe benefete of cristis resurrexioun, in tyme of þe apostlis and prelatis, in þo daies, þe peple bi her fre wil and deuocioun halewiden þe daie of cristis resurrexioun, þe apostlis and prelatis it we[l] MS. we. allowing. of which mater is long storiyng in a book y∣callid 'ecclesiastica historia'. By Eusebius, Bishop of Caesarea (b. 267, d. 338). The Historia Ecclesiastica reaches to the year 324. Cf. Book of Faith, pp. 297-8.

And in lijk maner, and for lijk skile, in þe bigynnyng of The special hallowing of the Sunday is no more a com∣mandment of God than the hallowing of Whitsunday, Ascension Day, &c. þe chirche was halowid þe daie of cristis birþe, and summe oþire longyng to þe benefetis which crist did to vs, or for vs: as his ascencioun daie, witsundaie, and suche oþire. And þus it is open þat grettir grounde ne oþire grounde can be had for halewing of þe sundaie þan for halewing of eche oþire daie now seid; and so, if þou seie þat þe halewing of þe sundaie is comaundement of god, þou must folewingly seie and holde þat þe halewing of eche oþire daie now rehercid is comaundement of god and positive lawe of crist, which no man holdiþ.

More of þis mater schal be sette wiþ open proof to þis Where further teaching on the hallowing of the Sunday may be found. purpos in 'þe filling of þe iiij tablis', þe iiij^e party.

The text of þe iiij^e The Anglican Fifth. comaundement in moyses tablis is THE FOURTH The Anglican Fifth. COMMANDMENT has been already taught. þis: 'worschip þou þi fadir | and þi modir, þat þou be of long lijf vpon þe londe which þe lord þi god wole ȝeue to þee'. Soþeli, þis comaundement is pleinli tauȝt afore MS. a fore. in þe ix^e, xj^e and xij^e chapitris of þe afore going first party, where is tauȝt þe attendaunce of a childe to his fadir and modir. þis þat was sette þerto, 'þat þou be of long lijf,' etcetera, was no comaundement; but it was a bihetyng or a prouoking or tolling forto kepe þis comaundement. Neuerþelees, where in þis foorme of þe x comaundementis is tauȝt how þe fadir and þe modir schulde bere hem anentis þe childe, is not open, neiþir how þe scole maistir to his scoler, þe prelate to his parischen, þe prince toward his legi.

The text of þe v^e, vj^e, vij^e, viij^e, ix^e and x^e The Sixth to the Tenth according to the Anglican reckoning, in which Pecock's Ninth and Tenth are combined as one. See above, p. 118, note 6, and Notes to p. 157. comaunde∣mentis The FIFTH to the TENTH The Sixth to the Tenth according to the Anglican reckoning, in which Pecock's Ninth and Tenth are combined as one. See above, p. 118, note 6, and Notes to p. 157. COMMANDMENTS have been taught already in the Third Point of the Fourth Table, the living riȝtfulli to our neighbour. in moyses tablis is þis: 'þou schalt not slee. þou schalt not take a mannys wijf in auoutrye. þou schalt not do þeeft. þou schalt not bere fals witnessing aȝens þi neiȝbore. þou schalt not coueite þi neiȝboris house, lond, rent, ne noon of hise goodis with wrong. þou schalt not desire withynneforþ in þin herte or wil þi neiȝboris wijf, ne his seruaunt, ne his maide, ne his oxe, ne his asse, ne eny þing þat is his, þou schalt not coueit it wrongfully.' Alle þese vj Five according to the Anglican reckon∣ing. comaundementis þou schalt fynde afore in þe first afore goyng party, þe ix chapitre, where mensioun is maad of þe ij^e membre of þe iij^e poynt in þe iiij^e table, which poynt is callid 'riȝtwisnes'; ffor whi where euer it be comaundid vs to be iust and riȝtful anentis oure neiȝboris, in þis same it is forboden vs forto be vniust or vnriȝtful anentis þe same neiȝboris. and siþen in þe secunde membre of þe iij poynt in þe iiij^e table, in þe now seid ix^e chapitre of þe first party, we be comaundid forto be iust and riȝtful anentis oure neiȝboris; it folewiþ þat þerynne ben includid and inclosid þe now afore rehercid v^e, vj^e, vij^e, viij^e, ix^e and x^e The Sixth to the Tenth according to the Anglican reckoning, in which Pecock's Ninth and Tenth are combined as one. See above, p. 118, note 6, and Notes to p. 157. forbodis of moyses tablis, siþen þei ben not oþire þan forbodis of oure vniustnes, of oure vnriȝtnes anentis oure neiȝboris.

and | wheþir eny mo comaundementis of god þan ben The Four Tables help to explain the Ten Com∣mandments. þese x now rehercid, ben conteyned withynne þe processe of þe afore seid iiij tablis, or no, y reporte me to alle reders in hem, which reders in þe louȝest degree ben able to be clepid 'leerned men'. Neuerþelees, if eny clerk or lay man kanne se so fer in þese x comaundementis þat he wole nedis make þe foorme þerof to be his ful reule of al þat god biddiþ him to do, and of al þat god forbediþ him to do, and þat bi fer∣fet reducciouns, or into hoom bringing, of þingis being oute or aroume, I wole not werne him. ȝitt he may not seie but þat þe foorme of þe iiij tablis, and þe explaiyng of hem maad here bifore in þe first party and in þe oþire my writingis, schal do good to him; forwhi it schal opene abrood þe foorme of þe seid x comaundementis, þat he schal þe broder and þe wijder se in his foorme of þe x comaundementis bi þe foorme of þe seid iiij tablis þan he schulde se and knowe, if he had not þis foorme of iiij tablis, neiþir eny oþir lijk to it. Be he þerfore as curteis to me as I am to him, þat is to Pecock requests toleration of his arguments against Moses' Tables, in the same way as he tolerates those who believe in the adequacy of the Ten Com∣mandments. seie, as I weerne him not forto holde him in þe seid maner to hise x comaundementis, so weerne he not me forto argue in chapitris next folewing aȝens þe comoun pretencioun had of hem. And be he not boold forto vse symonye and oþire vicis for as moche as he can not se hem expressely, neiþir consequently, bi weie of formal folewing of argument, forbodid in hem; and make he sufficient answer to þe argumentis and skilis which I haue maad, and schal make, aȝens hem; and þanne he and I schulen not be at bate, but we wel schulen be freendis.

and at þe first schewe he to me skile herof: Siþen it is Just as the Ten Commandments cannot pretend to include all God's law for the Jews, so they cannot pretend to include all God's law for Christians. so þat god in þe tyme of þe iewis, to whom he ȝaf þis x comaundementis, ȝaf not hem as for a foorme of alle hise comaundementis to hem, as is open ynouȝ bi manye dosyns of comaundementis; wherbi schulen we take in þe oolde testament, or þe newe, þat | he ȝaue to cristen men þilk x comaundementis forto be alle þe preceptis and forbodis which he ȝeueþ to cristen men? siþen, as it seemeþ, for lijk skile, þilk x comaundementis ouȝte not be seid forto be alle preceptis and prohibiciouns maad to us cristen men, as þei ouȝten not be seid þat þei were alle preceptis and prohibi∣ciouns maad to þe Jewis; and þat After þat, MS. has as, crossed through and underdotted., for as moche as bi greet semyng, manye preceptis and prohibiciouns maad to þe Jewis were wiþoute hem i. e. outside them, not contained in them., so bi lijk seemyng manye preceptis and prohibiciouns maad to cristen men ben wiþoute hem i. e. outside them, not contained in them..

[vij^e chapitre]

[F]Erþirmore, sone, siþen fro þe bigynnyng of þe iiij^e The Ten Com∣mandments do not comprise all God's law. chapitre in þis secund partye hidirto, I haue schewid how þe x comaundementis of moyses tablis ben conteynyd euidently and openli in þe iiij tablis tauȝt bifore in þe first party, y schal now schewe þat þe x comaundementis in moyses tablis conteynen not sufficiently into oure profitable doctryne and oure remembring alle þe comaundementis of goddis lawe. þouȝ it be open ynouȝ bi what I haue provid bifore toward þe eende of þe iiij^e chapitre, ȝitt for more pleynes I schal eftsoone schewe þe same. and þus I bigynne.

Oute of þe forbeding of þe gretter yuel, folewiþ neuer þe The forbidding of the lesser evil does not follow from the forbidding of the greater. forbeding of þe lasse yuel, bi eny argument which is worþ a MS arisch. risch MS arisch., as clerkis liȝtli knowen. And þerfore in þe for∣beding of þe gretter yuel is not includid þe forbode of þe lasse yuel; þouȝ al oute fro þe forbode of þe lasse yuel may But the forbid∣ding of the greater evil follows from the forbidding of the lesser. sufficientli folewe þe forbode of þe more yuel; and so in þe forbode of þe lasse yuel is includid þe forbode of þe grettir yuel, as is seid bifore in þe next chapitre See above, p. 127.. and ellis þe Hence forswear∣ing is forbidden by the Second The Anglican Third. Commandment. seid susteyners of moyses tablis in þe seid large contynence, mowe not holde þat fals swering is forboden bi þe ij The Anglican Third. comaundement in moyses tablis, neiþer þat open raveyn is And ravine is forbidden by the Seventh.The Anglican Eighth. forbode bi þis comaundement The Anglican Eighth. of þe ij^e table: 'þou | schalt do no þeft', as seynt austyn seiþ. and þan forþ þus: Siþen But maiming or beating is not forbidden by the Fifth, The Anglican Sixth. and fornication is not forbidden by the Sixth. The Anglican Seventh. manslauȝt is grettir yuel þan is mayme or beting or hurting a þis side manslauȝt, And auoutrye is grettir yuel þan symple fornicacioun, And in þe v^e The Anglican Sixth. comaundement afore rehercid in moyses tablis is forboden oonli manslauȝt, And in þe vj The Anglican Seventh. is forboden oonly avoutrye, as latyn clerkis knowen wel ynouȝ, and as it is open bi cristis rehercel of þe same vj^e The Anglican Seventh. comaunde∣ment, mathew, xix^e chapitre v. 18., where crist reherciþ þe same vj The Anglican Seventh. comaundement vndir þese wordis: 'þou schalt not do avoutrye', as is rehercid aftir pleynlier, bi fuller processe, þere in þe next chapitre folewing; how may enye man having an ynche of resoun and of clergye, feele and seie þat in þe seide v^e The Anglican Sixth. and vj^e The Anglican Seventh. comaundementis of moyses tablis ben includid þe forbodis of maymyng, beting, hurtyng, and of symple fornicacioun? Certis, if clerkis wole seie þus, þat Otherwise the commandment of the Church not to eat meat on the Friday would mean that other things less delicate than meat were not to be eaten on the Friday. bi vertu or strengþe of þis comau dement: 'þou schalt do noon avoutrye', þei ouȝten take and vndirstonde þat it is forboden to hem forto do symple fornicacioun; and bi vertu and strengþe of þis comaundement: 'þou schalt not slee', þei ouȝten take and vndirstonde þat it is forboden to hem forte mayme, hurte and bete; y wolde wite whi wole not þei folewingly þerof seie þus: þat bi vertu and strengþe of þis comaundement of þe chirche, 'þou schalt ete no fleisch in þe fridaie', þei ouȝte take and vndirstonde þat it is in þat forboden to hem forto ete MS. ete fleisch; fleisch being under∣dotted to denote deletion. in þe fridaie MS. fridaie and al. al MS. fridaie and al. oþire etable þing being lasse delicate þan is fleisch; And if þe Or, if a com∣mandment were made that wine should not be drunk on the Friday, it would follow that other things less delicate than wine were not to be drunk on the Friday. churche wolde make þis comaundement forto forbede wyne to be drunken in þe fridaie, or if þe goostli fadir of þese seid clerkis wolde enioyne to hem þat þei schulden in oon fridaie forbere þe drinking of wyne, þei owȝten take and vndirstonde þat, bi vertu of þilk comaundement, it were forboden to hem forto drinke ale or MS. or sidre; sidre being crossed through. sydir or whey or eny oþire drynkeable þing of lasse delicacye þan is wyne? | siþen noon oþire grounde þei haue for hem whi in þe forbode of avoutrie is vndirstonde and conteynyd þe forbode of syngle fornycacioun, and in þe forbode of manslauȝter is vndirstonde and conteynyd þe forbode of hurting, but if it were þis: þat in eche forbode in which is forboden a dede, for it haþ with∣ynne it silf a certeyn grounde for which it is forboden, is includid, conteynyd and vndirstonde þe forbode of eche oþire dede hauyng sumwhat of þe same grounde, þouȝ it be lasse þan in þe oþire dede forboden for þe same grounde. And soþeli so it is in þe dedis of myn argument, þat delicacie of etyng is grettir in fleisch þan in fysch, for which delicacie fleisch is forboden to be eten in fridaies. wherfore, if þe seid comoun talking and þe comoun declaring vpon þe forbode of auoutrye and of manslauȝter were trewe, it must nedis folewe what I haue þerof now dryuen oute and con∣cludid, Namelich siþen to do auoutrye and to do manslauȝter were not yuel, ne were þat god or resoun forbediþ hem, no more MS. nomore. þan to ete fleisch in þe fridaie were not yuel, ne were þat þe churche forbediþ it.

Also I argue þus: god forbediþ glotenye, as is open bi Gluttony is not forbidden in the Ten Command∣ments. luke, xxj^e chapitre v. 34., whanne he seiþ: 'Take ȝe hede þat ȝoure hertis be not maad heuy with ouer moche mete and ouer moche drynke'. and where is þis forbode amonge þe x comaundementis of moyses tablis? If þou wolte seie þat it is in þe first, þanne y seie aȝenward whi is þis glotenye forbode more þere þan is forboden þere avoutrye or fals witnesse bering? And if þese ij now rehercid forbodis of avoutrye and of fals witnessing ben in þe first comaunde∣ment, whi ben not þei stillid and vnsett forþ expressely, as is þe forbode of glotenye stillid and vnsett forþ expressely, in þe foorme of þe x comaundementis?

Also god biddiþ a preest to preche and teche þe peple, as The priest's preaching and teaching is not bidden in the Ten Command∣ments. is open, mathew, þe last chapitre Chap. xxviii, v. 19., where | crist seiþ þus: 'go ȝe and teche ȝe alle peplis, baptising hem'; and of þis teching to which preestis ben bounden, mensioun is open þoruȝ poulis epistle to tymothe. Especially 1 Timothy ii. 4. Neuerþelees, where in þe foorme of þe x comaundementis þis comaundement haþ place, I se not; but if þou wolte seie þat þere whanne it is seid: 'þou schalt worschip þi fadir and modir'. Certis, it seemeþ þat it were ful inconuenient forto so seie, fforwhi þilk wordis pretenden oonly þe foorme wherbi þe neþerer schulde reule him toward þe ouerer; and not wherbi þe ouerer schulde reule him toward his neþerer.

Also, siþen a mannys children and a mannys seruauntis Neither are any of the relation∣ships of the superior to the inferior. and a mannys parischens ben not to him fadir and modir, how in þilk wordis, 'worschip þou þi fadir and modir', schulde conuenientli be tauȝt þat a man ouȝte reule, dresse and teche his childe, his seruaunt, his parischen?

Also god comaundiþ vs to bileeue, as may be taken of þat Belief in the mysteries of the Trinity and in Christ's birth, death, and ascension, is not taught in the Ten Command∣ments. þat is writen, mark, þe last chapitre v. 16.: 'he þat schal bileeue and schal be baptisid schal be saaf; he þat schal not bileeue schal be dampned'; and more pleynli, I^a Johannis, iij^e chapitre v. 23.: 'þis is þe comaundement of him, þat we bileeue in þe name of Jesus crist, þe sone of him, and þat we loue oon þe oþire, as god ȝaue to vs comau[n]dement' MS. comaudement.. wherto wel accordiþ poul, hebrews, xj^e chapitre v. 6.: 'It is impossible to pleese god with∣oute bileeue'. and þis bileeue can be seid to be noon oþire þan what crist and hise apostlis techen vs in her holi writingis. wherfore folewiþ þat we ben bounden, and to vs is comaundid, forto bileeue þat holy writt groundiþ to vs. And so þerfore we ben bounden, and to vs is comaundid, to bileeue þat he is oon in substaunce, and iij in persoonys, which persoonys ben fadir, sone and holi goost; and þat þe fadir bigetiþ þe sone, and he bringiþ forþ þe holi goost; fforwhi al þis is reuelid, opened and tauȝt vs bi holi scripture, as is open in þe first party of 'cristen | religioun', in þe first trety, þe [ ] Space left in MS. for reference. chapitre. And þis comaundement is not tauȝt in moyses tablis, neiþir we myȝt leerne þis com∣aundement in moyses tablis, if al oþire scripture were not. wherfore not alle comaundementis of god ben tauȝt in moyses tablis. Also ful vnseemely and vntreuli it is to seie þat þerynne is eny þing tauȝt, wherynne þe same þing may not be leerned. In lijk maner I myȝt argue þus: god comaundiþ vs to bileeue his sones incarnacioun of a mayde, his passioun, deeþ, resurreccioun, ascencioun, oure owne resurreccioun and þe laste doom, as may be taken of scripture, I^a Johannis, iij^e chapitre, in þe eende, v. 23. And I^a Johannis, iiij^e chapitre, in þe bigynnyng vv. 2-3., and bi þe proof which is maad in þe next argument now afore going, and bi þat þat schal be seid in 'þe filling of þe iiij tablis', þe ij^e partie, þe [ ] Space left in MS. for reference. chapitre.

Also he comaundiþ vs to be baptisid, as is open of þe laste The Sacraments of Baptism and the Eucharist are not bidden in the Ten Com∣mandments. chapitre of mathew v. 19., and of þe iij^e chapitre of Johan v. 5.; And to be housilid, as may be taken of Johan, þe vj chapitre v. 53., of mathew, xxvj chapitre vv. 26-8., of poul, I^a corinthies, xj^e chapitre vv. 23-5..

Also he comaundiþ vs for to make repentaunce for oure Neither is re∣pentance bidden. synnys, if we haue eny synnes doon; as may be taken of mathew, þe iiij^e chapitre v. 17., and mark, þe vj^e chapitre v. 12., of luke, þe iij^e chapitre vv. 3-8., and þe xiij^e chapitre v. 5. in þe bigynnyng, and dedis of þe apostlis, ij^e chapitre, toward þe eende v. 38.. fforwhi if god comaundiþ vs to bileeue in þe name of crist Jesus, þe sone of him, and forto l[i]ue MS. loue. to gider in charite, as it is open, I^a Johannis, iij^e chapitre v. 23., forsoþe, bi lijk skile it is to be vndirstonde, in placis now allegid, þat god com∣aundiþ vs to be baptisid and to be houslid and to repente for oure synnys.

And noon of alle þese comaun lementis ben tauȝt, or mow Hence it follows that the Ten Commandments do not include all God's law. be leerned, bi strengþe of moyses tablis; fforwhi þanne þe Jewis myȝt haue leerned hem bi moyses tablis, and koude hem | bi strengþe of þe wordis in moyses tablis; Also folewiþ þat þese seid comaundementis myȝt be tauȝt and leerned bi moyses tablis, þouȝ alle oþire writingis were not, which is openly fals. wherfore nedis folewiþ þat not alle goddis comaundementis ben tauȝt and sett in moyses tablis, but if a man wole forge and feyne þat þei alle ben in moyses tablis, riȝt in lijk maner as he myȝt forge and feyne alle goddis comaundementis to be ȝouun to vs, and tauȝt to vs, in þe first verse of þe sawtir, or in þe first worde of þe sawtir, as prechers ben woned to wrynge oute of a worde alle maters whiche to hem liken, bi wrasting of sillablis and of lettris, and bi hookis and crokis of lettris, which conteynyng is litil worþ, and vnable to make þerbi eny sufficient doctryne to be receyuid of þe peple, ffor it is withoute proof, and þerfore wiþoute foundement and grounde.

Perauenture summe men wolen fle into þis hole fro þe Some may assert that what the doctors say is included in the Ten Command∣ments is in∣cluded by God. face of þese profis, and wolen seie þus: 'what euer holy doctouris writen to be includid in eny of þe x seid comaunde∣mentis, is þerynne includid bi entent and purpos of god'.

Sone, oute of þis hole such a seier may be drawe þus: But no doctor can produce proof, either of reason or of revelation, that God intended the Ten Com∣mandments to comprise all His laws. Sumwhere þese holi doctouris musten haue þis what þei so bi þee seien; and so nedis þei muste fynde and haue it bi laboure in her natural resoun, or þei muste receyue and haue it bi godli reuelacioun maad to hem þerupon. but so it is þat þou maist not seie and holde þat bi þe first now rehercid weie; fforwhi þan þe seid doctouris founden and hadden þilk seiyngis bi mocioun and strengþe of þe wordis in which þo x comaundementis ben writen, and þat is vntrewe; ffor∣whi þanne so schulde ech oþire witti man fynde and se þe same, and nameliche þan no witty man myȝte fynde and se and prove vndoutabily þe contrarye: þat is to seie, þat þo wordis, bi her dew litteral representyng, signifien nouȝwher nyȝ ech comaundement of god, as it is bifore sufficientli and vnsoilably pro∣vid. Neiþir þou maist seie and holde þat bi þe secunde weie now here rehercid; fforwhi þerto þou hast noon euidencis of resoun, or of scripture, or of þe same doctouris affeermyng, þat thei hadden bi reuelacioun her exposiciouns vpon þe seid x clausulis. and þerfore to seie and holde were a feyned opynyoun, bi cause it lackiþ suffi∣cient grounde to make him worþi to be trowid and holde. and also here aȝens it is myȝtli at þe fulle prouid in 'þe book of apprising doctouris'. See Notes. wherfore nedis folewiþ þat þis fugitive answere may not stonde, And nameliche whilis MS. whilis while. And the doctors disagree among themselves. holi doctouris in her expownyngis vpon þe seid x comaunde∣mentis not accorden, but discorden; and ȝitt discoord and contrariete vpon oon and þe same þing is not reuelid fro god, for þan falshede and vntrouþe weren reuelid and tauȝt of god.

Also þus: what euer eny doctour, or eny multitude of If an antecedent is true, its con sequent is true; but the conse∣quent arising from the ante∣cedent that the Ten Command∣ments contain all God's laws is not true; therefore the antecedent cannot be true. doctouris, holden and graunten, or what euer holi chirche holdiþ and grauntiþ, ȝhe, what euer aungel or god holdiþ or grauntiþ, it muste be seid nedis þat he holdiþ and grauntiþ al þat folewiþ formali þerof. Now þan lete þe chirche of god graunte al þat folewiþ oute of þe antecedent aȝens which I argue here, and I wole al redy graunte þe same antecedent. And, certis, ellis it may not be seid þat þe chirche or god byndiþ me forto graunte and holde þilk antecedent.

[viij^e chapitre]

[F]Adir, ful strong ben ȝoure profis for ȝoure party and It would seem folly to reduce all God's laws to the Ten Com∣mandments. for ȝoure entent; and ful strongli þei proceden aȝens newe doctouris and newe maistris, which ben movid, as to me it seemeþ, bi curiosite and bi no nede of resoun, forto reduce and bring alle goddis comaundementis into þese seid x.

Sone, soþeli bicause þat nede and resoun dryuen hem not It is folly to insist that the Ten Com∣mandments comprise all the laws of God. þerto, but curiosite oonly, or, if I schulde seie þe sooþe, not verrie curiosite, but bluntnes and boistosenes, or, at þe leest, moche vncircumspeccioun and vnattendaunce; þerfore hem | silf in þis mater þei biwamblen MS. bi wamblen. so rudely and so vnredili, as þouȝ þei hadden forȝete hem silf to biholde into her clergye. And, if it be weel aspied, þei in her owne declara∣ciouns and in her owne defencis hem silf ouer þrowen, which aspiaunce y committe to hiȝer consideracioun þan is pertynent to þis symple present book.

Neuerþelees, as here, I procede þus: þouȝ it were so þat Even if, for the sake of argu∣ment, the Ten Commandments are admitted to contain all God's laws, they do not teach them clearly, sufficiently, fully, and compendiously. alle goddis comaundementis were includid in þe seid foorme of þe x comaundementis (as no man can schewe þat þei ben); certis, ȝit it muste be seid and feelid þat þei so ben þere includid MS. includid and. in an hid, priuy, schort maner oonli; lijk as if a man wolde seie þat alle goddis comaundementis ben includid in þe MS. tweyne þe. tweyne MS. tweyne þe. first versis of þe sawtir, or in þe first worde of þe sawtir, bi wrestyng of lettris and of sillablis, or in sum oþire derk maner, not esili and liȝtli to be bi∣holden.

þanne y argue þus: þouȝ it be grauntid þat alle goddis If the Ten Com∣mandments were a clear and sufficient framework of God's laws, men not knowing God's laws would thereby learn and remember them easily. comaundementis ben includid and conteyned in þe comoun seid foorme of þe x comaundementis, in sum maner of conteynyng, if þilk including and conteynyng be not such in cleernes and in openes þat þerbi and þerynne men not knowing þe comaundementis of god sufficientli, [mow mow ... sufficientli, an addition from the margin. Omission mark in text after previous sufficientli. lerne knowe þerbi þe comaundementis of god sufficientli], mow ... sufficientli, an addition from the margin. Omission mark in text after previous sufficientli. and se þerbi a grounde þat þei ben comaundementis of god, and þerbi and þerynne sufficientli se, recorde and remembre alle þe comaundementis of god, and reporte to oþire and to hem silf alle þe comaundementis of god; what availiþ to hem þilk priuei, close, now seid conteynyng and including of alle goddis comaundementis in þe seid comoun foorme of x comaundementis? or ellis, if men hadde leerned sufficientli And in the Ten Commandments God's laws would be seen and remem∣bered easily by those who had learned them elsewhere. alle comaundementis of god ouȝwher ellis þan in þe seid comoun foorme of þe x comaundementis, if þe seid foorme of þe x comaundementis wolde not serve to hem forto þerbi and þerynne sufficientli se, recorde and remembre to hem silf, and sufficientli reporte to hem silf and to oþire | þe hool summe of goddis comaundementis so fulli ouȝwher ellis of hem leerned, no greet avail and profyte schal hang vpon þe seid comoun foorme of þe x comaundementis, þat we schulde sette so moche bi it as we doon, and so moche preise it and write it and attende to it aboue alle oþire techingis of goddis comaundementis, as is open ynouȝ to ech mannys witt. but so it is, y dare wel seie, and ech man may haue But from the Ten Command∣ments, God's laws cannot be learnt, or easily seen and remembered. þe same in experience, if he wole, þat þe seid comoun foorme of þe x comaundementis is not suche þat þerbi and þerynne men not knowing goddis comaundementis mowe leerne suffi∣cientli alle goddis comaundementis, and se þerbi a grounde þat þei ben alle goddis comaundementis; neiþir þerbi and þerynne sufficientli se and remembre and recorde alle goddis comaundementis, and þat wheþir þei haue leerned afore sufficientli owȝwhere goddis comaundementis, or no. Wherfore folewiþ nedis þat þe seid comune foorme of x comaunde∣mentis is not of eny greet price or worþe forto so moche be sette bi as forto helpe vs into þe sufficient knowing and sufficient remembring of alle goddis comaundementis. and From the Four Tables, God's laws can be learned much better. at þe leest and ferþest folewiþ þis: þat þilk seid comoun foorme of x comaundementis is nouȝwhere nyȝ so moche to be sett bi, nouȝwhere nyȝ so moche to be desirid, to be kunned, to be had, to be leerned, to be attendid to, as þe foorme afore tauȝt in þe first party of þis book, from þe bi∣gynnyng of þe iiij^e chapitre into þe eende of þe ix^e chapitre.

þat bi, and in, þe seid foorme of x comaundementis in It has been proved that all God's laws cannot be learned easily from the Com∣mandments by men not before knowing God's laws. moyses tablis, men not bifore knowing alle goddis comaunde∣mentis mowe not leerne sufficientli alle goddis comaunde∣mentis, and bi þilk foorme se a grounde þat þei ben alle goddis comaundementis, y may prove þus: If bi and in þe seid foorme, þis leernyng and seing myȝt be had, certis, þanne, þouȝ noon oþire writing | were of eny goddis com∣aundementis saue þe seid foerme of x comaundementis, ȝitt men bifore not knowing alle goddis comaundementis, myȝten and schulden se hem alle þere in þilk foorme, ȝhe, and se in and bi þilk foorme þat ech of hem is goddis comaundement. but, certis, þis is openli vntrewe, as experience and assaie may þerof be iuge. wherfore it is vntrewe þat bi and in þe seid foorme of x comaundementis, men not bifore knowing alle goddis comaundementis, mowe leerne sufficientli alle goddis comaundementis, and se bi and in þilk foorme a foundement and grounde þat, and whi, ech of hem is a com∣aundement of god.

Also þat þis be trewe which is afore seid, takun and put And it has been proved that all God's laws can∣not be easily seen and re∣membered by the Ten Com∣mandments. in þis nowe afore going argument, þat þe seide comoun foorme of þe x comaundementis is noon such foorme þat þerbi and þerynne we mowe se, recorde, remembre and reporte suffi∣cientli as is nedeful to alle cristen men, þe hool summe of goddis comaundementis, may be provid in þis wise: No foorme is sufficient to vs and to alle cristen þat þerynne we mowe se and recorde, remembre and reporte, sufficientli, as oure nede and profit askiþ, þe hool summe of goddis com∣aundementis, which foorme schewiþ not forþ þe hool summe of goddis comaundementis cleerly and pleynli and openli and liȝtli and esily, wiþoute ouer greet laboure and deluyng and digging into it, and in vndirmynyng it derkely and laborously. fforwhi how may I se with my bodili iȝe cleerly and sufficientli eny þingis in eny foorme, or in eny þing, which foorme or þing schewiþ not to my bodili iȝe cleerli and sufficientli MS. sufficientli enye þingis; enye þingis being crossed through. þe same þingis? as how schulde I se in a myrrour enye þingis openli and sufficientli MS. sufficientli wherfore in þe same wise; wherfore ... wise being crossed through., if þilk mirrour schewid not þe same þingis openli and sufficientli? Wher∣fore in þe same wise, how schulde I with my resonable iȝe se enyȝe þingis openli and sufficientli þere wherein MS. where in. þe same þingis ben not schewid openli and sufficientli? but so it is no man | may seie, if he wole assaie, þat þe seid comoun foorme of þe x comaundementis schewiþ forþ to vs and to alle cristen cleerly, pleynli, openli and liȝtli and esili, withoute ouer greet laboure in deluyng and diggyng derkely and laborosely, þe hool summe of goddis comaundementis tauȝt afore in þe first party of þis book, from þe bigynnyng of þe iiij^e chapitre into þe eende of þe ix^e chapitre. wherfore nedis folewiþ þat þe seid comoun foorme of þe x comaunde∣mentis is not such foorme þat þerbi and þerynne we mowe se, recorde, remembre and reporte sufficientli to vs silf and to oþire, as nede or oure profite askiþ, þe hool summe of goddis comaundementis.

And who so wole, who so nyle, at þe ferþest it folewiþ þat From the Four Tables God's laws can be much more easily seen and remembered. nouȝwhere nyȝe þe seid foorme availith to þe seid purpos as þe vj seid chapitris doon of þe first party of þis book. And þanne, wherto schulde þe sufficient be lefte, and þe vnsuffi∣cient be taken, nameli in a purpos so necessarye?

[ix^e chapitre]

[F]Adir, I consent wel to þe proof of ȝoure argumentis, The Son assents to the above teaching on the inadequacy of the Ten Com∣mandments to comprise all God's laws clearly and sufficiently. as I must nedis consent; and I wondre how moche newe techers pretenden þat in þe comoun foorme of þe x com∣aundementis ben sufficientli as for oure leernyng and remem∣bring and reporting conteyned alle goddis comaundementis, Siþen, if alle oþire scripturis schulde ceese, it were impos∣sible a man to come bi þe leernyng of alle goddis comaunde∣mentis þoruȝ þilk x wordis of moyses tablis; And þouȝ he were leerned of alle goddis comaundementis ouȝwhere ellis þan in þilk x wordis, ȝitt it were not esy, neiþir conuenient, forto reporte alle goddis comaundementis bi hem; ȝhe, it were a ful nyȝe meene to make him forȝete þe moost deel of goddis comaundementis, if he schulde make his greet atten∣daunce into þe seid x wordis as to be a myrrour in which he schulde profitabli se, recorde, remembre and reporte to him silf and to oþire þat goddis comaundementis be not for∣ȝeten, | but euer wel kunnen, siþen þe seid foorme of þo x wordis is not to þis purpos so sufficient MS. vnsufficient; vn being underdotted. a foorme, as ȝe han now wel bifore proued. And bi so moche þe raþir he schulde forȝete þe more deel of goddis comaundementis, bi how moche þe more attendaunce he schulde ȝeue into consideracioun of so insufficient a foorme as is þe recording, remembring, seyng and reportyng of þese seid x wordis; fforwhi þere is no meene which schulde sunner make a man falle from suffi∣cient leernyng, remembring, seing, or reportyng of eny certeyn þingis, þan is forto leene to a meene as for a sufficient schewer of þe same þingis, which meene not so sufficientli schewiþ; And þerfore perauenture þe greet apprising of þe comune seid foorme of þe x comaundementis myȝt be bi sleiȝt of oure enemye; And perauenture it is a cause whi goddis comaundementis ben so yuel kunne of þe peple as þei ben; And þerfore I myȝt wondre how euer mowe MS. "þese 'mowe, with the marks of transposition. þese MS. "þese 'mowe, with the marks of transposition. techers diffame god, þat he schulde ordeyne so vnp[ro]fitable MS. vnpfitable. and so vnsufficient a MS. afoorme. foorme MS. afoorme. to be oure sufficient foorme forto in it leerne, knowe, remembre and reporte hise comaundementis, as þei seien þat god it so ordeyned.

Sone, I perceyue wel, bi al þat þou now hast reducid and Even if to the Ten Command∣ments be added the teaching of the Seven Deadly Sins, &c., this does not comprise all God's law. concludid and dryuen forþ oute of myn now afore arguyng, þat þou vndirstondist wel al þe piþe of myn arguyng; and þerfore I am riȝt glad. Wherfore I schal sette forþ MS. setteforþ. to þe same afore proued purpos þese skilis now folewing: If summe men pretenden þat þe foorme of þe x comaundementis is sufficient doctryne for alle goddis comaundementis, as þei seien þat it is, whi hangen þei aboute þe same foorme of x comaundementis suche lose gibilettis as ben þe teching of vij deedli synnes, þe teching of v wittis, þe teching of vij mercyful werkis, and oþire mo afore in þis pre∣sent ij^e partye, in þe bigynnyng of þe first chapitre, y-rehercid? as þouȝ þe foorme of þe x comaundementis were not in it silf sufficient; or ellis if þei wolen seie þat þe foorme of þe x comaunde∣mentis is not sufficient for teching, leernyng, remembring and reporting of alle goddis comaundementis, but þilk foorme of þe x comaundementis, with þe foorme of þe vij deedly synnys, and her vij contrarye vertues, and with þe foorme of þe v wittis keping, and wiþ þe foorme of þe vij bodili and vij goostli werkis of mercy fulfilling, is sufficient doctryne at þe fulle for alle goddis comaundementis and for al oure vertuose reuling, certis, aȝens þis seiyng proceden alle þe same profis and argumentis which ben afore maad in þis ij^e party, in þe iij^e and in þe iiij^e and vij chapitris, as mai liȝtli to þe ensercher be seen. And so þei muste nedis be compellid for to sette ferþer to alle Þese now seid pacchis þe articlis of bileeue, and Þerynne hem to bryng in þe vse of þe sacramentis. And also, whanne alle þese schulen be þrowe to gider into heepe, for to make of hem an hool suffi∣cient foorme of leernyng, remembring and reportyng vpon goddis comaundementis, þis heepe schal not conteyne alle þe vertues of goddis lawe; fforwhi where in þis heepe is Examples of virtues not included. conteynyd þat a man ouȝte forbere vnmesurable or wantowne or vncomely lauȝyng, or vncomely or vnhonest setting of his body, or ouer heuy chere and countenaunce, or ouer liȝt chere and countenaunce, which bi resoun schulden not bisett a prelate or a reuler? or where in þis heep is conteyned þat a man schulde not be ouer myry and ioieful, and ouer∣moche sportyng? and so of oþire poyntis touchid bifore in þe first partye, in þe iij^e table, þoruȝ oute al þe iiij^e and v^e poyntis of þe iij^e table, and her spicis and braunchis.

Also | þis heepe schal be as long in noumbre of poyntis The Four Tables teach all God's law, and that much more shortly and conveniently than the Ten Command∣ments, the Seven Deadly Sins, &c. as is þe foorme of þe iiij tablis in þe first party of þis book y-tauȝt, fro þe bigynnyng of þe iiij^e chapitre into þe eende of þe ix^e chapitre, or, certis, moche lengir. And þerwiþ al it schal be oute of cours, of ioynt, and oute of liþþ, oute of ordre, and oute of dewe processe to gider clumprid, þat it schal neuer serue to teche, to leerne and to remembre and to reporte so fair and so esili and so profitabli as schal þerto serve þe foorme of þe iiij seid tablis aftir þat þilk foorme be had a MS. awhile. while MS. awhile. in haunt and vse of remembring. And ȝitt þanne þerof folewiþ ferþir, bi her owne knowleching, þat þe foorme of þe x comaundementis is not in it silf sufficient, forwhi not wiþoute þe seid loose gibilettis þerto sette, forto teche, leerne or remembre goddis comaundementis, which is as now in þis present chapitre oure principal purpos to prove.

fferþirmore, if it be wel arguid aȝens so greet meynteners The Third The Anglican Fourth. Commandment is not binding to Christians. and so greet glorifiers of moyses tablis, as þat þei so ben is afore rehercid, þei mowe not avoide, assoile or ascape MS. a scape. but þat þe iij^e The Anglican Fourth. comaundement of þo tablis is not to be holden, neþir to be kept, of cristen men; ȝhe, þat þilk iij^e The Anglican Fourth. comaundement is forboden bi cristis lawe Alongside iij^e comaundement is for∣boden bi cristis lawe is written in the margin, in a later hand, falsum dicit. to be holden and kept of cristen men. And so her noumbre of x comaunde∣mentis, wole þei, nyle þei, is dockid bi oon, and sette into þe nou[m]bre MS. noubre. of ix.

And þat þis be trewe may be provid bi manye weies. Proofs that the Third The Anglican Fourth. Com∣mandment is no longer binding: ffirst þus: A comaundement, as it is in þis present purpos forto speke of comaundement, is þe hool dede or werke bede to be doon, in þat þat it falliþ or abidiþ vndir þe dede of (1) A com∣mandment is the whole deed or work bidden, and the whole deed bidden in the Third The Anglican Fourth. Commandment is to hallow the Saturday. bidding or comaunding, as is open ynouȝ to se. Also þe iij The Anglican Fourth. comaundement of þe x in moyses tablis was forto halowe in eche weke þe satirdaie, as ech man must nedis graunte. þan herupon I argue þus: Al what was bede in þe iij The Anglican Fourth. comaundement of þe seid tablis was forto in eche weke To hallow the Saturday is no longer binding. halowe þe satirdaie. but so it is þat forto | in eche weke halewe þe satirdaie is ceesid, and bindiþ not. Wherfore al Therefore the whole Third The Anglican Fourth. Commandment is no longer binding. what was bede in þe iij^e The Anglican Fourth. comaundement of moyses tablis is ceesid, and bindiþ not.

Also þus: no þing was bede in þe iij^e The Anglican Fourth. comaundement of (2) Nothing was bidden in the Third The Anglican Fourth. Commandment save to hallow the Saturday. moyses tablis, saue forto in eche weke, or in eny weke, halowe þe satirdaie, in þilk meenyng as for þe satirdaie silf. [but to halewe þe satirdaie] but . . . satirdaie, an addition from the margin; omission mark before is in text. is ceesid and bindiþ not. To hallow the Saturday is no longer binding. Wherfore no þing in þe seid iij The Anglican Fourth. comaundement abidiþ and bindiþ. Therefore nothing in the Third The Anglican Fourth. Com∣mandment is now binding.

Soþeli, in euereiþir of þese ij argumentis, if þe first premisse be trewe, þo ij argumentis concluden and proven her conclusiouns. and þat in euereiþir of hem þe first The first premises of these two arguments are true; therefore the conclusions are true. premysse is trewe, I prove þus: If eny oþir þing was beden in þe seid iij The Anglican Fourth. comaundement þan halewing of þe satirdaie in a certeyne foorme and maner and þing making and perteyn∣yng nedisli þerto, þilk þing couþe be toolde and assigned; but For nothing other than the hallowing of the Saturday can be pointed out as bidden in the Third The Anglican Fourth. Com∣mandment. no man canne it assigne, and seie what it is or was, bi eny witnessing of holi scripture. Wherfore no such þing is or was.

Also in lijk maner was þilke iij The Anglican Fourth. comaundement ȝouun forto in eche weke halewe þe satirdaie, how þat comaunde∣ment was ȝouun forto in eche ȝeere halowe þe first daie of And the hal∣lowing of the Saturday is the only thing bidden in the Third The Anglican Fourth. Com∣mandment, as the hallowing of a certain day is the only thing bidden in other command∣ments of hallowing. þe vij^e monþe, And how was ȝouun comaundement forto halewe þe x daie of þe same monþe, And how was ȝouun anoþir comaundement forto halewe þe xv^e daie of þe same vij^e MS. ″monþe ′vij^e, with the marks of transposition. monþe, MS. ″monþe ′vij^e, with the marks of transposition. as apperiþ to se for maundement of þe satirdaie, exodi, xx^e chapitre, vv. 8-11. And for þe iij MS. iij^e. oþire now rehercid maundementis of halewing to be maad ȝeerli in þe vij^e monþe, leuiticus, xxiij^e chapitre vv. 24 ff.; except þat þe halewing of þe satirdaie was in his degree gretter, as apperiþ in þe text, exodi, xvj^e chapitre, v. 23. for þat þe satirdaie þei schulden halowe so moche þat þei schulden not diȝte eny mete in seeþing or roosting it bi fier, which makiþ no diuersite in þis present purpos. but so it is þat þe now rehercid comaundement forto in eche ȝeere halowe þe first daie of þe vij^e monþe, had no more in him but þis halowing of þilk daie | to be doon in eche ȝeere, with purtenauncis withoute which þilk halowing so bede myȝt not be doon. Wherefore neiþir þe iij^e The Anglican Fourth. comaundement of moyses tablis had eny more or oþire þan þe halowing of þe satirdaie to be doon in eche weke, with hise purtenauncis withoute which þilk halowing so bede myȝt not be doon, And þerfore whos bidding makiþ not a newe or a dyuers bidding fro þe principal bidding, but falliþ vndir þe principal bidding. Wherfore, siþen þilk oon Therefore the commandment to hallow the Saturday is no longer binding in any respect. þing, which is þe seid halowing of þe satirdaie, is ceesid, al is ceesid and bindiþ not which was in þe seid iij^e The Anglican Fourth. comaunde∣ment; euen as, for þat al is ceesid which was in þe oþire seid comaundement of halowing þe first daie of þe vij^e monþe, al þilk comaundement is ceesid, and bindiþ not.

Confirmacioun herto is þis: If it myȝt be seid and holde The old com∣mandment to hallow the Saturday is no more binding than the old commandments to hallow the fifteenth day of the seventh month, &c. þat þe seid iij^e The Anglican Fourth. comaundement in moyses tablis now is and bindiþ, folewiþ to be seid and holde þat ech comaunde∣ment in þe lawe of moyses forto halowe eny daie ȝeerli in eny monþe of þe ȝeere, abidiþ now and bindiþ. ȝhe, and bi lijk skile ech comaundement in þe lawe of moyses forto fast ȝeerly in certey[n] MS. certey. daies of þe monþe abidiþ now and bindiþ, which is tauȝt to be vntrewe bi poul in his epistle to galathies, Especially chap. ii, vv. 16-21; chaps. iii and v. and which is aȝens oure catholik feiþ.

The iij^e argument into þis present principal purpos is þis: (3) The whole of a simple thing (i. e. of a thing formed of one thing only) ceases, if that thing of which it is formed ceases. Whanne euer eny þing is symple and sengle, not maad of a resonable soule, þat is to seie, not compowned and maad of dyuers parties, if eny of þo þingis in it ceesiþ, al þe hool þing ceesiþ. but so it is þat þe seid iij^e The Anglican Fourth. comaundement in moyses tablis is symple and sengle, þat is to seie, not com∣powned And the Third The Anglican Fourth. Commandment is formed of one thing only, viz. the hallow∣ing of the Saturday. and maad of manye or of suche seid dyuers parties, but being oon symple þing in it silf. and ȝitt sumwhat is to be seid þat ceesiþ of þe iij^e The Anglican Fourth. seid comaunde∣ment, as no man may seie þerto nay. Wherfore folewiþ þat alle alle, overwritten. þilke iij^e The Anglican Fourth. And something of the Third The Anglican Fourth. Commandment, viz. the hallow∣ing of the Saturday, has ceased. comaundement ceesiþ, siþen he haþ no partye which schulde ceese while his oþire party abidiþ.

Certis, if þe ij^e premisse of þis argument be trewe, þis Therefore, since the hallowing of the Saturday has ceased, the whole of the Third The Anglican Fourth. Com∣mandment has ceased. argument proviþ vndoutabli þe entent into which he con∣cludiþ. And þat þilk now seid ij^e premysse is trewe, y proue þus: If þe þing of þilk seid iij^e The Anglican Fourth. comau[n]dement MS. comaudement. in moyses tablis were maad of manye or of dyuers þingis or of dyuers parties, þei couþen and myȝten be assigned and seid which The second premise of this argument is true, and there∣fore the con∣clusion is true. þei ben or were. but, certis, no þing can be seid which was in þilk iij^e The Anglican Fourth. comaundement oþire þan halewing of þe satirdaie. and al þilk halewing of þe satirdaie is not but oon hool þing, For nothing other than the hallowing of the Saturday forms the Third The Anglican Fourth. Commandment. not maad of enye oþire partye which is oþir þan halewing of þe satirdaie; no more MS. nomore. þan eny of þe oþire bifore rehercid comaundementis of halewing oþire daies in the ȝeere was maad of eny partie oþire þan þe halewing of þilk daie in þe And the hallow∣ing of the Saturday is one simple thing. ȝeere. Wherfore þe seid ij^e premysse is trewe. and herwiþ is trewe þat al þilke halewing of þe satirdaie is eendid, passid and ceesid. Wherfore alle þilke iij^e The Anglican Fourth. comaundement in moyses tablis is eendid, passid and ceesid. Or ellis I may Therefore the Third The Anglican Fourth. Commandment has ceased. argue þus: if þe iij^e The Anglican Fourth. comaundement in moyses tablis abidiþ in al, or in sum partie, þilke comaundement was maad of sum partye being a dede which was oþire þan þe halewing If the Third The Anglican Fourth. Commandment had not ceased, some part other than the hallowing of the Saturday would still exist. of þe satirdaie, or dede perteynyng into it, which party now abidiþ. but so it is þat þilke iij^e The Anglican Fourth. comaundement had noon suche party. Wherfore noon suche party of him now abidiþ.

Also into proof of þe ij^e premisse I may argue þus: No But no such other part exists. þing is maad of a general and of his special sett to þilk Further proof that the second premise of the third argument is true: general; fforwhi no þing is more of hem boþe so sett to gider þan is þe same symple and syngle special, withoute eny composicioun of him and | of his seid general, as of ij parties. A thing made of its general and its special is the same as a thing made of its special.

As if I seie in latyn þus, 'animal homo,' in þat MS. þat þat; the second þat being underdotted to denote deletion. I seie no more MS. nomore. þan if I seid þus, 'homo.' If I seie 'a quyck body man,' I seie no more MS. nomore. þan if I seid 'a man.' 'Colour whiȝtnes' is no more MS. nomore. or oþire þan is 'whiȝtnes'; 'beest asse' is no more MS. nomore. or oþer þan is 'asse'; 'moving rennyng' is not ellis þan 'rennyng', and is not maad of moving and of rennyng, as of ij parties, and þat for as moche as moving is general to rennyng, and rennyng is special to moving. And whanne þe special is sette to his general, þe special drawiþ and streineþ þe general fro his generalte into þe specialte of þe drawer, and makiþ þe general as þere to be noon oþire þan þe same special drawer is, As logiciens knowen wel, and as resoun in þe now putte ensaumplis wel schewiþ. This first premysse in þis wise maad, y sette þerto þe ij^e ij^e, overwritten. The Third The Anglican Fourth. Commandment made of its general (i. e. the hallowing of any day) and its special (i. e. the hallowing of the Saturday) is the same as the Third The Anglican Fourth. Commandment made of its special. premisse þus: but so it is þat if in þe iij^e The Anglican Fourth. comau[n]dement MS. comaudement. of moyses tablis, eny ij þingis being dedis of halowing couþen be assigned to be comaundid, þei schulden not be oþire þan þis special (þat is to seie, forto halewe þe satirdaie, with his pertynent dedis making it) and þis MS. þis is. his general (forto halewe a daie in þe weke, or forto halewe a daie or a tyme). Wher∣fore of þese tweyne, þat is to seie, of þis now seid general and of þis also spokun special sette to him, is no more, MS. nomore. neiþir oþire had, þan is þilke same special in it silf. And þan ferþir: siþen þilk special, which is halewing of þe Therefore, since the hallowing of the Saturday has ceased, the Third The Anglican Fourth. Com∣mandment has ceased. satirdaie, or to be doon in þe satirdaie, is fully eendid and. ceesid, al þilk iij^e The Anglican Fourth. comaundement is fully eendid and ceesid.

And herbi is inproued wel þe seiyng of manye greet and This rule of the general and its special proves the fallacy of doctors, when they argue that the Third The Anglican Fourth. Commandment is partly law of nature, and partly cere∣monial law. famose writers in þis mater: þat þilke iij^e The Anglican Fourth. comaundement was sumwhat of lawe of kinde, and sumwhat positive cery∣monial. ffor whi þerynne þei musten meene þat oon partye of þilk iij^e The Anglican Fourth. comaundement was of lawe of kinde, and þe | oþire partye was positive cerymonial. And, certis, þilk partye which was lawe of kynde was not but a general such as is now here rehercid, to whom þe positive cerymonial was a special, which was þe halewing to be doon in þe satirdaie. Wherfore þei musten graunte þat of þe general and of his special putte to him was maad þe iij^e þing dyuers from þe special, which is vntrewe, and now bifore inprovid. Redili, bi lijk skile, alle þo doctouris and alle þat folewen hem schulden holde þat alle þe comaundementis of halewing daies in þe ȝeere, and alle þe comaundementis of fastyngis, and alle þe comaundementis of preesthode, ȝouun in þe lawe of iewis, ȝhe, and alle þe comaundementis of cerymonies þanne ȝouun, abiden now in tyme of þe new testament. fforwhi in eche of þilk comaundementis we mowe fynde sum general being of lawe of kinde, to which general is sett his special positive or cerymonial. And ȝitt ferþir: if þe iij^e The Anglican Fourth. seid comaundement abidiþ noon oþir wise þan abidiþ eny oþir comaundement in moyses lawe of halowing, or of fasting, or of eny oþir iudicial or cerymonye doing, forsoþe, it is ynouȝ for þe purpos which I entende vpon þe seid iij^e The Anglican Fourth. comaunde∣ment, þat forto speke in verry trewe speche, wiþoute figura∣tive speche, and wiþoute vnpropre speche, þilke iij The Anglican Fourth. comaundement is not and bindiþ not; ȝhe, not abidiþ or byndiþ, as bi vertu of goddis comaundement bifore maad, more þan þe comaundement for to ete þe pascal lombe, and þe comaundement forto halewe þe first daie of þe vij^e monþe, and þe comaundement forto not were a clooþ maad of lynne and of wolle, and þe comaundement forto not eere londe wiþ an hors and asse couplid to gider, abiden now and binden.

If eny man wole blundre ferþir in þis mater, as summe If only the thing signified by the Third The Anglican Fourth. Commandment remains the Third The Anglican Fourth. Commandment itself does not remain. doon, forto seie and holde þat þe seid iij^e The Anglican Fourth. comaundement of moyses tablis abidiþ now in þe þing and dede signified bi þilk comaun∣dement, Certis, if he meene and seie þat þilke iij^e The Anglican Fourth. comaundement abidiþ noon oþir wise þan in þe þing which was signified bi it, he grauntiþ myn entent. fforwhi he in so seiyng meeneþ þat oonli þe þing which was signified bi þe comaundement abidiþ, And if oonli þerof þe þing signified abidiþ, certis, þe maundement abidiþ not After not, the MS. has forwhi aȝen∣warde if þe maundement abidiþ · not; forwhi ... not being underdotted to denote deletion.; forwhi aȝenward, if þe maundement abode, it were trewe þat not oonly þe þing signified abode.

Also no þing abidiþ as for þe abiding of anoþer þing, but And the thing signified by the Third The Anglican Fourth. Com∣mandment is neither the whole thing, nor any part of the thing commanded by the Third The Anglican Fourth. Commandment. if þe oþire þing be it fully, or a party of it. but so it is þat þe þing signified is not þe hool þing comaundid in moyses tablis, neiþir is eny party of it, as is open ynouȝ. Wherfore folewiþ þat MS. þat as. bi þe abiding of þe þing signified, neiþir abidiþ þe hool þing which was comaundid, neiþir eny party of it comaundid. And forto graunte þis is forto graunte þat Therefore the abiding of the thing signified by the Third The Anglican Fourth. Commandment does not mean that the Third The Anglican Fourth. Commandment itself remains. treuli and verrily and formali to speke, þilke iij^e The Anglican Fourth. comaunde∣ment is not, and þat to it we ben not bounde. fforsoþe, if we schulden graunte and holde þat noes schip is now and abidiþ, in propir maner of speche, for þat þe þing which noes schip signified abidiþ now and is, we were wondirly auisid. The fact that the thing signified by the Third The Anglican Fourth. Commandment may remain, does not mean that the Third The Anglican Fourth. Com∣mandment re∣mains; any more than Noah's ship remains, because the thing signified by it remains. And þerfore I aske of þee: whi grauntist þou not, wiþoute significative speche, which is not to oure present purpos, þat noes schip is, siþen þe þing signified bi it is? þou mayst not ȝeue oþer cause þan þis: for þat þe þing signified bi noes schip is not þe hool schip in it silf and in his being, neiþir is eny partye of it. Wherfore bi lijk skile, siþen þe þing or dede signified bi þe halewing of þe satirdaie is not þilke halewing in it silf, or in his being, neiþir is þe maunde∣ment þerof, neiþir is eny party of þilke halowing or of þilke maundement, þou ouȝtist feele and holde þat þe seid halowing of þe satirdaie, as it was comaundid, is not, neiþir þe comaundement þerof is; | þouȝ þe þing which was signified þerbi be now and is.

[x^e chapitre].

[F]Erþirmore, þouȝ it were trewe þat þe seid iij^e The Anglican Fourth. Even if it be granted, for the sake of argu∣ment, that the Third The Anglican Fourth. Com∣mandment has two parts, one natural law, and one ceremonial law, yet the whole Third The Anglican Fourth. Commandment has ceased, and is no longer binding. comaundement in moyses tablis had two parties, oon moral in lawe of kynde, and anoþir positive cerymonial, which is now bifore proued to be vntrew Pt. II, chap. ix, p. 152. Cf. what is said on this subject in Pt. II, chap. vi, pp. 128 ff.; ȝitt I schal proue þat þilke iij^e The Anglican Fourth. comaundement is not now, neiþir byndiþ now, ȝhe, þat þilke iij The Anglican Fourth. comaundement is reuokid, ȝhe, and forbode to cristen men, aftir teching of seynt poul in his epistle to galathies. Especially chaps. ii. 16-21, iii, v.

And herto I argue þus: No þing, namelich not hauyng A thing made of two parts lasts no longer as a whole than one of those two parts. lijf, which is maad of two parties to gider had and abiding, dureþ lengir tyme þan his boþe parties duren with him; but whanne euer eny of þo ij parties ceesiþ to be, þe hool þing of hem booþ maad ceesiþ to be: as, siþen an house is maad E. g. a house, made of walls and roof, lasts no longer as a house than the walls or the roof. of þe wallis and of þe roof, it may not be seid þat þe house duryþ lenger þan whilis with him booþ þe wallis and þe roof duren. And also soone as þe roof, which is oon party of þe house, abiding þe wallis, is takun aweie, so soone it is to be seid þat þilk house dureth no lengir. but so it is þat þe iij^e The Anglican Fourth. comaundement in moyses tablis was maad of ij The Third The Anglican Fourth. Commandment, even if it had two parts, would last no longer than one of those parts. parties, The hypothesis that it is made of two parts has been proved untenable. See above, l. 5, and note 2. afore rehercid in þe vj chapitre of þe ij party; of which ij parties þe oon is reuokid bi cristis lawe, ȝhe, and forboden to cristen men bi cristis lawe, as it is þere afore in þe seid vj chapitre allegid. Wherfore nedis folewiþ þat it is to be seid þat þilke iij^e The Anglican Fourth. hool comaundement of moyses tablis is not now; but þilk hool comaundement in his ful hoolnes is reuokid, ȝhe, and forboden. þis purpos may be confermed For the one part is not the whole thing made of two parts. also þus: It is neuer to be seid þat þe oonli party of a þing is þe same þing; as it is not to be seid þat þe roof only, being withoute þe wallis, is an house, or þat þe wallis oonly, And one part of the Third The Anglican Fourth. Com∣mandment is not the whole Third The Anglican Fourth. Commandment. E.g. the roof or the walls is not the house. being withoute þe roof, is an house. But so it is þat now, in þe tyme of þe new lawe to cristen men, abidiþ | oonly þe first party wherof þe iij The Anglican Fourth. comaundement of moyses tablis was maad; and þat withoute þe secunde party, which is reuokid and brouȝt to nouȝt. Wherfore it is not to be seid þat þis first seid party is þe iij^e The Anglican Fourth. comaundement of moyses tablis. and so no man on lyue may avoide or asoile but þat þe iij^e The Anglican Fourth. comaundement of moyses tablis is not, And [þat] MS. þan. The hallowing of the Saturday is no more binding now than the laws of the Jew∣ish priesthood. it is not now to vs in charge, no more þan is now to vs in charge þe preesthode or dekenhode of þe Jewis lawe. and so folewiþ þat þe glorifying of þilk tablis is lassid and dymynuschid more þan þe glorifiers in her speking know∣lechen. Certis, bi þis opinioun ȝens which I argue here, euen as þe keping of þe sabot daie in þe oolde lawe had withynne him a þing of lawe of kinde and anoþir þing posi∣tive cerimonyal, as is in þe vj chapitre bifore schewid pp. 128 ff. See also Part II, chap. ix, p. 152., so þe preesthode of þe oolde lawe had wiþynne him suche ij þingis. ffor whi þat þere schulde be preest forto teche and exorte þe lawe ȝouun fro god, which euer þilk lawe were, or hapened to be, ȝouun fro god, doom of resoun and þerfore lawe of kynde wole, as wel as þat men at sum while take leiser forto be contemplative, and forto preise and preie. and þat þe preestis schulden be in þis wise, or in þilk wise, araied, or in þis wise, or þilk wise, haue her bodily suste∣naunce, was pure positive and cerymonial. Wherfore, siþen þe first party of preesthode, which is moral in lawe of kynde, abidiþ now þe same in þe newe lawe as it was in þe oolde lawe, þou muste nedis graunte þat þe precept of god vpon þe oolde preesthode in þe oolde lawe abidiþ now in þe newe lawe, if þou graunte þat þe precept of god vpon þe sabot in þe oolde lawe abidiþ now in þe newe lawe. And if þou muste nedis graunte þat þe precept of god vpon þe oolde preesthode is not now, for so it is seid, ad hebreos, þe vij^e chapitre, v. 12. where | it is seid in sentence þus: þat 'nedis muste þe oolde lawe be translatid and chaungid', siþen or whilis þe oolde preesthode is translatid and chaungid', þou must nedis folewingli seie and graunte þat þe precept of god vpon þe oolde sabot is not now. And þan ferþir þus: þe Therefore the Third The Anglican Fourth. Com∣mandment on the hallowing of the Sabbath is no longer bind∣ing. precept of god vpon þe oolde sabot is not now, and þe pre∣cept of god vpon þe oolde sabot is not ellis þan þe iij^e The Anglican Fourth. precept conteyned in moyses tablis; it folewiþ nedis þat þe iij^e The Anglican Fourth. precept conteyned in moyses tablis is not now.

In lijk maner may ful strong argument be maad þat þe If the hallowing of the Saturday is still binding, then the old ceremonial laws for praying and fasting are still binding. precept of god in þe oolde lawe, þat men schulden preie in such a certeyn MS. certeyn a. cerymonial maner, and þat þei schulden faste in certeyn cerimonial maners, abiden ȝitt in þe newe lawe, if it is to be grauntid þat þe oolde precept of halowing tyme in a certeyn cerimonial maner abidiþ now.

Also ferþer þus: siþen þe iij^e The Anglican Fourth. precept of moyses tablis If we do not hal∣low the Saturday, we do not keep the Third The Anglican Fourth. Com∣mandment, how∣ever well we may hallow the Sunday. lymytith and byndith into a certeyn special daie to be wekely halowid, which is þe satirdaie, it folewiþ nedis þat þilk iij^e The Anglican Fourth. precept is not kept of vs, but if we halowe wekely þe satir∣daie, how euer weel we halowe þe sundaie in stide of it.

Now alle suche men whiche dare not truste to doom of St. Augustine teaches that the Third The Anglican Fourth. Com∣mandment is not binding for Christians, though they should take heed of what it signi∣fles. resoun, where þat resoun haþ place, þouȝ þei se it as cleerly bi resoun as þei seen what is white or blacke wiþ her iȝen, I remitte into þe writing and witnessing of seynt Austyn, which is sette in þe comoun glose, The Glossa Ordinaria of Walafrid Strabo (d. 849), expounding the Scriptures, and commonly accompanying copies of the Vulgate. exodi, xxxiiij chapitre, v. 21. where he seiþ pleynly þat þis comaundement of moyses tablis, which is of þe halidaie, is not comaundement to cristen men, þouȝ alle þe oþire ix be comaundementis to cristen men; but cristen men schulde take hede to þe þing which þilk comaundement maad to þe Jewis bitokeneþ mystily, þat is forto haue mynde of þe euerlastyng blisse to come, and to be had of cristen men in heuen.

And redili, if aftir seynt Austyn þere, þe seid comaunde∣ment, The Third The Anglican Fourth. Com∣mandment is forbidden to Christian men. | which ȝe rekene here to be þe iij^e The Anglican Fourth. comaundement of moyses tablis, is eendid and ceesid wiþ þe state of Jewis, and is not bede to cristen men (And open it is to clerkis þat alle þo comaundementis ȝouun to Jewis, which ceesen with þe ceesing of Jewis state, ben forboden to cristen men, as is open, actis, xv chapitre, vv. 24-9. And bi poul in his epistle to gala∣thies) Especially chaps. ii. 16-21, iii, v.; it folewiþ þat not oonly þe seid iij^e The Anglican Fourth. comaundement ceesiþ, and is no comaundement to cristen men, but also þat it is forboden to cristen men.

Manye oþire fantastik fyndingis and feynyngis ben ren∣nyng It is false to assert that in the First Table of Moses were the first three The first four of the Anglican reckon∣ing. com∣mandments, dealing with our duty towards God; and in the Second Table of Moses were the other seven The last six of the Anglican reckoning. dealing with our duty towards our neighbour. vpon þese tablis, of whiche summe ben good to be rehercid into þe abatyng and discumfityng of her ouer moche glorifiers. þe comune holding of suche newe seid glorifiers is þat þilk tablis weren so disposid þat in þe first of hem weren writen þe MS. þre þe. þre MS. þre þe. first The first four of the Anglican reckon∣ing. comaundementis, and in þe ij^e table weren writen þe vij The last six of the Anglican reckoning. oþire; as þat þese two tablis weren so wiseli disposid bi god him silf þat in þe first of hem schulde be conteynyd þo comaundementis which dressen vs toward god immediatly, and in þe ij^e table schulde be conteynyd þo comaundementis which dressen vs toward oure neiȝbore immediatli. And ȝitt, whanne al þis is seid, and so solempnely prechid, writen and denouncid, þe contrarye is founden trewe bi experience. ffor þe same Moses distinctly says there were five command∣ments in each table. two tablis of stoon which moyses had in þe mount of synay, haue ben openli and certeynli seen and redde þat of þo x comaundementis v weren in þe first table writen, and v weren in þe ij table writen, as reherciþ þe maistir of stories Petrus Comestor (d. 1178), author of the Historia Scholastica, dealing with sacred history from the Creation down to the events recorded in the Acts—'unde per excellentiam Magister historiae scholasticae appellatus est.' See Migne, Patrologiae Cursus Completus, tom. 198,—Historia scholastica eruditissimi viri Magistri Petri Comestoris, pp. 1051-2. vpon þe xx chapitre of exodi. Also þilk same comaundement Doctors disagree as to whether what Pecock terms the 'first' commandment is one or two; and as to whether what Pecock terms the 'ninth' and 'tenth' com∣mandments are one or two. which aftir austyn is not but oon and þe first comaunde∣ment, origene seiþ and holdiþ þat it is tweyn; and þilk tweyn last comaundementis which austyn seiþ to be tweyn, origene seiþ to be oon. Neuerþeles Josophus, a ful worþy, witty and myȝty Jewe, lyuyng in | þe tyme of crist and of þe distroiyng of Jerusalem, writiþ þat he sawe þe boþe tablis, and þat v comaundementis weren in þe oon, and v in þe oþire, And þat þilk tweyn last which we rekenen for tweyn, weren not but oon; and þilk which we rekenen as for oon and þe first, was tweyne. See Notes; also p. 118, note 5.

Also if þei bere god on honde þat bi greet avise and greet wisdom he so wiseli disposid, as þei seien, þe ij tablis, þat in If one table deals with our duty towards God, and the other table with our duty towards our neighbour, there is no pro∣vision for our duty towards ourselves. þe first ben þo comaundementis which rewlen vs toward god immediatly, and in þe secunde table ben þo comaunde∣mentis which rewlen vs toward oure neiȝbore immediatly, where is þe wijse disposicioun of god þat in þese ij tablis ben comaundementis rewling a man toward him silf immedi∣atly? siþen ful greet hardnes bifalliþ to a man forto reule him silf dewly to him silf aȝens glotonye, leccherye, veyn glorye and inpacience, See above, p. 105, note 3. And god biddiþ vs ful eernestly to avoide glotenye MS. glotonye, seemingly altered to glotenye., veyn glorye and inpacience, as he biddiþ vs to auoide fals witnesse and coueiting of oure neiȝboris good. Or ellis if þou seie þat þe comaundementis forbeding glotenye, veynglorye, inpacience, ben conteyned in þe seid ij tablis, þanne folewiþ þe contrarye to her owne seingis; fforwhi þanne folewiþ þat þe first table serueþ not oonly forto dresse vs toward god immediatly, and þe secunde serviþ not oonly forto dresse vs towarde oure neiȝboris immediatly; fforwhi boþe of hem, or oon of hem, seruyþ also to rewle vs toward vs silf immediatly. And so bi skile of þilk ij dressingis, god myȝt not be movid resonabli and sufficiently to make oonly two tablis.

And so, sone, þou maist se þat manye þingis ben feynid aboute þe x comaundementis of moyses tablis, which ben not trewe, or at þe leest which ben lacking her groundingis; and alle þat lacken her groundingis ouȝten to be taken as feynyngis and wilful forgingis.

[xj^e chapitre]

| [B]Ut, o fadir, oon þing I wolde wite in þis mater: ffor Why did God] give the Ten Commandments to the Jews, if they are in∣sufficient? what entent ȝaue god to þe iewis þilk foorme of x comaunde∣mentis in moyses tablis, siþen it is so þat þilk foorme is not sufficient doctryne of alle hise comaundementis, neiþir suffi∣cient reportacioun and sufficient remembraunce of alle hise comaundementis, þouȝ þei be ouȝwhere ellis fully leerned?

Sone, I myȝt aske of þee aȝenwarde whi þe apostlis, or One might ask also why the Apostles made the Creed, if its doctrine is in∣sufficient. ellis whi prelatis of þe chirche aftir þe tyme of þe apostlis, foormeden þe comoun crede of articlis of bileeue and bitoken it to þe peple, siþen þilk foorme of articlis is not sufficient doctryne of alle articlis and poyntis of þe feiþ, which boþe symple men and bettir leerned men ben bounden openly to bileeue? Certis, sone, loke what answere þou schuldist ȝeue to myn now moued questioun to þee, and a MS. alijk. lijk MS. alijk. answere ouȝte be ȝouun to þi questioun now mouid to me and askid of me.

Neuerþeles, for þilk answere to þese boþe questiouns to When nourish∣ment has been long withheld, the stomach must be accus∣tomed to it gradually. Similarly the eyes must be accustomed gradually to the light. gidere, I may procede and seie þus: A wombe which haþ be long tyme fro mete may not sodeinly be replenischid, withoute greet hurte and vnbroking of þe mete so receiuid; iȝen which han ben long tyme in derknes mowe not sodeinli come to greet and moche liȝt, withoute greet hurte of þe same iȝen; and þerfore þei must be fed wiþ litil in þe bigynnyng, til þei bi þilk litil be customed and ablid to receyue þe Christ shows the importance of adapting the teaching to the taught. grettir; as crist schewiþ and techiþ of his newe callid to him apostlis and disciplis ful fair, ful curteisely and resonabli, mathew, ix chapitre, v. 15. and luke, v chapitre, v. 34. where crist bi hise newe disciplis seid þus: 'wheþir þe sones of þe spowse mowe morne how long þe spouse is wiþ hem? soþeli, daies schulen come whanne þe spouse schal be takun aweie fro hem, and þan þei schulen faste.' And sumwhat aftir MS. ″þere ′aftir, with the marks of transposition. þere MS. ″þere ′aftir, with the marks of transposition. þus Matt. ix. 17; Luke v. 37.: 'neiþir men putten newe wyne into oolde botels, ellis þe botels ben broken and þe wyne [is sched].'

There is a gap here. A new gathering, of six leaves only, instead of the usual ten, begins at this point, and probably the two outer double leaves are missing. The catchword, 'is sched', fol. 76^b, does not correspond with the first words of fol. 77^a. The numbers after the 'signature' letter are cut off, so unfortunately give no help here. The sense does not run on consecu∣tively, and the matter is different. Before the gap, the Father is speaking of Christ's adaptation of the teaching to the taught. After the gap, the Son is advising the Father not to cast his pearls before swine.

For collation of MS. and discussion of gaps, see Introd., Section I, a.

| and experiencis which I haue had in oþire maters þan is The Son advises the Father not to cast his pearls before swine. þis. it were good ȝou forto in þis mater be stille, namelich for, as it seemeþ, crist meened and counseilide suche dis∣crecioun to be had, mathew, vij chapitre, v. 6. whanne he seid þus: 'Nil ȝe ȝeue holy þing to houndis, neiþir caste ȝe ȝoure margaritis bifore swyn, leest perauenture þei diffoulen hem wiþ her feete, and þe houndis be turned, and al to tere you.'

O, sone, if I haue bi strengþe of resoun noon oþire hope To God all things are possible, and, with His help. Pecock hopes to turn the people from their slavish adher∣ence to old and insufficient teaching. þan þat þe peple were aȝens þis purposed mater so obstynat and so vnouercomable and vnaȝendressabli hardid as þou in þyn arguyng pretendist, I wolde and ouȝte in þis mater to holde me stylle and cloose. but, for as moche as bi certeyn evidencis I haue hope of þe bettir side and of þe gracioser lott, þerfore I am movid þus, if þe peple be so vndisposid þat þei louen so vndiscreetly her oold wones and derknessis more þan liȝt; ȝitt if þei be not vnrecouerabli dressable, þouȝ to so redresse happily longiþ sum labour, it is þe more nede forto labore þat þei come from þens oute, in happis þat god wole sette to his honde and worche in hem what is not in my power to wirche; ffor whi crist seiþ, luk, xviij chapitre v. 27.: 'what is impossible anentis men is possible anentis god'; and mark, in þe x chapitre v. 27.: 'Alle þingis ben possible at god'; And also poule seiþ, ad Romanos, ix chapitre, v. 16. þat 'helþe or saluacioun is not of a MS. awiller. willer, MS. awiller. neiþir of a renner, but of god a rewer, or of mercy a doer'. And þerfore my part and deel I ouȝte to wirche, and what longiþ to me in þis mater I wole do, whilis in me restiþ þis seid hope. And al þe remenaunt I schal bitake and commytte to god, þat he þerynne do as his lust is. But þis dare I wel seie: who euer wole holde þe contrarye of þis party, which party in þis present purpos I holde, aftir þat he haþ herd and conceyued þe euidencis making for my party, and wole not avowe and warante forto assoile þe euidencis which I haue brouȝt forþ | for my party, he may not excuse him but þat he is in þat obstynat to resoun, to liȝt, and to trouþe, and more froward þan longiþ to eny resonable cristen man to be, and þat he loueþ more derkenes þan liȝt. And þerfore asoile he cleerly þe seid euidencis þat I may consente to him; or ellis if he may not hem cleerli assoile, consente he to me, or ellis knowleche he him silf to be such as he is.

fferþirmore, o my sone, I may not leeue vnconsiderid and And to explain to them how the Four Tables com∣prise all God's laws. vntobeþouȝtvpon MS. vnto be þouȝt vpon. how worschipful, how fair, how honest and according it were to alle cristen peple, namelich to clerkis, and speciali to clerkis of dyuynite, forto haue and knowe a ful foorme at þe leest vpon alle þe biddingis and forbodis of god to man, and endentid MS. ententid, altered to endentid. bitwixe god and man; And if a fuller foorme be had of hem vpon alle þe vij maters named bifore in þe iiij^e chapitre of þe bifore going first party, in which vij maters is comprehendid oure cristen religioun, bi whos keping cristen men schulen be trewe cristen and trewe seruauntis of god, and schulen enherite perpetualy þe kingdom of heuen, moche more according honest[e] MS. honest. and fairenes is þerbi had to þe seid cristen men, and specialy to alle in dyuynite leerned men; And ellis contrary inhoneste, schame and reprove may be dradde forto be dewe to hem. wherfore, or þe fynding of þis foorme of iiij tablis, ȝhe, þe fynding and þe tracyng of þis foorme of vij maters, as it is ladde forþ in my writingis, muste be founde, had and allowid of cristen clerkis, namelich of dyuyne clerkis, or summe oþire foorme like to þis, or bettir þan þis is, nameliche for greet wittid and leerned lay men, or at þe leest for clerkis of dyuynite. and ellis I can not witte but þat þe scole of dyuynite schal ligge lengir in an inconuenient, of which it were biseemyng þat it schulde be cleene and free; and | moche swete deuocioun and ful moche honest occupacioun and fair laboure of mennys wittis aboute god, hise benefetis, and hise lawis, schal be lette falle and lost; and þo same wittis schulen be bisette aboute fleischly and worldly occupaciouns more þan nede askiþ, and þerbi schulen be brouȝte forþ manye nedis aboute þe worlde, which ellis schulde not growe into suche nedis, as I touche in oþire writingis.

[xij^e chapitre] The numbering of this chapter should probably be xii. Cf. below, p. 164, note 2, and p. 171, note 2.

[F]Adir, bi weie of leernyng I myȝte argue aȝens ȝou þus: If the Ten Com∣mandments are insufficient, why did Christ com∣mand the rich man, if he de∣sired eternal life, to obey them? It is writen, mathew, xix^e chapitre vv. 16-19., and in luk, xviij^e chapitre vv. 18-20., þat 'oon ryche prynce came to Jesu, and seid to him: 'Good maistir, what schal I do þat I haue euerlastyng lijf?' And Jesus answerid þus: 'If þou wolte entre to lijf, kepe þou þe comaundementis'. he seid to Jesus þus: 'which comaundementis?' And Jesus seid: 'þou schalt not do mansleyng. þou schalt not do avoutry. þou schalt not do þeft. þou schalt not seie fals witnessing. worschip þou þi fadir and þi modir. and þou schalt loue þi neiȝbore as þi silf.' and lijk sentence of þe same story is luk, xviij chapitre. vv. 18-20. Now I argue þus: þis man which came to Jesus askid of Jesus a sufficient foorme of lyuing, and a sufficient foorme of alle goddis comaundementis, as is open ynouȝ; fforwhi noon gouernaunce bringiþ a man to heuen saue þilk gouer∣naunce which is sufficient. And Jesus remyttid and sent þis man oonli into þe foorme of þe x comaundementis tauȝt in moyses tablis. wherfore folewiþ þat Jesus answerid not þis man sufficientli to þis mannys entent, and so Jesus deludid or disceyuid þis man so asking; or ellis þe foorme of moyses tablis into which Jesus sente þis MS. senteþis. man was sufficient foorme for þis mannys entent, which entent was to haue a sufficient reule of lyuing, which reule may not be sufficient, withoute sufficient doctrine of alle goddis comaundementis.

Sone, forto answere herto, I denye | and seie nay to it Christ bade the rich man keep all God's com∣mandments, not simply those of Moses' tables. what þou seist, þat Jesus sente þis man into moyses tablis oonly, whan he seid to him þus: 'If þou wolte entre into lijf, kepe þou þe comaundementis'; fforwhi Jesus sente him into euery where where goddis comaundementis weren writen. and siþen goddis comaundementis weren writen at þat tyme in manye oþire placis of þe lawe in þilk tyme rennyng þan in moyses tablis, and manye mo and oþire comaundementis weren in oþire placis of þe lawe writen þan in moyses tablis, þerfore crist sente þilk man into alle þe writingis of goddis lawe which at þilk tyme weren writen. And þouȝ crist rehercid to him summe of moyses tablis oonli, ȝitt it folewiþ not þerof þat crist vndirstode þat þilke man schulde go to moyses tablis oonli; no more MS. nomore. þan folewiþ, See Notes. if crist had rehercid oonly to him summe certeyn comaundementis oute of moyses tablis oonly, and not eny of hem which ben in moyses tablis, but in deutronomij, þe vj chapitre vv. 5, 13-18. (as he did, mathew, xxij chapitre vv. 37-40., and mark, xij chapitre vv. 28-33., to anoþir man, a techer of þe lawe, lijk questioun asking) it folewiþ not See Notes. þat þis man ouȝte not go into moyses tablis, but oonli into þilk placis examplid and rehercid of crist. And so, my sone, is pleyn solucioun to þin argument.

Lo, sone, how to þilk man, a techer of þe lawe, asking, Christ bade the lawyer keep cer∣tain command∣ments other than those of Moses' law. mathew, xxij chapitre vv. 37-40., and mark, xij^e chapitre vv. 28-33., which was þe greet comaundement, and which was þe first comaunde∣ment of goddis lawe, crist answerid not bi eny þing sett and founden in moyses tablis, but bi oon þing which is writun, deutronomij, vj chapitre v. 5., and bi anoþir þing which is writen in lawe of kynde in þe tablis of mannys herte, as may be seen to þe reders in þe placis now seid, mathew, xxij chapitre vv. 37-40., and mark, xij chapitre vv. 28-33.. fforwhi þe answere of crist in þe placis now allegid, mathew, xxij chapitre vv. 37-40., and mark, xij chapitre vv. 28-33., to þe man asking of crist, 'which is þe greet comaundement in þe lawe?', was þis: 'þou schalt loue þi lorde god of al þin herte, of al þi soule, and in al þy mynde. þis is þe grettist and first comaundement. þe secunde, for∣soþe, is lijk | to þis: þou schalt loue þi neiȝbore as þi silf. In þese ij comaundementis, al lawe hangiþ and prophetis.' Certis, sone, neuerneiþir of of repeated in MS. þese ij comaundementis is in moyses tablis, as is open bi þe skile maad afore in þe iiij^e chapitre of þis secunde party. And marke þou weel also, sone, þat þis doctoure of lawe, temptyng and asking crist, askid not þus: 'which is þe greet comaundement in moyses tablis?' but: 'which is þe greet comaundement in þe lawe?', þat is to seie, in þe hool lawe, which was at þilk tyme writen, and of whiche he was a doctoure; And þerfore crist, answering to him, answerid not bi moyses tablis, but bi þe hool lawe in þilk tyme writen. ffor crist answerid bi what was writun in deutronomij, vj^e chapitre v. 5., as to þe greet and first comaundement, and ellis he had not answerid euen and riȝtli, and metely to þe questioun. and he puttid to what was writun in lawe of resoun in þe tablis of oure herte, and in oure lawe of kinde, as to þe secunde maundement.

how may þan eny man seie þat god entendid bi ȝeuing of God cannot therefore have intended the Ten Command∣ments to com∣prise all His law. moyses tablis to ȝeue þe hool ful sufficient teching, leernyng, remembring and reportyng of hise comaundementis?

[xiij^e chapitre] There is a correct reference to this chapter and its matter, p. 16, l. 35. For numbering of chapters after chap. xiii, see Introd., Section I, A, where the question of gaps is discussed.

[F]Adir, anoþir argument I make aȝens al ȝoure doctrine, Does not Christ teach that Chari∣ty comprises all the command∣ments of God? which argument is þis: Crist seid, mathew, xxij^e chapitre v. 40., þat 'in þo ij comaundementis', þat is to seie, in comaunde∣mentis of loue to god and of loue to oure neiȝboure, 'hangen al þe lawe and prophetis'; And so who euer fulfilliþ and kepiþ charite, which is þe now seid ij comaundementis, he fulfilliþ and kepiþ treuli al þe lawe of god. Wherfore it folewiþ þat teching, leernyng and remembring of charite, or of þese two now seid comaundementis, is sufficient for al teching, leerning and remembring of goddis lawe to parfitly fulfille it, wiþoute eny teching of eny oþire moral vertues or pointis or moral vertuose dedis, so long afore tauȝt in þe iiij seid tablis. And so þe teching of alle oþire moral vertues If so, the teach∣ing of all other moral virtues is vain. or pointis | or moral vertuose dedis is waast and in veyn.

Also seint poul, I^a corinthies, xiij chapitre vv. 4-8., Noumbriþ xvj condiciouns or propirtees of charite, seiyng þus: 'Charite And does not St. Paul, by his rehearsal of the sixteen proper∣ties of Charity, teach that Chari∣ty includes all the necessary moral virtues? is pacient. it is benyngne. charite envieþ not. it doiþ not wickidly. it is not blowen. it is not coueitose. it sekiþ not þo þingis þat ben his owen. it is not stirid to wraþe. it þenkiþ not yuel. it ioieþ not on wickidnes; but ioieþ to gider to trouþe. it suffriþ alle þingis. it bileeueþ alle þingis. it hopiþ alle þingis. it susteyneþ alle þingis. charite falleþ neuer doun, wheþir prophecies schulen be voidid, eiþir langagis schulen ceese, eiþir science schal be distroied.' þus moche seiþ poul þere. And if charite be so myȝty þat he haþ þese now rehercid xvj condiciouns, bi which her contrarie vicis ben excludid, bi lijk skile he haþ wiþ þese manye mo good MS. "condiciouns 'good, the oblique dashes denoting transposition. condiciouns MS. "condiciouns 'good, the oblique dashes denoting transposition., ȝhe, and alle þo good condiciouns bi which eny moral vices in þe worlde mowe be excludid. wherfore it seemeþ þat þe leernyng and knowing of charite aloone is sufficient leerning of þe lawe of god, and þe hauing of charite is sufficient hauyng of þe lawe of god, and þe fulfilling of charite is þe sufficient fulfilling of þe lawe of god. And so þe leerning of alle oþire moral vertues or pointis or moral vertuose dedis, bi iiij long tablis, and bi long treticis and bokis þerupon writen, is in waast and in veyn.

Sone, how euer it be of þe mater of þin argument, wherupon Christ command∣ed other moral virtues besides Charity; there∣fore Charity does not comprise all the command∣monts of God. soone aftir I schal make processe, ȝitt now þat þin argument bindiþ not, and þat it procediþ not in his proof, may liȝtli be schewid. ffor whi if bi cause in charite hangiþ al þe lawe keping and alle þe moral vertues, with alle moral vertuose dedis, þerfore myn afore maad teching and treting of oþire moral vertues in special, and her propre foormes wiþ moral vertuose dedis, schulde be waast and in veyn, bi þe same skile it schulde folewe þus, bi cause þat in charite hangiþ al þe lawe keping and alle moral vertues, with alle | moral vertuose dedis, þerfore cristis teching and treting of oþire moral vertues in special and in her propre foormes, or of oþire moral vertuose dedis, whanne he seid, mathew, xix chapitre vv. 18-19., 'þou schalt do no mansleyng, þou schalt do noon avoutrie, þou schalt do no þeft, þou schalt seie no fals wit∣nessing, þou schalt worschip þi fadir and þi modir', was waast and in veyn. but þis wolte þou not graunte of cristis doctrine maad vpon oþire moral vertues in special, or vpon moral vertuose dedis which ben not charite, þouȝ þei hangen in charite and comen oute of charite. wherfore bi lijk skile þou ouȝtist not graunte of my doctrine maad vpon alle oþire moral vertues in special, wiþ alle oþire moral vertu[ose] MS. vertues. dedis, þat it is waast and in veyn, þouȝ alle þilke vertues and oþire moral vertuose dedis bi me so in special tauȝte hangen in charite, and oute of charite þei comen, riȝt as þe moral vertues or moral vertuose dedis which crist tauȝt in special vndir charite hangen in charite and oute of charite þei comen. so is schewid þat þin argument concludiþ not, and prouiþ not þi purpos.

Also, sone, I may schewe how þat oute of cristis wordis, Did not Christ mean that on the two command∣ments of Charity all the moral virtues of the law and the prophets are de∣pendent? mathew, xxij chapitre, v. 40. now allegid for þin entent, folewiþ euen þe contrarye of þin entent. fforwhi what me[n]ed MS. meved. crist whanne he seid so: 'in þese ij comaundementis of charite hangiþ alle lawe and prophetis'? me[n]ede MS. meuede. not he þus: þat in þilk two comaundementis of charite hangen alle þe moral vertues or poyntis or moral vertuose dedis of þe lawe and alle þe moral techingis of profetis?

Ȝhis, fadir, I may not seie þerto nay; for I can not wite Apparently He did so mean. what ellis crist schulde þerto meene.

Sone, þan I argue þus: If in charite hangen alle moral Therefore these moral virtues dependent on Charity are worthy to be taught by Pecock, as they were certainly taught by the prophets. vertues or pointis or moral vertuose dedis of þe lawe and alle þe moral techingis of profetis, it folewiþ þat þe profetis tauȝten þo pointis or moral vertuose dedis which hangen in cha∣rite, and comen forþ from charite, bisidis þat þei tauȝten also charite. And if þe profetis tauȝten þe seid moral vertuose dedis or pointis of þe lawe hanging in charite, bisidis þat þei tauȝten þe same charite, and ȝitt þei were not þerfore blamed, but commendid, whi schulde I be blamed if I [teche] Omitted in MS. Omission mark in text after I, and a cross in the margin. þe pointis and moral vertuose dedis of þe iiij tablis, for þat þei hangen in charite, or þouȝ þat þei hangen in charite?

Also I may argue þus: If in charite hange alle þe oþire moral vertuose dedis, pointis and moral vertues of þe lawe, And the moral virtuous deeds and the moral virtues depen∣dent on Charity are not Charity itself. þei ben different fro charite, bicause no þing hangiþ of him silf neiþir comeþ oute fro him silf. and þan I aske þis: wheþir þese moral vertuose dedis or pointis and moral Therefore no man should be blamed for teach∣ing the moral virtuous deeds and moral vir∣tues dependent on Charity. vertues ben worþi and necessarye to be writun, tauȝt or leerned, or no? If þei be so worþi and necessarye to be writun, tauȝt and leerned, whi schulde eny man be blamed to write hem, to teche hem and leerne hem? fforwhi for writing, teching and leerning of necessarie þingis, a man ouȝte be preisid, allowid, rewardid and commendid. And if þese moral vertuose dedis, pointis and vertues so hanging in charite ben not necessarye and worþi to be writun, tauȝt and leerned, what commendacioun maad crist of charite forto seie þat in charite hangen alle þese vertues and pointis and moral vertuose dedis? Certis, noon oþire þan þis commen∣dacioun, þat in charite hangen þo þingis which ben not worþ to be writun, leerned or seen. And so, sone, þou maist see þat þe same wordis of crist which þou tokist to founde þi party, founden þe contrarye of þi partye. And so þou and alle oþire of þi opinioun ben ouer þrowen wiþ ȝoure owne swenge.

Neuerþeles, for cleer declaracioun of þin argumentis mater, Christ did not assert that Charity com∣prised all moral virtues and all moral virtuous deeds, or all the teaching of the law and the prophets. for as moche as manye men stumblen þeryn, and han þis wrong opinioun which þou were now aboute to prove, þat charite of which crist spekiþ is al moral vertu and al þe lawe of god in propre maner of speking, and þat bi occasioun y-takun to hem of cristis wordis now afore | leggid, mathew, xxij chapitre v. 40., it is of þe and of alle such men to be takun hede and to be vndirstonden þat crist seid not þus: 'charite is alle moral vertues and alle moral vertuose dedis,' or þat 'charite is al þe lawe and al þe teching of profetis,' for þanne he had seid a speche which is wrong. And þat þis is For if so, it would follow that Charity is each moral vir∣tue and each moral virtuous deed naturally or morally. trewe I proue þus: If charite schulde be alle moral vertues and alle maner of moral vertuose dedis, and eche of hem formaly and in propre maner of speche, þis muste be trewe in þis maner: þat charite is naturali, þat is to seie, in gendre of kynde, eche of hem propirly; or ellis þat charite is moraly, þat is to seie, in gendre of moralte or of maners, eche of hem propirly.

þe first of þese ij maners may not be seid and holde; Charity is not each moral vir∣tuous deed na∣turally. For moral virtuous outward bodily deeds (both means and exe∣cutions) are not Charity, because Charity is an in∣ward spiritual deed of well-willing. fforwhi whanne I ete or drynk or write or walke or sleepe for goddis sake, þese ben moral vertuose dedis and dedis of þe lawe and techingis of profetis, and ȝitt noon of þese dedis is loue to god, ffor whi þe loue or charite which I haue to god is a goostli dede sitting withynne forþ in my wil and in my soule, And þese now seid vertuose dedis ben bodili dedis, appering and sitting withoute forþ in my body and in my membris, and eting and drynking sittiþ in my mouþe and teeþ, writing in my honde and fyngris, and walking in my leggis; wherfore þere may no witty man seie þan þat þei ben charite or loue in it silf naturaly and propirly. þis argu∣ment procediþ vpon ech dede which is meene into þe inwarde willing which is charite, and vpon eche dede which is execucioun of þe inwarde willing being charite. and open it is þat noon of þese ben in hem silf naturali, formaly and propirli charite, as noon of hem is so withynforþ a willing MS. awilling. of good, which is charite and loue.

Also, not oonly þese now seid sensible dedis being execu∣ciouns, And nillings of evil to God, our∣selves, and our neighbour, and forbearings of evil to God, our∣selves, and our neighbour, are moral virtuous deeds, but not Charity. and oþire sensible dedis being meenys into þe inward inuisible and insensible charite, ben moral vertuose dedis; but also nyllingis of yuelis, with whiche | we nyllen yuel to god, to vs silf and to oure neiȝboris, ben moral vertuose dedis or dedis of vertu; and forberingis of yuel outward doingis to god, to vs silf and to oure neiȝboris, and also forberingis So MS. See Notes. of noon willingis So MS. See Notes. of þe same yuelis to god, to vs silf and to oure neiȝboris, ben moral vertuose dedis or dedis of vertu; and ȝitt noon of þese is naturaly, formaly and propirli charite, fforwhi noon of þese is so a willing MS. awilling. of good to god, to vs silf or to MS. orto. oure neiȝboris. wherfore nouȝwhere nyȝ alle moral vertuose dedis or dedis of vertu ben charite or charitees naturaly or formaly, and in verri propre maner of speche.

þat þe secunde maner of seiyng may not be holde, y proue Nor is Charity each moral vir∣tuous deed morally. For no outward bodily moral virtuous deed—either in its means or its execution—is morally Charity, unless it has the same moral vir∣tue as Charity. þus: Siþen it is so þat charite is a loue MS. aloue. or a willing of good to god or to MS. orto. sum oþire persoone for god, accordingli to doom of resoun or of feiþ, noon of þese oþire now bifore spokun vertuose dedis, which ben þese meenys into loue, and execuciouns of loue, and nyllingis of yuel to a persoone, and meenys into þo nyllingis and execuciouns of þo nyllingis, may be morali charite or loue or willing of good to a persoone, but if it were trewe þat eche of þo dedis, as þei ben dedis of moral vertu, han þe same moral goodnes which haþ þe loue or þe charite or þe willing of good comaunding þese oþire dedis to be do; and so but if it were trewe þat þei han noon And unless it has no other moral virtue than has Charity. And unless the same accordance to Reason or Faith is in the outward deed as in the inward willing. oþire moral vertuosenes but þe same which þe seid willing or loue haþ; And þat for as moche as moral goodnes and moral vertuosenes is not ellis þan accordaunce of a dede to þe doom of resoun or of feiþ, and þat oon and þe same accordaunce schulde be in þe inner willing and in þe outwarde dede comaundid to be bi þilk willing.

and þouȝ þis were trewe, ȝitt þe oþer seid þing schulde But it is not true that all outward moral virtuous deeds have the same moral vir∣tue as Charity, or no other moral virtue than has Chari∣ty; even if it were true that they have the same accord∣ance to Reason or Faith. not be trewe: þat noon of þo dedis were eny oþire moral vertu þan is loue or charite or þe seid willing of good, and þat ech of hem is þe same moral vertu and þe same vertu in kinde of moralte with þe seid loue or charite. fforwhi þouȝ þe same | whitnes were to gider in a stoon and in a stok, ȝitt it were not trewe þat þis white stoon is þis white stok. And so in lijk maner in þis case, þis out∣warde dede of my drynking according to þe doom of resoun or of feiþ and for god, is not þe inwarde dede of loue or of charite or of willing good to my silf according to þe doom of resoun or of feiþ, for god; þouȝ oon and þe same in noumbre moral goodnes were in þe seid outward and in þe seid inwarde dedis.

But more forto seie in þis mater: It is not oon and þe And the outward deed cannot have the same accordance to Reason or Faith as the inward deed; though it may have a like accordance. same accordingnes to þe doom of resoun or of feiþ which is in þe outwarde dede, and which is in þe inward dede comaunding þe outwarde dede to be doon; ȝhe, it is im∣possible bi kinde þat eny oon and þe same accordingnes in noumbre schulde be in eny ij dedis except myracle. but it muste nedis be þat in euery ij dedis according to þe doom of resoun, be ij accordingnessis, And þat how manye dedis according be, so manye accordingnessis be, and þat eche of þo dedis haue his owne propre accordingnes; þouȝ, certis, þo accordingnessis ben euen lijk, as þe boþe whitnessis of ij eggys ben euen lijk, but þei ben not oon and þe same whitnes. And þerfore for þis skile, ouer þe oþire skile here Therefore it is again proved false that an outward moral virtuous deed commanded by Charity is Chari∣ty; though it is true that the outward deed and Charity have a like moral virtuous∣ness. bifore sett, it is not trewe þat ech oþir outwarde dede of moral vertu, as as he is a dede MS. adede. of moral vertu and a poynt of goddis lawe and seruice, is morali charite or loue or willing of good to a persoone; þouȝ eche such oþire outward dede of moral vertu be euen lijk moraly vertuose to charite, which comaundiþ him to be, and haþ euen lijk moral goodnes and euen lijk moral vertuosenes to þe moral goodnes and ver∣tuosenes of charite, How euer it be herof þat þo moral good∣nessis ben lijk greet in moralte, or no, which questioun I decide not here | now. Riȝt as in a caas a white stoon and a white MS. awhite. stok ben euen lijk white bodies, and han euen lijk whitnessis, but ȝitt þe white stok is not þe white stoon, and þat for þe stok is not þe stoon, þouȝ it were so þat oon and þe same whitnes were in boþe of hem, but, certis, also, þe whitnes of þe stok is not oon and þe same whitnes which is in þe stoon, but it is anoþer whitnes al and euen lijk—bi case And euen so it is in þis present purpos.

Neuerþeles, þouȝ þe outward execuciouns of þe moral Moral virtuous deeds of inward choosing and willing are 'charities' or 'loves', but not moral virtues, because they are not habits. vertues being wiþynforþ willingis or chesingis, and þouȝ þe outward dedis being meenys into hem be not loues or charitees formali, naturali or morali, as is now bifore proued, ȝitt ech of þo moral vertuose dedis which withynforþ be willingis and chesingis, ben loues and charitees formaly, naturaly, and moraly, þouȝ þei ben not vertues, for þat þei ben not habitis or disposiciouns into habitis; ffor whi bi ech of hem þe willer williþ to sum persoone; þat is to seie, to god or to MS. orto. him silf or to his neiȝbore, sum þing according in kinde to þilk same persoone; wherfore þe same willer, in þat [he] Omitted in MS. williþ good to þe same persoone, he in þat loueþ þe same persoone. And so ech poynt of þe ij^e, iij^e and iiij^e tablis writen in þe first partye of þis book, as þilk point is a vertu, or ellis a vertuose dede in þe wil withynneforþ, is a loue and a charite formaly and naturaly and moraly, þouȝ þis be not trewe of alle dedis of moral vertu which executen him, neiþir of alle dedis of moral vertu withynforþ or wiþouteforþ which ben meenys into him.

But what þerfore seid crist? certis, he seid þat in charite, All moral viru∣ous deeds depend upon Charity, because no deed is a moral virtu∣ous deed unless it is done for love. or in loue to god and to oure neiȝbore, hangen alle dedis of moral vertu. and þis seiyng is trewe, ffor whi no dede now rehercid, neiþir eny oþir dede, is a moral vertuose dede, or a After a, MS. has moral, crossed through. dede of moral vertu, or a morali vertuose dede, but if it be doon for god finaly and endely, þat is to seie, for his sake, and for loue afore had to god, Also loue y-had toward eny persoone.

There is a gap here, in which probably chap. xiii ended, and chap. xiiii began. A new gathering begins at this point, but there is, of course, no catchword on fol. 82^b, the last existing leaf of the previous gathering.

The sense does not run on consecutively, and the subject is changed. Probably the missing passage dealt, in part at least, with presumptuous and ignorant interpretation of the Scriptures in the native tongue.

For collation of MS. and discussion of gaps, see Introd., Section I, A.

[xiiij^e chapitre]?

| fro presumpcioun, and schulen be so clerid in her witt Concerning the reading of the Bible in the native tongue. þat her reding þanne in þe englisch bible schal not hurte hem silf neiþir eny oþir man.

[xv chapitre] On the numbering of chapters, see above, p. 171, note 2.

[F]Adir, how schal I fele in þis? If I se or heere, taast, Is there any sin in the sinful de∣sires engendered by the outward and inward bodily Wits? smelle, or touche wiþoute forþ, or ymagyne or biþenke with∣ynne forþ, eny þing, and þerwith anoon þere is gendrid in me a liking or a delectacioun which tysiþ and drawiþ me towarde a dede contrarye and aȝens sum poynt of þe iiij tablis, do I so soone synne, or breke I so soone þerynne þe comaundement of god?

Nai, sone, not so. ffor riȝt as resoun and wil ben þo Sin begins with the consenting of Reason and Free Will to sin∣ful desire, and not with the actual sinful de∣sires engendered by the Wits. powers of man bi which he is different from a beest, and bi which he is aboue a beest, and þerfore bi which oonly he is verri man, as is bifore seid in þe first partye of þis book, þe first chapitre, so resoun and wil ben oonly þo powers of man bi whos werkis wrouȝt in hem and bi hem in oþire powers, a man plesiþ god and displesiþ god, serviþ god and offendiþ god, And bi þe werke of noon oþire power in man, saue for as moche as þe oþire powers ben so comaundid to worche bi þe wil comaunding to hem so to do. and þanne þe moral goodnes of þilk vertu, and þe malice of þilk syne so wrouȝt, sittiþ placid and is MS. his. receivid, propirly to seie MS. seie or., princi∣paly and first in þe wil, and not principaly and first in þe siȝt or in þe heering or in þe ymaginacioun or mynde, or in her appetitis so wirching at þe comaundement of þe wil, neiþer in þe likingis of hem, neiþir in þe bodily membris, as in þe iȝe, þe honde, tung or foot; as herof large doctrine is ȝouun in þe first party of 'cristen religioun', in þe more book, þe [ ] Space left in MS. for reference. tretice, and in 'þe folewer to þe donet'. Pt. I, chap. xxv.

And þerfore, sone, leerne þou þat synne is gendrid in The stages by which sin is en∣gendered: a man bi þis processe: þyne iȝe seeþ, or þe eere heeriþ, or þe ymaginacioun ymagineþ, or resoun biþenkiþ and vndir∣stondip a þing; vpon which siȝt, heering, ymagynyng, bi∣þenking (1) A sinful de∣sire in the lower appetites is pro∣duced by some outward or in∣ward temptation to the Wits or to Reason. Neither this temptation nor this desire is sin. or vndirston∣ding, anoon a lust to an vnleeful dede floweþ into þe appetite of þe same power so worching. Certis, if þis worching in eny of þese seid powers and [þis] MS. þus. lust be not afore chosen of þe wil avisidly, þat is to seie, bi avisement and deliberacioun bifore had in þe resoun þat it be in þis now seid wise wrouȝt and lustid, þis worching is not synne, neiþir þe seid lust and delite folewing vpon MS. vpoon, the second o being under∣dotted to denote deletion. þe same worching is MS. is not; not being crossed through and underdotted. synne. ffor it is callid þe 'first moving', and it comeþ not ȝitt to resoun and to wil; but it holdiþ him silf bineþe ȝitt in þe bestial partye of man, þat is to seie, bineþe resoun and wil, and in þilke powers oonly in which beestis and we accorden, and þerfore it is no synne.

þanne ferþir, aftir þis, happili resoun haþ a sodeyn blusch (2) A sinful de∣sire is produced in the Will, which is a pas∣sion, and not a sin. of knowing þerof, but ȝitt wiþoute avising and wiþoute iuge∣ment wheþir it ouȝt to be do, or no. And þerwiþ happily smytiþ in a lust and a a overwritten. delectacioun in þe wil, which is not ellis þan a passioun or a moving of þe wil, and not a choice of þe wil, and þerfore not a dede of þe wil, which dede is clepid 'willing' or 'nylling', 'chesing' or 'refusing'. and, certis, al þis while ȝitt is not synne doon, namelich synne of þe ij^e maner, wherof it is spokun in þis same ij^e partye, in þe ij^e partye of þe xix^e A correct reference only if chap. xix is rightly so numbered in the margin, and if a chapter heading is missing in Pt. II. See above, p. 171, note 2, and Introd., Sec∣tion I, A, for discussion of gaps. chapitre.

Aftir al þis, resoun takiþ consideracioun in avising wheþir (3) The wilful choice of sin, after Reason has pronounced it sin. This is sin. þe dede wherto þis lust in þe louȝer appetitis and þe lust in þe wil drawen, is to be do, or no, and wheþir it is aȝens goddis lawe, or no. and aftir þat resoun haþ ȝouun doom bi deliberacioun and avisement þat þilke dede [is] From the margin; MS. it, overdotted, and the is in the margin correspondingly overdotted. not to be doon, or is aȝens goddis lawe, if þanne þe wil chesiþ it to be doon, and þat bi a dede or a worching of þe wil, which dede is clepid a 'willing', MS. awilling. þanne first is brouȝt forþ synne, and þat in þe wil. ffor þilk seid willing or chesing in þe wil, born vpon þe seid vnleful outwarde dede or in∣warde dede to be doon, is þe synne. And þanne, if þe wil comaunde to þe tung to speke þe same answering to þe same willing, or to þe honde to touche answeringli to þe same willing, or to MS. orto. bete answeringli to þe same willing, ȝitt noon of þe outwarde dedis were, or schulde be, synful in hem silf, if ne were þe synfulnes which sittiþ in þe seid willing sitting in þe wil.

and, eer þan suche avisement be had vpon þe dede inwarde A second sin committed dur∣ing some sin which hinders the judgement of Reason is sin, even though Reason has not been in a condi∣tion to judge and consent to this second sin. or outward doable, wheþir it be good or badde, and eer þat þe sentence be ȝouun in resoun þat it is badde, and eer þat þe wil chesiþ it, not wiþstonding þe seid iugement of resoun deemeþ it to be not doon, is not synne ydoon of man; in lasse þan þe man, aȝens ful avisement bifore had, dooþ a þing. which wole lette him to haue resonable auising aboute þe ij^e dede in tyme whanne þilke dede profriþ him silf to be doon, and al þis þe man in þe same while wel knowiþ—as it fariþ with þilk man þat wole wityngly make him silf drunke, witing wel þat þilk drunkenes wole lette him to haue deliberacioun and avisement þat leccherye is aȝens resoun and goddis wil, whanne þilk dede of leccherye wole profre him silf to þe same man to be doon whanne he schal be drunke. Certis, in þis case, þouȝ he do leccherie in his drunkenes, withoute such avisement as is now seid þat þe dede of leccherye is aȝens goddis lawe, and þat for it is not as for þanne in his drunkenes or madnes forto so avise and considere, þe same dede of leccherye schal be to him synne; And þat bi vertu of þilk avising in resoun bi which he kuewe bifore þat, if he made him drunke, he schulde putte him in suche plite þat he schulde lese þe vse of his resoun whanne he schulde haue nede to it. And as I hope, sone, bi þis processe of þe wel leernyd, and bi þi good witt sett þerto forto iuge in | casis aftir lijk iugement which is seid in caasis of þis same processe, þou schalt deeme in alle casis whanne synne is doon, and whanne not.

To þe sentence of þis afore going processe ben to be referrid The teaching of Scripture on the processes by which sin is en∣gendered. and to be brouȝte þe wordis of James in his epistle, þe first chapitre, vv. 14-15. þat þo wordis ben deuly vndirstonden, whanne he seiþ þere þus: 'Ech man is temptid, drawen and stirid of his owne coueiting or lust. aftirward lust, whanne it haþ conceiuid, bringiþ forþ synne. but synne, whanne it is fulfillid, gendriþ deeþ.' And also answeringli to þe sentence of þe same processe, is to be vndirstonde what is seid in moyses tablis, exodi, xx^ti chapitre v. 17., whanne it is seid þus: 'þou schalt not coueit þi neiȝboris wijf, not his house', etcetera; And also what is seid, mathew, v^e chapitre v. 28., þus: 'Euery man þat seeþ a womman' (þat is to seie, a wijf) 'forto coueit hir, he haþ now do avoutrie bi hir in his herte'; þouȝ, my sone, þis last text may in oþir wise be vndir∣stonde, as schal be tauȝt in 'þe filling of þe iiij tablis', þe [ ] Space left in MS. for reference. party, þe [ ] Space left in MS. for reference. chapitre.

ffadir, I myȝt trowe þat þe cause whi men leenen so moche Is the slavish adherence to the Ten Command∣ments due to the fact that they are God's own words? to þe foorme of moyses tablis is for þat þe wordis and pointis þerynne writen ben goddis owne wordis, And men ben redier to receyue goddis owne wordis, þouȝ þei ben not ful, al and hool reule, þanne mannys wordis, þouȝ in hem be ful, al and hool reule. And also perauenture, fadir, bi cause ȝoure And is the pre∣judice against the Four Tables due to their grounds in Scripture not having been fully alleged? That the Ten Commandments are God's own words cannot be the reason for slavish adher∣ence to them, because there is the same slavish adherence to the Seven Deadly Sins, &c., which are not God's own words. teching of þe iiij tablis, wiþ al her purtenauncis; in þe first afore going party of þis book, ben not allegid in holi scrip∣ture, þerfore happily þei schulen be þe lasse sett bi.

O sone, if þe cause which þou hast now assigned were þe verry cause whi peple so avidiosely and plesauntly knytten hem to þe foorme of moyses tablis, certis, þanne wolde not þe peple knytte hem so hertily, feruently and auydiosely to þe comoun tradicioun of þe vij deedly synnes, See above, pp. 104-7. of v wittis, The five outward and the five inward bodily Wits. See Pt. I, chaps. i, vi-viii. of vij bodi∣ly werkis of mercy, and of vij goostly werkis of mercy, Cf. above, pp. 62-4, 67, 108. as þe peple now doon; ffor whi þese now last rehercid foormes ben not wordis of goddis mouþe neiþir wordis of holi scripture, excepte þis, þat a foorme of vj bodili werkis of mercy, withoute þe vij^e, is rehercid bi crist, mathew, xxv chapitre vv. 35-6, 42-3. See Notes to p. 108, 11, 7-9., And ȝitt þe peple receyuen alle þese now rehercid After rehercid, MS. has foomes, crossed through. foormes as tendirly as þei doon þe foorme of moyses tablis. And þerfore, sone, þou assignest þy cause amys. but þe verry cause is þe vsage and custom of such The true cause is the long stand∣ing of the Ten Commandments, the Seven Dead∣ly Sins, &c. If the Four Tables were taught for some time, the people would adhere to them equally. attendaunce into which þe peple is brouȝt and lad þoruȝ long tyme bi her prechers and techers. And þerfore herof folewiþ þat if þoruȝ eny notable tyme þe peple schulen be brouȝt into vsage and custom bi her prechers and curatouris forto attende into þe doctryne of þe bifore tauȝt iiij tablis, þei schulen cleeue and leene to þe foorme of þe iiij tablis as moche or more þan þei cleeuen and leenen now to þe foorme of moyses tablis, and to þe oþire foormes ioyned þerto of þe vij deedly synnes, of vij werkis of mercy, of v wittis, and so forþ of oþire spokun bifore in þis present secunde party.

And as for þat þou dredist leest þe peple wole sett not bi, The foundation of the Four Tables in Holy Scripture does not come within the scope of the Donet. or wole sett þe lasse bi, al þe afore going teching of þe iiij tablis of goddis lawe in þe afore going first party, bi cause it is not þere toolde forþ and alleggid how and where her pointis and parties ben groundid in holi scripture, I answere in þis wise: whanne I purposid to make þis present litil book, I purposid to make no more þan þat which is now þe first party of þis book, for þat it schulde be a schort Either of Pt. I. profitable compendi of alle þe vij maters, whereupon rennen in lengþe þe two large parties of þe more book y-callid 'þe reule of cristen religioun,' with manye oþire bokis knytte to him, for þat men schulden haue haue repeated in MS. þe verry trewe knowing of alle þe moost party of substancial | pointis of þilk greet large bokis, and for þat þei schulde have þe more sauoure and þe esier laboure to vndirstonde þe seid greet bokis, whanne þei schulde come to leerne hem. And, sone, aftir Or of Pt. II. þe eende of þis seid first partye, I was moved forto make ferþer þis which is MS. "now 'is, with the marks signi∣fying transposition. now MS. "now 'is, with the marks signi∣fying transposition. þis present ij^e partye, for a defen∣sorye and an excusatorye and sumwhat a declaratorye See Notes. of þe oþir first seid party. And aftir al þis I was movid ferþir for goode causis to make þe book which is now 'þe folewer to þe donet'. And so it myȝt not stonde wiþ myn entent to make allegeaunce and accordaunce of scripture to so manye pointis as I haue schortli and compendioseli in þe first partye of þis book afore rehercid, no more MS. nomore. þan it mai stonde to gider forto be greet and litil, longe and schort, diffuse and compendiose. And þerfore, þouȝ I brynge not a greet book into a tretice, þe see into a cuppe, or a moun∣teyn into an ynche, alle men muste holde me excusid.

who so wole se not oonly how ech poynt of þe seid iiij Where the foun∣dation of the Four Tables in Holy Scripture is taught. tablis is witnessid in holi scripture, but also þat ful moche holy scripture spekiþ of hem, boþe in þe oolde testament and in þe newe, namelich aftir litteral vndirstonding of scripture, bi cause þat mystik vndirstondingis maken noon profis or eny sufficient witnessing of eny poynt, go he into þe book clepid 'þe witnessing of þe iiij tablis'. And ȝitt, for as moche as þe seid book, clepid 'þe witnessing of þe iiij tablis', muste be ful longe, and, perauenture, ouer costiose to pore men, þerfore an oþir lasse compendiose book, clepid 'þe prouoker', [or] or, a correction from the margin: MS. of, overdotted; the or on the margin being correspondingly overdotted. 'þe forþ caller of cristen men', is maad into þe esement of pore men, wherynne ech poynt of þe iiij seid tablis of goddis lawe schal be bi scripture at þe leest oonys y-wit∣nessid in general; and anoþir book is maad, clepid 'þe book of leernyng', in which is witnessid bi holy scrip∣ture in greet lengþe þe first poynt of þe first table. and þus moche as for treting of moyses tablis.

[xvj^e chapitre] On the numbering of chapters, see above, p. 171, note 2.

[F]Adir, siþen amonge comaundementis of god summe Why are God's forbiddings not taught in the Four Tables of Part I? ben biddingis or preceptis, as þese: 'þou schalt loue god aboue al þing; þou schalt loue þi neiȝbore as þi silf; þou schalt worschip þi fadir and modir'; and summe ben forbodis or prohibiciouns, as þese: 'þou schalt slee no man; þou schalt not stele; þou schalt not bere fals witnesse', whi techen ȝe not in þe iiij tablis bi ȝou bifore in þe first party of þis book displaied, comaundis of goddis forbodis conteynyd in moyses tablis, as ȝe techen þere comaundis of goddis biddingis conteynyd in moyses tablis? It myȝt seeme to summe men þerfore þat ȝe techen not in þo tablis alle goddis comaundementis conteynyd in moyses tablis.

Sone, if al it were trewe [whiche] whiche, an addition from the margin; mark of omission in text before haþ. haþ be holden and If the teaching of the Church is true, that every vice is the con∣trary of a virtue, then God's for∣biddings are sufficiently taught in the Four Tables in that His biddings are there suffici∣ently taught. writen fro eldist daies of þe chirche hidirto of moral vice and synne, whi al moral vice is yuel, and wherof al moral vice takiþ his yuelnes, And þat al moral vice so takiþ of moral vertu contrarye, I myȝte to þi douȝt answere þus: þere is no forbode in þe worlde [ne] Omitted in MS., which is slightly ough at this point. eny comaundement [of] of, a correction from the margin: MS. or, with superior stroke and dot, the of of the margin having corresponding superior stroke and dot. forbode, saaf bi strengþe of a bidding contrarye which bifore is a comaundement, and oute of which bidding þilk forbode haþ al wherbi and wherfore he is a forbode, and in which bidding is conteynyd al wherbi and wherfore þilk forbode is worþi to be a comaundement of forbode; and if þilk bidding were not afore, MS. a fore. þilk forbode is [not] not, an addition reconstructed from the n of the margin, the ot being cut away. Superior stroke and dash is in text, and superior stroke over n on margin. worþi to be a comaunde∣ment of forbode; and if þilk bidding were not afore, þilk forbode hadde not eny þing or cause in him silf whi he ouȝte be a comaundement of forbode. And þerfore herof folewiþ þat if I teche in þe iiij seid tablis alle goddis biddingis, and ech of hise biddingis, certis, þanne I teche in hem alle hise forbodis or | hise forbedyngis, ȝhe, and ech of hise forbedingis, bettir þan if I tauȝt eny of hise forbedingis bi him silf, wiþoute þe teching of þe bidding oute of which bidding þilk forbeding comeþ and takiþ his strengþe of forbeding. and so in Examples of for∣biddings taught through bid∣dings. þis þat I teche withynne þo iiij tablis þat oon god is and no mo, MS. nomo. and þat I ouȝte loue him with al myn herte aboue alle creaturis, I teche also þat I ouȝte not haue alien goddis; ȝhe, bettir [þan] MS. þat. If I tauȝt þis bi him silf, 'þou schalt not haue alien goddis', wiþoute þe oþir affirmative bidding now afore seid of hauyng oon god oonly, þat is to seie, being withoute eny mo goddis; And in þis þat I teche, 'whanne euer eny man schal bere witnesse, he schal bere trewe witnesse', I teche þat he schal not bere fals witnesse; ȝhe, and bettir þan if I schulde teche þus, 'þou schalt bere no fals witnesse', withoute þe affirmative bidding now bifore seid of trewe witnesse beryng; And in þis þat I teche þus, 'Ech man schal suffre his neiȝ∣bore to haue and reioice his owne bodily and worldly goodis pesibily', I teche þat no man schal sle his neiȝbore, or mayme or hurte hise neiȝboris body, and þat no man schal coveite or schal take hise neiȝboris wijf, seruaunt, beest, or eny oþir of his worldli or bodili goodis; ȝhe, and bettir þan if I schulde teche þe now seid forbedingis withoute þe now seid affirmative bidding, to suffre eche man to haue al his owne good pesibily. and so bi lijk skile it is to be feelid of alle oþire goddis forbedingis, þat þei ben bettir tauȝt in affirmative biddingis þan if þei ben tauȝt in her owne foormes of forbedingis oonly, and þat þei ben sufficientli tauȝt in þe seid biddingis oute of which biddingis þe forbedingis comen and taken her strengþe of forbeding. And bi þis answere, sone, is þi questioun assoilid.

Neuerþelees, þat my now maad answere be trewe and not Otherwise it would follow that God did not forbid our dishonouring our parents, and did not for∣bid the Jews to break their Sabbath laws. feyned, I schal assaie to proue bi ij skilis: Oon is bi mark taking of goddis teching, | and þat in þis wise: if myn answere now maad were not trewe, it wolde folewe þat god forbade not in þe tablis of moyses a man to disworschipe his fadir and modir, and also þat god forbade not to þe iewis in þe tablis of moyses hem to breke her sabot day, but if it be seid þat in þis bidding þat a man schulde worschipe his fadir and modir, god forbade a man to disworschip his fadir and modir, And in þis bidding þat þe Jewe schulde kepe his sabot daie, god forbade to þe iewe him to breke his sabot daie. And if al þis be grauntid, þan is myn answere now bifore sette, wel þerbi confeermed.

Þe ij^e skile, and seemyng to be moche strenger, is þis: þer If the teaching of the Church is true, there is no just forbidding unless it forbid a moral vice or moral vicious deed. is no forbode iust and worþi to be a forbode, MS. aforbode. but if it renne vpon a moral vice or a moral viciose dede forboden bi þilk forbode. now so it is þat þere is no moral vice or moral viciose dede, neiþir knoweable to be suche, saue for þat he is contrarye or repugnaunt to a moral vertu or a moral And there is no moral vice or moral vicious deed, known as such, unless be∣fore there is a moral virtue or moral virtuous deed, known as such, to which that moral vice, or moral vicious deed, is contrary, through lacking the whole matter of the moral vir∣tue or moral virtuous deed, or the whole number of cir∣cumstances. vertuose dede, and knowen to be a moral MS. amoral. vertu or a moral vertuose dede; and, for þat it is a moral vertu or and, crossed through, and or over∣written. a moral vertuose dede, þerfore and þerbi oonli þe oþire dede or dis∣posicioun haþ þat he is a moral vice or viciose. And so, erst and bifore sum disposicioun or his dede muste be a moral vertu or moral vertuose, eer to him þe contrary or þe repug∣naunt disposicioun or dede be a moral vice or morali viciose; and þerfore, erst and bifore sum dede or disposicioun must be knowun to be a moral vertu or morali vertuose, eer to him þe repugnaunt be knowen to be a moral vice or morali viciose; fforwhi þere is no dede or disposicioun a vice saue oonly for defaute or lacking of þe hool dewe mater, or of þe hool noumbre of circumstauncis wherbi, if þei were had, he schulde be a moral vertu or morali vertuose [dede], Superior stroke and dot to denote some omission before as in text, and correspond∣ing superior stroke and dot, and also a cross, in margin. as schal appere in 'þe lasse book of cristen religioun' in latyn, whos processe muste nedis be cleer∣li knowun eer what is now seid here be cleerly knowun, þouȝ it be neuerþelasse trew in it silf. And eche man mai wel wite þat þe defaute or lackyng of eny circumstaunce; is not but aftir in kynde to þe hauing of þilk circumstaunce; neiþir þilk lacking is knowable saue bi þe knowing of þe hauing of þe same circumstaunce. as Examples. pouerte mai not be knowun what it is, and þerfore mai not be tauȝt or leerned what it is, but if ricchenes or ricchete be bifore knowun and be bifore tauȝt or leerned what it is; neþir blindenes may be knowun what it is, and þerfore mai not be tauȝt or leerned what it is, but if siȝtnes or siȝte MS. siȝtite. be bifore knowun, tauȝt or leerned what he is. wherfore folewiþ þat þere is no vice assignable but eer and bifore to him þere is a moral vertu assignable, bi lacking of whos circumstaunce þis vice is in it silf a vice, and is knowable to be a vice.

and þanne ferþir þus: how euer tymeli eny such moral And, therefore, with the bidding of a moral vir∣tue, follows the forbidding of a moral vice. vertu be, so tymeli is groundable vpon him [a biddyng] a biddyng, a correction from the margin; MS. abiding, with superior stroke and dot; the abiddyng of the margin with corresponding superior stroke and dot. þat he be kept. wherfore eer and bifore eny suche forbeding of a moral vice be, and eer þan eny moral vice be, goiþ a bidding MS. abidding. of a moral vertu to whom þilk vice is contrarye or repugnaunt, And in which and bi which bidding knowun, þe forbeding of þilk vice is knoweable, And withoute which bidding knowun, þilk forbeding of þe vice is not knowun. And if al þis be trewe, þan folewith sufficientli and openly ynouȝ þat in þe bidding of a moral vertu is sufficientli in∣cludid þe forbeding of þe repugnaunt to him moral vice; ȝhe, and bettir þan if þe vice were forboden bi it silf, withoute þe bidding of þe vertu to which þe same vice is repugnaunt or contrarye. More treting of þis mater, wheþir ech negative trewþe hangiþ vpon affirmative trewþe or affirmative trewþis, must be deferrid for his hard∣nes into 'þe book of making of creaturis in general' or into 'þe book of questyouns' in latyn.

Also þoruȝ oute þis present chapitre and in manye oþire It must be noted that, so far, vice 'contrary' to virtue has been used in a wide sense, to signify not only vice logically con∣trary to virtue, but also vice op∣posed privative∣ly and contra∣dictorily to vir∣tue. placis of After of, MS. has w, crossed through. my writingis, whanne I speke of 'contrariete' bitwix vice and vertu, I vndirstonde not in streitist and proprist maner of contrariete, but in general or in large maner, as what euer þing is aȝenstonding anoþir þing, wheþir it be bi streitly takun contrariete, or bi priuacioun of it, or bi contradiccioun to it, in þat and so be callid 'contrarie' to it. See Notes; also above, p. 106. Cf. Folewer, Pt. I, chaps. xv and xvi.

Lo, sone, þis is þe answere which myȝt be ȝouun to þi The aforesaid teaching of the Church is true only as regards vice opposed privatively to virtue, which is known to be vice through former know∣ledge of the virtue. doute mouid in þe bigynnyng of þis present chapitre, if þe groundis of þis answere which ben rehercid þoruȝ þis present chapitre, which han be holde fro tyme of greet antiquite hidirto moche solemply, MS. solempnely; ne being crossed through and underdotted. weren trewe. But, certis, þei ben not trewe, as schal appere in 'þe lasse book of cristen religioun' to be maad in latyn. ffor þouȝ moral vice or synne which stondiþ aȝens moral vertu priuativeli, as bi priuing or forbering þe dede of vertu in it silf, or bi priuyng þe dewe mater wherupon goiþ þe dede of vertu, or bi priuyng eny notable circumstaunce of þe vertu, is such þat he takiþ his malice in a biholdyng to þilk vertu aȝens which he so stondiþ priuatively, and þerfore is knowun to be suche a vice bi biholding into þilk vertu; ȝitt þis [is] is, an addition from the margin, the is there having superior stroke and dot corre∣sponding to superior stroke and dot de∣noting omission before not in text. not like trewe of vice and synne which stondiþ aȝens vertu in pure contrariete, Vice strictly con∣trary to virtue is, on its own principles, ad∣judged to be vice by Reason, without regard to its contrary virtue. as for þat he is a disposicioun or habit mere contrarye to þe disposicioun or habit of vertu, or for þat he goiþ vpon mater contrarye to þe mater of þe vertu, or for þat he takiþ a notable circumstaunce contrarye to þe notable circumstaunce of þe vertu; ffor whi ech such vice haþ his malice in him silf bi biholding into þe doom of resoun, as for þat resoun is demyng him forto be a willing of natural yuel to sum per∣soone, or sum execucioun of such a willing, MS. awilling. or a dede being | meene into such willing; Euen as þe contrarye vertu is good and haþ his goodnes in him silf bi a biholding into þe doom of resoun, as for þat resoun deemeþ it to be a willing of natural good to a persoone, or an execucioun of such a willing, or a dede being meene into such a willing; And like wise of viciose nyllingis being contrarye to vertuose nyllingis. Wher∣fore suche moral vicis being meere contrarye to moral vertues mowe be knowe bi her owne pryncipalis and groundis, wiþ∣oute dependence into þe knowing of þe contrarye vertues, and withoute a biholding MS. abiholding. into þe moral vertues to which þei ben contrarye; lijk as þei ben moral vicis in her owne affirmative being, bi her owne principlis and groundis of being, withoute biholding into þe moral vertues to which þo vicis ben contrarye, as to be dependent in being fro þo vertues.

So þanne, my sone, I leue þe answer which I haue made Hence a previous knowledge of moral virtues helps one to know the vices strictly contrary to them. And a previous know∣ledge of moral virtues is neces∣sary before one can know the vices opposed privatively to them. in þis present chapitre to þi doute, and I answere þus: who euer schal knowe moral vertues fulli or sufficientli, he is in a weie wherbi he schal soone aftir, if he wole, knowe þe moral vicis which stonden aȝens þe vertues contrariosely, and þat liȝtly and esily, bi what he schal se soone aftir in þe doom of resoun. And so þe knowing of moral vertues is good weie into þe knowing of þe moral vicis being to hem contrarye. And þat þe knowing of moral vertues is þe weie bi which oonli, and bi noon oþir weie, ben knowun þe moral vicis which stonden aȝens moral vertues priuativeli, is open ynouȝ bi philosophie. wherfore it is trewe þat vicis forboden mowe be knowe wel aftir þat her MS. "contrarye, her, with the marks signifying transposition. contrarye MS. "contrarye, her' with the marks signifying transposition. vertues beden be knowe, and þat þe knowing of þo vertues schulen be occa∣siouns into þe soone to be had knowing of þo vicis forboden. And þis is ynouȝ for answer here. Certis, if þe groundis which ben rehercid in þis present chapitre schulden be vndir∣stonde oonly of suche vicis being priuatively aȝens moral vertues, þo groundes | were trewe. but þanne þei were ouer narowe and scant forto ȝeue a sufficientli large answer into al þi douȝt, which goiþ and passiþ vpon moral vicis contrarye to moral vertues as vpon moral vicis priuatively stonding aȝens moral vertues. But þan if eny man wole aske whi bifore þis last answer I wolde putte þe oþir former answer, which I deeme now to be vnsufficient, It myȝt seeme þat bettir it had be forto haue lete bi þilk first answer vn∣spokun, siþen he is vntrewe or vnsufficient. herto I answere and seie þat herfor I puttid forþ þe former answer: þat men schulden be warned þat he and his groundis ben not trewe of al maner moral vicis, þouȝ of long tyme passid þei han be holden for so trewe. What is more to be seid in þis mater I hope schal be write in 'þe lasse book of cristen religioun' in latyn.

[xvij^e chapitre] On the numbering of chapters, see above, p. 171, note 2.

[F]Adir, siþen ȝe take vpon ȝou forto teche in þe biddingis Where in the Four Tables are forswearing and vain swearing forbidden? of þe iiij tablis ech of cristis forbedingis, I After I, MS. has aus, crossed through. aske of ȝou where and in which point wiþynne þe iiij tablis ȝe techen þe for∣bode of forswering and þe forbode of ydil swering?

Sone, for cleer answer to þis questioun, þou schalt vndir∣stonde In answer to this question three truths must be under∣stood: iij trouþis:

Oon is þat ech lawe of god which is to be kept and fulfillid of vs, is an habit or a disposicioun, or his dede of willing or (1) Every law of God (i. e. every moral virtue) is a habit or dis∣position, or a deed of willing or refusing, or a deed commanded by this willing or refusing, or a means towards this willing and refusing. of refusing, or a dede comaundid to be bi willing or refusing; þouȝ herwiþ it be trewe þat summe moral vertues and her dedis ben meenys into such seid willing or refusyng, siþen þo meenys ben bifore comaundid to be bi a willing MS. awilling. and a chesing in þe wil. fforwhi ech lawe of god to be kept and fulfillid of vs is a moraly good gouernaunce, And ech moraly good gouernaunce is suche as now is rehercid; and þerfore eche lawe of god which is to be kept of vs is an habit or disposicioun, or his dede, or a worching or a gouernaunce. And mor[e] MS. mor. proof | herof schal be sett aftir in 'þe folewer to þe donet'. Pt. I, chap. xv.

Neuerþeles, sone, þou schalt herwiþ vndirstonde þat in my How the terms 'deed', 'leaving undone', &c., should be taken. writingis ful oft and moche, for schortnes of speche, I com∣prehende and conteyne withynne þe significacioun of þis worde 'dede' boþe doyng and suffring, and also refusyng of a doing or of a suffring; And also bi þis worde 'leeuyng vndo', or 'cecing', or 'vndoyng', or 'forbering', I vndir∣stonde alwey, or welnyȝ alwey, or at þe leest moche oft, a dede of þe wil which is a nylling or a refusyng, and not a noon MS. anoon. worching of þe wil oonly. and þis I wole þat þou not forȝete for eny þing.

þe ij^e trouþe is þis: eer þan eny habit, disposicioun, or (2) Every law of God (i. e. every moral virtue) must lack undue matter, and must have every circumstance that Reason deems it should have. his dede be a lawe of god or a moral vertu or moral vertuose, he muste lacke vndewe mater, and [muste have] muste have, an addition from the margin; muste having the superior stroke and dot corresponding to superior stroke and dot denoting omission before ech in text. ech circumstaunce which resoun wole deeme þat he haue; and ellis he is not a moral vertu or moral vertuose, and þerfore not a lawe of god and of vs to be kept, as schal be tauȝt aftir in 'þe folewer to þe donet', Pt. I, chap. xvi. and also in 'þe lasse book of cristen religioun', þe iiij^e trety. which circum∣stauncis ben avisosnes, eend, maner, tyme, place, oþe, vowe, helpis, and oþire such. and þei ben clepid 'circumstauncis' These 'circum∣stances' are so called because they may change while the deed remains the same. of þe dede for þat þei mowe be chaungid aboute þe dede, and ȝitt þe dede stonding þe same in him silf and in his kinde or nature vnchaungid, as schal be tauȝt aftir in 'þe folewer to þe donet', Pt. I, chap. xvi. And in þe oþire book alleggid, and in 'þe more book of cristen religioun', þe first party, þe iij trety.

The iij trouþe is þis: þe circumstaunce of a dede is not (3) The circum∣stance of a deed is not the deed itself. þe dede to whom he is sett; As, if I ȝeue an almes in money, or if I fast, with ful avisement for þis eende þat god loue me, and in þis fridaie, and in þis hospital, and wiþ vowe forto so do, or wiþ ooþe þat I wil so do, þis avisosnes is not þe dede of fasting, neiþir is þe almes ȝeuing; neiþir þe loue of god is þe dede of fastyng or of almes ȝeuing; neiþer þe tyme neiþer | þe Before þe, MS. has þer, crossed through and underdotted. place is þe dede of fastyng [or] or, an addition from the margin, with usual superior stroke and dot; the corre∣sponding stroke and dot appearing before of in text. of almes ȝeuing; neiþer þe ooþe neiþer þe vowe which I sette to þe deede [of] of, a correction from the margin; MS. or, with usual superior stroke and dot. biheest or promysse, þat I schal so faste or ȝeue almes, is þe dede of biheest or of of, overwritten. promysse. ffor whi þe dede of þe bihest myȝt be maad stonde and be fulfillid, þouȝ þe ooþe or vowe were not sett þerto. And þerfore, siþen þe promysse, which is a dede, and þe ooþ or vowe mowe be departid, þei ben not þe oon and þe same þing.

Now, sone, if ech lawe of god is an habit, disposicioun, or Since the law of God is a habit or disposition, or deed with its circumstances, therefore where the deed is found in the Four Ta∣bles, there will also be found the circumstances. his dede bisette aboute resonabli with circumstauncis, and no þing ellis is a lawe of god þan an habit, disposicioun, or his After his, MS. has a, underdotted. dede bisette wiþ circumstauncis resonabli, and þerfore noon such circumstaunce, in as moche as it is a circumstaunce, is eny lawe of god, it muste folewe þat where euer withynne þe iiij tablis it is to be spokun of eny dede which is goddis lawe, and as he is of goddis lawe, þer it is to be spokun of þe circumstaunce which may bi resoun be sette to þe same dede, and also nouȝwher ellis [it] it, an addition from the margin, with usual superior stroke and dot; the corre∣sponding stroke and dot appearing in text before is. is to be spokun of such a circumstaunce withynne þe iiij tablis in þat þat he is a circumstaunce, saue where it is to speke of such a dede to which þilk circumstaunce is bi resoun setteable as of it a circumstaunce.

And, ferþirmore, siþen an ooþ and a vowe MS. avowe. ben not goddis Oaths and vows are circum∣stances to some deeds which are God's laws, viz. deeds of affirm∣ing, denying and promising. Therefore oaths and vows are treated in the Tables with these deeds of affirming, deny∣ing and promis∣ing. lawis, for þei ben neiþir good neiþir badde, but þei ben circumstauncis settable to summe dedis being goddis lawis, þat is to seie, to affermyngis and denyingis being goddis lawis, and to bihetingis being goddis lawis; þerfore folewiþ þat forto speke of ooþis and of vowis haþ no place in þe tablis of goddis lawe, saue oonli where it is to speke of affermyngis or denyingis or bihetingis maad to god or to man, and to which affermyngis or denyingis or biheetingis, ooþe and vowe mowe bi doom of resoun be sett as circum∣stauncis of þe same affermyngis, denyingis, or bihetingis. And þerfore, siþen | to speke of such affeermyngis and Hence oaths and vows are treated along with Truth and Righteousness in the Four Tables. denyingis haþ no place withynne þe iiij tablis, saue in þe v^e poynt of þe ij table, which is clepid 'trouþe to god', and in þe vj^e poynt of þe iiij^e table, which is clepid 'treuþe to neiȝbore', And siþen to speke of suche bihetingis or pro∣myssis haþ no place withynne þe iiij tablis, saue in þe iij^e point of þe ij table, which is riȝtwisnes to god, and in þe iij^e point of þe iiij^e table, which is riȝtwisnes to neiȝbore, it folewiþ þat nouȝwhere withynne þe iiij tablis it is to speke of ooþis and vowis, saue in þe now seid pointis of þe ij^e table and of þe iiij^e table; and ȝitt not þere saue as of circum∣stauncis settable sumtyme bi resoun to summe seid dedis of þo now seid pointis, þouȝ oute of þe iiij seid tablis speche and treting mowe be maad of þe seid circumstauncis bi hem silf for good causis.

þat ooþis and vowis ben not dedis being goddis lawis, Proof that oaths and vows are circumstances of a deed, and not the deed itself; and therefore are only to be treated in the Four Tables with the deed itself. neiþir ben dedis being aȝens goddis lawis, for þei ben not good neiþir badde, but ben circumstauncis to oþire dedis good or badde morali, I proue þus: If I seie þus, 'bi god', 'bi mary', 'bi seint Jame', [with]oute The with of withoute is an addition from the margin, the usual superior stroke and dot marking the omission. more, þese seiyngis ben neiþir morali good neiþir morali badde; And þerfore þo seiyngis ben not dedis being goddis lawis, neiþir being aȝens goddis lawis. And if I seie þus: 'I hard masse ȝistir∣day', 'I was in þe chirche ȝistirdaie', 'I schal heere masse to morewe', 'I schal faste in þe next frydaie comyng', in so seiyng I seie and I affeerme and I bihete dedis being goddis lawis, which ben neiþir ooþis neiþir vowis, but ben affeer∣myngis and biheestis. wherfore folewiþ nedis þat if I ioyne þe seiyngis of þe first now rehercid maner to þe seiyngis of þe ij^e now rehercid maner, forto seie þus: 'Bi god, I hard masse ȝistirdaie', 'bi mary, I was in þe chirche ȝistirdaie', 'bi god, I schal heere masse to morewe', 'bi seint Jame, I schal faste on fridaye next comyng', þese spechis hoolid and maad of þe ij seid maners | schulen not be ooþis, but þei schulen be affeermyngis and promissis circumstauncid wiþ ooþis, þat is to seie, to whom ooþis ben sette. And in lijk maner it is to be seid, if vowis ben sette to affeermyngis or denyingis or to promyssis, þe hool dedis of affeermyngis or denyingis, of bihetingis and of þe vowis þerto sette, schulen be affeermyngis or denyingis or bihetingis circumstauncid with vowis þerto sette, þat is to seie, to whom vowis ben sette; euen riȝt as If I wolde holde vp a torche or a candel into testimonye whilis I affeermed or bihiȝt, lijk as Jacob rerid vp a stoon into title See above, p. 124, note 2. whilis he promisid to god. And so is schewid sumwhat, as for þis place, þat ooþis and vowis, propirli to speke of ooþis and of vowis, ben not lawis of god, neiþir aȝens lawis of god, but þei ben circumstauncis of lawis of god and of disposiciouns and of habitis and of her dedis, being vicis or viciose contrary to þe lawis of god. And þerfore of hem it is not to trete withynne þe tablis of lawis, saue wiþ þe dedis to whom ooþis and vowis ben se[t]table MS. sectable: tt frequently looks like ct in the MS., but here ct seems actually written. as circumstauncis; and þat is in þe iij^e and v^e point of þe ij^e table, and in þe iij^e and vj^e poynt of þe iiij^e table.

Neuerþeles, þouȝ ooþis and vowis ouȝten be clepid noon Sometimes, however, the terms 'oath' and 'vow' are loosely used for the deed of affirming, deny∣ing, or promis∣ing, with the circumstances of that deed. Pecock often uses the terms in this loose sense. oþire þingis þanne suche circumstauncis now bifore spokun, ȝitt, for as moche as oft it is woned in holi scripture and oute of holi scripture forto clepe an 'ooþ', in an vnpropir maner of speche, þe al hool dede of affeermyng or denying or bi∣heeting, with þerto ioyned þe seid circumstaunce of ooþ, and also forto clepe a 'vowe', in vnpropir maner of speche, al þe hool dede of bihetyng, with þerto ioyned þe seid circum∣staunce of propirli taken vowe; þerfore to þe same vnpropir spekingis I wole in my writingis boþe here and in oþire placis oft me confoorme. And þanne folewingli I seie þat al Hence it follows that all lawful oaths and vows are allowed, and all unlawful oaths and vows are forbidden, in the Points of the Tables deal∣ing with Truth and Righteous∣ness. leeful ooþis and vowis takun in þis maner, ben allowid in þe iij^e and v^e poynt of þe ij^e table, | and in þe iij^e and vj^e poynt of þe iiij^e table, And folewingli herto þat alle suche vnleeful ooþis and vowis ben forboden bi þe same now seid pointis, and alle ydil ooþis and vowis ben disalowid bi þe same now seid pointis. what is propirli a vowe MS. avowe. is tauȝt in 'þe filling of þe iiij tablis', in þe first party, where it is seid þat he is not þe dede of biheest to whom þe vowe is sette.

[xviij^e chapitre] On the numbering of chapters, see above, p. 171, note 2.

[N]Euerþeles, sone, þou must herwith vndirstonde þat of Some circum∣stances are necessary to every virtuous deed. These are treated under one head in the Folewer, Pt. I, chap. xvi. þe seid circumstauncis longing to make dedis to be morali vertuose and morali good, summe ben of suche kinde þat bi doom of resoun þei muste be hadde to eche moral vertuose dede, and ellis he is not a moral vertuose dede: as ben avisidnes, eend, tyme, maner, place, and summe oþire. And siþen forto trete eche of þese circumstauncis in ech poynt of þe iiij tablis were ouer long and ouer oft to be spokun, þerfore of alle suche circumstauncis it is tretid vndir oon and at oonys in 'þe folewer to þe donet', in þat þat it is seid þere in þe [xvj^e] chapitre þat no moral vertu mai be withoute hem, but eche moral vertu muste nedis haue hem, in what euer poynt of þe iiij tablis he be assigned to be sett. And þilk teching and treting of hem alle to gedir is sufficient ynouȝ þere for to be sette for alle þe iiij tablis, þat it is no nede to trete eny of hem in þe iiij tablis singulerly to eche vertu.

Summe oþire circumstauncis longing to make dedis to be Some circum∣stances are necessary only to certain moral deeds under cer∣tain conditions. Oaths and vows are such circum∣stances. As before said, they are treated in connexion with Truth and Righteousness. morali vertuose and morali good ben of suche kinde þat bi doom of resoun þei ben not nedis to be had at eche moral vertuose dede, but at summe oonli, as at affeermingis or denyingis, or at bihetingis; and ȝitt not at eche affeermyng or denying, but [at] at, a correction on the margin: MS. a; the usual superior stroke and dot marking error. summe affeermyng and denying oonly, wiþ summe certeyn circumstauncis aboute goon and bisette, And at summe bihetingis oonly, with summe oþire circum∣stauncis aboute goon and bisette. of which secunde now seid principal soort of circumstauncis ben | ooþis and vowis. and þerfore it longiþ forto trete of ooþis and of vowis with∣ynne þe iiij tablis, where it longiþ to trete of affeermyngis and denyingis and of bihetingis, to whom ooþis and vowis ben settable circumstauncis, if sparing þerof be not maad for loue of schortnes, or for sum oþire good cause; and þat is in þe iij^e and v^e pointis of þe ij table, and in þe iij^e and vj^e pointis of þe iiij^e table.

Aftir al þis in þe bifore going maner tauȝt and declarid, Forswearing in promises to∣wards God is forbidden in connexion with Righteousness, the Third Point of the Second Table. forto now come doun into þe specialist foorme of answer to þi questioun, o my sone, movid in þe bigynnyng of þe next bifore going chapitre, I seie þus: In þe iij^e point of þe ij table, which is riȝtwisnes to god, it is seid and meenyd þat if and whanne eny man wole or schal bihete to god, þat he perfoorme it in fulfilling. And þerfore in þat same it is tauȝt sufficientli þat who euer wole or schal bihete to god, wiþ ooþe or vowe, or withoute ooþe or vowe, þat he perfoorme þe dede bihiȝt. And so þerynne MS. soþerynne. it is eftsoone sufficientli tauȝte þat no man euer breke his vertuose bihest maad to god, swoorn or vowid, or not swoorn neiþir vowid, ffor þanne he were not iust to god, but vniust to him. and so in þat is tauȝt þe forbeding of false promissorye ooþis or of forswering to god, and of fals vowing to god, aftir þe bifore seid comune maner of vnpropre speche vpon ooþis and vowis See above, p. 187., which vnpropre speche y now folewe. ffor, propirli to speke of ooþ and vowe, neiþir ooþ neiþir vowe is trewe or fals, neiþir makiþ formaly a þing trewe or fals, or bindiþ or vnbindiþ and freeþ; but sum tyme ooþ, sum tyme vowe, is ioyned to a speche or to a signe occupiyng þe stide of speche, which is trewe or fals, as it is bifore proued; And sum tyme ooþe, sum tyme vowe, is ioyned to a speche pro∣myssory which bifore was binding, MS. bindding, the first d underdotted. and which, bi setting MS. bisetting. to of þe ooþe or of þe vowe, is þe more binding.

And ferþirmore, | siþen bifore in þe iij^e poynt of þe ij Vain swearing in promises towards God is forbidden in connexion with Righteousness, the Third Point of the Second Table. table it is tauȝt, or at þe leest it is conuenient and according þere to be tauȝt, or in sum oþire writing of lijk nature to it, þat if and whanne euer a man wole or schal bihete, wiþ ooþe or vowe to god, þat he so bihete for þat he wolde be þerbi þe more remembrid and stirid to fulfille what he bihetiþ, whilis resoun wole þat he so be þe more remembrid and stirid to fulfille þe same bihest; þerfore in þilk same doctryne is sufficientli tauȝt þe forbeding of bihetingis maad to god wiþ ooþe or vowe, whanne resoun seeþ not nede in þe biheter þat eny suche remembring or stiring meene be sette to þe biheting. And in þis ben forboden ydil ooþis and vowis, which sum man MS. summan. perauenture wolde make to god. And ferþirmore, siþen in þe same seid iij^e poynt it is tauȝt, or it is techeable, þat noon bihetingis be maad with ooþe or vowe to god, saue whanne it is nede or profitable or honest þat þilk mater be bihestid to god, for ellis þilk biheest lackiþ a circumstaunce which resoun in his doom requiriþ to be at þilk promys; þerfore in þat is sufficientli tauȝt þe forbode of eche biheest maad with ooþe or with vowe to god vpon maters not profitable and honest to be to god bihestid: as ben Japis, triflis, and veyn þingis, or liȝt, not chargeable þingis, or foul þingis.

þat it is aȝens resoun a man or eny pure creature forto All oaths and vows in affirm∣ing or denying to God are need∣less and un∣reasonable. affeerme or to denye eny þing to god, doon or present, wiþ ooþ or vowe, is open y-nouȝ; fforwhi þilk ooþ þerto sett schal not make god bileeue þerbi þe more þe affermer, bi cause þat god openli knowiþ bi him silf, withoute þe affermer, wheþir þe affermer seie trewe, or noo. And þat it is aȝens resoun a man to sette a vowe to an affermyng or denying maad to god vpon a þing passid or present, or vpon a þing vntrewe or vnhonest, or litil and triflose, or wiþoute nede to so set∣te, is open ynouȝ also to eche mannys resoun bi lijk skile.

Certis, to eche witty persoon reding þe processe now maad Forswearing and vain swear∣ing towards our neighbour are forbidden in connexion with Righteousness and Truth, the Third and Sixth Points of the Fourth Table. vpon it what is seid to be tauȝt in þe iij^e and v^e pointis of þe ij table, it schal be liȝt and esy forto se and knowe þerbi how þat a mannys fals swering and his fals vowing in biheting or in affermyng to his neiȝbore, is forboden bi it what is to be tauȝt in þe iij^e point and in þe vj^e point of þe iiij^e table; and how þat a mannys ydil swering or vowing to his neiȝbore is forboden bi it þat is sette bifore in þe iij^e and vj^e poynt of þe iiij^e table. And also more forbeding þan þis now seid aboute ooþis and vowis of a man to god and to his neiȝbore mai liȝtli be knowun bi it what is seid al redi and expresseli in þe first parti of þis present book in þe now spokun tablis, and in her now spokun pointis. And þerfore of lenger talking þer aboute here, what for schortnes, and what lest I sette þe reders þerof into werynes, I wole absteyne and forbere.

[xix^e chapitre]. Numbered xix in margin; a correct numbering only if in Pt. II there is a chapter heading missing. See p. 171, note 2, also Introd., Section I, A, for collation of MS., gaps, and numbering of chapters.

[F]Adir, I haue mynde how afore in þe ij^e chapitre of þe Are all the moral virtues of the Four Tables com∣mandments of God, or are some only counsels? afore going first party of þis book, pp. 15-16. ȝe tauȝte þat summe moral vertues ben comaundementis of resoun or of feiþ, and summe ben counseilis of resoun; but ȝitt it is vnknowen to me wheþir ȝe feelen þat alle þe pointis or membris þere afore tretid þoruȝ þe iiij tablis be moral vertues of comaundement, or no; ffor to MS. fforto. my symple witt it seemeþ þat summe moral It seems that Reason does not order certain moral virtuous deeds of the Four Tables to be done in a very high de∣gree, but it seems that they may be left undone in this high degree, for a lower degree will serve. Therefore in this high degree they are coun∣sels, not com∣mandments. vertuose dedis in eche of þese iiij tablis ben dedis oonli of counseil; ffor whi I may preise god, worschip god, and preie to god in so hiȝe degree of laboure in vndirstonding and in affeccioun and in lengþe of tyme þat resoun iugiþ not it so to be doon þat it may not be left vndoon; but resoun iugiþ þat, þouȝ it may be so doon as for þe bettir good, ȝitt lasse of it, or a louȝer degree of it, may be doon and be sufficient. wherfore bi ȝoure owne teching in þe seid ij chapitre pp. 15-16., whe∣re ȝe discriuen what is a comaundement and what is a counseil, þese dedis in suche now seid degrees and circumstauncis ben oonli dedis of counseil, and not of comaundement; and in For example, certain degrees of Cleanness, Honesty, &c. lijk wise mowe be assigned summe degrees or summe circum∣stauncis in þe vertues of clennes, of honeste, of pacience, of douȝtynes, of mekenes, of largenes, and of attendaunce; in which degrees or circumstauncis þese now seid vertues ben not vndir precept and comaundement, bi cause þat neiþir resoun neiþir feiþ iugiþ hem to be so doon þat þei mowe not be left vndoon, or þat her contraries mowe not be doon.

Sone, I graunte wel þat þe pointis conteynyd in þe iiij It is true that the moral virtues of the Four Tables are sometimes com∣mandments, sometimes only counsels. seid tablis, in þo maners, degrees and circumstauncis in which þei ben oftist to be doon, and of mede to be doon, ben comaundementis; Neuerþeles, summe of hem, and, as it seemeþ to me now, eche of hem, may in suche degree of heiȝt, maner and circumstaunce be chosun bi doom of resoun þat it is not in þilk degree, maner and circumstaunce a precept or a comaundement, but oonli counseil. And in lijk maner þe counseilis rehercid afore in þe ij^e chapitre of þe first partye, See pp. 15-16. þouȝ þei be oonli counseilis in þilke maners and circumstauncis in which þei oftist fallen to be chosun aftir doom of resoun, ȝitt in suche maner eche of hem may be circumstancionat þat, wiþ þilk circumstaunce, it is a precept or a comaundement. of which maner of circu[m]stanciona∣cioun MS. circustancionacioun. ensaumple is sette forþ in 'þe more reule of cristen religioun', þe first party, þe iij^e trety, þe [ ] Space left in MS. for reference. chapitre. And þanne chastite, vndir þilke circumstauncis whanne it is The three great counsels—Chas∣tity, Voluntary Poverty, and Obedience—may sometimes be commandments. Their positions in this case in the Four Tables. a precept, it is in þe iiij^e point of þe iij^e table; voluntary pouerte, whanne it is a precept, it is in þe v^e point of þe iij^e table; And obedience of oon man to anoþir, whanne it is a precept, it is in þe ij^e point of þe iiij^e table, and is a spice of attendaunce; euen riȝt as bi sum consideracioun | þei ben in þe same tablis and pointis whanne þei ben counseilis. See p. 15.

Neuerþeles, bi cause þe pointis of þese iiij tablis ben in The difference between a com∣mandment and counsel ex∣plained. þe oftir side preceptis, and in þe seelder side counseilis (except in eche of þe iij laste tablis þe laste point, which is larges, and except þe vij point of þe iij table, which is douȝtines); and aȝenwarde chastite, wilful pouerte and obedience, and summe oþire moral vertues afore in þe ij^e chapitre of þe afore going first partye rehercid, See p. 15. ben in þe oftir side cheseable as counseilis, and ful seelden þei fallen to be chosen as preceptis; þerfore resoun wole þat al þe afore seid pointis of þe iiij tablis (except summe now bifore exceptid) See above, ll. 23-5. schulde be callid 'preceptis' or 'comaunde∣mentis', and alle þe oþire now afore seid schulde be clepid 'counseilis'.

ffadir, is ech comaundement of god so streiȝtli bynding Is a man damned for wilfully breaking any commandment of God? þat, if a man do wittingli and willingli aȝens it in maner and circumstancionacioun in which it is a comaundement of god, þat þilk man þerfore is dampnable?

Certis, sone, moche þing is to be seid and tauȝt aboute þe Where the full doctrine of deadly sin and venial sin is to be found. doing aweie of deedli synne, and aboute þe doing aweie of venial synne, and aboute þe difference bitwixe venial synne and deedly synne, which doctryne haþ no place to be seid in þis book here, but þerof speche and treting schal be maad in 'Þe book of cristen religioun', in þe first party, þe ij^e tretice, and bittir in 'þe book of penaunce' in latyn.

Neuerþelees, forto sumwhat seie here vndir myn oft maad Even for the slightest sin a man must make amends, or be forgiven by God, before he can enter into Heaven. protestaciouns, take þou þis: In lasse þan þilk gylt drawen bi breking of eny leest comaundement of god, or bi doing aȝens eny moral vertu, be forȝouun of god, or be doon aweie bi sufficient amendis for it maad to god, þilk man so agilting MS. a gilting. is to be dampned fro his blys, or ellis he is to be taried and lettid fro his blis; fforwhi no suche synne, be it neuer so litil, may be receiued into | heuen, And but if þe seid synne of þilke man were to be forȝouun, or in þe now seid maner be doon aweie, ellis he schulde entre into heuen with synne. and so herof it folewiþ þat for ech kinde of moral synne doon to god, þe doer is dampnable, in lasse þan it be to him forȝouun, or in lasse þanne he make þerfore to god a sufficient amendis; or ellis he is tariable and lettable fro heuen into tyme þilke synne be forȝouun, or into tyme þat amendis sufficient be þerfore maad.

And forto se þe bettir þis to be trewe, into tyme þou As there are degrees of sin, so there are degrees of punishment. schalt rede in þe oþire bokis now bifore named, Lo, ij en∣saumplis: þou seest þat a fadir biddiþ his childe forto in eche werke daie go to scole; and also he biddiþ him make no maner of lesing, be it neuer so litil; and he biddiþ to þe same childe þat he be no þefe; he biddiþ also þat þe childe schal slee no man, and namelich not his owne fadir, or his modir, or his briþeren. Lo, eche of þese pointis ben comaunde∣mentis or biddingis of þe fadir to þe childe, fforwhi ellis þei were oonli counseilis of þe fadir, And þanne folewiþ þat, þouȝ þe childe schulde breke hem, he schulde neiþir lasse neiþir more trespace anentis his fadir, which is vntrewe. and ȝitt bitwixe þese comaundementis or biddingis is a greet difference in gretnesse or litilnesse, and in lasse or more charging in þe fadir so bidding; fforwhi if þe childe breke þe first now A father will voluntarily for∣give a child for a slight offence, and will punish him only slight∣ly. seid comaundement, or þe ij^e, oonys or twies, or oftir, or how euer oft he do so, þe fadir wole not forsake þe childe and putte him oute of his grace, housholde and heritage bi iugement; But he wole soone forȝeue it, wiþoute eny special þerfore requirid to be doon prouocacioun into mercy, or requirid amendis or satisfaccioun, and þat for biholding to oþire good gouernauncis of þe childe, or for biholding into his owne gentilnes and loue toward þe childe. And at | sum while for þat þe childe schulde be afeerde MS a feerde. to do so eftsoones, þe fadir wole chastise þe same seid MS. ″childe ′seid, with the marks of transposition. childe MS. ″childe ′seid, with the marks of transposition. bi sum [sm]al MS. final, certainly with an f at the beginning, but with signs of the stroke over the i having been erased, as if to alter in to m. peyne, according to þe quantite of þe trespase, not wiþstonding þe fadir haþ forȝouun þe trespace and kepiþ þe same childe in his oolde bifor had title and cleym to his eritage, so þat him nediþ no newe graunte. but, certis, if þe childe trespase But for a grave offence the child may be dis∣owned and dis∣inherited, unless he make suffici∣ent amends for his sin, or earnestly strive to obtain his father's mercy. aȝens þe iij^e or þe iiij now seid his fadris comaundementis, no wondre it were þouȝ þe fadir putte bi jugement þe childe so trespasing oute of housholde and oute of eritage, and not to haue þe title of riȝt of þe newe, but if þe sone so tres∣pasing schulde bere him silf douȝtili in vse of prouocative meenys to bowe his fadir into mercy, or but if he schulde make to him a ful iust aȝen quyting amendis.

we seen also þat an housholder, a fadir of meyne, biddiþ A master will only tempo∣rarily punish a servant for a slight offence. to his man 'do þis' and 'do þat', in manye vnnumerable tymes. of which þingis so to be doon, summe ben liȝtli chargid of þe bidder, and summe ben more chargid and at a greet force y-sette. And ȝitt alle ben hise biddingis, ffor∣whi we mowe not seie þat alle þo ben hise counseilingis, and þat for cause now sumwhat bifore sette. And ȝitt þis bidder bi resoun ouȝte not bi so stirid þat for eche trespace of his seruaunt y-doon aȝens eny of hise seid biddingis, he forsake his seruaunt, and wiþdrawe al his good maistirschipe, re∣warding and avauncing from þe seruaunt; not wiþstonding þat he muste abide and tarye ȝitt a while MS. awhile. into tyme he it for∣ȝeue, or but if he receyue for it a sufficient amendis. fforwhi ellis freendschip and indignacioun or enemyte toward þe same persoone schulden stonde to gedir in þis fadir of hous∣holde which may not be, for þei ben contraries. but resoun wole þat þis fadir of housholde biholde into his owne curteis manhode, and into his loue which he schulde haue to his meyne, and to þe oþire | good gouernauncis which in oþire sidis his meyne paien to him, and þerbi be moued þat he forȝeue suche smale defautis anoon as þei ben doon; þouȝ at sum tyme he rebuke þe trespacers, and perauenture smyten hem softly in wey of venging, þat is to seie, forto agaste hem and oþire, it seyng to [not] not, an addition from the margin; the usual superior stroke and dot marking the omission. in lijk maner trespace eftsoone.

And euen so it is in þis purpos bitwix god and vs in hise In the same way God will volun∣tarily forgive a small sin. A somewhat greater sin He will slightly punish. For a deadly sin a man will be eternally damned, unless he earnestly strive to obtain God's mercy. comaundementis breking, þat summe of oure smale trespacis god wole forȝeue for his greet loue and gentilnes. And for summe oþire of oure smale trespacis being sumwhat grettir, god wole take a temperal vengeaunce or punyschment, forto make þis trespacer and oþire þe bettir be waar, not wiþ∣stonding þe synne þerbi is not forȝouun but bi goddis greet loue. And for summe oþire grettir synnys, which we callen 'deedli synnes', god wole assigne and juge vs into dampna∣cioun fro heuen, neuer to haue riȝt þerto aȝen withoute a newe ȝift and a newe restoryng; and ȝitt neiþir to haue it so bi a newe graunte, in lasse þan we prouoke him into mercy bi meenys afore tauȝt in þe xviij chapitre of þe first party of þis present book.

ffadir, I can not se MS. seie; the ie being crossed through. whi þe iiij^e counseil schulde not bi Is not partial or total abstinence in eating meat a moral virtue of counsel? sett to þese iij counseilis Viz. Chastity, Voluntary Poverty, and Obedience of one man to another, the three great Evangelical Counsels. See pp. 15, 192, and Pt. I, chap. vi. now afore tretid. fforwhi, if forber∣ing of woor[l]dly MS. woordly, with a dot after the r to mark the omission of the l. goodis in sum quantite and in sum maner, or ellis vtterly, for propirte, whanne to þe forberer is excludid greet occasioun of synnyng in coueitise, is a vertuose dede and a counseil, bi lijk skile forbering of sopers in sum quantite and in sum maner, or ellis vttirli for al and euer, or forbering of fleisch for euer, whanne to þe forberer or absteyner is excludid ful greet occasioun of leccherye and of manye wijlde recchelesnessis, þouȝ þerbi bifalle sum feblenes in þe body, or schortyng of his bodili lijf, is as a greet vertuose dede, siþen euer eiþir dede is according to þe doom of resoun, | and bi euer eiþir dede is excludid an occasioun of synne, and grettir occasioun of synnys is not þerto knytt and anexid. And þerfore folewiþ as wel oon to be a vertu or or a, overwritten. a or a, overwritten. vertuose dede as þe oþire. And siþen resoun, which allowiþ boþe hem to be doon, deemeþ not þat þei must nedis be doon, folewiþ þat boþe ben counseilis, And namely þat, if oon of hem be a counseil, so wel is a counseil þe oþire. In And are not partial or total abstaining from certain sports and abstaining from the com∣pany of women moral virtues of counsel? lijk maner I myȝt argue þat forbering of certein sportis and myrþis of þe iȝe or of þe eere for a certeyne tyme or for euer schulde be a vertu and a counseil to hem which receyuen þerbi a greet lett fro synne; and also forbering of certeyn cumpanyes, namelich of wommen. And so manye mo coun∣seilis myȝt be noumbrid þan þese þree. And so to haue þese iij as for þe hool noumbre of counseilis seemeþ to procede bi insufficient in þis mater consideracioun.

Sone, þi resoun proueþ þi party wel, and þerfore aȝens þi It is true that there are many more moral vir∣tues of counsel than Chastity, Voluntary Poverty, and Obedience of one man to another. party as in þis I wole not seie, but I wole it graunte; And not oonli for þi skilis now maad, but also for þat I haue in mynde wel how in mathew, þe v chapitre, vv. 21 ff. in þilk place where it is seid þus: 'ȝe han herd þat it was seid to oolde men, "þou schalt not sle",' etcetera, and from þens into þe eende of þe same chapitre, crist techiþ diuers vertuose gouernauncis which ben not of þe streit comaundementis, and þerfore þei ben oonli counseilis. And þerof sumwhat is seid in general in 'þe book of cristen religioun', in þe first party, þe iij tretice, and in 'þe book of counseilis'.

[xx^e chapitre]. See above, p. 171, note 2, and p. 191, note 1.

[F]Adir, for as moche as ȝe han maad þe first party of þis Will it not be said that the Fourth Matter, 'God's law', is sufficient for the Christian, with∣out the know∣ledge of the other six Matters? book and also ȝoure 'greet book of cristen religioun' forto renne vpon þese vij maters, þat is to seie: what god is in his owne dignitees and nobiltees, which ben hise benefetis, which ben hise punyschingis, which is | his lawe and seruice þoruȝ which he lokiþ to be serued of vs, which ben oure natural wrecchidnessis, which ben oure synful wickidnessis, and which ben remedies aȝens booþe oure natural wrecchid∣nessis and aȝens oure synful wickidnessis; and ȝe haue maad þe ij partye of þis present book forto defende and to magnifie and sumwhat declare þe first party of þis same book; I trowe verrily þat manye men schulen detract and bacbyt ȝoure present litil book, and ȝitt moche more ȝoure grettir book, 'þe reule of cristen religioun', seiyng in þis wise: þat it sufficiþ to euery cristen lyuer for to knowe þe lawe or seruice of god into þis eende, þat he þerbi lyue holili, goostli, or sufficientli, fforwhi þerbi he schal knowe alle moral vertues of goddis comaundementis and alle vicis and synnys con∣trarye. And þese now seid vertues ben alle þat a man owith to worche, do and folewe; And þese now seid contrarye vicis and synnys ben alle þo þingis which a man owiþ to forbere, eschewe and flee. And more is þere not to be doon in a cristyn mannys good lyuing þan bowing from yuel and worching good, which is not ellis þan moral vertu, as is open in þis book afore. and al þis is in oon of þese vij maters of þese ij bookis, þat is to seie, in þe iiij^e mater, which is þis: which or what is goddis lawe. Wherfore it nediþ not a cristen lyuer to knowe þe oþire vj maters now afore rehercid, as forto make his good lijf to hange þerupon. And bi so moche I mai þe bettir trowe þat such as is now seid doom and jugement schal be ȝouun vpon ȝoure ij now seid bokis, bi how moche I haue herd such motryng long eer and bifore þis present daie, in which ben not ȝitt vtterli maad neiþer vtterli pupplischid ȝoure now seid ij bokis. See Introd., Section I, B.

Sone, for answer herto þou schalt vndirston∣de þat 'þe The term 'law of God' may be taken in three ways: lawe of god' is takun in iij maners:

In oon maner 'þe lawe of god' is takun as it comprehendiþ and conteynyth al þing what euer god comaundiþ to be doon, (1) Equivalent to the 'Fourth Matter', but not including the command to learn the Seven Matters. except þe bisynes to gete knowing. And in þis maner I take 'þe lawe of god' as oft as I noumbre it to be oon of þe seid vij maters, And it is þe iiij^e mater amonge þe seid vij. Certis, 'þe lawe of god' takun in þis maner is not sufficient To know the 'law of God' in this sense is not sufficient. to vs þat we neden not to knowe more þan þis lawe as for knowing of oure goostli helþe; fforwhi þis now seid lawe muste be kept and fulfillid, and it mai not be kept and ful∣filled wiþoute þe knowing of þe þe overwritten in MS. vj oþire maters, as wel as not withoute þe knowing of it silf, as aftir in þis same present chapitre schal openly be proued. Wherfore folewiþ þat þe knowing of þis lawe in þe first maner y-takun [is] is, a correction on the margin; MS. it; the usual superior stroke and dot marking the error. not so ynouȝ and sufficient þat we neden not to knowe more for oure goostli helþe.

In þe ij^e maner 'þe lawe of god' is takun as it compre∣hendiþ (2) Equivalent to all God's commandments, including the command to learn the Seven Matters, and therefore in∣cluding the 'law of God' in the first sense. and conteynyth al þing, what euer god biddiþ to be doon, wheþir it be bisynes to leerne and knowe, or to loue, or eny oþire dede comaundid bi þe wil to be doon. And siþen god comaundiþ not oonly þe lawe now seid in þe first maner taken forto be kept and doon, but also he comaundiþ þe knowingis of alle þe vij seid maters to be doon, kept and had, as aftir in þis same present chapitre schal also openly be schewid; þerfore 'þe lawe of god' in þe ij^e MS. first, crossed through, and ij^e overwritten. maner taken After taken, the MS. has: and þe bisynes to gete, crossed through. comprehendiþ and conteyneþ 'þe lawe of god' in þe first maner taken, and þe bisynesse to gete þe knowingis of alle þe vij seid maters and of eche of hem. And in þis ij^e maner I schal vndirstonde and take 'þe lawe of god' as oft as I schal speke of it bi it silf, not noumbring it wiþ þe vj oþire seid maters.

In | þe iij maner 'þe lawe of god' is takun as it compre∣hendiþ (3) Equivalent to all God's commandments and counsels, and so including the 'law of God' taken in the second sense. and conteineþ al þat god biddiþ to be doon, and al þat god counseiliþ to be doon. and so 'þe lawe of god' takun in þe iij^e maner conteineþ generali al þe lawe in þe ij^e maner takun, and ouer it þe counseilis of god. which dedis þo ben þat god counseiliþ oonly, and how þei ben diuers from þe dedis which god biddiþ to be doon, þou maist sumwhat se, se, overwritten. o my sone, afore in þe first party of þis book, þe ij^e chapitre, and bifore in þis ij^e party of þis book, þe xix See above, p. 173, note 5. chapitre.

Now, sone, bi þis maad distinccioun and declaracioun of Why it is not sufficient to know only the 'law of God' in the first sense. þe iij maners of goddis lawe, þou maist esili wite how þou schalt answere to such arguers, which, as þou seist, þou hast herd. fforwhi if [bi] bi, an addition from the margin. Mark of omission in text before her. her now afore MS. "maad 'afore, with the oblique marks denoting transposition. maad MS. "maad 'afore, with the oblique marks denoting transposition. arguyng [þei] þei, a correction on the margin; MS. þe; the usual superior stroke and dot denoting error. vndirstonden of follows in the text, but with the o underdotted to denote deletion. 'þe lawe of god' in þe first maner takun, it is fals and it is to be denyed þat it sufficiþ to euery cristen lyuer forto knowe þis lawe or þis service of god into þis eende þat he lyue þerbi holily or goostly sufficientli; And it is fals and to be denyed þat bi þis lawe schulen be knowen alle vertues of goddis comaundementis and alle vicis contrary. ffor whi god comaundiþ þe knowing or þe bisynes to gete þe knowing vpon þe first, ij^e, iij^e, v^e, vj^e and vij^e seid maters, as schal be proued anoon here aftir. And þis bisynes to gete þe knowingis of þe seid vij maters is not includid and con∣teynid in þis seid lawe taken aftir þe first seid maner. Wherfore more knowing is necessarye to vs þan is þe know∣ing of þis now seid lawe takun in þe first seid maner, which lawe is þe iiij^e mater of þe vij.

And if þese arguers in her arguyng vndirstonden 'þe If the term 'law of God' is taken in the second or third senses, it is sufficient for a Christian to know only 'God's law'; but then this is a different thing from knowing only the 'Fourth Matter'. lawe' takun in þe ij^e maner or in þe iij^e maner, þan it is trewe þat þis lawe sufficiþ to euery cristen lyuer þat bi it he lyue go∣ostli at þe fulle, And it is to be grauntid þat bi þis lawe eche moral vertu comaundid bi god is in it con∣teyned and includid. But, certis, þan it is to be denyed þat þis lawe is þe iiij^e mater of þe seid vij maters, fforwhi þis lawe comprehendiþ, conteyneþ and includiþ þe seid iiij^e mater; And ouer it þis same lawe comprehendiþ, conteyneþ and includiþ þe bisynes to gete þe knowingis of þe iiij^e mater and of þe oþire vj maters. And þerfore þis lawe includiþ in sum manere The ma of manere overwritten. þe same iiij^e mater and þe oþire vj maters, and so is her argument assoilid.

þat 'þe lawe of god', takun in þe first maner, mai not be To know the 'law of God' in the first sense is insufficient; for it is impossible to fulfil the law of God unless we know that law, i. e. the Fourth Matter. kept and fulfillid wiþoute knowing of it silf, þat is to seie, not wiþoute knowing of þe same seid iiij mater, namelich meritorily, þankeabli and rewardabli, it nediþ not to make þerto eny proof: it is so open ynouȝ in it silf. ffor how myȝt a lawe be kept and fulfillid meritorily, but if it were knowun?

but þat 'þe lawe of god', takun in þe first maner, mai And it is im∣possible to fulfil the law of God, unless we know the other six Matters. not be kept and fulfillid withoute knowing of þe first, ij^e, iij^e, v^e, vj^e and vij^e maters, I mai prove in þis wise: Lo, sone, þese ben pointis of goddis lawe and seruice takun in þe first maner: forto loue god aboue al oþir þing, to preise god, to worschip god, to such repentaunce and penaunce do þat we falle not into hise punyschingis of þis worlde and of helle. No man mai herto seie nay, as schal be openli proued and groundid in 'þe book of repentaunce' or 'of penaunce' in latyn. but so it is þat no man mai fulfille þese now seid pointis, but if he afore knowe god, how worþi he is, which ben hise louyng greet benefetis, and which ben hise hard punyschingis. whe[r]fore MS. whefore. nedis it folewiþ who so wole kepe goddis lawe and his seruice, taken in þe first maner, he muste nedis knowe þat god | is reuerend, hiȝe, digne, good and worþy to be reuerencid, worschipid and louyd, boþe for him silf and for hise benefetis, and þat hise punyschingis mowe not be ascapid but if we do in þis lijf repentaunce and penaunce for oure synnys. fferþirmore, how schal a man drede and aȝenstonde his natural wrecchidnessis [but yf he bifore knewe his natural wrecchidnessis] but . . . wrecchidnessis, a correction on the margin; stroke and dot after the previous wrecchidnessis in text, and corre∣sponding stroke and dot over but in margin.; how schulde a man repente him of hise synnys but if he knowe his synnys; how schulde a man sette remedies aȝens hise wrecchidnessis and aȝens hise wickidnessis but if he bifore knewe þe same remedies? And ȝitt þese iij now rehercid gouernauncis ben dedis and gouernauncis of goddis seruice and of goddis lawe, bi as moche as bi þe moral vertu of clennes a man aȝenstondiþ þe natural pronitee, redynes, or wrecchidnes which wolde drawe him into glotenye and leccherye, and bi þe moral vertu of benyngnite a man aȝen stondyth his natural redynes or wrecchidnes which wolde drawe him and tempte him into wraþþe and enuye, and bi mekenes a man aȝenstondiþ his owne natural wrecchidnes drawing him towarde pride; And so forþ of eche moral vertu in goddis lawe. Wherfore nedis folewiþ þat if a man schal kepe sufficientli goddis seruice and his lawe, he muste knowe whiche ben hise wrecchidnessis, and which ben hise wickidnessis, and which ben remedies aȝens hem boþe. how schulde a man haue greet longing desire into heuenward, how schulde he be strong and hard to suffre greet peynes in contynewaunce for heuen, and ȝitt knowe not þat þere is an heuen, or knowe not what heuen is, or what ioies ben in heuen? How schulde a man drede and fle peynes of helle, and ȝitt no þing knowe of hem? how schulde a man be stirid to loue god aboue a man him silf but if he knewe god∣dis worþines to be fer aboue mannys worþines? And þerfore I wondre how for schame eny man knowleching him silf in louȝest degree a clerk, schulde so iuge, deeme and affeerme, preche and publysch, in maner now afore MS. a fore. rehercid, þat it is no nede þat þe peple leerne and knowe [ouȝte] ouȝte, a correction from the margin; MS. oute. of þe first, ij^e, iij^e, v^e, vj^e and vij^e maters.

þat god comaundiþ þe bisynessis to gete þe knowingis of Proof that God commands the knowledge of the Seven Mat∣ters, and so commands more deeds than are included in the 'law of God' taken in the first sense. þe seid vij maters, and so þat þerynne he comaundiþ in sum wise þe knowingis of þe seid vij maters, and so þat þerbi he comaundiþ mo dedis þan ben includid in 'þe lawe of god', takun in þe first maner, may be schewid þus: god biddiþ to be knowen and kept al þe lawe in þe first maner takun, as no man wole seie nai þerto. Wherfore god biddiþ alle þo oure dedis and gouernauncis to be had and doon, wiþoute which dedis and gouernauncis þe seid lawe [beden] beden, a correction on the margin; MS. bidden; the usual superior stroke and dot marking the correction. mai not be kept; riȝt as, if I bidde a man speke, in þat I muste nedis bidde him breþi, And if I bidde a man ride on myn erande, in þat nedis I bidde him lepe vpon þe hors. And þan ferþir þus: but so it is þat þe lawe in þe first maner beden may not be kept and fulfillid withoute þe knowingis of þe oþire vj seid maters, as now bifore in þis same present chapitre it is openli schewid, and not wiþoute knowing of þe iiij^e mater of þe vij, as is open ynouȝ. wherfore folewiþ þat god biddiþ þe bisynessis forto geete þe knowingis of þe seid vij maters. and herbi it folewiþ ferþir, which was my purpos to proue, þat þerynne he biddiþ þe knowingis of þe same vij maters, ouer þat þat he biddiþ þe lawe taken in þe first maner to be kept and fulfillid in werke, which is þe iiij^e mater of þe vij.

And þan ferþir þus: how moche euer god biddiþ to be All that God commands or counsels is His 'law'. doon, or counseiliþ or [ordeyniþ] ordeyniþ, a correction on the margin; MS. denyiþ; the usual superior stroke and dot marking the correction. Before the following ordeyniþ, MS. has denyiþ, crossed through. to be doon, so moche is his lawe. And god biddiþ or ordeyniþ or counseiliþ to be doon al þat is | seid in þe ij^e maner and in þe iij^e maner of taking goddis lawe. whe[r]fore MS. whefore. folewiþ þat al þilk þing, which þing boþe in þe ij^e maner and also in þe iij^e maner is taken and assigned bi me to be clepid 'goddis lawe', is ful worþi to be so clepid 'goddis lawe'. And þus moche, sone, is ynouȝ for answer and declaracioun to þe mater of þin argument. mo obiecciouns aȝens þe conceit of þe iiij tablis of goddis lawe, with answeris to þe same obiecciouns, schulen be sette in 'þe folewer' to þis present book, See Folewer, Pt. II. which þerfore I clepe 'þe folewer to þe donet'.

[xxj^e chapitre] See above, p. 171, note 2, and p. 191, note 1.

[Ȝ]itt Small i in MS., fadir, for as moche as bifore in þe [iiij^e] MS. iij^e. chapitre The Son desires to learn a form of praising and praying. of þe first party of þis book, ȝe tauȝt þat we ouȝte at sum while preise god, and also þat we ouȝte at sum while preie to god, and to me now remembring vpon þilk now rehercid teching, it seemeþ þat, if þere were diuisid a certeyn foorme of preising and anoþer certeyn foorme of preying, it were a redy þing to eche man whanne he schulde schape him to preise and to preie, And it were a greet eese to him bi þat it schulde be to him forto boþe to gyder fynde or make his foorme of preising and of preiyng, and forto þerwiþ at oonys to vse þe same foorme of preising and of preiyng deuoutely, bi cause þe laboure of fynding is in þe resoun, and þe laboure of deuocioun is in þe 'wil, And whilis a man labouriþ strongli in þe resoun, bi so moche he schal þe lasse laboure in þe wil, And so folewingli þe swetnes of deuocioun in þe wil muste be bi so moche þe lasse, riȝt as, whilis a man Ȝeueþ greet attent to seing wiþ hise bodili iȝen, bi so moche Þe whilis he schal þe worse heere or smelle or taast delec∣tabili; wherfore Here, as frequently, wherfore is equiva∣lent to 'therefore'. Cf. above, p. 131, l. 20., good fadir, I preie ȝoure gentilnes, dresse Ȝe me in þese two now touchid desirid foormes, þat is to seie, of preising and of preiyng, and as | for þis tyme I schal aske no more. MS. nomore.

Sone, þi schewid now desiris to haue sette forþ a foorme The Father assents to the justice of this demand. of preising and anoþir foorme to be sette for[þ] MS for. lent to 'therefore'. Cf. above, p. 131, l. 20. of preiyng ben resonable, and þerfore aȝens hem I wole not be.

As forto assigne to þe a foorme of preising, siþen preising Where forms of praising may be found. a persoone is not ellis þan a a, overwritten. declaring of a persoonys dignitee bi wordis þerof in speking, as is tauȝt in þe first party of 'þe reule of cristen religioun', in þe vij^e trety, And siþen so it is þat al þilk 'book of cristen religioun', þoruȝ alle hise ij parties, goiþ vpon goddis dignitees and goddis worþinessis and goodnessis, and þat in ful faire and swete and deuoute maner, þou nedist not haue a fairer, a fruytfuller, a deuouter foorme to preise god þerbi, þat is to seie, if þou wolte preise him bi rehercels of doctryne and of cleer knowing vpon goddis worþinessis and dignitees and goodnessis, þan is forto rede bi worde withouteforþ in þe seid book, 'þe reule of cristen religioun', þoruȝ eny of hise ij partyes. Neuerþeles, þe ij^e partye wole serue herto more deuoutly þan þe first partye. And, if it lijke þee to preise god with rehercels of not so cleer doctryne vpon goddis dignitees, worþinessis and goodnessis, but bi wordis of hiȝe swetnes and greet enhaunc∣ing goddis worþynes and goodnes, withoute such at þe clerist doctryne, þou nedist noon bettir, fairer or swetter foorme fynde þan þou maist haue in þe first party and in þe iij^e party of þe book y-callid 'dyuyne office for alle þe tymes of þe ȝeere'; And þat wheþir þou wolte preise god in him silf, or in hise seintis, or in hise oþire benefetis. And þus moche as for assignyng to þe foormes of preising.

Now as for foormes of preiyng, I seie þus: þou maist There are three forms of pray∣ing: (1) The Pater noster. preie in þre maners of foormes: ffor whi þou maist, if þou wolte, preie in þe foorme which crist tauȝt, mathew, þe vj chapitre, vv. 9-13. and in luk, xj chapitre, vv. 2-4. wiþoute | eny setting þerto of eny oþire wordis, which foorme is callid in latyn 'Pater noster'; or ellis þou maist preie in þe same foorme, (2) The Pater noster with other words and processes joined thereto. with setting to of oþire wordis and oþire processis; or ellis, in þe iij maner, þou maist preie in foormes diuisid bi holy mennys laboure in oþire wordis þan is þe Pater noster, þouȝ (3) Other forms devised by holy men. þei ben not contrarye to þe sentence of þe pater noster, And þei asken þe same þingis which asken þe parties of þe pater noster, þouȝ in oþire maner wordis.

If þou wolte preie in þe first of þese iij maners, þan I wole Where the ex∣position of the Pater noster is set forth. þat þou take þin vndirstonding of þe pater noster þoruȝ eche of þe peticiouns, which vndirstonding is sette forþ in þe vij trety of þe first party of '[þ]e MS. re. reule of cristen religioun', and þat þou vse þe doctryne and þe sleiȝtis which ben tauȝte þerynne of rehercyng of eche peticioun, which sleiȝtis ben sumwhat exaumplid MS. exaumplis, altered to exaumplid. and practisid in þe fridaie office at euensong in þe exposicioun of þe pater noster. And if þat þou do so, y weene þilk foorme of preier schal seeme to þee, and schal verrily be to þee, ful preciose and ful swete and profitable; And perauenture it schal be to þee so ryche, so swete and so preciose þat þou schalt desire aftir noon oþire, for, certis, of alle þe exposiciouns and vndirstondingis which euer I siȝe vpon þe 'pater noster', þilk exposicioun and vndirstonding þere I-sett beriþ þe price.

If þou wolt preie in þe ij^e maner now seid, þan I wole þat Where exam∣ples of the second manner of praying will be found. þou go into 'þe book of dyuyne office', in þe first euensong of friday, ffor þere þou schalt fynde þe pater noster wel mengid wiþ oþire wordis, and wiþ doubling and trebling of peticioun. And þerwiþ al þou schalt preise god, and þou This form is also a form of praising. schalt þerbi be disposid to soone leerne and to kepe weel in delyuere and curraunt remembraunce and mynde þe seid fruytful exposicioun and vndirstonding of þe pater noster. And þerfore þe long and oft vse of þilk foorme þer y-sett in þe first euensong of friday is in manye weies | ful profitable as wel as for preiyng. Also for þis secunde maner of preiyng, þou maist go into þe book y-callid my 'manuel' See Notes. or ellis myn 'encheridion', wherynne it is deuisid þe rialist foorme of preiyng with pater noster þat euer, as I trowe, was devisid—which 'encheridion' as to þe office of preiyng mai not at his euen worþ be apprisid neiþir preisid, neiþir be bouȝt wiþ siluer or golde or wiþ preciose stoonys.

If þou wolt preie in þe iij^e seid maner, þan þou maist go Where exam∣ples of the third manner of pray∣ing may be found. into al þe ij^e party of 'þe book of dyuine office', where is rubrisch sett afore in þis maner, 'Preiers for euensong', or in þis wise, 'Preiers for matyns'. And, as I weene, for þe now seid iij^e maner of preier, þou nedist neuer seche eny bettir, swettir, fairer or or, overwritten. deuouter þan þou schalt þere fynde, And þerwiþ al so long and so large and so copiose as þou schalt þere fynde. MS. fynnde, the second n being crossed through and underdotted. I seie not After not, MS. has nouȝ, crossed through. þat nouȝwhere ben oþire preiers so good, so swete, and so deuoute, seruing for þe iij^e maner of preiyng, ffor I wote weel þere mowe be maad manye twenty siþis better in alle degrees; but I seie þat, as for þe iij^e maner of preiyng, þou nedist neuer to seche eny bettir.

but, certis, sone, if þou wolte loke aftir forto haue bi þese The course to be followed in outward prais∣ing and prayer. Each clause of the form of praise or prayer must be well considered. It is the time spent, not the number of words said, that matters. seid maners of preising and of preiyng þe hiȝer auaile and effect for which preising and preier seruen and ben to be vsid, þou muste cast forto tarye vpon ech notable clausul in þe preisingis and in þe preiers a notable while, And not forto renne ouer swiftli as men doon in seiyng her sawtir or her matyns and euensong and oþire processis in þe chirche; And þat þou point to þee þi labour of preising and of preiyng forto dure aftir þe quantite of tyme, as forto endure oon hour or ij houris, þan aftir þe quantite of þi maters, or of writing which þou schalt rede or speke; And þat þou reck not how moche mater | þou ouer rede and speke, but how long tyme oon mater or fewe maters þou rollist vp and down in þin vndirstonding and in þin wil or affect, and how wel þou wrastlist wiþ hem in þin vndirstonding and in þin effect. ffor, soþeli, MS. fforsoþeli. it were bettir seie oonys wel þe preier clepid in latyn pater noster, wiþ suche a labour as is now spokun off þoruȝ a certeyn tyme, þan forto seie an hundrid rabbischly and rennyngli þoruȝ þe same tyme. fforwhi if þe availis and þe effectis wherfore preising and preier weren ordeined schulde raþir and more plenteuously be getun bi a fewe wordis seid atretly MS. a tretly. and vndirstondingli, with þe answering þerto affeccioun, þan bi an hundrid wordis seid recchelesly and aloone noisingli, it must nedis of ech man be more chosen to seie in þe seid maner a fewe wordis in oon tyme þan in þe oþire maner how euer manye wordis in þe same or lijk tyme; but if a man be so lewid and rude þat he trowiþ For it is not the mere sound of the words that pleases God. god to be charmed, constreyned and drawen bi vertu of þe wordis, which vertu þe wordis schulde haue bi her sown, as it wolde seeme þe moost party of alle þe peple ffeeliþ. and Witchcraft is condemned for attributing more virtue to mere words than Reason allows. soþeli þis is not fer from wicchecraft. fforwhi what grounde haue we to condempne wicchecraft saue þis: þat þilk craft puttiþ vertu in wordis and countenauncis and dedis more þan bi resoun can þerynne be founde? Neuerþeles, preising Sometimes, however, long prayers, and even unintelli∣gible prayers, are to be ap∣proved. and preiyng maad bi manye wordis swiftly spokun and in long tyme during, ȝhe, and þouȝ in a langage not vndirstonde, I not condempne, but in þe first party of 'cristen religioun', in þe [ ] Space left in MS. for reference. treticis, I it approue, and þe fruyt and þe availe þerof I þere opene and schewe, which for rude men is good and allowable and profitable, ȝhe, and for þe more party of men lyuing.

Al∣so into þe seid hiȝer auaile þou muste holde þin vndir∣stonding The understand∣ing and the will must be con∣centrated on the praise or the prayer. and þin affect or wil coplid stifly to þe maters which þou redist, and þou schalt sett þese boþe now seid powers, vndirstonding and wil, into her feruent wirching aboute þe maters which þou redist; and so bi þis stif attending and occupiyng hem aboute þe maters of preising and of preiyng, þou schalt lete hem not wauer aboute oþire þingis and maters vnpertinent to þe maters of þi preising and preiyng. And but if þou kepe þese ij now seid gouernauncis, whilis þou redist þe seid preisingis and þe seid preiers, ellis þou schalt haue but litil of þe availe which þe reding of hem is ordeyned to bring forþ, And þou schalt spende tyme febily, and þou schalt spille and mys vse what myȝt be ful fruytfully vsid into a ful greet availe.

And forto þe bettir kepe þese ij now seid gouernauncis, it is spedeful and profitable to þee, whanne þou wolte preise or A private place and a quiet time should be chosen for private praise and prayer. preie, þat þou chese to þee, if þou mowe, a secrete MS. asecrete. and priuey place, partles of noise and trouble of þe peple; And also þat þou chese to þee tyme of þe nyȝt, namelich aftir þi first sleepe, or eerliche in þe morowe, fer bifore þat þe peple risiþ. Soþeli, in such priuey place and in suche nyȝt tyme, þou schalt wynne more of þe affectis and availis wherto preising and preiyng weren ordeyned, and þat bi moche quantite, þan þou schalt wynne in placis of cumpanye, and þan þou schalt wynne in þe daie tyme, þouȝ þou be in placis priuyest. And This is the course to be followed in out∣ward praising and prayer. þus moche, my sone, is ynouȝ to þee for assignyng to þee special foormes of preising and of preier to be maad bi voice, or bi speche and noise of mouþe, to god, with þe vndirstonding þerof and þe affeccioun þerwith rennyng.

[xxij^e chapitre] See above, p. 171, note 2, and p. 191, note 1.

[F]Erþirmore, sone, if þou wolte vse preising and preier The course to be followed in in∣ward praising and prayer. | in meditacioun and biþeuking, þat is to seie, in inwarde speche in þin vndirstonding to god, without After without, MS. has warde, crossed through and underdotted. outwarde speche to be maad, namelich in continewaunce of eny long foorme, þou muste haue anoþir teching þan þis now ȝouun to þee After þee, MS. has now, crossed through. teching is. fforwhi þou muste kunne þe treuþis of þe vij The Seven Mat∣ters must be perfectly known from memory. seid maters whereupon rennyþ 'þe book of cristen religioun'; and þou muste kunne remembre þee vpon hem parfiȝtli and currauntli, and þat wiþoute eny biholding vpon a book to be maad þerfore, ellis wiþ a biholding vpon a schort pointing of hem in a papir leef, sumwhat aftir þe maner in which þei ben pointid in þe first party of þis present book. And whanne þou hast After hast, MS. has se, crossed through. þese conclusiouns and trouþis of þese vij seid A private place and a quiet time (preferably the middle of the night) must be chosen. maters in þe maner now seid, þanne þou muste chese to þee priuey place and priuey tyme, as is tauȝt bifore in þe next chapitre, and specialy þe nyȝt tyme, and moost special þe tyme aftir þi first sleep, whanne þi vndirstonding and þi wil or affeccioun and þyne oþire louȝer wittis and her appetitis ben more nakid þan in oþire tymes from alle maner of worldli þingis. þan next aftir þis, þou muste applye þin vndirstonding and þyn wil into her werkis strongli vpon þe The understand∣ing and the will must be closely concentrated upon the matter in hand. maters which þou schalt biþenke, and þat þou be not in eny of hem to sluggy, vnquyke and heuy, as [is] MS. it. tauȝt bifore in þe next chapitre.

Next aftir þis þou must dispose þee bi suche a speche There must be a prayer of pre∣paration. inwarde to be doon to god, which oon I sett in 'þe book of diuine office' to be seid next bifore euensong, and next bifore matyns. whanne al þis is bifore araied and doon, þan in oon The First Mat∣ter should then be pondered. daie or in oon tyme of þi bisynes or of þi contemplacioun or of þi meditacioun to be doon, þou maist take þe first of þe vij seid maters, þat is to seie, what god is in him silf | and in hise dignitees and nobiltees, and how he is in hise persoonys, and biþenke þou now vpon oon trouþe þerof, now vpon anoþir, as þei ben vttrid in þe first party of 'cristen religioun', þe first trety, and in þe ij^e party of 'cristen religioun', þe first trety, with manye oþire ful swete pointis of trouþe which wolen falle into þi mynde with hem. but loke þat þou tarye in þe þouȝt of ech, and holde þou vndir to þis þouȝt þi wil, þat þe affeccioun according to þe þouȝt be gendrid in þe wil. And þat þe wil so gendre, applye þou þe wil to werk, and suffre þou not him to be ydil. And aftir þat þou haste taried in þis seid wise long Then the Fifth Matter. tyme vpon trouþis of þe first seid mater, wiþ gendring of affecciouns þerto answering in þe wil, þanne þou maist turne þee into þe þenking vpon þe v mater of þo seid vij, which v^e mater is oure natural wrecchidnes; in which while þou schalt considre how vnworþi, how foule, how brotyl, vnsure a wrecche þou art, how perilose to trust to, how redy to be vnkinde and to be fals, wiþ settyng and appliyng þerto þi wil to gendre anentis þi silf indignacioun, loþynes, drede, haterede, and suche oþire to þe seide þouȝtis according affec∣ciouns. and þanne þou maist seie to god þus: 'O lord, Then should follow confession and repentance for our wicked∣ness, and so the Sixth Matter is considered. siþen þou art such as I haue now considerid and biþouȝt, and I am suche oon as I haue also now considerid and biþouȝt, how myȝt I be so boolde, so vnkinde, so cursid, so wood, forto offende þee, forto tarye þee into wraþþe, forto vnworschip þee, forto vnobeie to þee? And ȝitt not wiþ∣standing al þis, certis, I haue synned and trespacid aȝens þee þus'. And þanne make þi confessioun and schrift to god in inward speche, wiþ gendring of affecciouns in wil þerto answering: as schame and sorewe for þi synne and drede toward god and desire forto not falle aȝen into synne. þis schrift þou maist make in þi mynde aftir þe foorme which is writen | in þe first party of 'cristen religioun', þe vj trety, and in 'þe book of dyuine office', in þe matyns of ffridaie seruice; or ellis þou maist make þis schrift aftir þe maner þat þou canst make remembraunce of þi synnis, fro þe tyme þou were a litil childe into þe same daie in which þou art at þis seid werke of meditacioun. Whanne al þis is do, and Then the Pater noster should be repeated, and its petitions well considered. eche kynde of þese iij labouris ben doon þoruȝ a notable tyme, þanne biseche þou god in þin inward speche þat þou schalt offende him no more MS. nomore., and þat þou schalt haue alle þe vertues contrarye to þi synnys and to alle synnys. And forto do so as now is seid, falle þou into þi preier y-callid in latyn Pater noster, and speke þou it to god in þe vndirstonding and in þe declaring which is maad þerupon in þe first party of 'cristen religioun', þe vij trety, and with sleiȝtis þere tauȝt, and as sumwhat it is exaumplid and practisid in þe friday seruice at euensong, in þe ij^e party of þe book clepid 'dyuine office'. And whanne þou hast contynued and oft rehercid and bi a notable tyme laborid in þis preier clepid in latyn pater noster, and þat boþe wiþ þi resoun to [se] MS. so. cleerly þe trouþis, and wiþ þi wil to gendre affecciouns, namely þe affecciouns of desire, þou muste make þerynne an eende as for þilk iorney in þe nyȝt.

or in þe morewtide, or in þe euentide in þe next nyȝt, or Another time, after the neces∣sary prepara∣tion, the Second Matter might be considered. in þe next morewtide daie or euentyde, þou maist chaunge þi course of meditacioun in þis wise: Aftir þi bifore seid disposingis and araiyngis, which þou schalt kepe at eche tyme þat þou bigynnist þi meditacioun, as þou bigannyst þi meditacioun at þe first of þe vij seid maters, so now þou schalt bigynne at þe ij^e of þo vij seid maters, þat is to seie, at þe benefetis of god which he dooþ toward alle men, and þat as þei ben noumbrid, toolde and expowned in þe first party of 'cristen religioun', þe ij^e trety, and in þe ij^e party of 'cristen religioun', þe | ij^e, iij^e, iiij^e, v^e and vj^e treticis, and as god wole sende and caste to into þi mynde whilis þou schalt be in þi laboure of biþenking. and, for as moche as As this Second Matter is long, it might be di∣vided so as to serve for three or four times of meditation. Then the Fifth Matter should be considered. þis ij^e mater of goddis benefetis is a ful long mater, þerfore þou maist departe it into iij or iiij or mo porciouns for iij or iiij day iourneys to be maad in meditacioun; but fro con∣sideracioun and þe biþenking of eche of þo porciouns assigned for oon daye or nyȝt, þou schalt falle into þe consideracioun of þe v^e mater, sumwhat and in þe maner as þou feeldist from consideracioun of þe first mater into it. And þan from Then the Sixth Matter. þens þou schalt falle into consideracioun and meditacioun of þe vj mater, as þou didist bifore in þe first iorney of þi meditacioun, and from þens into þe preier clepid pater Then the Pater noster. noster, as þou didist in þe first now tauȝt iourney.

And so þou schalt chaunge at ech day, if þou wolt, þe Hence there is a special subject for meditation each day, though part of the ground is each day the same. hede of þi meditacioun, which schal be þe grettist portacioun of þi meditacioun. and al þe remenaunt of þi meditacioun schal be lijk and þe same in eche daie as for þe kyndes of maters wherupon þou schalt labour; þouȝ, wheþer þou wolte or not wolte, þou schalt make manye particuler and special chaungis in ech day dyuers from oþire, withynne þe boondis of oon and þe same general mater, and þat for quykenes which þi resoun and þi wil schulen gete to hem in tyme of þin in hem laboring.

Whanne þou hast bi diuers day iourneys or nyȝt iourneis Another day one may con∣sider God's special benefits to oneself. And then pro∣ceed as before. spende oute alle þe seid porciouns of goddis benefetis, þan þou maist in an oþir daye or nyȝt make þe heed or þe cours or substaunce of þi meditacioun vpon þe singuler benefetis of god which he haþ ȝouun to þee and to noon oþer; And þat as þou maist bryng hem to mynde which þei were, fro þe tyme whanne þou were bigete into þe hour in which þou laborist, and how greet þei were, and so | forþ of oþire circumstauncis. And whanne þe remembraunce of alle hem is maad, or of summe of hem is maad, þanne biþenke how wrecchidly and vnkyndly þou euer barest þee aȝens god, so greet a benefetoure to þee. And so aftir þi wrecchidnes sumwhat biþouȝt in a notable tyme, falle þou into schrift of þi synnys, and aftirward into preier, as þou didist in þe first iourneye bifore tauȝt.

In anoþir iourney þou maist bigynne at goddis punysch∣ingis Another day the special subject may be God's punishments, i. e. the Third Matter. in helle, as þei ben tretid in þe ij^e partye of 'cristen religioun', þe vj trety, and sumwhat in þe first party, þe ij^e trety; and aftirward falle into þe silfe i. e. the Fifth Matter. mater, and from þens into þe vj mater, and eende þou in preier.

In an oþire tyme þou maist bigynne þi meditacioun in þe Or the special subject may be the Fourth Mat∣ter, i. e. God's law. iiij^e mater, which is þe lawe of god, as it is tretid in þe first party of 'cristen religioun', þe iij^e trety, and in þe ij^e party, þe vij^e trety; And considre how resonable it is, how cleer, how profitable, how fillable, how gentil, how rewardable. and from þens falle into consideracioun of þe v^e mater, and so into þe vj mater, and last into preier.

Neuerþeles, sone, I wote wel þat þou schalt stertmele and It will probably be impossible to keep strictly to each Matter, but one should do so as far as one can. bi litil whilis menge þese maters to gider, wille þou, nylle þou, And þou schalt menge schort preiers soone aftir þat þou hast bigunne þi preisingis, and so aftir whilis þou schryvist þee, where aȝens I wole not be. but ȝitt, not wiþstonding þis mengyng which schal so bifalle for habundaunce of con∣sideraciouns and of affecciouns, I wole þat þou make þi cours to kepe þi seid foorme fro mater into mater, as it mai be kept with þe seid schort among mengyngis of preiers.

In anoþir tyme þou maist bigynne þi cours of meditacioun Another time the special sub∣ject may be the wretchednesses of the world and one's own in∣dividual wretch∣ednesses, i. e. the Fifth Matter. vpon þe wrecchidnessis of þis worlde, and þat as þei ben tretid in þe first party of 'cristen religioun', þe vj trety, or ellis as as, overwritten. þou maist gadere into þi mynde bi þin experience takun þerupon, or bi reding in stories | and cronicles gaderid of þee and to þee for þis purpos; and from þens falle into consideracioun of þin owne experte and knowun to þee wrecchidnessis, and from þens into þi schrift of synnys, and so into preier.

Þe remedies aȝens oure wrecchidnessis and oure wickid∣nessis The remedies against our wretchednesses and wicked∣nesses may be considered along with God's benefits, or along with His law. mowe be sette wiþ meditacioun of goddis benefetis, And summe with his lawe.

Þus moche is ynouȝ to þee, my sone, for vse of meditacioun, with alle þe oþire consideraciouns which god wole ȝeue to þee whilis þou laborist þerynne—which consideraciouns þou Another day the considerations arising from these medita∣tions should be rehearsed. schalt not recchelesly forȝete, but poynt hem in a papir, and þo same reherce in anoþir daie iourney, with þe standerdis of þe seid 'book of cristen religioun', til god wole ȝeue to þee newe wiþ þe same standerdis. And þersore, þouȝ þou neuer desire to be more leernyd how þou schalt be a medita∣tive man or a contemplative man, in reule and in fixe foorme, in treuþe and in no falshede receyuing for treuþe, þan is now in þis present chapitre to þee assignyd, þou darist neuer recke, for þis present assygning and poynting maad to þee is for euer sufficient.

[xxiij^e chapitre] See above, p. 171, note 2, and p. 191, note 1.

[A]Nd ferþirmore, sone, þouȝ þis labour be straunge to One must not be discouraged if the labour of silent medita∣tion is hard at first, for the result is worth the pains taken. þee in þe bigynnyng, spaare þou not, breke not of, continue þou it, and it schal be liȝtir and liȝtir aftir þou hast had þerynne continuaunce. MS. contineuaunce, the first e under∣dotted. And þouȝ þou laboure and swete þerynne, I mai atteeme þee ful wel withoute birewing þat þou so doist, ffor whi I wote weel þe fruyte þerof is greet, and also þou schalt haue more ioie, delite and solace þerynne aftir þe bigynnyng þan schal be þi peyne of laboure forto entre, falle and to breke into it. fferþirmore, sone, witte Though silent praising and prayer is much more difficult than outward praising and prayer, its fruit is greater. þou wel þat no man mai be an excellent laborer in þis now tauȝt craft of meditacioun or contemplacioun, but if his heed be strong and hool, After hool, MS. has o crossed through. not sicke or litil sick, and but his mynde be stable to procede ordinatli from oon poynt of trouþe | into anoþir, and þat he mai holde his mynde vpon trouþe as long as nede is, til deepe affeccioun be gendrid þerupon in þe wil. and if a man be not in þis now seid wise temperid and disposid, it is good to him þat he ȝeue him to labour bi outward worde and speche to god, in reding vpon a book þe foormes of preisingis and of preiers which ben tauȝt in þe chapitre next bifore going, wiþ þe disposiciouns and gouer∣nauncis þere tauȝt—which gouernauncis he schulde kepe whilis he is reding, or vocaly withoute book speking. but certis, sone, loke how moche þe sunne whanne he apperiþ moost cleer passiþ in briȝtnes, in hete, in counforte, and in profite þe moone; and likeli so moche or more þe labour of meditacioun tauȝt in þe next bifore going chapitre, treuli doon and daily continued, passiþ þe oþer vocal labour of preising and preiyng tauȝt in þe xxj See above, p. 173, note 5. bifore going chapitre; and þat in cleernes of siȝt in þe vndirstonding, in hete of affecciouns in þe wil gendring, in counforte and strengþe and stabilnes to do and to suffre for god in his lawe keping, and þerfore in mede at þe eende of þis lijf receiuyng. And, perauenture, weel toward like passage þe vocal foormes of preising and of preiyng tauȝt bifore in þe xxj See above, p. 173, note 5. chapitre, passen summe vocal foormes of preising and of preiyng, þouȝ þe oþire foormes be takun forþe into After into, the MS. has so, under∣dotted and crossed through. solempne vse and haunte of þe chirche. If þou wolte haue more to be seid vpon þis craft of meditacioun, go þou into þe vij^e trety of þe first party of 'cristen religioun', not wiþstonding See Notes. þat þou nedist not moche, aftir þis present doctryne here I-leernyd, as þerfore come þere. See Notes.

wel is him þat is to þis craft and laboure of meditacioun The advantages of meditation in strengthening a man to fight against sin. ordeynid and clepid, namelich if he be leerned sufficientli in eche poynt what is trewe and what [is] MS. it. not trewe, and if he make his meditacioun reulily, ordinatli, | bi rewe and in cours, as þe poyntis of maters in her processe and kinde liggen, þat he make not hise meditaciouns bi fals heedis and feynyd pointis in stede of trouþis, and lest he make his meditacioun startlyng, heedling, tumbling or reeling, and þerbi bryng not forþ þe ful availe of good affecciouns, which myȝt ellis be foorþ brouȝte, if þe meditacioun were wel reulid; which affecciouns wolen arme and strengþe and chere a man forto stonde as a giaunt aȝens temptaciouns, to not ouer deintyli apprise eny þing a þis side god, forto not ouer moche cherisch him silf and pampre his fleisch; withoute which affecciouns so to be gendrid bi such meditaciouns, ful hard schal be a mannys MS. amannys. batail aȝens synne to stonde, and into hård werkis of vertu to be into þe eende douȝti and strong.

And þerfore wo is me þat þe goodnes of þis labour in It is much to be regretted that prayer and praising are so praising are so little practised. meditacioun is not knowun, and þat men ben so fer from þe assaie and þe vse of it; and more wo is to me þat þei ben vnlosabli lettid boþe from þe laboure of meditacioun tauȝt in þe next bifore going chapitre, and from þe laboure of vocal preising and preiyng bi þe foormes and in þe maners tauȝt in þe xxj See above, p. 173, note 5. chapitre bifore going. ffor neiþir in priuate religiouns neiþir oute of priuate religiouns, neiþir of preestis neiþir of layfe, is eny of þese two now seid laboris vsid and hauntid so mych as I wolde it were. not þat I wolde eche Proper time should be allow∣ed for medita∣tion, and the rest of the day given to labour. man and womman, or eny man and womman, to be occupied þoruȝ alle tymes of eche daie in such preising, preiyng or meditacioun, but if he were such a crepul and so feble in powers þat he couþe not or myȝt not do profitabli eny oþir þing. but my meenying is þat eche man and womman schulde in þe morewtide, or in þe nyȝt tyme bifore þe morew∣tide, take a sawli of þese seid occupaciouns, and in þe euen∣tide eftsoones; and in al þe remenaunt of þe daie | I wolde þat þei ȝaue hem to oþire vertuose occupaciouns: as summe to studie, summe to preching, summe to writing, summe to craft, summe to marchaundising for þe comoun profite, and so forþ of alle oþire leeful occupaciouns aftir þat men ben þerto bi goddis grace able, callid and assigned.

And, certis, þan bi vertu and strengþe of þese now seid Due time given to prayer and praise would enable the day's work to be the better perform∣ed, and sin to be the more easily resisted. bisynessis to be doon, first in þe morewtide, and aftir in þe euentide, þe doers and þe vsers of hem schulden be strengþid ful wel to aȝenstonde temptaciouns and synnys, with þe which þei schulden be assailid whilis þei schulen turne hem into þe seid worldli occupaciouns in þe same daie; and þei schulen be quykenid and strengþid to þe more douȝtili and perseuerauntli worche, do and suffre þoruȝ al þe daie in þe same worldli occupaciouns for god, and for his cause and his sake and his charite.

And here ynne I make an ende to þis present ij party The end of the Second Part. longyng to þe lawe of god.