The Lay Folks Catechism.
T.
ls that a gret clerk shewes in his bokes,
[A] Et est secundo sentenciarum distinctione prima, The Master of the Sentences proves
Of all the creatures that god made in heuen,
And in erthe, in water, or in ayre, or in ought elles,
The soueraigne cause and the skill whi that he made thaime, that the goodness of God was the cause of the whole creation.
Was his owen gode will and his godenesse.
Thurgh whilk godenesse, als he is all gode,
He wold that som creatures of thas that he made God, desiring some of his creatures to share in everlasting bliss,
Were communers of that blisse that euermor lastes.
And for no creature might come to that ilk blisse
Withouten knawing of god, als that clerk techis,—ubi supra—
He made skillwise creatures, angel and man, gave reason to angels and men,
Of witt and of wisdome to knaw god al-myghten,
And, thurg thair knawing, loue him and serue him; by which to know and serve him.
And so come to that bliss that thai were made to.
This maner of knawying had oure forme-fadyr This knowledge of God Adam and Eve had of His gift;
In the state of innocency that thai were made in,
And so shuld we have had, if thai had not synned,
Noght so mikell als hali saules has now in heven, but to us, their children, by
Bot mikel mare than man has now in erthe:
For our forme-fadirs synned, sais the prophet,
And we bere the wickednesse of thaire misdede.—Trenorum ultimo— reason of their sin, Lam., v, 7.
For the knawing that thai had of god almighten,
Thai had it of goddes giftt at thaire begynnyng
With-outen travaile or trey or passyng of tyme;
And all the knawyng þat we have in þis world of him,
Is of heryng, and leryng and techyng of othir, this knowledge comes only by teaching,
Of the lawe and þe lare þat langes till halikirke,
The whilke al creatures that loues god almighten
Awe to knawe and to kun, and lede þaire lyue aftir; but is needful to never-ending bliss.
And so com to that blisse that never more blynnes.
And forthi that mikill folke now in this world
Ne is noght wele ynogh lered to knawe god al∣mighten, Many are ignor∣ant of this,
Ne loue him, ne serue him als thai suld do,
Als thaire dedis ofte sithe openly shewes,
In grete peril of thaime to lyue and to sawle,
And perauenture the defaitor in thaime, and the fault may be in the clergy, who are bound to teach them.
That has thaire saules to kepe, and suld teche thame,
Als prelates, parsons, vikers, and prestes
That er halden be dette for to lere thame—
Oure fadir the Ercebishop, that god almighten saue, Archbishop Thoresby, after the example of Christ, is desirous of the salvation of all.
That als saint Paule sais of Iesu crist,—Paulus ad Thimotheum secundo cao.—
Will that al men be saufe and knawe god almighten,
And namely thas underloutes that to him langes,
Has treted and ordayned for commune profet, With advice of his Convocation he requires all curates to teach and preach pub∣licly in English.
Thurgh the consaile of his clergie,
That ilkane that vndir him has kepynge of saules,
Openly on Inglis opon sononndaies
Teche and preche thaim, that thai haue cure of,
The lawe and the lore to knawe god all-mighten,
That principali mai be shewed in this sex thinges:
In þe fourtene poyntes that falles to the trouthe;
The lawe and the lore to knawe god all-mighten, Enumeration of "the six things:"
That principali may be shewed in this sex thinges:
In the fourtene poyntes that falles to the trouthe, 1. The Points of belief.
In the ten comandementeȝ that god has gyven us, 2. The Command∣ments.
In the seuen Sacrementȝ that er in hali kirke, 3. The Sacra∣ments.
In seuen dedis of merci until oure euen-cristen; 4. The works of mercy.
In the seuen vertues that ilk man sal use, 5. The chief virtues.
And in the seuen dedely sinnes that man sal refuse. 6. The deadly sins.
¶ And he comandes and biddes in al that he may, And these all curates are bidden to teach, and require all within their cures,
That all that haues kepyng or cure undir him
Enioygne thair parochiens and thaire sugettes,
That thai here and lere this ilk sex thinges,
And oft sithes reherce tham til that thai kun thaime, to teach them to their children.
And sithen teche tham thair childir, if thai any haue,
What tyme so thai er of eld to lere tham.
And that parsons and vikers and al paroche prestes
Enquere diligently of thair sugettes, in the lentyn tyme, Enquiry to be made in this matter, when they come to confession,
When thai come to shrift, whethir thai kun this sex thinges,
And if it be funden that thai kun thaim noght,
That thai enȝoygne tham opon his behalue,
And of payne of penaunce for to kun tham.
And forthi that nane sal excuse tham and that none may plead want of learning, they are put forth in English.
Thurgh unknalechyng for to kun tham,
Our fadir the Ercebisshop of his godenesse
has ordayned and bidden that thai be shewed
Openly on inglis o-monges the folk.
¶ Wharefore onentes the first of this sex thinges, I. Points of belief:
That is, to knaw the articles that falles to the trouth,
Als gret clerkes techis and shewes in thair bokes,
Thare falles un-to the faithe fourtene poyntes
Of whilk seuen falles to goddes godhede, the Godhead,
And othir seuen falles to christes manhede. the Incarnation.
The first poynt that we sal trowe of the godhede 1. Oneness of God.
Is to trowe stedefastly in a trew god,
And that nane othir is for to trowe in.
The tothir is, that the hegh fadir of heuen 2. The Father is very God.
Is stedefast and sothefast god almighty.
The third is, that Iesu crist goddes son of heuen 3. The Son is God equal with the Father.
Is sothefastly god euen til his fadir.
The ferthe poynt is, that the hali gast, 4. The Holy Ghost proceeding from the Father and the Son, is very God, equal with Them both.
That samenly comes of bothe the fadir and the son,
Is sothefastly god, and euen til tham bothe.
And though-whethir noght twa goddes the fadir and the son, Nevertheless not three Gods, but three several Persons and One God.
Ne thre goddes the fadir, and the son, and the haligast,
Bot thre se[r]e persons and noght bot a god.
The fift point is, that the trinite 5. The One and Triune God is
Fadir and sone and haligast, thre persons and a god,
Is maker of heuen and of erthe and of all thinges. maker of heaven and earth and all things.
The sext poynt is, that halikirk our modir 6. The Church is holy and one, the fellowship of all Christian people in sacra∣ments and other gifts.
Is hali and allane thurgh-out the world,
That is communyng and felawred of al cristen folk,
That communes to-gedir in the sacrementȝ
And in othir hali thinges that falles til halikirk,
In forgyfnes of synnes, and hele of thair saules,
For withouten halikirke nis na saule hele. Out of the Church is no soul safe.
The seuent article that us awe to trow 7. The resurrec∣tion and everlast∣ing life of the bodies and souls that are sundered by death until the day of judgment.
Is uprisyng of flesh, and lyfe withouten end,
For when that dede has sondred our bodies and oure saules
For a certeyne tyme, als our kynde askes,
Unto when that god sal deme the quick and the dede
Than our saules sal turne ogayn til our bodies,
And we, thas ilke, and naneothir than we er now,
Sothefastly sal rise up in bodi and in saule
That neuermare sal sondir fra that tyme forthe,
Bot samen, if we wele do whiles we er here,
Wend with god to that blis that euermare lastes,
And als if we ivel do, til endeles payne.
¶ THARE ER OTHIR SEUEN POYNTES of cristes manhede The Incarnation of Christ.
That er nedefull to trowe til al that er cristen.
¶ The first is, that Iesu crist, goddes sone of heuen, 1. Conceived by the Holy Ghost,
Was sothefastely consayued of the maiden mari,
And toke flesh and blode, and bicome man and born of the Virgin Mary without marring her motherhood, or loss to her maidenhood.
Thurgh might and strenth of the haligast
Withouten ony merryng of hir modirhede,
Withouten ony mynnyng of hir maidenhede.
¶ That othir poynt, that we sal trow 2. God and Man, but one Christ,
That he, god and man bathe in a person,
Was sothefastly born of that blissed maiden, begotten of the Father before time was,
Godde, geten of his fadir before ony tyme,
And man borne of his modir and brought forthe in tyme. and born of His mother in time.
¶ The third poynt that we sal trowe is cristes passion, 3. Endured bodily sufferings for sinful man, and death on the cross.
That he tholed bodily for synfulman kynd,
Howe he was traised with his disciple, and taken with Iues,
Beten with skourges that no skyn held,
Nailed and (on) the rode, and corouned with thornes,
And many othir hard paynes, and died atte last.
¶ The ferthe article is, that when he was dede, 4. When His Body was buried, His Spirit, with His Godhead, went down to Hell,
And his bodi tane doune, and wonden, and doluen
Yit, to whiles that his bodi lai in the graue,
The saule with the godhede went untill hell,
And heried it, and toke oute thas that wer his, and released those whom in His fore∣sight He willed to be saved.
Als Adam and Eue, and othir forme-fadirs
Whilke he in his forloke wold that wer saued.
¶ The fift poynt is, that on the third day 5. Rose from the Dead very God and very Man;
Aftir that he died, he ras fra dede un-to lyue,
Sothefast god, and man in bodi and in saule,
For als he died in sekenesse of our manhede, by His death hath destroyed death, and by His rising again hath re∣stored to us ever∣lasting life.
Als he ras thurgh strenthe of his godhede,
And so destrueyd our dede thurgh his dieyng,
And whikend us un-to lyf thurgh his risyng.
¶ The sext poynt is, that we sal trowe, 6. Ascended into heaven, where He in our nature is not only "equal unto the angels," but crowned with honour above all angels, that for a while was made lower than angels.
That the fourtied day aftir that he ras
Thurgh strenth of him-self he stegh in-till heuen,
Where our kynd is now in his blissed person,
Noght anely euen no mete to his angels,
Bot hegher crouned kyng aboue all angels,
That before-tyme was lesse than kynd of angels.
¶ The seuend poynt is, that right als he died, 7. He shall so come in like man∣ner to judge the quick and the dead according to their works.
And aftirward ras and stegh in-till heuen,
Right swa sal he cum opon the last day.
Bathe forto deme the quick and the dede;
Whare all the folk that euer was, or is, or sall be,
Sal sothefastly be shewed and sene befor him,
And ilkman answer of his owen dedis
And be dampned or saued whethir-sum he de∣serves,
For als his rightwisenesse is now menged with mercy,
So sal it than be withouten merci.
¶ THE SECUND THYNG OF THE SEX TO KNAWE god almighten The Ten Com∣mandments.
Is the ten comandementȝ, that he has gyuen us,
Of the whilk ten, the thre that er first The first table our duty to God.
Augh us haly to hald onentes our god,
and the seuen that er aftir, onentes our euen cristen. The second table our duty to our neighbour.
¶ The first commandement charges us and techis Thou shalt have none other gods.
That we leue ne loute nane fals goddes,
And in this commandement is forboden us And herein are forbidden idol∣atries, enchant∣ments, and all evil arts.
Alkyns mysbileues, and al mawmetries,
Al fals enchaunmentez, and al sorceries,
All fals charmes, and all witchecraftes;
All fals coniurisons, and al wicked craftes,
That men of mysbyleue traistes opon,
Or hopes ony help in, withouten god almighten.
¶ THE SECUND COMMANDEMENT biddes us noght take The second (third) commandment. Thou shalt not take the name of God in vain.
In ydelship, ne in vayne the name of our god,
So that we trow noght in his name, bot that is stedefast;
That we swere noght be his name but behouely;
And that we neuen noght his name but worship∣fully.
¶ The third is, that we sal hald and halowe our haliday, Keep holy Sunday and other holy days of the Church;
The Sononday, and all othir that falles to the yhere,
That er ordayned to halowe thurgh halikirk,
In whilk daies all folk lered and lawed and, whether clerk or layman, hear or say divine service in honour of God and His saints,
Awe to gyf tham godely to goddes seruice
To here it and say it aftir thair state is
In worship of god almighten and of his gode halowes,
Noght than for to tent to tary with the world, without clinging to the world, or living in the lusts of the flesh.
Ne lyue in lykyng ne lust that the flesh yernes,
Bot gladly to serue god in clennesse of life.
¶ The ferthe biddes (*)us to do worship to fadir and to modir, Honour thy father and mother,
Noght only to fleshli fadir and modir
That getes and fosters us forthe in this world,
[fleshli fadir and modir
That getes and fosters us forthe in this world,]
Bot til our gastly fadirs that has hede of us, and thy spiritual father, and holy mother Church;
And techis us how to lif til hele of our saules.
And til our gastly modir, that is halikirke
To be buxom thar-to, and saue the right of it,
For it is modir til all that cristenly lyfes,
And alswa til ilk man that worshipfull is, and order thyself reverently to thy betters.
for to do worship aftir that it is.
¶ The fifth biddes us that we sla naman, Thou shalt do no murder, of body, or reputation;
That is at say, bodili ne gastly nouthir,
For als mony we sla, in that at we mai,
Als we sklaundir or bacbite or falsly defames,
Or fandes for to confound tham that noght serues,
Or withdrawes lyuelade fra tham that nede haues, nor withhold the necessaries of life, if thou hast wherewithal.
If we be of haueing for to help tham.
¶ The sext commandement forbedes us to syn Thou shalt not commit adultery, with kin or stranger, single or married.
Or forto foly fleshli with any woman
Outhir sib or fremned, wedded, or unwedded,
Or any fleshly knawyng or deid haf with any,
othir than the sacrement of matermoyne escuse,
And the lawe and the lare of halikirke teches.
¶ The seuent comandement biddes us noght stele; Thou shalt not steal.
In whilk is forboden robbyng and reuyng,
All wrangwise takyng or withhaldyng,
Or hiding or helyng of othir men godes
Ogayne thaire wit, and thaire will that has right to tham.
¶ The aughtand biddes us we sall bere Thou shalt not bear false witness against thy neighbour.
No fals wittenes ogayne our euen-cristen;
In whilk is forboden al maner of lesyng,
Fals conspiracie, and forsweryng.
Whare-thurgh our euen-cristen mai lese thair catell,
Faith, favour, or fame, or any thing elles,
Whethir it be in gasteli or bodili godes.
¶ The neynd is, that we noght yerne our neghtebur house; Thou shalt not covet thy neigh∣bour's house or land,
In whilk is forboden all urangwise couatise
Of land, or of lithe, or of ought elles,
That mai noght be lifted ne raised fro the ground,
Als thing that is stedefast, and mai not be stirred.
¶ The tend and the last is, that we yerne noght nor his wife, maid or servant, ox or ass, or any of his bona mobilia,
The wife of our neghtebur, ne of our euen-cristen,
Ne his maiden, ne his knaue, his ox nor his asse:
In whilk is forboden us to yerne or to take
Ony thing that may be stirred of othir men godes,
As robes or richesse, or othir catell or chattels not our own of right;
That we have no gode title, ne no right to.
For what thing so we gete, or tas on othir wise,
We mai noght be assoiled of the trespas,
Bot if we make assethe in that at we may nor is there abso∣lution without making satisfac∣tion,
To tham that we harmed, withaldand thair godes.
And in cas that we have thurgh fals athes,
Als in assizes or othir enquestes
Wittandly and willfalli gere our euen cristen
Lese thaire patrimoyne, or thair heritage,
Or falsly be desesed of land or of lithe,
Or fals diuorce be made, or any man dampned,
Of all we do, that we may, unto the party, nor in cases re∣served, except by the bishop or his commissary.
Yit may we noght be assoiled of our false athe,
Bot of our bisshop or him that has his power,
For swilk cas is riuely reserved til him seluen.
¶ This ten Comandementȝ that I haue nowe rekend
Er umbilouked in twa of the godspell, These ten com∣mandments are comprehended in the two command∣ments of the Gospel.
LUCE Xo. CAPo.
The tane is we love god ouer al thinges,
The tothir that we love our euen-cristen als we do oure selven.
For god augh us to love halye with hert,
With al our might, with al our thought, with word and with deid:
Our euen-cristen alswa augh us to loue
Un-to that ilk gode that we loue us selven,
That is, that thai welefare in bodi and in saule,
And cum to that ilk blisse that we think to.
Who-so dos this twa fulfilles the othir.
¶THE THIRD THING OF THE SEX that I first touched The seven sacra∣ments,
Is the seuen sacrementz that halikirk gifes
Thurgh prelates and othir prests that has the power.
Of whilk seuen, the first fyve ilk a cristen man including matri∣mony.
Augh lawfully to take aftir his eld is;
And twa lies in thair wille that ressayves tham,
¶ The first sacrement of seuen is our baptisme, Baptism
That we take the first tyme that we becum cristen,
In whilk bathe the first syn that we er born with,
And alkyn othir syn, is wasshen oway, washes away original and actual sin.
that we er filed with ar we take it;
And the trouthe of halikirk is taken thare-in
Withouten whilk na synfulman saule may be saued.
And to this sacrement falles foure thinges, Four conditions necessary to the right adminis∣tration.
If it sal rightly be taken als halikirk techis:
Ane is right saying and shap of the wordes 1. Form of words.
That him augh for to sai, that gyffes this sacrement
That er thise: I BAPTIZE THE IN THE NAME
OF THE FADIR & THE SON, & THE HALI GAST.
¶ Another is, that it be done anely in water, 2. In water.
For nanothir licour is leuefull tharfore.
¶ The third is, that he that gyffes this sacrement 3. Intention in the minister.
Be in wit and in will for to gyff it.
¶ And the ferthe is, that he that takes it 4. Not to be iterated,
Be nouthir of lered, ne of lawed, baptized before;
For if the prest be in were of him that sal take it,
Whethir he be baptized or he be noght,
Than sall he sai the wordes opon this wise—but in case of doubt, to be ad∣ministered with a conditional form.
If thou be noght baptized, I baptize the
In the name of the fadir and the son and the haligast.
¶ THE SECUND sacrement is confermyng In Confirmation bishops confer the grace of the Holy Ghost upon those who receive the Sacrament, to strengthen them against the devil;
That the bisshop gives to tham that er baptized,
That giffes thurgh his power to tham that tas it
The grace and the giftes of the haligast
To make tham mare stalworth than thai ware before
To stand ogaynes the fend, and dedely syn,
That nane has power to do bot bisshop allane and this only bishops, as suc∣cessors of the Apostles.
That has the state and the stede of cristes apostels.
¶ The third sacrement is cald penaunce, Penance is genuine repent∣ance.
That is sothefast forthinking we have of our syn
Withouten will or thoght to turne ogayne to it.
And this behoues haue thre thinges if it be stedefast: And to this is required:
Ane is sorow of our hert that we have synned; 1. Contrition.
Anothir is open shrift of our mouth how we haf synned, 2. Confession.
And the third is rightwise amendes makyng for that we haf synned. 3. Satisfaction.
This thre, with gode will to forsake our syn,
Clenses us and wasshes us of alkyn synnes.
The ferthe is the sacrement of the auter, The Sacrament of the Altar is Christ's body, as whole as when he first took it.
Cristes owen bodi in likeness of brede,
Als hale as he toke it of that blessed maiden;
Whilk ilk man and woman, that of eld is,
Aught forto resceyve anes in the yhere, It ought to be received at Easter,
That is at sai, at paskes, als hali kirke uses,
When thai er clensed of syn thurgh penaunce,
Of payne of doyng out of hali kirke. except for reason∣able cause, which must be made known to the minister.
Bot if thai forbere it be skilwise cause,
That aught to be knawen to thaim that sal gif it,
For he that takes it worthili, takes his salvation, Worthy reception is salvation, but unworthy is damnation.
And who-so unworthili, takes his dampnation.
The fift sacrement is the last enoynting Extreme unction, or anointing of those of a reason∣able age who appear to be in danger of death.
With oyle that is halowed and handeled of prest
To tham that he wate er of skillwise elde,
And that he seis sikerly in peril of dede,
In lightenes and alegeaunce of their sekenesse,
If god wil that thai turne ogayne until hele,
And als in forgyuenesse of venyale synnes,
And in lessyne of payne, if thai passe hethen.
¶ The sext sacrement of halikirke is Ordir, Rightful ordering empowers men to serve according to their degree▪
That giffes power to tham that rightwisely tas it
For to serve in halikirk aftir thair state is,
And to tham that takes the ordir of prest
For to serue and for to minister sacrementȝ of halikyrk, that to tham falles and priests to minister the sacra∣ments alletted to them.
Aftir the state that thai haue, and thair degree askes.
¶ THE SEVENT sacrement is Matirmonye, Matrimony joins together man and wife so long as they both shall live, as a remedy against sin and a means of grace.
That is, a lawefull festenyng betwix man and woman,
At thair bother assent for to lyve samen
Withouten ony lousyng to thair life lastes,
In remedi of syn, and getyng of grace,
If it be taken in gode attent and clennesse of lif.
¶ THE FERTHE THING OF THE SEX TO KNAW GOD ALMIGHTEN, The seven works of mercy,
That us behoues fulfill in al that we mai,
Is the seuen dedis of merci until our euen-cristen
That god sal reherce us opon the dai of dome,
and wit how we haf done tham here in this lyfe,
Als saint matheu mas mynde in his godspell.
—xxvo. capitulo.—
¶ Of whilk the first is to fede tham that er hungry. to the hungry,
¶ That othir, for to gif tham drynk that er thirsty. the thirsty,
¶ The third, for to clethe tham that er clatheless. the naked,
¶ The ferthe is to herber tham that er houselesse. the strangers,
¶ The fifte, for visite tham that ligges in sekenesse. the sick,
¶ The sext, is to help tham that in prison er. the prisoners,
¶ The sevent, to bery dede men that has mister. the dead.
¶ Thise er the seuen bodily dedis of merci
That ilk man augh to do that is mighty.
¶ UNDE VERSUS, vestio, poto, cibo, redimo, tego, colligo, condo.
¶ Thare er of merci allso seuen gasteli dedis A rhyming enumeration of the seven spiritual works of mercy.
That us augh to do to tham that has nede til us:
¶ Ane is to consaile and wisse tham that er will. Counsel.
¶ A nothir is to withdrawe tham that will wirk ill. Reproof.
¶ The third is to solace tham that er sorowfull. Consolation.
¶ The ferthe is to pray for tham that er sinful. Prayer for sinners.
¶ The fifte is to be tholemode when men misdos us. Patience.
¶ The sext gladly to forgyf when men has greued us. Forgiveness.
¶ The seuent, when men askes us for to her tham, Teaching.
if we can mare than thai for to lere tham.
UNDE VerSUS, Consule, castiga, solare, remitte, fer, ora, The spiritual works of mercy,
Instrue si poteris: sic cristo carus haberis.
¶ Thise til our neghtebors er ful nedefull, needful for others, and profitable to ourselves.
And to tham that dos tham wondir medefull,
For he sal find merci that mercifull is,
And man withouten merci of merci sal misse.
¶ THE FIFTE THING of the sex to knaw god Almighten The seven Chris∣tian Virtues.
Is the seuen vertues that haliwrit techis,
Of whilk seuen the thre first, that er heued thewes, Three towards God;
Teches us how to haue us unto god almighten,
And the four techis us swa for to lyf four in respect to ourselves and our neighbour.
Bathe onentes our self and our euen-cristen
That it be bathe likand to god and to man.
¶ The firste vertue is trouthe, whar thurgh we trow Faith
Anely in a God, that made al thinges,
With al the othir articles I touched before;
And this is nedefull til all that cristen lifes,
For trouthe is beginyng of al gode werkes: is the beginning of good works; but nothing worth without works,
For nouthir is trouth worth withouten gode werkes,
Ne ne werk withouten trouth mai pai god almighten. nor can works be pleasing to God without it. Hope, both through God's goodness and our own good works;
¶ The tothir gode thewe and vertue is hope,
That is a siker abyding of gastely gode
Thurgh goddes godeness, and our godedis,
For to come to that blisse that never mare blinnes
Not anely in traiste of goddes godeness
Ne alanely in traist of our godededis,
Bot in traist of tham when thai er bathe samen.
For nouthir sal we fall so ferr in al wanhope neither despair∣ing,
That we ne sall traist to have blisse if we wele do,
Ne we ne sal noght come so ferre in-til our hope nor presuming.
That we sal traist so mikel of goddes godeness,
That we sal hope to have blisse withouten gode dedis.
¶ The third vertu or thew is charite, Charity,
The whilk is a dere loue that us augh to haue
Unto god almighten and all our euen-cristen
Unto god almighten al for him-selven, for God,
And al our euen-cristen for god almighten and man.
For the tane may nought be loued withouten the tothir,
For als that saint Iohan sais in his epistell
—cao. iiijto.—
That comandement, he sais, we have of god al∣mighten,
That wha-soeuer loues god, loues his euen cristen;
For he that loues noght his brothir, wham he mai se,
how suld he loue god almighten that he seis noght.
¶ The ferthe vertu or thewe is rightwiseness, Justice renders to all their due,
That is to yheld to al men that we augh tham,
For to do til ilk man that us augh to do,
For to worship tham that er worthi, honour to whom honour,
For to helpe the pouer that er nedy, Justice helps the needy, and wrongs no man, but does to all what reason asks.
For to do gile ne wrang unto naman,
bot for to do that skill is unto ilkman.
¶ The fift vertu or thew sleghe or sleghness—prudencia— Prudence or Wis∣dom is wary with danger, and dis∣cerns good from evil.
That wisses us to be war with wathes of the world,
for it kennes us to knaw the gode fra the yvel,
And als-so to sundir the tane fra the tothir,
And for to leue that is yvel, and take to the gode;
And of twa gode thinges to chese the better.
¶ The sext vertu is strength or stalworthnesse, Fortitude or strength of mind and purpose,
Noght anely of bodi, but of hert and of will,
Euenly to sofir the wele and the wa, in weal and woe,
Welthe or wandreth, whethir so betides,
And that our hert be noght to hegh for no welefare, neither elated
Ne ouer mikel undir for nane yvel fare, nor depressed,
But saffely for to stand ogaynes our faes, but stedfast to God-ward.
Whethir thai be bodili or thai be gastely,
So that na foule fandyng make us to fall,
Or be fals in our faithe ogayne god almighten.
The seuent vertu and the laste is methe or methe∣fulnsse,—TEMPERANCIA— Temperance or Moderation
That hedis us fra outrage, and haldes us in euen preserves us from excess,
Lettes fole lykynges and lustes of the flesch,
And yhemes us fro yernynges of worldely godes,
And kepes us in clennesse of bodi and of saule:
For methe is mesur and met of al that we do, that we may live rationally.
If we lyff skillwisely als the lawe techis.
¶ THE SEXT THING AND THE LAST OF THAS I first touchid The seven deadly sins,
Is the seuen heued synnes or dedely synnes,
That ilkman augh for to knawe to fle and forhoue, that we must know, so as to flee them.
For man mai noght fle tham bot he knawe tham,
Pride, enuy, wrath, and glotony, covatis and slauth, and licheri.
And forthi er thai cald seuen heued synnes,
For that al othir comes of tham,
And forthi er thai cald dedli synnes,
For thai gastely sla ilk mannes saule,
That er hanked in al or in any of tham.
Wharefore the wise man biddes in his boke,
—Ecclesiast. xxio.—
Als fra the face of the neddir, fand to fle syn,
For als the venyme of the nedder slaes mannes bodi,
Swa the venyme of syn slaes mannes saule.
¶ The first of this seven synnes is pride, Pride is a lifting up of man's heart for office or position, or other distinc∣tion, that he has by birth or favour, or prides himself on having.
That is, a likand heghnesse of a mannes hert
Of office, or hegh state, or othir nobillay,
That he outhir has of kynd or of grace,
Or that he hopes that he has mare than a nothir.
And of this syn comes mani sere spices,
Bost, and auantyng, and unbuxumnesse,
Despite, and ypocrisie, and unshamefulnesse,
And othir that er oft sithe sene omang proude men.
¶ The secund dedeli syn is hatten enuy, Envy grieves at the well-doing, and rejoices at the misfortune, of others;
That is a sorowe and a site of the welefare,
And ioy of the yuel fare of our euen-cristen;
Of whilk syn many spices springes and spredes.
Ane is hatered to speke or here ought be spoken hates praising them;
That may soune un-to gode to tham that we hate:
Anothir is false iuggeyng or dome of thair dedis, misjudges their actions;
And ay turne until yuel that thai do to gode;
The third is bacbityng, to sai behynd tham and backbites,
That we wil noght auow ne say befor tham,
Whare noght anely he that spekes the yuel,
Bot he that heres it be spoken, is for to blame, wherein the listener is also to blame.
For war thar no herer, thar wer no bacbiter.
¶ The third dedely syn or heued syn is wrath, Anger is a stirring or swelling of heart,
That is, a wiked stirryng or bolnyng of hert
Whare-thurgh a man wilnesse for to take wrake that makes one desire to take vengeance.
Or wickedly to venge him opon his euen-cristen,
And of this syn comes striuyng, and flityng,
With mony fals and mony foule wordes;
Sklaundir, for to fordo a mannes gode fame,
Feghtyng, and felony and oft mannes slaughter,
And many ma than now is nede to be neuened.
¶ The ferthe dedeli syn is glotony, Gluttony.
That is ane unskilwise likyng, or loue, Eating or Drink∣ing out of reason, as to
In taste, or in takyng of mete and of drynk;
And this trespas dos men opon sere wise.
Ane is ouer areli or ouer late, or ouer oftt sithes
For to ete or to drynk, bot if nede ger it; time,
Anothir is for to lyue ouer delicately; nicety,
The third is for to ete or drink ouer mikel; quantity,
The ferthe is ouer hastily to ete or to drynk; haste,
The fift is to compas upon what wise or contrivance.
We may gete deliciouse metes and drynkes,
For to fill the likyngs and lustes of the flesh,
Othir than we may godely lede our lyve with.
UNDE VERSUS, Prepropere, laute, nimis, ardenter, studiose.
¶ THE fift dedely syn is covatise, that is a urang∣wise wilnyng Covetousness
Or yernyng to hafe any kyns gode that us augh noght,
And this is principaly done opon twyn wise:
Ane is wrangwisely to gete any thing gets, by right or wrong,
That oure likyng or oure loue lightes opon,
Als be sacrilege, or be symonie,
Stalthe, falshede, or oker, or othir gilery,
Whilk this worldis men is wont for to use,
That castes thaire conandnesse so unto couatise
That thai ne reck whethir it be bi right, or bi wrang,
Bot at thai mai gete that at thaire hert yhernes.
Anothir is wrangwisely to hald that is geten; and keeps unduly for itself.
That is when we will noght do to god almighten,
Ne til halikirk, ne til our euen-cristen,
That us augh for to do bi dett and by lawe,
Bot anely haldes that we have, for ese of us selven;
Whare noght anely he that wrangwisely getes,
Bot he that wrangwisely haldes, falles in the syn.
¶ THE SEXT dedely syn is slauthe or slawnes, Sloth.
That is ane hertly anger or anoye til us Repugnance to spiritual work.
Of any gastely gode that we sal do,
And of this syn comes sum sere speces;
Ane is latsumnesse or lite to draw opon lenthe Delay.
Any gode dede that we sal do,
That mai turne us til help or hele of our saules.
Anothir is a dulnesse or heuynesse of hert Dulness.
That lettes us for to luf our lord god almighten,
Or any likyng to haue in his seruice.
The third is yde[l]ship that ouer mikel is haunted, Idleness.
That makes men lathe to begyn any godededis,
And lightely dos us to leue when ought is begunnen,
And thar ar we er kyndely borne for to swink
Als the foughel is kindly born for to flegh, Job. vto. cao.
It haldes us euermare in ese ogaynes our kynd,
For idelnesse is enmy to cristen man saule
Stepmodir and stameryng ogayne gode thewes,
And witter wissyng and wai till alkyns vices.
¶ The seuent dedely syn is lecheri, Lechery.
That is a foule likyng or lust of the flesch;
And of this syn comes many sere spices.
Ane is fornication, a fleshly syn Fornication.
Betwix ane aynlepi man, and ane aynlepi woman,
That forthi that it is ogaynes the lawe
And the leue, and the lare that hali kirk haldes,
It is dedely syn to tham that dos it.
¶ An other is auoutry, that is spousebrek, Adultery.
Whether it be bodily or it be gastely,
That greuouser and gretter is than that othir.
The third is incest, that is when a man synnes Incest,
Fleshly with any of his sib frend,
Or any othir that is of his affinite,
Gastely or bodili, whethir so it be.
Othir spices many ma springes of this syn, and many other kinds.
That ouer mikel er knawen and kennd in the werld,
With tham that ledis thair lifs als thaire flesch yhernes.
¶ This er the sex thinges that I have spoken of, These are the six things taught by the Church,
That the lawe of halikirk lies mast in
That ye er al halden to knawe, and to kun, that all are bound to know.
If ye sal knawe god almighten, and cum un-to his blisse:
And for to gif yhou better will for to kun tham, As an encourage∣ment to learn them,
Our fadir the ercebisshop grauntes of his grace the Archbishop grants forty days' indulgence;
Fourti daies of pardon til al that kunnes tham,
Or dos thair gode diligence for to kun tham,
And ratifies als-so that othir men gifes,
So mikel couaites he the hele of yhour saules,
For if ye kunnandly knaw this ilk sex thinges for by knowing these things men learn to know God,
Thurgh thaim sal ye kun knawe god almighten,
Wham, als saint Iohn saies in his godspel, whom to know is life eternal.
Conandly for to knawe swilk als he is,
It is endeles life and lastand blisse,
To whilk blisse he bring us[, that bought us].
amen.
C.
¶ JOHANNES permissione divina, &c., dilecto filio Archidia∣cono nostro, &c., salutem, gratiam et benedictionem.
¶ Quia nonnulli Christi fideles, quibus, licet immeriti, praesidemus, non sunt, quod dolenter gerimus, saltem in grossis et necessariis
Christianae legis observantiis instructi, quod tam ex nostra, quam ex rectorum, vicariorum, et sacerdotum parochialium, qui ipsos juxta susceptae curae debitum haberemus instruere, incuria, ne dicamus ignorantia, dicitur evenire; per quod (quod Deus avertat) de facili, via patere potest erroribus, et gravibus periculis animarum.
Nos volentes, ut tenemur, super hoc remedium apponere salutare,
sacro approbante cleri nostrarum dioecesis at provinciae consilio, super hoc sic duximus ordinandum, ut quilibet rector, vicarius, capellanus parochialis et curatus alius, saltem diebus dominicis, sine exquisita verborum subtilitate exponant, seu exponere faciant, populo in vulgari
articulos fidei, praecepta tam novi quam veteris testamenti, opera misericordiae, virtutes principales, gratiae sacra∣menta et peccata mortalia cum sua sequela; et quod vice nostra injungant parochianis suis, viris et mulieribus, quod ipsi et eorum singuli praemissa omnia diligenter audiant et addiscant; et quod haec parvulos suos, filios et filias, clare doceant et ipsos ad haec
addiscenda compellant; et quod saltem in singulis quadragesimis dicti curati parochianos suos an haec sic didiscerint et sciverint, et sic liberos suos instruxerint, examinent, exquisite injungentes non parentibus in hac parte poenitentiam salutarem, quam pro tempore, prout eorum requirit inobedientia, studeant aggravare.
Et ne quis super hiis per ignorantiam se valeat excusare, haec sub verbis planis et incultis, ut sic levius in publicam deducantur notitiam, fecimus annotare.
¶ PRIMO SCIENDUM EST quod secundum theologos xiiij. sunt articuli fidei, quorum septem pertinent ad divinitatem, et septem ad Christi humanitatem.
¶ Primus Articulus pertinens ad divinitatem est in unum Deum credere firma fide.
¶ Secundus est credere Patrem omnipotentem esse Deum.
¶ Tertius est credere Dominum nostrum Filium ejus unigeni∣tum esse Deum.
¶ Quartus est credere Spiritum Sanctum esse Deum, et sic credendum est Patrem et Filium et Spiritum Sanctum esse unum Deum.
¶ Quintus est credere quod trinus et unus Deus est creator coeli et terrae.
¶ Sextus est credere sanctam ecclesiam catholicam et sanctorum communicationem, quae consistit in congregatione et communione fidelium, et sacramentis ecclesiae et aliis quibus communicat ecclesia Christiana, ita quod extra istam ecclesiam non est salus.
¶ Septimus est credere carnis resurrectionem et vitam aeter∣nam, videlicet, quod omnes in die judicii sumus in carne et anima veraciter surrecturi, et tunc erit aeterna gloria electorum et damnatio perpetua reproborum.
¶ Primus articulus pertinens ad Christi humanitatem est vera Christi incarnatio, videlicet, quod Dominus noster Iesus Christus Filius Dei unigenitus conceptus est de Spiritu Sancto sine virili semine ex Maria Virgine incorrupta.
¶ Secundus est ipsius Domini nostri Ihesu Christi sic incarnati nativitas ex dicta Virgine gloriosa.
¶ Tertius est vera Christi passio, qui, ut genus humanum ab aeterna morte, cui fuit obnoxium, redimeret, gratis sustinuit asperri∣mam mortem crucis.
¶ Quartus est descensio Christi ad inferos in anima, quiescente corpore in sepulero, ut inde suos eriperet quos redemit.
¶ Quintus est vera Christi resurrectio qui tertia die post pas∣sionem suam, solutis inferni doloribus, a mortuis resurrexit.
¶ Sextus est vera Christi ascensio ad coelos, qui quadragesimo die post resurrectionem suam ascendit in coelum.
¶ Septimus est adventus Christi ad judicium certissima expec∣tatio, et tunc, qui bona egerunt, ibunt in vitam aeternam; qui vero mala, in ignem aeternam.
¶ SECUNDO DECEM SUNT MANDATA A CUNCTIS FIDELIBUS INVIOLA∣BILITER OBSERVANDA, quorum tria ordinantur ad Deum, septem vero ad proximum.
¶ Primum mandatum est, Non adorabis Deos alienos; in quo prohibentur principaliter omnis idolatria,
sortilegia; et secundario omnes incantationes et carminationes cum suis characteribus et figmentis.
¶ Secundum est, Non assumes in vanum nomen Dei tui, in quo prohibetur principaliter omnis haeresis, et secundario omnis blasphemia et irreverens nominatio Dei nostri.
¶ Tertium est, Sabbata sanctifices in quo praecipitur tam clericis quam laicis, omissis operibus servilibus, vacare divino cultui diebus dominicis et festivis.
¶ Quartum mandatum est, Honorare patrem et matrem, in quo mandato intelliguntur pater et mater non solum carnales, sed etiam spirituales, videlicet praelati et alii curati qui sunt patres spirituales fidelium; mater vero ecclesia catholica, cujus sunt filii universi Christiani;
secundario in isto mandato omnis superior juxta gradus sui meri∣tum intelligitur honorandus.
¶ Quintus est, Non occides, in quo prohibetur nedum hominum occisio, sed etiam vis injusta, proximi laesio tam spiritualis, quam corporalis. Spiritualiter enim occidunt, qui proximis detrahunt, et indigentibus denegant alimenta, et qui per malitiam opprimunt innocentes.
¶ Sextum est, Non moechaberis, in quo prohibetur incestus et omnis fornicatio, [et omnis commixtio viri et mulieris] quam sacra∣mentum matrimonii non excusat.
¶ Septimum est, Non facies furtum, in quo prohibetur omnis illicita contractio et detentio rerum alienarum contra voluntatem dominorum vel custodum earumdem.
¶ Octavum est, Non loqueris falsum testimonium contra proximum tuum, in quo prohibetur omne mendacium et per∣jurium, maxime quod aliis est damnosum.
¶ Nonum est, Non concupisces domum proximi tui, in quo prohibetur cupiditas cujuscunque rei immobilis proximi tui.
¶ Decimum est, Non desiderabis uxorem ejus nec servum nec ancillam, non bovem, non asinum, nec omnia quae ipsius sunt, in quo omnis cupiditas rerum alienarum mobilium con∣demnatur.
¶ Et sciendum est quod injusti contractores rerum alienarum, et qui per potentiam aut cautelas alias faciunt maliciose et injuste homines perdere quae sunt sua, absolvi non possunt, donec damni∣ficatis satisfaciant juxta vires, quia non dimittitur peccatum nisi restituatur ablatum. Sed qui sunt perjuri in causis matrimoniali∣bus et in juratis et in assisis, ubi de morte hominis, mutilatione membrorum, vel exhaeredatione agitur, etiamsi laesis satisfecerint, absolvi non possunt ab inferiori, quam ab episcopo suo diocoesano, vel ab eo cui episcopus super hoc specialiter commiserit vices suas.
¶ Haec autem decem mandata praedicta in duobus mandatis Evangelii virtualiter includuntur, quae duo sunt dilectio Dei et proximi.
¶ Deum enim debet quilibet Christianus principaliter ex toto corde diligere, et plus amore quam timore; et proximum suum sicut seipsum, id est ad omne bonum ad quod diliget semet ipsum.
¶ Et qui haec duo perfecte observat, omnia decem mandata adimplet.
¶ Tertio sciendum, est quod tres sunt virtues principales
[The authorized English does not here keep to the order of the original Latin, where the Theological and Cardinal Virtues come after the Commandments, and before the Sacraments.
For the sake of more easy comparison, the lines here omitted, C. 126-151, are printed with the English, but the lines are numbered as they follow in the original. Post page 76.]
¶ Quarto septem sunt gratiae sacramenta, videlicet bap∣tismus, confirmatio, eucharistia, poenitentia, extrema unctio, ordo,
et matrimonium; quorum quinque prima ab omnibus debent recipi Christianis, sed duo ultima ordo, videlicet, et matrimonium sunt voluntaria.
¶ Et ista sacramenta sunt per praelatos et sacerdotes tantum∣modo dispensanda: excepto solo sacramento baptismi, quod in articulo necessitatis potest et debet a quacunque ("quocunque." MS.) persona indifferenter ministrari, viro vel etiam muliere, ser∣vatis omnino quatuor conditionibus infrascriptis.
¶ In baptismo quidem deletur omne peccatum tam originale quam actuale; et fides suscipitur sine qua nemo salvari potest.
¶ Sunt autem in baptismo quatuor principaliter observanda: viz. forma verborum, ut Ego baptizo te in nomine Patris et Filii et Spiritus Sancti.
¶ Item quod fiat in aqua et non in alio liquore.
¶ Item quod baptizans habeat intentionem baptizandi, et quod baptizandus non sit prius baptizatus.
¶ Et si dubium fuerit, dicendum est, Si non es baptizatus, Ego baptizo te in nomine Patris et Filii et Spiritus Sancti.
¶ Virtus et effectus confirmationis est conferre gratiam Spiritus sancti et virtutes homini baptisato, ad augmentum, fortifi∣cationem, seu roborationem contra diabolum et peccata.
¶ Hoc autem sacramentum tantum dari potest ab Episcopis qui locum tenent Apostolorum.
[In the Latin of the Convocation, the Sacrament of the Eucharist follows Confirmation. See post page 66.]
¶ Poenitentia est peccata plangere et ea ulterius non com∣mittere,
cujus tres sunt partes, scilicet cordis contritio, oris con∣fessio, et operis satisfactio.
Contritio debet esse devota intima et amara.
¶ Confessio debet esse humilis, nuda, et integra, declarans facti circumstantias peccatum aggravantes.
Satisfactio est libens et laeta injunctae poenitentiae completio.
Sed frequens et amara debet esse peccati recordatio, per quod quis ingrate suum praesumpsit offendere Redemptorem.
¶ EUCHARISTIA est vivum corpus Christi: et illud, si digne sumatur, sumenti proficit ad vitam aeternam, si indigne sumatur aedificat ad gehennam.
¶ Extrema Unctio est poenae spiritalis aliqualis alleviatio quae tantum debet dari adultis, qui gravis infirmitatis indiciis videntur mortis appropinquare periculo, tamen, si potest commode fieri, detur dum infirmi sunt compotes rationis.
¶ Ordo, rite collatus, dat potestatem rite ordinatis minis∣trandi in ecclesia et conferendi ecclesiastica sacramenta—unicuique juxta statum et ordinem quae suscepit.
¶ Matrimonium est viri et mulieris conjunctio individua, vitae retinens consuetudinem, et in isto sacramento etiam confertur gratia si puro corde et sincero animo contrahatur.
¶ Item sex sunt opera misericordiae quae in evangelio recitantur.
¶ Primum est pascere famelicum.
¶ Secundum potare sitientem.
¶ Tertium hospitare peregrinos et pauperes.
¶ Quartum vestire nudum.
¶ Quintum visitare infirmum.
¶ Sextum consolari carceri mancipatum.
¶ Et septimum colligi potest ex Tobia, videlicet, sepeliri corpora mortuorum.
(Spiritual works of mercy not in Latin original;
[See Note, page 60.]
¶ Tertio sciendum, est quod tres sunt virtutes principales scilicet, fides, spes et caritas,
quae theologicae appellantur, et a solis fidelibus possidentur.
¶ Fides est virtus, qua creduntur quae ad Christianae religionis pertinent fundamentum, et consistit principaliter in articulis praenotatis.
¶ Spes est certa futurae beatitudinis expectatio, proveniens ex meritis gratiaque divina; sed haec habet duo contraria, plurimum viciosa, scilicet desperationem et praesumptionem, a quibus cavere debemus. Nam cum Deus sit misericors, nemo desperare debet, quia quacunque hora peccator veraciter poenituerit salvus erit; et cum Deus sit justus, nullus sub fiducia misericordiae peccare praesumat, cum solis poenitentibus venia concedatur.
¶ Caritas est qua diligitur Deus propter se; et proximus propter Deum.
¶ Quatuor vero virtutes cardinales sunt, justitia, prudentia, fortitudo et temperantia.
¶ Justitia enim constat in recte reddendis judiciis, et debitis
persolvendis; et sic est contra malitiam saeculi plurimum opportuna.
¶ Prudentia est in utilibus eligendis et malis praecavendis et sic est utilis contra diaboli tentamenta.
¶ Fortitudo constat in prosperis et adversis aequanimiter
tolerandis: et haec est necessaria ad pugnandum contra mundum, carnem, et diabolum in hac vita.
¶ Temperantia est in motibus illicitis coorcendis: et haec est necessaria ad carnalia desideria ratione domanda.
¶ Istis quatuor hic in vita bene vivitur; et post ad aeternam patriam pervenitur.
[See Note, page 60.]
¶ Item septem sunt peccata mortalia scilicet superbia, invidia, ira, acedia, avaritia, gu a et luxuria.
¶ Superbia, radix omnium vitiorum, est amor propriae excel∣lentiae, ex quo oriuntur jactantia, hypocrisis, schisma, et consimilia.
¶ Invidia est dolor felicitatis, et gaudium adversitatis alienae, de qua oriuntur detractio, murmuratio, perversa judicia, et similia.
¶ Ira est vindictae injustus et temerarius appetitus de quo oriuntur contentiones, dissentiones, bella, homicidia, et similia.
[Here Acedia (C. 218-220, post, page 92) and Avaritia (C. 221-3, post, page 92) follow in the Latin of the Convocation.]
¶ Gula est immoderatus edendi et bibendi appetitus et habet quinque modos.
¶ Primus est in non debito tempore comedendo.
¶ Secundus nimis laute cibaria praeparando.
¶ Tertius cum sumitur nimis in quantitate.
¶ Quartus cum sumitur nimia aviditate.
¶ Et quintus est ciborum delectabilium excogitatio studiosa.
Quae continentur in hoc versu:
¶ Praepopere, laute, nimis, ardenter, studiose.
¶ Avaritia est immoderatus amor bonorum temporalium, tam illicite adquirendo, quam indebite detinendo; ex qua oriuntur fraus, furtum, sacrilegium, simonia, usura et omne turpe lucrum.
¶ Acedia est taedium boni spiritualis, quo quis nec in Deo,
vel ejus laudibus, aut bonorum operum exercitione delectatur; et ex hoc sequitur tristitia, negligentia, otium et similia.
¶ Peccatum vero luxuriae est his temporibus nimis notum,
ut incestus, adulterium, fornicatio et ideo non oportet exponere ejus foeditatem.
¶ Quamobrem vobis injungimus et mandamus, quatenus prae∣missa omnia et singula, tam clero, quam populo vestrae juris∣dictionis intimetis seu publicetis publicarive seu intimari faciatis, rectoribus, vicariis, presbyteris et aliis curatis quibuscunque juris∣dictionis praedictae, in virtute obedientiae, ex parte nostra firmiter injungentes, quod ipsi et corum quilibet, habitis praemissorum veris copiis infra mensem, praemissa parochianis suis publice prae∣dicant, cosque super articulis memoratis instruant, exquisite sin∣gulis quadragesimis a dictis parochianis suis in confessionibus audiendis an haec sic addiscerint et parvulos suos instruxerint inquirendo, poenitentiam non parentibus imponendo, et eam post∣modum ut praemittitur aggravando; laicos vero jurisdictionis prae∣dictae per vos moneri volumus et induci quod ipsi, et eorum quilibet, praemissa per curatos suos sibi exposita devotione filiali benigne audiant et addiscant, parvulosque suos, ut praemittitur, erudiant, seu per alios faciant erudiri, sicut indignationem divinam et inobedientiae reatum voluerint evitare. Et ut mentes fidelium ad id propensius excitemus, Nos de omnipotentis Dei misericordia,
gloriosae Virginis Mariae matris ejus, beatorum Apostolorum Petri et Pauli, gloriosissimi Confessoris Willelmi meritis et precibus confidentes, omnibus subditis nostris infra nostras civitatem, dioe∣cesim, et provinciam constitutis, et aliis, quorum dioecesani hanc nostram indulgentiam ratam habuerint, de peccatis suis vere con∣fessis poenitentibus et contritis, qui praemissa in praedicando, do∣cendo, audiendo et erudiendo devote servaverint et adimpleverint, quadraginta dies indulgentiae misericorditer duximus concedendos.
Data apud Cawode xxvto. die mensis Novembris anno Domini millesimo cccmo. lvijo.
Nostrae tamen intentionis non existit aliquibus personis ad praedicandum indultis per praesentes in aliquo praejudicare.
L.
MandatuM doMIni JohANNis de Thoresby. Ebo∣rum Archiepiscopi Rectoribus. Vicarijs tocius Latin heading set before the inter∣polated catechism, with a false claim to the indulgence of Archbishop Thoresby. prouincie sue ad predicandum parochianos illorum & predictus dominus Johannis con∣cessit omnibus adiscentibus istud mandatum .xl. dies indulgencie.
Thema. Attendite popule meus Inclinate aurem vestram in verba oris mei.//
As a gret clerk tellys and schewys in his bokys.
Of alle þe creaturis þat god made in heuyn
and in erthe in water and in eyre. or in ouȝt ellys.
þe souerayne cause and þe skyle why he made hem
Was his owne god wyl and his goo[d]nesse.
thorw þe whiche godnesse. as he ys al good.
he wolde þat sum creaturis of þo þat he made
were commeneris of þat blys þat euyr lastys.
And for no creature miȝt come to þat blys
withoute knowynge of god as þe clerk techys.
he made skylful creaturis as angelys and man
of wit and of wisdom to know god almyȝty.
and thorwȝ his knowynge loue hym and serue hym
and so come to þat blysse / þat þey were made to.
This maner of knowynge had oure former faderys
in þe stat of innocence. þat þey were mad yn.
þat we schuld haue had{punctel} yf þey had not synned.
But not so-mokyl as holy sowlys haue now in heuen.
but mochyl more þen any man has now in erthe.
For oure former faderis synned says þe prophete.
and we bere þe wykkydnesse of þair mysdedys.
for knowing þat þey hadde of god almyȝthy{punctel}
þey hadde yt of goddys gyfte at þare begynnynge
withowte travayl or tray or passynge of tyme.
And al þe knawynge þat we haue in þis werld of hym
ys of herynge and larnynge. and wyssynge of othyr.
of þe lawe and þe lore þat longys at holy chyrche.
þe whyche alle creaturis þat loue god almyȝty
owe to knowe and lede here lyf þeraftyr.
and so come to þat blys þat neuer schal haue ende.
and for þat now mekyl folk in this world.
ys not wel lernyd to knowe god almyȝty.
ne loue hym ne serue hym. as þey schold do.
as þayr dedys often tyme opunly schewys
in gret perel of þaym to lyf and to sowle.
and paraventure þe cawse may be in ham{punctel}
þat han here sowlys to kepe. and schulde teche þaym.
as prelatys. persons. and vycars. and oþer prestys.
þat haue take þat offyce. and ar holdyn be dette to lere þaym.
And no prestts may be excusid ffor be trew dette
þey holdyng to teche þaym Priests cannot be excused from teaching ; and the Archbishop de∣sires that all men should have the knowledge of God, according to what St Paul says of our Lord.
And þerfore oure fadyr þe archiepyschop wylle þat alle men knowe god
and be saf. for Seynt Poul. seys of god{punctel}
þat iesu wylle þat alle men be saf and know god almyȝty.
and namely þe vndirlynges þat to hym longys.
and þerfore he has tretyd and ordeynyd for þe comyn profyt
thorowȝ þo conseyl of hys clergy
þat euerych þat vndyr hym has kepyng of sowlys
opunly on englysch vpon sundays
preche and teche ham{punctel} þat þey haue cure of.
þe lawe and þe lore to knowe god almyȝty and hys werkys.
Pater noster. qui es in celis. The Lord's Prayer
We schul̄l̄ be-leue þat þis pater noster.
þat crist hym self techis to alle cristyn men.
passys oþer prayers in these thre thyngis. surpasses other prayers
In auctorite. In sotylte. and profyt to his chyrche.
Hyt passis in auctorite. For crist hym self boþe god and man{punctel} in original authority,
made yt and tauȝt hyt: for cristyn men to vse hyt.
And he ys most of auctorite as oure be-leue techis vs.
And here-fore þe gospel of Mathew. seys þat crist bad vs pray thus. MT. 6o.
Hyt passys also in sotylte. For we schulle vndyr∣stonde. subtile wisdom,
þat in þese vij askyngkys are conteyned
alle þe poyntys of þis world in þe whiche is ony wyt
And so schortly to comprehend so moche wyt in playn wordys
ys a sotylte of god passyng þe wyt of man.
The þrydde we schulle suppose þat no prayer in þe world and advantage in using.
is more profitable to man sythen þat crist hym self schal here al.
¶ The fyrst askynge of þis pater noster stondis in þese wordis First Petition.
Our fadyr þat art in heuyn: halwyd be þy name.
In whyche wordys. we mow lerne þat men worthy to be herd{punctel}
must be knyt in charite. and meknese of herte.
sythen al þe holyte (sic) trinite ys fadyr of vs alle
and holy chyrche is modyr. we schulde loue as breþern.
And sethen god ys so hyȝ in heuyn a-boue al his angelys.
and we be so low in erthe. wrappid with many myscheuys./
we schulde be resoun be meke and buxum to þis lord
and mekely pray to oure fadyr þatt halwyd be his name.
So as his name ys halowyd nedlych in hym-self{punctel}
so be hys name halwyd. and stedfast in oure sowle.
For whan oure sowle was mad to lyknesse of þe trinte:
goddis hyȝ name was prentyd þeryn.
The secunde askynge of þis prayer. stondys in these wordys. The second Petition.
Thy reme come to þe, in-to þe blysse of heuyn.
In so as þe furste askynge. answerys to þe fadyr{punctel}
so þe secunde askynge a[n]swerys to þe sone.
For he ys þat nobyl man. þat com down in-to erthe
to gete hym a Reme. and aftyr to turne aȝen.
The Reme of þis fadyr ys callyd Holy chyrche.
þat at þe day of dome schal go hennys in-to heuyn
¶ The thrydde askynge. seyth þus Be thy wylle don. Third Petition.
as yt ys fully don in hevyn{punctel} so be yt don in erthe.
And þis thrydde askynge. answeris to þe holy gost
ffor he ys good loue of þe ffadyr. and of þe sone.
And al-thaw þese askyngys most nedelynge be fulfyllyd{punctel}
natheles mannys sowle ys lyfte vp with charite
with desyre heyþed with god. and þat ys a prayer
Thus we seye blyssyd be god. and oþer thyngys þat nedis mot be
And þese thre askyngys{punctel} arn to þe holy Trinite.
And þerfore we schape oure wordys only to god.
The secunde part of þis prayer conteynes foure askyngys. Fourth Petition.
Furst we preye oure fadyr þus
Fadyr oure eche day bred gyf vs to day. Food
And þis may be wel vndirstonde{punctel} on þre manerys.
¶ as seynt Austyn seyþ be wit of god almyȝthy.
Furst we aske oure bodely fode{punctel} for to serue oure fadyr. for the body;
aftyr we aske þe sacrament to haue mende of oure Fadyr. in the Eucharist;
And aftyrward we aske goddys word to fede with oure sowle. in God's word.
And for we haue nede of alle þese yche day{punctel}
þerfore crist callys hem oure eche day bred.
and for we schulde be trewe{punctel} and ete oure owne bred{punctel}
[And not in wrong ete our neeghboris breed]
þerfore crist techis vs to aske of hym oure bred.
And for crist wolde þat oure hope were freschyd in hym{punctel}
oure thogth and oure mynde. and alle oure desyre{punctel}
þerfore he byddys vs aske þis mete of hym to day
¶ The secunde part of þis askyngge (askynge of þis part) sewyþ in þese wordys. The fifth Petition.
For-ȝeue vs oure dettys{punctel} as we do to oure dettours.
These dettys þat we owe to god{punctel} ar seruyse þat we owe to hym.
And as ofte tymes as we fayle{punctel} we renne in-to dette of peyne.
and but god for-ȝeue vs þis dette of synne{punctel}
we be nat worthy to haue auȝt of oure fadyr.
And for god wyl þat we loue oure breþeryn.
he knyttys to a condicioun vndyr whyche{punctel} we aske þis bone.
þat he schulde forȝeue vs oure dettys; as we forȝeue oure dettowrys.
So þat ȝif we be vn-mercyful to men þat be oure dettours
trist we to oure fadyr þat he wyl punysche vs.
And so we praye oure hyȝe iuge aȝens oure owyn hed.
But vndirstonde we. þat we mowe lefully
aske of oure broþern dette of erthelyche thyngys.
but þis askynge mot be in resoun and charite.
And þan yt [is] for charite and loue and profyt to oure neyȝebore.
and here we mot fle bothe rancour and hate.
and envye to oure [neyȝbore] with oþer schrewde castys
¶ The thrydde askynge of þis part swyt in these wordys./
Oure Fadyr lede vs nat in temptacioun.//
Soþ yt ys þat crist was temptyd. and god temptys man for loue.
But hard it ys and greuous peyne to be lad in temptacioun.
For whan man of his foly. in-to myre of synne fallys.
Ryȝt jugement of god wol make hym synke deppyr./
And herfore we pray hym our fadyr
þat he lede vs nat in-to þis hardnesse of synne
lest we come neuer owt.
And herfore þe laste askynge sewyþ in þese wordis. The seventh Petition.
But gracius fadyr delyuere vs fro euyl.
The worst þynge in þis world is wykkydnesse of synne.
Sytthe a man for noþynge schulde wylle to do synne{punctel}
sythen for al þis world. ne nogtȝ þer-yn schuld ony man do synne.
But sythen sum synnes be moche werse þan sum{punctel}
In þis last askynge we pray delyueraunce of þe werste synne.
The werst synne ys þe deuelys synne
þat man deyes yn withoute repentaunce.
þat euyr schal be punyschyd. and þat callys þe gospel{punctel}
synne aȝenst þe holy gost.
God for his grete mercy{punctel} kepe vs fro þis euyl.
And þan schulen we haue euer-lastyngge fredam.
Amen.
Aue Maria. The Angelie Salutation to the Blessed Virgin
Men gretyþ comunly oure lady goddys moder
and we suppose þat þis gretynge sauys many a man is laid down as being a means of salvation.
For we take as be-leue. þat sche ys blyssyd in heuyn.
And crist wyl do at hyr prayynge among al oþyr seyntys. Christ will answer her prayers as those of other saints for men that are worthy.
And þow we trow þat noþer crist ne sche
wil do for man but yt be resonable.
and men þat ben worthy to be holpyn.
And so mow men triste to be holpyn fully in suche prayer.
In þre partyes comunlyche þis gretynge ys dyuydyd. The Salutation is made up of
The furst part contenys þe wordys of Gabriel. whan he seyde to þis lady. the greeting of the angel,
Heyl ful of grace{punctel} god is With the.
The secunde part of þis gretynge buth wordys
þat Elysabeth spake to hyr whan sche sayde.
Blyssyd be þou amonge wommen. and blyssyd be þe fruyt of þy wombe. the blessing of Elizabeth,
The þrydde part has two wordys clowtyd for deuocyoun. Maria. and Iesus./ and two words tacked on.
Furst men seyn. Heyl Marie þat gabryel lefte in his gretynge The name of Mary left out to prove the familiarity of Gabriel.
to teche vs þat he was homly and knowyn with þis lady.
and þerfore wold he not nempne þis name of marie.
The secunde word ys Iesvs. addyd to elyȝabethis wordys The name of Jesus, Saviour, left out, for Mary had no other son; and He did not die for our salva∣tion till after∣wards.
and þis word lefte þe gospel here. to teche þat marye hadde but on child.
and þis child was iesus. þat is sauiour of man-kynde.
But þis fyl longe [aftyr] þat oure lady was gret þus.
The furste word. þat is aue. reuersys þe name of Eua Ave read back∣wards in Eva; hence a contrast.
to teche vs þat oure lady contraryyd Eue in levynge.
For ryȝth as Adam and Eue were cause of damp∣nynge of man-kynde{punctel} Adam and Eve brought men under condemna∣tion, from which our Lord and His mother saved them.
So iesus and Marie ben cawse of mannys saluacioun.
The secunde word of þe angel seys. oure lady was ful of grace.
And man may be ful of grace on thre maneris be godys lawe. Grace of three kinds:
Furst of hym-self. as crist was þe furst qwyk welle of grace. In Christ as the well-spring;
for of hym spronge grace to alle men aftyr hym.
Our lady was ful of grace as a stronde ful of watyr in the Blessed Virgin as a chan∣nel to others;
[And] gaf grace plenteous boþe to oþer men and wommen.
Seynt Steuyn was ful of grace þat sufficyd to his lyf for to bryng hym to blysse. in St. Stephen sufficient unto his life's end.
and so be many oþer seyntys. and so god ys with alle creaturis.
But specialy with men þat schul be sauyd.
But more specialy with þe chaumbyr of his manhed þat was oure lady marie.
But bothe þe Angel and Elyzabeth seyde þat oure lady is blyssid The words of Gabriel and Eliza∣beth both declare the blessedness of Saint Mary.
a-mong alle wommen þat be for genderyng of seche a child.
And so þe be-gynnynge and þe endynge schuld be blessynge of iesu.
Þat is froyt of þe wombe of oure lady seynt Marie.
The þridde part of þis gretynge addis two wordys to þe gospel The added words good in them∣selves,
þat ben Maria and iesus and two devowt wordis.
But for it ys hard to men to grounde hem leue. to adde þis. but the addition to the written word is question∣able,
sythe godis lawe seys þat men schulde nat vp-on gret peyne.
adde to goddys word.
Hit ys seyd þat þe pope gefys gret pardoun to men þat addys þese wordys. though the Pope does grant an indulgence for it.
and be þe same skyle þat men schuld triste to eny pardoun{punctel}
men schuld triste to þis pardoun. be yt four score dayes or more.
And as þe pope may ȝeue þis pardoun be addyngge of þese two wordys. And if this indulgence, then
so may he adde oþer mo. and with-drawe as hym-self lykys. he may corrupt God's word.
and so turne godys lawe{punctel} in-to lawe of antecrist.
Oþer men moste graunt þis way. or say þat þis was Either this, or there was a defect at the first.
furst [a] defawte kept to þe pope to amende.
And herfore thynkys men þat þe wordys of þe gospel
were wysly set in þe gospel with-owte varyynge.
And many men thynkys ouer [{punctel}] ȝif suche pardoun myȝt be grauntyd lyȝtlyche Besides, if indulg∣ences are granted in this way, why not—it is asked ad ab∣surdum—to any extent?
with lasse travayle yt schuld be grauntyd generaly
to men þat devowtly sey þese names.
And so myȝt pardoun be gotun to sey yche day a lady sawter{punctel}
[ȝhe.] ten þowsand ȝer in on ȝere./
Trust we to þe wordys of þe gospel. and worschipe we Marie with al our myȝt. The words of the gospel are enough for us; and so let us honour Mary to the most of our power.
Amen.
Hyt ys soþ. þat beleue is ground of alle vertues.
and þerfore eche cristyn man schulde be sad in beleue. Faith is the foundation of all virtues; hence the value of the three Creeds. As to the Apos∣tle's Creed,—
Ther be þre credys in þe chirche.
Crede of þe apostelys. and Crede of þe chyrche.
and Crede of attanasy. þat was a gret doctour.
But of þe fyrste Crede schulde cristyn men speke.
For yt is more comyn and more schortyr þan eny oþer.
Ne bysy we vs nat what †þe York MS. omits. apostyl made.
†ne York MS. omits. what party of þis holy Crede. and whan þe apostelys gaderyd yt. whichever apostle made the several parts, or when,—God ordained it all for our learn∣ing.
For oure beleue techis vs þat god ordeynyd hyt al.
and bad þat men schuld cun hyt and teche yt to oþer
And ȝif prelatys faylyn in þis Crist seyde þat stonys schulde crye Failing their spiritual Supe∣riors,
and secler lordys schuld in defawte of prelatys temporal lords must teach the Scripture in English.
lerne and preche þe law of god in here modyr tonge.
Ne study we nat how many partyes ben in þis holy crede.
For soþ it is{punctel} þat alle þese partyes ben contenyd in thre. Three chief truths in the Creed,
And herfore men seyn þrys{punctel} þat þey trow in god./
Fyrst þey trow in þe Fadyr. for he ys [þe] fyrst persone.
Aftyr þey trow in Iesu crist. be dyuers artyclys.
and sytthe þey trow in þe holy gost.
And eche on of þese thre partyes contenys many partyclys (artycles).
But we schul wele wyte{punctel} þat þese thre thyngys ben wel sotel and diuers. and three kinds of believing:
Trow in god. and [trow] to god.
and trow god þat ys þe leste.
þat man levys in god {punctel} þat cleuys to him be charite. faith in God by love;
and þus eche man þat ys in hed synne. is owt of his beleue.
That man trowys to god. þat beleuyþ belief in His righteousness;
þat he is trewe and ryȝtful in al þyng þat he seyþ.
And þus do vnkende men þat trow not in hym.
That man trowys god {punctel} þat trowys þat he ys. belief in His being.
and so do deuelys þat trow not in hym.
The fyrst part of þis Crede{punctel} conteynys þre artyculys. God, the Father
Furst þat men schulde trow in þe fyrst person
þat ys þe fadyr of heuyn and power of god.
and so schulde men trowe þat he is al-myȝty. almighty,
So if he wyl auȝt be don{punctel} he dos hit whan hym lykys.
and so þe thridde artycule stondys in þis. maker of heaven and earth.
þat he made of noȝt boþe heuyn and erthe.
and ȝit schul men trow þat al-myȝty ys comen to þre personys. The attribute of almightiness common to the three Persons,
Al-myȝty ys þe fadyr. Al-myȝty ys þe sone.
And al-myȝty ys þe holy gost. ȝit schul not men trowe.
þat þese ben thre almyȝty goddys / but on god almyȝty./ but these three are one God.
The secunde part of þis Crede. be-gynnys at iesu crist. As to Jesus Christ,
and towchis xiiij. artyculis þat stondis in ordre.
Furst men schuld trow in goddys word. or his sone. He is the Word of God, became Man, in the perfection of His Godhead.
Aftyr men schuld trow. þat he becom man
stondynge his godhed þat he myȝt not lese.
The thridde tyme we schuld trow. þat þe fadyr of heuyn He is the only begotten son of the Father, and of one sub∣stance with Him:
has but on suche sone euyn with hym in kende.
and þis ys Iesus oure lord. be godhed and be manhed.
sythen he made vs of noȝt. and bowȝt vs fro synne.
The iiij articule of þis parte seys þat crist was conseyuyd of þe holy gost. conceived by the Holy Ghost; not naturally ingendered;
nat as oþer men gete childryn be kynde.
Sethyn þis person ys no man{punctel} but þe holy gost./
þe whyche ys lyf [loue] be sum propyrte.
and most tokyn of lyf [loue]{punctel} þat god wold schewe to man was.
þat he wold take oure kende. and be-come oure broþer./
and þerfore we beleue þat oure lord iesu{punctel}
was conseyuyd of þe holy gost. with-owte mannys genderynge.
The fyfte tyme we schuld be-leue. þat oure lord iesu miraculously born of the Virgin Mary.
was born of þe virgyn Marie. as of his owne modyr.
þat was euer virgine with-owte knowynge of man.
al-þow crist tok of hire / matere of hys body./
and seþyn sche norischyd hym withynne as oþer childyr ar norschid.
But he went owt of here body be myracle. as he was formyd.
The vj tyme we schul trowe þat. aftyr. xxxij. ȝer{punctel} Suffered under Pontius Pilate.
he suffrid hard passioun vndir pounce pilate.
for to by man-kynd and mayntene trewthe.
and so he was don on þe cros. and aftyr ded and beryyd. Crucified, dead, and buried.
sethen his sowle went to helle and tok owt þe sowlys Descended into hell.
þat he ordeynyd to saue{punctel} be-fore þis world was made.
and sethyn vp-on þe thrydde day his sowle com to his body Rose again the third day.
and qwykyd hyt as be-forn. And ros owt of þe sepulcre.
and sethyn whan he hadde efte tyme. schewyd to his disciptis his resurreccioun.
he steyȝ vp to heuyn as þey saw opunly. Ascended into heaven.
and þer he syttys now in best sete þat may acorde to man.
an þat ys callyd þe ryȝt syde of god þe fadyr. Sitteth at the right hand of the Father,
and at þe laste he schal come doun here to man.
and jugge sum to blysse. and oþer to helle from whence He shall come to judge the quick and the dead.
for euer-more to be þere withoutyn dwellynge here.
The thrydde part of þis Crede be-gynnys at þe holy gost.
in wham we schul trow sethyn þat he ys god. Belief in God the Holy Ghost.
And .vj. artyculis ben knyt to þis part of þe Crede.
Furst we schul trow. þat þer ys general chirche The Holy Catholic Church, here regarded as of angels and saints in heaven, and those men here in earth, who shall attain to eternal glory.
of angelys and seyntys in heuyn. and of alle þat schul be sauyd.
and þis aftyr þe day of dom. schal be with-outen synne.
with here spowse in endles ioye. and iche on haue Ioye of oþer.
And noman here in erthe{punctel} ys parte of þis chirche.
but if he come to heuyn be his holy lyuynge.
and þus men lakkys knowynge. wheþer þey ben partyes of holy chirche. Hence in this life men have no cer∣tainty whether they are part of the Church, which is only of those who should be saved.
For þey schuld nat boste of heynes in here prelacy{punctel}
But þey mot leue aftyr crist{punctel} ȝyf þey schul be sauyd.
For þus techis oure be-leue. how-euer antecrist werke./
And so þis chirche. has þre statys be processe of tyme. It has three states:
Fyrst he wandrys here in erthe. and sethen he slepys in purgatory. Wandering (in the wilderness of this life).
and aftyr he restys in blysse of crist þat ys here spowse. Sleeping in purgatory. Resting in heaven.
And so as sum men thynke. þese popys ne þese prelatys Hence evil popes and prelates are not members of this Church.
ar nat part of holy chirche{punctel} but of synagoge [of sathanas]
sythen þey mot leue aftyr crist. Ȝif þey schul be sauyd./
þus techis our be-leue. how-euyr antecrist grucchis.
And schul we trowe so. þat eche parte of þis chyrche{punctel} The Communion of Saints holds of each of these states;
commovys (commonys) and helpys othir. boþe here and in heuyn.
But in heuyn{punctel} þey schul yn reste haue ioye of here blysse.
And so schul we trow þat eche part of þys chirche{punctel} and so the For∣giveness of sins,
schal haue ful remissioun of synne þat yt has don
[and so arise] in body and in sowle [at þe day of doom]. the Resurrection of the Body,
with glorye in ham bothe{punctel} and so euyr lyue in blysse. and the Life ever∣lasting.
Amen.
The be-houys to know þy fyue wyttys þe vttyr and þe ynnyr. The five senses
and to spend hem in good vse{punctel} and in þe louynge of god./ must be used to the praise of God;
þe fyrst ys. syȝt of eye. þe toþer. heryng of Ere. the five outer senses:
þe þyrd. tast of Mowþ. The ferþe smellyng of nese.
þe fyfte handlynge or towchyng of membris./
Kepe so þy syȝt{punctel} þat þou se nothyng sight,
þat ys not leful to se or may harme þy sowle.
and kepe þy heryng so{punctel} þat þow here no euyl speche hearing,
or þyng þat is nat honeste ne profitable./
and kepe so þy tast. þat þou swolow no more taste,
þan ys nede or myster to þy bodily sustynaunce.
And kepe so þy smellyng. þat yt make þe nat to ete ouer moche./ smell,
ne delite not ouer mekyl in smellyng. ne vgge þou not with seknesse of þyn euyn-cristyn.
And kepe so þy towchyng{punctel} þat þou with-draw þe fro schameful towchyng and touch.
or handlyng bare of man. or of womman.
handyl þou not vnhonestly þy self. ne noon oþer.
ne let non oþer towche þe vnhonestly.
For ȝif þy flesche neghȝe ony towching vnclene{punctel}
þou may not þe dede etthwe or eschewe.//
These ben also þy fyue Inwyttys. The five inner senses:
Wyl./ Resoun./ Mynd./ ymaginacioun. and thogth.
lok þat þy wyl. be good and holy. will,
and loke þat þy Resoun rewle þe. and nat þy fleschly lust./ reason,
and loke þat þy Mynde. be good and honest. memory,
And lok þyn ymagynacioun be spedynge in louyng of god. imagination,
and not be set to harm or schame.
And loke þy thowȝt be groundyd in þe ioy of heuyn{punctel} thought.
and drede þe peyne of helle.
and þynk not ouer mekyl in þe vanite of þe world.
But þynk deuowtly on þe passion of crist in wo / and in wele.
and he schal helpe þe in al þy nede./
These be þe wittys þe whiche god has geuyn vs Our senses given us to know God and come to that joy, which
to know hym with. and to rewle vs thorwȝ wysdam./
and leue holy lyf as good seruauntys of god schuld do.
and eschewe perelys of synne. and so to come to þat Ioye{punctel}
þat god has ordeynyd vs to be made fore He has ordained for us.
to þe wiche Ioy he vs brynge{punctel} þat deyde for vs vp-on þe rode▪
amen.
And yf we wyl come þe ioye þat y (haue) spokyn of.
vs be-houys to know god almyȝty.
þe whyche principaly may be schewyd in þese vj thyngys
In þe xiiij poyntis of þe feyþ.
In þe ten comaundementys þat god has comaundyd to vs.
In þe .vij. Sacramentys þat be in holy chyrche
In þe seuen dedys of mercy to oure euyn-crystyn.
In þe .vij. vertues þat yche man schuld vse.
and in þe seuyn dedly synnes{punctel} þat yche man schuld refuse.
And he byddys. and comaundys in al þat he may.
þat alle þat has kepyng or cure vndyr hym.
schuld comaund and charge here parochenys and sogettys
þat þey here and lere{punctel} þese sex thyngys.
and ofte reherce hem tyl þey cun hem.
and sethen teche hem to here childyr yf þey ony haue.
what tyme þey be of elde.
And þat personys vicars and parysch prestys
a-spye besily of here sugetys in þe lentun tyme
whan þey come to schryft yf þey know and cunne þese sex thyngys.
And yf it be found þat þey cun hem not:
þat þey charge hem on godys behalue
and of peyne of penaunce for to cun hem.
And for non schuld excuse hym
of vnkūnys for to cun hem{punctel}
oure fadyr þe archebyschop
haþ ordeynyd and biddis þat þey be schewid
opunly on englysch tonge among þe pepyl.
wher fore aȝens þe fyrste of þese sex thyngys
þat is to knowe þe artyculys þat fallyþ to þe trewþe
as gret clerkys techyn. and schewyn in here bokys
¶ Ther falle to þe feyþ. xiiij poyntys.
Seuen falle vn-to godys godhed.
and oþer seuen vn-to cristys manhed
The fyrst poynt þat we schul trowe of þe godhed.
ys to trow stedfastlyche in o trew god.
and noon oþer ys to trow yn.
The toþer ys þis þat þe heyȝ fadyr of heuyn
is stedfast and sothfast god almyȝty.
The thrydde ys þat iesu crist godys sone of heuyn
is sothfast god. and euyn tyl his fadyr./
The ferthe poynt ys þat þe holygost.
þat to-gedyr commys of hem bothe. þe fadyr and þe sone
ys sothfast god. And euyn to hem bothe.
and nat two goddys þe fadyr and þe sone{punctel}
ne thre goddys. þe fadyr and þe sone and þe holy gost{punctel}
But þre personys. and nat but on god./
The fyfte poynt ys þat þe trinite.
fadyr and sone and holy gost. thre personys and on god
ys maker of heuyn and erthe. and of alle þyngys þat vnder heuyn be./
The .vj. poynt ys. þat holy chirche oure modyr
ys holly on thorwȝ-owt þe world
þat ys comenynge and felaschype of alle cristyn folk
þat comynys to-gydyr in þe sacrament
and in oþer holy þyngys þat falle to holy chirche{punctel}
In forȝevynge of synnes and hele of here sowlys.
For withowten holy chirche is no soule heyl.
The .vij. articule þat vs owe to trow
his vp-rysynge in flesch and lyf with-owtyn ende.
For whan þe deþ. haþ sundryd oure bodyes and oure sowlys.
Fro þat tyme vn-to þe tyme þat god schal deme þe qwyk and þe dede.
þan oure sowlys schal turne aȝen to our bodyes.
and we schul þe same and non oþer þan we ar now
sothly ryse vp in body. and in sowle
þat neuer more schal sundyr fro þat tyme forthe
boþe to-gydyr. ȝyf we weel do whyl we be here
wende to god or with god in-to blysse þat euer more schal laste.
And yf we ywyl do{punctel} to endles peyne.
Alij. vij. de humanitate Cristi./
These ben oþer seuen poyntys of cristys manhed
þat ar nedful to trow to al þat ar criston.
The fyrste ys þat iesus crist godyssone of heuyn
was conseyuyd of þe maydyn marie be vertu of þe holy gost. Christ conceived by the Holy Ghost, became Man through the power of the Father, without marring the maidenhood of the Virgin,
And tok flesch and blod. and be-com man
thorwȝ myȝt and strenthe of þe fadyr of heuyn
withowtyn ony marryng of hyr maydynhed.
The oþer poynt ys þat we schullen trow /
þat he god and man in on persone
was sothfastly born of þe mayden Marie.
god getyn of his fadyr be-fore eny tyme
and man born of his modyr{punctel} and browȝt forþ in tyme.
The þryd artycule. þat we schul trow ys crystys passioun
þat he suffryd bodyly for synful man-kende.
and how he was betrayd with his owyn dyscyple. and takyn with þe iewys.
betyn with scorgys{punctel} þat no skyn held hool.
and naylyd hym to a cros. and crownyd hym with thornys.
and many oþer harde paynys he suffryd. and deyde at þe laste./
The ferþe artycule ys. þat whan he was ded
and hys body takyn doun. and woundyn and leyde on a toumbe
ȝit whilys hys body lay on þe graue{punctel}
þe gost with þe godhed{punctel} went in-to helle.
and harwyd hyt. and tok owt þo þat were þerynne
as Adam and Eue. and oþer former fadrys
þe whiche thorwȝ original synne were in þat place.
and þat he{punctel} thorw his forlok wold were sauyd.//
The .v. poynt ys. þat on þe thyrd day
aftyr þat he deyde{punctel} he ros fro deþ to lyue{punctel}
sothfast god and man in body and in sowle.
For as he deyde in seknesse of our manhed{punctel}
so he roos thorwe strengthe of þe godhed.
And destroyd oure deþ{punctel} thorwȝ hys dyynge.
and qwyknyd vs vn-to lyf{punctel} thorowȝ hys rysynge./
The syxte poynt ys. we schul trow
þat þe .xl. day aftyr þat he roos.
thorwȝ strengthe of hym-self{punctel} he stey in-to heuyn.
wher oure kende ys now in his blysful person
not only euyn and mete to his angelys{punctel}
But hyȝ crownyd kyng a-bouyn alle angelys.
þat be-for-tyme was lasse þan þe kende of angelys.
The vij. poynt ys and þe laste{punctel} þat ryȝt as he dyid
and aftyrward roos. and steyȝ in-to heuyn.
ryȝt so schal he come doun vp-on þe laste day.
Bothe for to deme þe qwyk and þe dede
For alle folk þat euer was. or ys. or schal be{punctel}
schal sykyrly be schewyd. and seyn be-fore hys face.
þat day.
And ylke man answere for his owne dedys.
and be dampnyd or sauyd. wheþer-so þey haue seruyd.
For as his ryȝtwysnesse ys now mengyd with mercy{punctel}
so schal yt þan be. withowtyn mercy.//
Þe secunde thynge of þe syx to know god almyȝty
ys þe ten commaundementys. þat he has geuyn to vs.
of þe whiche þe thre þat arn furst. we owe to oure god./
and þe seuen oþer aftyrward we owe to oure euyn cristyne.
Primum mandatum/
Non adorabis deos alienos.
Thou schalt haue o god and no mo./
Ouyr al thynge loue hym al-so./
And þy neghebore bothe frend e fo./
Thys ys þe fyrste of godys comaundementys./ Those that live in sin worship false gods, þou schalt not worschype fals goddys. Alle þo þat leue in gret synne as pryde. Couetyse./ Gloteny./ and such mo. worschepyn fals godys. For god seys be Job þat þe fynd ys prince of alle Job. 41. þe childryn of pride./ And Iesu crist says in þe St. John 12. 31. gospel. þat þe fend ys prince of þe world þat ys of fals men. þat loue more þe pride and þe falshede of þis world{punctel} þan þe trewþe of goddys lawe herfore eph. 5. 1. seyþ seynt Poul. þat Couetyse ys worschepyng of fals goddys. And so glotonys make þeyr bely here phit. 3. god. To þys ende seynt Austyn and seynt Ierom. wytnessyn þat what-euer a man bowys most to. and so of what∣ever men are most inclined to. þat thyng he makys hys god. Therfore prude men worschepyn pride. and so þe fynd for here fals god. and so of alle oþer synnys.
¶ The two cherubynnys þat schadewyd in The cherubims that over∣shadowed the mercy-seat were not for the wor∣ship of the Israel∣ites; archa dei. exo / 25. co / were not set þer to be wor∣schypyd{punctel} But for to meve þe chyldryn of israel to haue mende of god in heuyn. and pray to hym þat he wolde sende down his Angel̄l̄ to teche hem wyt and wysdam þat ys be-toknyd be che∣rubyn. And also to meve hem to pray to god. þat he wold send to hem. angelys fro heuyn to fyȝte aȝenst here enmys{punctel} whan þey were hard be∣stad. and so he dyde ofte as holy wryt wytnessyþ. 4 regm. 19 co./ ysaye 37 co. The [n]eddyr of bras nor the brazen serpent. was set in þe oste{punctel} for two skyllys. þe ton was þat whan þe childryn of israel lokyd þer on{punctel} þei
schuld haue mynde of godis godnesse. and þanke hym þat he wold hele hem of þe styngynge of þe [n]eddrys. An oþer skyle was. whan þe pepyl lokyd on þe [n]eddyr of bras{punctel} þey schuld be war{punctel} and kepe hem-self þat þey brak no more godys comaunde∣mentis lest þat þe same vengaunce come aȝen. ¶ For to kepe þis comaundement yt ys nedful þat What is needed is a firm belief in One God in Trinity, þou beleve sadly{punctel} þat þer ys but O god in trinite. fadyr and sone and holy gost. thre personys and o god. This god is most myȝty þyng þat may be. The most wytty. and most ryȝtful{punctel} and most ful of goodnesse. mercy{punctel} and charite þerfore þou most drede hym. & hys offence be-fore al oþer and a fear of offending Him. thyngys For he knowyþ al þyng preuy and apert And most nedys punysche al maner synne in þis world or in purgatory. or in hełł And no creature may be a-gayn his iuste punyschynge. and for hys endles godnesse. þou most loue hym with al þyn herte. and seke his worschipe. and plese hym be fore alle oþer thyngys If þou do þis wel{punctel} þou most stody to kepe his comaundementys and his God's law to be obeyed rather than man's. lawe be-fore alle oþer preceptys and lawes maad of men for ellys þou louyst not hys lawe be-fore oþer./ and so not hym-self be-fore al oþer thyngys Also þou most forsake al maner wycchecraftys. and coniurynge of fendys. and þat þou seke nat trewthe of dede spiritys. but only of god. and his lawe as he comaundys hym-self in his lawe
Who brekys þe fyrste maundement{punctel} Prowde Breakers of this commandment. Men. wordly Men. and fleschly Men. Why prowde men. For þey make þe deuyl here god. Why wordly Men. for þey make worldly godys here god. and why fleschly Men for þey make here bely here god.
Secundum Mandatum
Non assumes nomen dei tui in vanum.
In ydyl godys name tak þou nogth
swere be no þyng þat god haþ wrougt.
The secunde comaundement ys þis. Thou schalt Sin after baptism is breaking this commandment, for we then re∣nounce the devil and all his works. not take þe name of þy lord þy god in vayn. Here alle men or wymmen þat turne to grete synnes aftyr here cristyndom. in þat þey taken þe name of god in vayn. For at here cristyndom þey forsake þe fynd and alle his pompis. hys pride. and alle hys werkys of synne and of falsnesse. and bynde hem wyl-fully to goddys hestys. þan ȝif þey turne aȝen to þese synnys yt ys in vayn þat þey take goddys name vþ-on hem. But yf þey amende hem wylfully in þis lyf. For ellys þey schal haue more payne withowte ende. as seynt Petyr seyþ .2a. pe. 2o.
Also whan men seye godys seruyse in gret hate And so of saying our prayers when out of charity. and envye with owte deuocioun and reuerence{punctel} þey take godys name in vayn. for þey aske here owne dampnacioun in seyyng of þe Pater noster. Also prestys þat sey masse and oþer seruyse of þe Priests in mortal sin saying mass or other public service for the sake of gain or display take God's name in vain. chirche in dedly synne not for reuerence and deuocioun of god{punctel} but for couetyse and veyn glorye takyn þe name of god in veyn. For þey resseyue þe sacrament to here dampnacioun. as [1 Cor., xi, 29.] Seynt Poul seys .cor. ii.
¶ Also in vayn sweryng and nedles. fals men take þe name of god in vayn.
¶ Also men in gret statys. be þey spiritual be Men in high office in Church or State, who do not rule according to the word of God, take His name in vain; for by taking these offices they þey temperal. þat gouerne not þese statys aftyr þe lawe of god in destroyenge of synne and wrongys. and mayntenynge of ryȝtwysnesse and good lyf of þe pepyl. taken þe name of god in vayn. For in as moche. as þey take þese offycys or statys./ in þat
þey be þe mynystris of god. to do ryȝtwisnesse and become ministers of God. bere down wronges and synne. and to be myrour. and ensampyl of holynesse and ryȝtwysnesse to alle men vndyr hem
Þerfore be war þat neuer þou swere fals. ne Swear only in the cause of truth and charity. ydyl. ne be ony creature. but only be god in tyme of nede{punctel} for to schewe nedful trewþe and profyt∣able to þe and to oþer men. For god commandys þat oure word be{punctel} ȝe ȝe. nay nay. þat þe herte and þe mowþ acorde togydyre. And whan we speke of þe name of god or Iesu{punctel} þat hit be don{punctel} with drede reuerence and loue.
¶ Who brekys þe secunde comaundement. veyn spekeris. ydyl swererys. and fals werkerys./ why Breakers of the commandment. veyne spekers. For here wordys be not medful. why ydyl swerys. For here oþys be not nedful. why wikkyd werkerys. For here werkys. Be not spedful./
Sabbata sanctifices.
Kepe þy halyday in clene lyf.
with alle þy meyne. and þy wyf.
The thyrde heste is þis. Be-thynk þe to kepe .3m. man∣datum. þy halyday. Fyrst haue mende how god made heuyn and erthe and alle creaturys of noȝt How to keep holy day: by calling to mind God's good∣ness in the creation; nat for his nede{punctel} but only for his goodnesse. and made angelys and men to be resonable. and to vndirstonde þe godnesse of god and to be partyners of þe blysse of heuyn./
¶ Whan man was mad in þis degre of nobley
and worthynesse he brak goddys comaundement the love of Christ and His dying for fallen man; in paradys. and was boundyn to bodyly deth. and peyne of helle Tyl iesu crist{punctel} made rannsoun with his herte blod on þe cros./ þerfore haue mynde of þis charite of crist and peynful deth./
¶ Also haue mynde{punctel} how ofte þou hast brokyn and thy sins, and be contrite, and confess thee, and make satisfaction; godys hestys. sytthe þou haddyst dyscrecioun of good and euyl. and of þis amende þe be verry con∣tricion schryft and satisfaccion. And if þou hast and thank God for good works, done by His grace, and not thine own strength. don ony good dede wele{punctel} þank god þerof. for his grace hit was. and not þou þy-self./ and pray hym ȝeue þe grace to laste and ende trewly in hys seruyse.
¶ Þann here þou goddys seruyse with reuerence Hear matins and mass, and say the Lord's Prayer, Hail-Mary, and Creed. and deuocioun. and seye deuowtly þy pater noster. and þy beleue and þyn Aue maria./ and oþer deuowt prayeris yf þou can And here godys lawe tawȝt in þy modyr tonge. For þat is bettyr to Hear an English sermon rather than many masses, and eat and drink in moderation with thanksgiving. Afterwards make peace between neighbours, and that is better than building churches. þe{punctel} þan to here many massys. Aftyrward ete and drynk in mesure./ and þank god of his ȝyfte.
¶ Aftyr noon gyf þe not to nyse vanytes and pley. but loke wher þy neyȝebours ben at debat{punctel} and acord hem be meknesse and charite ȝif þu may. For it is bettyr þan to bylde many chirches.
¶ Þan visyte þy neyȝeboris þat arn bedreden. Then comfort the sick and dis∣tressed with spiritual consol∣ation, blynde and crokyd. and in oþer dysesys. and com∣fort fyrst here sowlys þat þey falle not in despayre ne grucchyngge a-gayn þeyre godys visitacioun. For yf þey do{punctel} þey shal haue more peyne in þis world. and in helle euer./ and ȝif þey take þis lytyl peyne paciently{punctel} þey schul haue remyssioun of here synnes befor don in þe blysse of heuyn with-owten ende.
¶ Þan ȝeue hem of þy catelle to susteyne here and thy worldly goods, as thou wouldest be done lyf as þow woldyst{punctel} þat þey schulde helpe þe yf
þou were in þe same myschef and þey in bonchef by in the like evil case. as þou art now./
¶ But men dredys sore þat on þe haly day Dreadful to do the works of the devil on holy days. whan schulde most worschype god þan þey dispyse hym most be hauntynge of pryde and alle oþer synnes and make that þe deuelys worke-day. worsse þan eny oþer day in þe weke.
¶ Who brekys þe thyrde maundement. Men Breakers of this commandment. þat thenk not on god hertyly. And Men þat pray not to god devoutly. And men þat do not werkys of mercy wysly. Whi men þat thenk not on god hertly. For þey ocupy here hertys in vanites. Why men þat pray not to god devoutly For þey worschipe hym with here lyppis{punctel} and not with here hertys. Whi men þat do not þe werkys of mercy wysely. For þey don here almes more to þe nedles{punctel} þan to þe verry nedy.
¶ Quartum. Mandatum.
Honora. Parentes.
Fadyr and modyr worschipe both.//
with counseyl confort. and mete and cloþ.//
The ferthe comaundement is þis. worschipe þy fadyr and modyr. Holy wryt spekys of þre fadyrs. The fyrst ys god þat made vs alle of noȝt. .1us. pater and holy chirche ys owre modyr. And we owe to drede þis fadyr and his offense before alle oþer thyngys. and loue hym. and seke hys honour and do his wylle be-fore al oþer thyngys. For god says be þe prophete þe sone schal honour þe fadyr. and þe scruaunt schal drede hys lord. Þerfere ȝif
y am ȝour fadyr{punctel} where is myn honour. and loue. ȝyf y be ȝour lord{punctel} where is my drede.
¶ the secund fadyr is þy gostly fadyr. þat haþ .2us. pater cure of þy sowle. and þou schalt loue hym hertely. Follow his teach∣ing in so far as after the law of God, and do hym reuerence in word and dede and do aftyr his techynge in þat{punctel} þat he techys þe godys and pay thy tithes and support him in the discharge of his office. lawe And pay hym tyþys and offryngys dewe. wilfully. redyly. and trewly. and styre hym and confort hym to do hys offys trewly in sad techynge of holy wryt. and opyn ensampyl of holy lyf. For yf he do nat his offys wel{punctel} he is a If he fail, his fault is worse than that of not paying tithe to deserving priests. þowsand-fold more cursyd þan suggettys wyþ∣drawyng here tythis. ȝe{punctel} whan curatys don wel here offys./
¶ The thyrde fadyr and modyr ar þy bodily .3us. pater. fadyr and modyr þat browȝt þe forþ in-to þis world and þou schalt drede hem and reuerence hem. in Honour thy bodily parents, wil word and dede./ and in here nede help hem and aid them with thy means. with þy catel. and þy trauayle. and spende þy flesch. and þy blood{punctel} for here sustinaunse. as þey dyde for þe whan þou myȝtyst noȝt. And ȝif þou do þis wel. þou schalt haue goddys blessyng. and all hys angelys. and of alle good men and wymmen in erthe. And if þou do nat þis worschype{punctel} þou schalt haue godys curs{punctel} and alle hys seyntys. and of alle good men and wymmen in erthe.
¶ And alwey haue mende on þe sorwe and þe Forget not thy mother that bore thee, as thy hope is for God's bless∣ing. trauayle þat þy modyr had with þe in beryng. and norschyng for þe. and þerfore. loue here and do here reuerence in al þy lyf vp-on godys blessynge.
¶ Who brekys þe fourþe comaundement. vn∣kende Breakers of this commandment. men. Froward men. and rebel men./ Whi vnkende men. for þey helpe not. here eldrys as þey schuld do./ Why froward men. For þey wil take no gostly techynge. Why rebel men. For þey ben vnbuxum to cryst and his chyrche./
Non Occides
Sle noman with wykkyd wyl{punctel}
In word ne dede. lowde ne styl{punctel}
Þe fyfte comaundement ys þis. þou schalt not Quintum Mandatum sle. vndirstonde þou wrongwysly noþer man ne womman ne child{punctel} neþer cristyn ne Extends to hea∣thens, and the inciting of others. heþyn. ne be fals hate. of herte. ne euyl sterynge. ne counseylynge þerto ne doynge of dede{punctel} ne mayntenynge of oþer mysdoers þerto. But loue yche man parfytly in charite as þy self.
¶ Also þou schalt not sle þyn owne sowle be Self-murder of the soul by mortal sin. consent to dedly synne. ne oþer menys be opyn sklaundyr. and mayntenynge in synne. For who-so-euyr doys þus{punctel} ys cursyd of god{punctel} and alle his seyntys.
¶ Also froward prelatys and curatys. sle mennys sowlys and bodyes be wythdrawynge Spiritual murder by neglect of life and doctrine. of godys word. and ensample of holy lyf. For þey may not lyve gostly in fayþ and oþer vertuys{punctel} but be heryng and kepynge of godys word And þey ar bounde vp-on peyne of dampnacioun to teche þus godys word þat ys fode of mannys sowle.
¶ Also bakbyters and sowers of fals lesynggys Backbiting and lying, strife-stirring. þat bryngge men at debat. and owt of charite arn wykkyd men-sleers. For þey sle boþe bodys and sowlys som tym many thowsandys.
¶ Also wikkyd extorsioneris and fals oppressoris Extortion that makes poor men blaspheme. of pore men sle þeyr bodys wrongfully and her sowlys be grucchyngge and vnpaciens and blasfem∣ynge of god whan þey take awey falsly þeire godis be þe whiche here bodely lyf schuld be susteynyd.
¶ Also gret lordys and prelatys þat schulde Rulers in State and Church withstonde þe opun mysdoers. and do nat. but
raþer meyntenys hem þer-yn ar cursyd mensleers upholding actual offenders. for þey fauor and mayntene al þis. seþyn þey be bowndyn to amend al þis. and may lyȝtly do hit and do hyt not.
¶ Who brekys þe fyfte maundement. Envyous Breakers of this commandment. men. wraþful men. and auerous men./ Why envious men. For þey haten here breþeryn. Why wraþful men. For þey bakbytyn here breþeryn. and why auerous men. For þey help not here euyn crystyn.
Synne þou not in leccherye Adultery,
Consent þou not to þat foly
Þe sexte comandement ys þis. Thou schalt not do leccherye noþer in consent in hert ne inward or out∣ward, by act or consent, spekynge ne in countenaunce withowte-forþ. ne doyng in dede. excusynge and iustyfyynge and mayntenyng of oþer men þeryn. Noþer in doynge of single or mar∣ried, of symple Fornicacioun be-twyx sengyl man{punctel} and or vowed to chastity. sengyl womman. Noþer in avowtry. ne in brek∣ynge of chastyte. þat ys þe moste synne of alle oþer. And ȝyt þe lest of alle þre ys dampnable. who-euer do yt with-owtyn ful repentaunce. as seynt Powl says.
¶ Also froward ordynaries. and confessouris Accursed sin of spiritual judges and shrift-fathers þat norschyn men in þis synne for annvel rent. oþer worldly wynnynge. and bodyly welfare. brekyn cursydly þis heste. For þey sellyn sowlys to satanas for a lytyl worldly dryt. and in condoning incontinence for fixed money pay∣ments or their personal interest. ȝeue hem leue to roty forþ in þis cursyd leccherye fro ȝere to ȝere. as longe as þey wyl pay mekyl. Or help to bere hem vp in extorsiouns
¶ To kepe þe fro lecchery haue mynde how Avoid occasions of this sin, and keep under thy body. foul þy body schal be{punctel} whan that schal be wormys mete. and how gret peynys of helle. þou schalt suffre. but yf þou amende þe. Therfore fle ydyl∣nesse and occasions to þis synne. and Maystyr þy flesch be trauayle wakynge and prayeris./
¶ Who brekys þe sexte comaundement Forny∣catouris. Breakers of this commandment. Auowtereris. and holours./ why forny∣catours for þey defoulyn here bodyes in leccherie whylys þey ben sengyl. why avowtererys{punctel} For þey brekyn þe sacrament of wedlok./ and why holours{punctel} For þey wastyn here bodyes in lecchery.
Stele þou not þy neyȝborys þyng Theft.
with byinge sellynge ne wrong-getyng
THe seuynt commaundement ys þis. Thow how committed from owners, schalt do no þefte. þat ys mys-vsynge of þyngys aȝen þe lordys wyl or apre∣uyng./ Than seþyn alle creaturis ar goodys. who euer mys-dispendys myȝtys of sowle or body or ony and spiritually from God. oþer goodis agaynst godys law{punctel} ys a strong thef be godis ryȝtful dom. what-euer þe word flaterys./
¶ Also alle þat vsyn to dysseyue her neyȝbors By false measures and false oaths. be fals mesurys. fals weyȝtys and deceytis and fals oþes{punctel} arn strong þefys and bakbyters be godys lawe and mannys./ and ar holdyn to make resty∣tucioun aftir here power and leue of boþe of þese synnys and of oþer./
¶ Also al þo þat wast here godis in glotony By wasting our goods, drunkenesse. pride. and lecherie. and in oþer vanytes{punctel} be parlows theuys. for þey stele fro pore to the wronging of the poor. men here sustynaunse./ For þe resydue of þese godys ouer here owne nede{punctel} ys pore mennys lyf∣lode./
and he þat defrawdys þat good{punctel} is a thef and a man-qweller as þe wys man seys./
¶ Also al þo. þat drawe riche mennys almes. Withdrawing alms from the poor on the pre∣text of holy uses. fro pore bedrede men and pore febyl and crokyd and blynde vndyr colour of holynesse to hem þat haue no nede þer-to{punctel} arn strong theuys. and man∣qwellers. for þey take þe godys agayn godys lawe. be whyche{punctel} pore men schuld be norischid. and so þey ar thefys agayn ryche men and pore, and robbe men of feyth and good beleue.
¶ Also lordys and maystrys þat wyþholdyn Lords and mas∣ters withholding servants' wages. here seruaunt hyre whan þey haue trewly do here seruyse{punctel} ar strong þefys be goddis lawe./
¶ Also seruauntys þat falsly do here maystir Servants taking their masters' wages, and not doing work truly. All that falsely do their office. werke and take fully here hyre arn thefys be godis dom. Also alle þat do falsly here offyce spiritual or temperal. and takyn here fulle profyt þerfore{punctel} ar thefys be godis dom.
Who brekys þe seuynt comaundement. Me∣chers ☜ Robbers. and extorcioners. Why mechers. Breakers of this commandment. for þey stelyn priuyly. Whi robbers. for þey robbyn opynly. whi extorcioners. for þey spoylyn men of here good falsly.
Fals wytnesse þow noon beere False witness for love or hate, fear or favour, is renouncing God and going over to the devil;
þy neyȝbore wyttyngly to dere
[T]he eyȝten comaundement is þis. þou schalt not speke fals wytnesse ageyns þy neybore. And he þat for-swerys hym for hate. or for loue. drede or wynnynge{punctel} for-sakys god almyȝty and be∣takys hym to þe fend body and sowle. and to peyne with-owt ende Namely al þo. þat constreyne men and specially of those who force men to this sin. to for-swere hem be here gret lordschip and power. and gretly rewardys hem þerfore.
¶ Also al þo þat lyes on crist. seyynge þat he It is a gross breach of this commandment to assert that our Lord exercised secular lordship, like the clergy; was wordly lord. as clerkys ar now[.] breke fowle þis heste. For crist hym-self seyþ. þat his kyng∣dom ys not of þis world. and of his kyngdom schal neuer be ende Also alle þat sey. þat cryst beggyd of men. as sum religious dos now{punctel} bere fals wyt∣nesse or that he begged, like the mendicant orders; agayn crist oure best neyȝbore. For be goddis owne commaundement. among his pepyl schuld no begger be./ and ȝyt crist nedyd not to begge þus.
¶ Also alle þo þat seþe þat newe religious or to exalt the regular orders, monks or friars, founded by saints, above clean livers in the priesthood, instituted by Christ himself. Breakers of this commandment. foundyd of seyntis ys better þan glene religious of priesthod þat crist made hym-self arn fals witnesse. and blasfemys god.
Who brekys þe eyȝten Maundement. lyers gloseris. and fals qwestmongeris. Whi lyeris. for þe[y] hatyn þe trewþe. why gloseris. For þey hydyn þe trewthe And why fals qwestmongeris. For þey sellyn þe trewthe./
Thy neyȝbours wif coueyte þou noȝt{punctel}
with here to synne in dede ne þoȝt.
Thy neyȝboris hows. wenche ne knaue
Coueyte hem noȝt. ne his goodys to haue
T[h]e nynthe comaundement and þe tenthe ar these. Thow schalt not coueyte þy neyȝ∣borys wyf. ne his hows ne his seruaunt ne his maydyn./ ne his oxe ne his werk-best. ne ony thyng þat ys his. For þe rote of synne and wrong couetyse stondys in þe herte./ Therfore god for∣bedys{punctel} euyl couetyse and wyl of helle. For ȝif
þat be wel kepte fro euyl desyre of oþer mennys goodys yt ys lyȝt to hold owt alle wrongis and harm and synne. And þow þe world know þe not or punysch þe not for þy trespas{punctel} ȝit leue al for drede and reuerence of god. And if þou fynde Restore things lost. ony thyng þat þy neyȝebore haþ lost{punctel} restore yt agayn. For ellys it is þefte as seynt Austyn seys./ And yf þou breke þese comaundementys or ony of Punishment for persistent breach of commandments is altogether as sure as God is God. hem alle. also (al so) sykyr as ys god. but þou amend þe in þis lyf. þou schalt be dampnyd in helle in body and sowle withouten ende. þow þou haue a þowsand bullys of pardoun lettris of fraternite and Chauntres aftyr þy deth. And also (al so) sekyr as god ys god. ȝif þou kepe wel þese comaundementis þou schalt haue þe blysse of heuyn in body and sowle with-owten ende. þow þou haue neuer bulle Endless bliss for keeping them without the pope's pardon, or being enrolled in an order, or masses sung after death. of pardoun./ ne letter of fraternite. ne Chauntre aftyr þy deþ. Therfore kepe hem wel. and do þe werkys of Mercy. to þe nedy pore neyȝebours. and þe erytage of heuyn ys þyn be graunt of cristys gospel. aselyd with his precious blod þat may neuer be fals{punctel} for no creature in erthe ne in heuyn.
Who brekys þese to comaundementes and ☜ þe laste./ þey þat wrongfully coveytyn ony thyng in Breakers of the two command∣ments against coveting. herte{punctel} þow þey don yt nat in dede. And þey þat wrongfully in herte coueytyn. and to here power don hit in dede. And also þey þat han in herte lust and lykynge of suche wrongful coveytynge.
Contra concupiscentes domum proximi &c ☜ ysa. 5o. deuto. 5o. / 19o. / 27o. / 3o re[gum]. 21o de Latin note. Examples of covetousness. acab. concupiscente vineam naboth./
Contra adulterium. exo. 20 / deuto 22o. ☞ prouer. 6o./ sapien. xo. 2o reg. 11./12./ Adulterium Latin note. Examples of adultery. dauid fuit multipliciter punitum. p[rim]o. puer con∣ceptus in illo adulterio fit mort[u]us propter hoc pec∣catum. [H]aman filius congnouit thamar soro∣rem suam. et propter hoc absolon interfecit eum./ Item absolon fugauit patrem suum & regno./ et prius congnouit decem vxores dauid patris sui in ierusalem./ et deturpauit eas in conspectu populi.
These ar þe comaundementys ten Rhymed promise to those who keep the command∣ments.
þat god ȝaf to alle men{punctel}
Mekyl ioy schal be to hem.
þat kepe wel and trewly hem.
For schułł be callyd godys sonys. or his douȝtris The joys of heaven, and schulle regne with crist here god and here fadyr in his mageste and so be broþerys and sus∣trys with angelys. and lyk to hem þat ar bryȝter þan þe sunne bemys./ schynyng euer in ioy with∣outen ende. Ful wo þan schul þey be þat forsake swyche a cumpany þer merthe lastys euyr. for a schort delyt of þe flesch{punctel} and for a lyte wyl of þe herte þat he wyl not ȝeve to hys god. And aftyr∣ward for þat schort delyt brenne in helle fyre as and pains of hell. longe as angelis and holy seyntis make mery in heuyn with here lord god þat is euer-more. And þan schulle þey sey eche tyl oþer thorwȝ trew dom of god. wo to vs. wo to vs{punctel} euyr brennynge in byttyr fyre. For we haue deseruyd non oþer hyre. and þerfore derknesse haþ swolwyd vs. þat we schul neuer se{punctel} þe day of amendynge. ¶ Ther∣fore kepe we þese comaundementes of god in drede of hym{punctel} þat we for-ȝete hem not. For whan man dredys not{punctel} he sone for-getys þat he schulde do./ Therfore kepe we þese comaundementes and god schal þanke vs. For who-so kepis hem with al
his herte{punctel} he doþ more kendenesse to god{punctel} þan ony broþer may do to anoþer And also yf he The unkindness of not keeping the commandments of God, kepe hem not he doþ to god more vnkendenesse þan ony broþer may do to anoþer. For more vn∣kendenesse may no man do{punctel} þan for to grucche and set lytyl pris be þe comaundement of his lord þat is his maker. and made hym thorwe his kend∣nesse who has shown kindness to us. lyk to hym-self in schap. and to haue þe blysse of his godhed And yf we with-stond þat lord þat made vs for oure owne profyt{punctel} we do þe most vnkendenesse þat may be wroȝt./ Therfore ho-so felys hym agreuyd in ony of þese{punctel} his The remedy thereof. medcyn most be to amende hym and breke ham no more in as moche as he may and be euer sory whan he thynkys þat he has brokyn ony of hem not only for þe peyne þat he haþ deseruyd{punctel} but for he haþ greuyd god so vnkendely. And þan þe grace of god schal lyȝt vpon hym And blyssid be suche a remedy þat þorwȝ foul wyl vnkendely{punctel} and wykkyd is wroȝt{punctel} þorwȝ ordeynynge of good wil. ys forȝevyn. And yf þou wilt ordeyne þy wil to haue for-ȝefnesse{punctel} loke þou withstande sadly þe furst begynnynge of þe temptacoun of þe fend and not consent to hym for nothyng with þy wyl. whan þou art temptyd and þan þou schalt lyȝtly ouercom hym and þou schalt ioye be-for god{punctel} for þat good wyl./ For as many temptaciouns as þou withstondis for godys sake{punctel} as many crownys wynnyst þou of god./ Fayn þan may þou be to thynk whan þou art temptyd. and sey to þy self. a[!] now I may chese wheþer I wyl falle with a heuy byrden toward helle{punctel} and y consent to þe fend{punctel} Or ellys to be lyfted vp with a glorious corone toward god/ Ilke man þat haþ resun{punctel} wot wheþer ys better to chese./ And þerfore no man may be excusyd./
¶ These ten comaundementis þat y haue reknyd.
ar closyd in two of þe gospel./
The on ys þis. þat we loue god ouer al þyngis./
þat oþer is{punctel} þat we loue oure owyn evyn-cristyn as oure self./
God vs owe to loue for hym self holly with al oure herte.
with myȝt{punctel} and with al oure thoȝt with word. and with dede./
Also we owe to loue oure euyn-cristyn for god.
and to coueyte. and to wille hem þe same good þat we loue oure self to.
þat is{punctel} þat þey wel fare in body and sowle.
and com to þat blysse þat we þynke to come to.
who-so doþ þese two{punctel} fulfillyþ al þe oþer./
Þe þrydde þyng of þe sex to know god almyȝti
ys þe seuyn sacramentys / of holy chirche þat he geuys
þorwȝ prelatys. and oþer prestys þat haue power þerto./
Of whyche seuen þe fyrste fyue eche man cristyn
owe lawfully to take aftyr þat he old ys./
And tuo ly in here wil þat resseyuit hem.
The fyrste sacrament of þe seuyn ys oure bapteme
þat we take furst. whan we be-come cristyn.
in whiche byrthe. boþe þe fyrst syn þat we be born yn.
and al maner oþer synnys ar waschyn a-way{punctel}
þat we be fowlyd yn{punctel} er þat we yt take.
And þe trewþe of holy chirche ys takyn þeryn.
withowtyn whiche no man þat is sinful in sowle may be sauyd.
And to þis sacrament fallyþ foure þynges
yf it schal ryȝtful be take as holy chirche techys./
On ys ryȝt seyyng and scharp of wordys
þat hym owys for to say þat gyfys þis sacrament þe whiche ar these.
I baptize þe In þe name of þe fadyr. and þe sone. and þe holy gost./
Anoþer is þat yt be don only in watyr
For noon oþer lycour ys lefful þerfore.
The þrydde ys. þat he þat ȝeuys þis sacrament
be in wyl and wyt for to ȝeue yt.
¶ The ferthe is þat he þat takys yt
be nyþer of leryd ne lewd baptyȝed be-fore./
And yf þe prest be in dowte of hym þat schal tak hit
wheþer he be Baptyȝid or noȝt{punctel}
þan schal he seye þe wordys in þese wyse./
ȝif þou be not baptiȝid {punctel} I baptyȝ þe
in þe name of þe fadyr. and þe sone. and þe holy gost.
¶ The secunde sacrament ys confermynge The bishop, by the grace of the Holy Ghost, which is of God's grant, gives to those who receive the sacrament to be stronger than before.
þat þe byschop ȝyuyþ to hem þat ar baptyȝid
in þe whyche he ȝeuyþ þorwȝ his power to hym þat takys hyt
be þe grace and þe gyftis of þe holy gost
þat is of godis graunt to make hem more stalworþ þan þey were be-fore.
to withstonde þe fende and alle dedly synnys.
That sacrament owys noon to do. but þe byschop alone.
þat haþ þe stat and þe stede of cristys apostyl.
¶ The þrydde sacrament is clepyd Penaunce
þat is soþfast forthynkyng þat we haue for oure synnys
wyþ-owt wyl or þoȝt to turne agayn þerto./
And þis be-houys haue þre thyngys ȝif hit be stedfast./
On ys sorw of herte of þat þat we haue synnyd.
Anoþer ys opyn schryft of oure mowþ how we haue synnyd.
The þyrde is amendys makyng for þat we haue do.
These þre with good wil for to forsake oure synnys
clensys vs and weschys vs of alle maner synnys.
¶ The ferþe ys þe sacrament of þe awter
cristys owne body in lyknesse of bred. The Body of Christ is just as He took it of the Blessed Virgin.
ryȝt as he tok yt. of þe blyssyd Maydyn Marie
whiche euery man þat ys of elde{punctel}
owe to resseyue onys in þe ȝere.
þat ys to seye at Paske as holy chirche vsyþ.
whan þey ar clensyd clene of synn thorwȝ penaunce.
vp[on] peyne of doyng out of holy chirche.
but ȝif þey for-bere yt for ony skylful cawse.
þat owyþ for to be knowyn to hym þat schal ȝeue hyt. Those who receive worthily, receive to their salvation;
For he þat takys yt worthyly takys hit to hys saluacioun.
And who þat takys yt vnworþily {punctel} he takyþ hit to his da[m]pnacioun and those who receive un∣worthily, to their damnation.
¶ The fyfte sacrament ys. þe last anoyntyng.
with oyle þat is halwyd and handlyd of prest
to hem þat arn of skylful elde.
and semyn in perel of deþ{punctel}
in lyȝtnesse and aleggaunce of here seknesse
yf god wile þat þey turne agayn to þe hele/
and also in forȝefnesse of venial synnys.
and in lessyng of peyne yf þey passe hens.
¶ The sexte sacrame[n]t of holy chirche is. ordyr
þat geuys power to hem þat ryȝtfully takyn hit
for to serue in holy chirche aftyr her stat ys.
and to hem þat takyn þe ordyr of prest
for to synge Messis. and for to mynystre þe sacramentes of holy chirche
þat to hem fallyn aftyr þe stat þat þei han and here degre askyþ.
¶ The seuent sacrament and þe last ys. Matrimony.
þat ys a lawful fastnynge be-twyx man and womman
at here bothe assent. for to lyue to-gydyr
whyle here boþe lyuys wyl laste withoute eny partynge
in remedy of synne and getynge of grace{punctel}
yf hit be taken of good entent{punctel} and elennesse of lyfe.
Septem opera corporalia misericordie
The ferthe thyng of þe sex to know god almyȝthi
is. þat vs be-houys to knowe
þe seuen dedys of Mercy bodyly and gostly.
and to fulfylle hem in al þat we may.
and do hem to our euyn-cristen vp-on peyne of dampnacioun.
For god schal reherce hem to vs at þe day of dom.
and se how we haue don ham to our euyn-cristyn.
as seynt Mathew seyþ in þe gospel./
Of þe whiche þe fyrst ys to fede hem þat be hu[n]gry.
That oþer is. to ȝeue hem drynke þat be þursty.
The þridde for to cloþe hem. þat ben cloþles.
The ferthe is. to herberwȝe pore men. þat ben herberwȝles.
The fyfte to conforte and helpe men in prisoun.
The sexte is to visite and conforte hem þat be seke.
The seuent is. to bery hem þat have nede.
Al maner of men ben holdyn be godys lawe
to do þese seuyn bodyly werkys of mercy. Promises to those who do these works to the best of their power,
vp-on here power. and who-euer do þese werkys of mercy trewly
be his power{punctel} he schal haue þe blysse of heuyn
as crist sayþ in þe gospel. and schewis opunly.
Therfore sayþ Crist whan þou makyst a feste or a soper calle noon to þe ryche men.
but pore men. Febyl. Crokyd. and blynde. to the poor
And hit schal qwyt to þe in þy laste day.
¶ And also be þe prophete ysaye god seyes.
Breke þy bred to þe hungry and bryng in-to þyn hows nedy men.
and þo þat haue noon hous of here owne. and needy.
whan þou seist a nakyd man hele hym:
and dispise not þy broþer.
¶ lord how cursyd be þe ypocritys. þat be fals ypocrisy. The cursedness of those [friars] who snatch rich men's alms away from the poor.
ravischyn ryche mennys almes fro pore nedy men.
where god byddis almes be don{punctel} and drawys yt to hem self to make nedles howsys.
and grete festys to ryche men. and oþir vanitees.
Hit semyþ þe fend bryngis yn suche ypocritys to disseyue þe ryche men
of here almes. and of feyth. and of cristis gospel.
For in almes wel don {punctel} stondys moche remissioun of synnys.
þerfore þe fend castys be sotel ypocrisy {punctel} to for∣do þys almes.
Causa monens ad opera misericordie
A general steryng be Crystys lyf and Resun The example of Christ and our own reason should stir us to do these works.
for to fulfylle þese werkys of mercy.
¶ Furst men schuld wilfully fede pore hungry men and þrusty.
For in þat{punctel} þey fede iesu Crist as he hym self sayþ in þe gospel.
And also Iesu crist gyfys body and sowle lyf and catel to vs for þis ende. To this end are the gifts of nature and grace;
and fedis vs wyþ his flesch and his blod in þe sacrament of þe awter.
and gaf hys precious herte blod on þe cros
to bryng vs owt of Mischef of synnys and paynys.
¶ þan resonnably ow we to ȝeue mete and drynke
to nedy men of his owne goodis.
For hys loue and reward of heuyn blysse. and more encrese of wordly goodys. and the reward, heavenly bliss and earthly pros∣perity.
¶ Also skylfully we owe to cloþe þe nakyd pore men It is reason we should clothe the naked,
sethen crist gyfys gloþis to þis ende.
and he hym self was strepid nakyd.
and betyn. and suffryd moche cold for our nede.
And ȝif we do þis wel he wyle cloþe oure sowlys
with vertues and grace in body and sowle
with þe stole of vndedlynesse and blysse of heuyn.
And we owe wel to herberwe pore herberwȝles men for cristys loue. and house the homeless;
sethyn crist for oure nede com doun fro heuyn
and leuyd in þis world pore lyf.
and had non hous of his owyn be worldly tytyl.
and offrid al hys body on þe cros.
and his herte to be pynyd and persyd with a spere. for Christ has gained a home for us.
for to bryng vs in-to þe hows of holy chirche.
and in-to þe hows of heuyn in blysse with-owtyn ende.
¶ Be gret resoun owe we to vysite seke men
sethyn crist for oure nede deyd on þe cros.
to bryng vs out of seknesse and synne. and kepes vs out of bodily seknesse {punctel} He healed our sickness,
for we schuld help oþer seke men. and be þis help deserue þe blyss of heuyn.
¶ Also we owe be gret resun to comfort men in presoun. and visited us when fast bound in sin.
Seþen crist was þre and thyrty ȝere in gret presoun and paynful in þis world.
and sparid not for no cold ne hungyr ne oþerpeynys
to visyte vs. þat were in prisoun of synne.
ne sparid not to visite men þat were in helle for horrour of þat place.
¶ Lord whi schuld venym or stynk lette vs to visite men in presun. Why should infection or stink keep us from jail and prisoners for the truth sake.
sythyn þey be many tymes presonyd for hate and for trewthe þat þey mayntene.
and many tymys for ensampyl of vs{punctel} god suffrys hem þus to be pynyd
for we schuld drede gretter þe peynys of helle.
¶ We owe to bery pore dede men in tyme of nede. We should bury the dead, for Christ was willing to die for us.
sythyn crist wilfully suffryd so hard deth
in þe mount of caluerye for oure synnys
And þese werkys of Mercy be vndon.
he schal dampne vs to helle with-outyn ende.
And yf we do hem trewly{punctel} he wil bryng vs to heuyn with-outen ende.
Amen.
.vij. opera spiritualia misericordie
Þer be seuen werkys of gostly mercy.
þat god chargis more þan þe werkys of bodily mercy.
and þey be bettyr and esyer to fulfylle.
The fyrst is to teche men þat be vncunnynge of goddys lawe. Teaching.
¶ The secunde is to counseyl men in dowte whiche is sekyr. wey to plese god. Counsel.
¶ The þridde ys to chastyse hem þat be rebel aȝenst godis comaundementys. Reproof.
¶ þe ferthe is to conforte men. þat be in care and disese. Consolation.
¶ The fyfte is to for-ȝeue rancour of herte. hate. and envye Forgiveness.
¶ The sexte is to suffre paciently. Patience.
whan men be out of pacience, resoun and mesoure.
¶ The seuent and þe last is to pray erly and late Prayer for enemies.
for oure enmys. as crist byddys in þe gospel.
Euery man pore and riche may do alle þese{punctel} whan∣euer he wyl Rich and poor are able to do these spiritual works, and they are better than mercy shewn to the body.
in o maner or in anoþer. and he is neuer þe porer.
and þey bryngge sowlys out of mischefys of synne.
Therfore as þe sowle is better þan þe body{punctel}
So þese gostly mercyes be better þan þe bodyly mercyes.
¶ A / lord how cursyd be þey. þat may lyȝtly do þese werkys of gostly mercy A curse on those who do them not;
and do not.
sythen þey be so cursyd of god þat do nat þe werkys of bodyly mercy.
þat ar not so esy ne so profytable.
¶ But how moche more be þei cursyd of god{punctel} þat bynde hem-self wilfully. and specially on those who of free will are pledged to do them,
and takyn moche mede to do þese werkys of gostly mercy.
As do Curatis and prelatis. and ȝit do hem nat.
but lettys oþer men to fulfylle hem be feynyd iurisdictioun but hinder others, when they have neither power nor knowledge nor the will them∣selves.
whan þey hem-self may not. con not. or wyl not.
for worldly bysynesse or ese of here body.
¶ hyt semyþ be many resonys. þat þey be more cursyd þan scariot or Symon Magus.
and deppyr schul be dampnyd.
but yf þey amend hem fully in þis lyf.
Septem virtutes.
The fyfte þyng of þe sex to know god almyȝty
is þe .vij. vertues þat holy writ techys.
Of whiche seuen þre þe (sic) fyrste þat be souerayne vertues
we owe for to haue toward god almyȝty.
And þe oþer foure techyn vs so for to lyue {punctel}
þat yt be lykynge to god and to man.
¶ The furste vertu is Feyþ.
wher-by we trowe only in god þat alle þyngys made
with alle þe artyclys {punctel} þat y be-fore seyde.
And þis is nedful to alle þat tristyly lyuys.
For trewthe is begynnyge of alle gode werkys./
But noþer trewthe withoute good werke/
ne good werk with-outyn trewthe may plese god almyȝty.
The secund vertu is Hope.
þat is a sikyr bydyng of gostly good
þorwȝ godis goodnesse{punctel} and oure owne good dedys.
For to come to þat blysse þat neuer schal haue ende.
Not only in trust of goddis goodnesse {punctel}
ne al only in trust of oure good dedys.
but in trust of hem bothe {punctel} whan þey be bothe to-gydyr.
For neyþer schal we falle so far in wanhope /
þat we ne schal truste to haue þat blysse. yf we wel do.
Ne we schal nat truste so fer in þe mercy of god:
þat we leue goode dedys vn-don.
For with oute goode dedys{punctel} we come neuer into heuyn.
and but we holde specialy þe byddyng of god
¶ þe þyrde vertu is Charite. þe whiche ys fulnesse of loue
to god almyȝty and to oure euyn-cristyn./
To god almyȝty as for hym-self.
and to oure euyn-cristyn for god almyȝty.
For þat on may not be louyd{punctel} withoutyn þat oþer.
For as Seynt Jon seyþ in his Pystyl.
þat comaundement we haue of god.
þat who-so euer louys god{punctel} lovys his euyn cristyn.
For ho þat louyþ nat his broþer whom he may se;
how schold he loue god. whom he seys nat.
¶ The ferthe vertu ys Ryȝtwysnesse.
þat is to ȝelde to alle men þat. þat we owe hem.
and for to do. to eche man{punctel} þat vs owe.
Fyrst{punctel} for to ȝeld to god seruyse þat we be-heet hym whan we tok cristyndom
and to kepe his comaundementys be-fore alle oþer thyngys.
And study we al oure herte{punctel} to do aftyr his counseyl.
and so to plese hym. and fulfylle his wyl.
in al þat euer we mowe. for to haue þank of hym.
and to gete of hym oure mede. for þat ys souerayne ryȝtwisnesse.
And aftyrward to worfchype ham þat be worthy.
þat is þo þat loue god. and leue good lyf{punctel} aftyr goddys lawe.
Not worschipe men for here worldly rychesse. as þe fals world doþ{punctel} not for riches,
for þey be mysdoers. sotel. and slyhtful dys∣seyuers.
Ne worschipe not men for here fayre cloþes. ne for here qweynte schappis nor for habits of an order,
þat sum men vsen. and sey þe cloþis make hem holy.
¶ And forþermore þey make sum men beleue þat who so euer deys which dying men assume to escape hell.
in here abyte of hire ordre{punctel} þat he schal neuer go to helle.
And sum men þynke þat þis is a ful parlows heresy. A dangerous heresy
For to make men to trowe in fals thyngys.
þat may not helpe hem to here saluacioun.
For þan myȝt a man synne how-euer hym lyst.
and leue so in dedly synne tyl hys endyng day.
and neuer forthynk his synne. ne make satis∣faccion
of goodys þat he haþ stole of oþer mennys.
but kast on suche a cope and dye þer-yn.
and þan his synnys schul be forȝeue hym{punctel} as fro þe peyne of helle
But þis lernyng is aȝen ryȝtwisnesse. seþyn ryȝt∣wys god techys þe contrary. to teach thus.
For god and alle his seyntys. and oure beleue techis vs{punctel}
Þat who-so-euer brekys godys comandementys wilfully. The penalty of wilful breach of God's command∣ments,
and leuyþ in pride. and in lecchery. and stelys his neyȝebours goodys{punctel}
And haþ no repentaunce for þese synnys in his laste ende{punctel} if unrepented of,
ne makys no satisfaccion yf he may
of þe stole goodys neþer in dede. ne in wyl. ne in thoȝt{punctel}
Þat he mot verilyche go to helle./ euery (ever) with-oute ende. is hell without end,
Þow he deyde in alle þe abytys and alle þe vesti∣mentys in cristyndom
Ȝe{punctel} þow he hadde vp-on hym in his deþ{punctel} þe cloþ þat crist weryd even though the man died in Christ's own vesture.
here in erthe in his manhed þat be resun was neuer worldly cloþ so holy
¶ And furþer more ho-so-euer had synnyd in alle þese wyse. But if he had repented of his sin
and lefte his synne with ful repentaunce
and perfyt wylle neuermore to synne eft-sonys dedly
with satisfaccion to his euyn-cristyn{punctel} as is trew god /
he most saue hym þorwȝ his ryȝtwysnesse. and his mercy. Christ will save him.
For on þis wyse stondys ful remyssion of synne.
and þerfore ho-so-euer behotys eny man to come to heuyn The promise of pardon on any other terms
thorwȝ forȝeuenesse of synne but on þis wyse
he is vnryȝtwys and fals in his seyynge. is false,
For yf he sey he schal not come in helle
and he deye in here abyte of here ordre{punctel} for, habit or no habit, none can forestall God's judgment.
þan most he wel wyte{punctel} þat he schuld to heuyn at þe day of dom.
and holy wryt seyþ. þat noman wot
whydyr he may be worþy to haue hate or loue of god.
And holy wryt may nat be fals{punctel} þan ys he fals þat þus techys{punctel}
þat who-euer deyes in here abyte schal neuer go to helle.
But trew men and meke men þynke
yt were more tokyn of holynesse
to dey withouten ony cloþynge{punctel} or ellys in a pore cloþynge
to schew oþer ensample. whiche þey schul be.
and to schew hem meknesse and porenesse to stoppe pride.
and þat we com bare in-to þis world and bare schul we passe
But yf we be cloþyd in oure sowle with vertues and holy lyuynge
And þerfore ryȝtwisnesse wyl not þat we worschipe men. for here cloþynge.
but only for here fayre vertues. and here clene lyf.
for to helpe þat pore þat be nedy. and to amend synful men
as þe gospel seys. to do wrong to no man.
but to do þat skyl is to eche man.
¶ The v. vertu ys warnesse. and sleyȝte.
in god to know þe goode fro þe yuyl.
and to depart hem in two.
and for to hate þe euyl{punctel} and loue þe goode.
and of two goode þyngys to chese þe bettyr.
¶ The sexte vertu ys Strengthe
not only of þe body. but also of þe herte. and of þe wyl.
Stalworthly. and tholedmodly. to suffre wo and wele.
seknesse and hele. tribulacioun and temptacioun.
mekly to suffre{punctel} wheþer so falle wo or wele.
and þat oure herte be not to hyȝ. for no welfare.
ne to heuy{punctel} for no euyl fare.
But styfly to stond aȝen our foys bodyly and gostly.
so þat no foly fondyng make vs to falle
ne to be fals in oure feyþ aȝenst almyȝty god.
But hertely in godes querel to withstonde
yn our Euyn-cristyn in al þat we may./
The seuent vertu. and þe laste ys Mesure.
þat kepys vs fro vtrage and holhis vs in Euynhede.
and lettys fowl lykyng. and lustys of þis flesch.
and kepeþ vs in clennesse of þe body and sowle
For mesure ys mede to vs in al þat we do.
ȝif we lyue skylfully as goddys lawe vs teches.
Septem peccata mortalia.
The sexte þyng. and þe laste to know god almyȝty ys.
þe seuen of hed synnys. or dedly.
þat euery man ow to know to fle and forsake.
For noman may fle hem{punctel} but he know hem
These þey arn./ Pryde. Envye./ Wrathe./ Glotonye.
Couetyse. Slewþe./ and Leccherye.
Herfore þey be clepyd{punctel} þe seuen hed synnys.
For al oþer synnys. comyþ of hem.
and þey be callyd dedly synnys.
For þey sle gostly euery mannys sowle. þat is bound in ham.
For þat synnys in On{punctel} synnys in alle.
wherfore þis man Ecclesiastes. byddys in his boke.
As fro þe Neddyrys face fonde to fle synne./
For as þe venym of þe neddyr{punctel} sleys mannys body{punctel}
So þe venym of þe synne{punctel} sleys mannys sowle.
The fyrste of þese synnes ys Pryde.
þat ys alykyng (sic) of mannys herte and heynesse
of offyeys. or of hey stat. or nobleye
þat he has of kyn. kende. or of grace.
or þat he wenys. he haue more þan anoþer.
And of þis synne{punctel} cometh many sere spieys.
Bostynge. Auaunt-makyng. vnbuxumnesse.
despit. and ypocrisy. proud schame. and fool drede.
and oþer many þat regne among prowd men.
The secunde synne ys. brennynge Envye
þat is a sorwe and forþynkynge of oþerys welfare.
and ioy. and a lykyng of here evyl fare.
wheþer þey be frendys or foys.
And her-of comys many spycis.
On ys hatred to speke or here owȝt be spokyn.
þat may sowne in-to good to hem þat þey hatyn./
Anoþer is fals Iugginge. or demynge of here dedys þat þey hate.
and alwey to euyl{punctel} þat þey do to goode
¶ The þrydde ys bakbytynge. to sey behynd a man{punctel}
þat he wyl not sey. ne avowe be fore hym.
For nat only he þat spekys þe euyl{punctel}
but he þat herys yt spokyn. synnyþ þer-yn.
For were þer noon hererys{punctel} þer were noon bak∣byters
The thryd dedly synne ys. Wrath.
þat is a wykkyd sterynge of boldnesse of herte.
whe-þorwȝ a man coueytys to make wreche
or wykkydly venge hym on his euyn-cristyn.
And of þis comys. stryuynge. and chydynge.
with men. fals othys. and many fowl wordys.
slaundrys. for to for-do a mannys good fame
fyȝtyng and felony and ofte manslawȝter.
and many mo þan her be rekenyd
¶ The ferthe dedly syn ys Glotony
þat is an vnskylful lykyng or loue
in tast. or tastynge of mete or drynke.
and her-yn men trespace on many wyse.
On is to ete or drynke ouer erly or ouer late.
Anoþer for to ete ofte or drynk but nede mak yt
Anoþer for to lyue ouer delycatly.
to ete or drynke ouer mokyl or ouer hastly.
or to kast on what wyse we may gete delycious mete. or drynke.
for to fulfylle þe lykyng and þe lust of þe flesche/
oþer þan we may goodly lede oure lyf with.
¶ The fyfte dedly synne ys Couetyse. þat is a wrongwys ȝernynge.
to haue ony maner good þat vs owyþ not.
and þis is pryncipaly don{punctel} on two wyses.
On is wrongfully to gete ony þyng
þat oure lykynge or oure lust{punctel} lustys vp-on.
as be Sacrilege or Symony.
Stelyng. Falshed. or Okyr. or oþer gylery.
þe whyche. þese wordly men be wonþ to vse.
þat kastyn here lykynge so to couetyse{punctel}
þat þey rekke not wheþer it be with ryȝt or with wrong.
So þat þey may gete{punctel} þat here herte desirys
Anoþer is. wrongfully to holde.
þat is whan we wil not do to god almyȝty.
ne to holy chirche. ne to oure euyn-cristyn{punctel}
þat vs owe to do be dette. and be lawe.
But only holde þat we haue to oure owne ese.
Not only we synne in Couetyse but also in slewþe.
and not only he þat wrongfully getys
but also he þat wrongfully holdys / fallys in þat synne
¶ The .vi. ys. accidy./ þat is slownesse.
whan a man schuld do a good dede
hastly and with good wil. for þe loue of god.
drawith yt on lengthe and heuy is þer-with
and ys hertles in eny gostly good þat he schuld do.
and of þis syn. comys many sere spycis.
On is latsumnesse or delyt to draw on lenthe
ony maner good dede þat we schuld do
þat may turne vs to helpe of oure sowlys
¶ Anoþer is ydilnesse or heuynesse of herte
þat lettyþ vs for to loue our lord god almyȝty:
or eny lykyng to haue in his seruyse.
Anoþer ys coldnesse of herte and ydylschip þat ouer mekyl is vsyd
þat maketh vs loþ to be-gyn ony good dede.
and lyȝtly maketh vs to leue of whan eny is be∣gunne.
and þerfore we be kendly born to swynke{punctel}
as þe foul is born to fle kendly.
hyt holdys vs euermore in ese passynge kende.
For ydylnesse is enmy to mannys sowle.
stoppynge and staunchyng grace and good thewys.
and hit is witte wyssynge and wey to al maner synnes. and vices.
¶ The vij. dedly synne and þe laste ys leccherye
þat is stynkynge lykyng or lust of þe flesche.
and of þis syn comyþ many sere spicys.
On is fornicacioun of fleschly synne
be-twene a sengyl man and a sengyl womman
and for þat is gayn þe law.
and leue and þe lore / þat holy chirche holdis{punctel}
yt is dedly synne to hem þat doþ yt.
Anoþer is avowtri. þat ys spowse-brekynge
wheþer it be bodyly or gostly.
wel greuouser yt is and gretter þan þe oþer./
The þridde is Incest. þat is whan a man synnyþ
fleschly with ony of hys kyn. or ony oþer þat is of his affynyte
gostly or bodyly whedyr so yt be.
Oþer spycis many may spryng of þat synne.
þat ouer mekyl ys customyd. and know in þis world
with hem þat lede here lyf as here flesch wyl.
And al þe grettyst synne is in prestis þat leccherye vsyn. The worst kind is when priests practise this sin,
for it passyþ þat oþer in despit þat is do to god.
And euer gretter and gretter as þei be of degre. and all the more in proportion to their rank and the condition of the other party.
and þe stat of þe oþer party þat þey syn with.
These be þe sexe thyngys þat y haue spokyn of
þat þe law of holy chirche lys most yn.
þat þey be holde to know and to kunne{punctel}
yf þey schal knowe god almyȝty and come to þe blysse of heuyn.
And for [to] ȝeue ȝow þe better wyl for to cunne ham.
Our Fadyr þe archiepischop grauntys of hys grace.
forty dayes of Pardoun. to alle þat cunne hem
and rehercys hem. and tellys hem to oþer.
and confirmys al þe pardoun þat oþer men ȝeuys to.
So moche coueytyþ he{punctel} þe hele of oure sowlys.
For yf ȝe cunnyngly knowe þese sexe thyngys;
þorwȝ hem ȝe schułł knowe god almyȝty.
And as seynt Ion seyþ in hys gospel.
Kunnyngly to know god almyȝty{punctel}
ys endles lyf. and lastynge blysse.
He bryngge vs þerto. þat bowȝt vs
With hys herte blod on þe cros Crist Iesu.
Amen.//
P.
Nos Frater Johannes permissione Divina Cantuarensis Archiepis∣copus, totiusque Angliae Primas, praesentibus cupientes incommodis obviare: sperantes, quod Christi patrocinante gratia, ad hoc nos posse proficere cum Fratrum ac Episcoporum nostrorum, ac caetero∣rum
nostrae Provinciae Praelatorum assistentia efficaci, de prudentum virorum consilio hoc Sacrum Concilium mandavimus convocari.
Ignorantia Sacerdotum populum praecipitat in foveam erroris, et clericorum stultitia vel ruditas, qui de fide Catholica mentes fidelium instruere jubentur, magis aliquando ad errorem proficit,
quam ad doctrinam. Quidam etiam caeci non semper loca visitant, quae magis constat veritatis lumine indigere, testante propheta qui ait, quod Parvuli petierunt panem nec erat qui frangeret:—Threnorum Ieremiae, IV, 4—et alio clamante, quia Egeni et pauperes quaerunt aquas, lingua eorum siti aruit. Esaiae, li, 17.
In quorum remedium discriminum statuendo Praecipimus, ut quilibet sacerdos plebi praesidens quater in anno, hoc est, semel in qualibet quarta anni, una die solenni vel pluribus, per se vel per alium, exponat populo vulgariter absque cujuslibet subtilitatis tex∣tura fantastica
XIIII Fidei articulos; X. Mandata decalogi; duo Praecepta evangelii, videlicet, geminae charitatis; et VII. etiam Opera misericordiae; VII. Capitalia peccata, cum sua progenie; VII. Virtutes principales; ac etiam VII. Gratiae sacramenta.
Et ne quis a praedictis per ignorantiam se excuset, quae tamen omnes ministri Ecclesiae scire tenentur, ea perstringimus summaria brevitate.
Sciendum est igitur VII esse fidei articulos pertinentes ad mys∣terium Trinitatis, quorum quatuor pertinent ad Deitatis intrinseca, tres vero ad effectus.
Primus est, Unitas Divinae Essentiae in trium Personarum indivisibili Trinitate, juxta illud, Credo in unum Deum.
Secundus est, Patrem credere ingenitum esse Deum.
Tertius est, Filium credere unigenitum Dei esse Deum.
Quartus est, credere Spiritum Sanctum nec genitum, nec ingeni∣tum esse Deum, sed a Patre et Filio pariter procedentem.
Quintus est, quod creatio coeli et terrae, hoc est, omnis visibilis et invisibilis creaturae, est a tota indivisibili Trinitate.
Sextus est, sanctificatio Ecclesiae per Spiritum Sanctum, et gratiae sacramenta, et caetera omnia in quibus communicat Ecclesia Christiana. In quo intelligitur, quod Ecclesia cum suis sacramentis et legibus per Spiritum Sanetum omni homini, quantumcunque peccatori, sufficit ad salutem, et quod extra Ecclesiam non est salus.
Septimus est, consummatio Ecclesiae per gloriam aeternam, in anima et in carne veraciter resuscitandae: Et per oppositum intelligitur aeterna damnatio reproborum.
Item septem alii pertinent ad Christi Humanitatem.
Primus est, Incarnatio, seu vera carnis assumptio ex sola, per Spiritum Sanctum, Virgine gloriosa.
Secundus est, Vera Incarnati Dei nativitas ex Virgine incor∣rupta.
Tertius est, Vera Christi passio, et mors in cruce sub Pilati tyrannide.
Quartus est, Descensio Dei ad inferos in anima, quiescente corpore in sepulchro, ad spoliationem Tartari.
Quintus est, Vera Dei resurrectio.
Sextus est, Vera ipsius ad coelos ascensio.
Septimus est, ipsius venturi ad judicium certissima expectatio.
Item decem Mandata veteris testamenti, quorum tria ordinantur ad Deum, quae dicuntur mandata primae tabulae: Septem verò ad proximum, quae dicuntur secundae tabulae mandata.
In primo prohibetur omnis idololatria, cum dicitur, Non habebis Deos alienos coram Me: in quo prohibentur implicite
omnia sortilegia, et omnes incantationes cum superstitionibus cha∣racterum, et hujusmodi figmentorum.
In secundo, cum dicitur, Non assumes nomen Dei in vanum: prohibetur principaliter haeresis universa, et secundario, omnis blasphemia, irreverens Dei nominatio, praecipue in perjurio.
In tertio, cum dicitur, Memento ut sabbata sanctifices; praecipitur cultus religionis Christianae, ad quem indifferenter clerici et laici tenentur. Ubi etiam sciendum est, quod obligatio ad feriandum in sabbato legali, secundum formam veteris testamenti, expiravit om∣nino cum caeteris in lege caeremoniis: et successit in novo testa∣mento modus vacandi cultui Divino diebus Dominicis, et caeteris diebus solennibus ad hoc auctoritate Ecclesiae deputatis. Quibus diebus vacandi modus non est sumendus a substitutione Judaica, sed a canonicis institutis.
Primum secundae tabulae est, Patrem et matrem explicite, prin∣cipaliter, et specialiter honorare: implicite autem, et secundario, omnis homo pro sui gradus merito ex eodem mandato intelligitur honorandus. In hoc autem mandato non solum intelligitur pater et mater carnaliter, verum etiam spiritualiter: ut pater sit praelatus Ecclesiae mediatus vel immediatus; mater autem Ecclesia, cujus filii sunt filii Catholici universi.
Secundum est, Non occides. In quo explicite inhibetur illicita personae interemptio, commissa verbo, opere, vel favore: implicite vero personae injusta laesio inhibetur. Spiritualiter autem occidunt, qui detrahunt, vel qui innocentes opprimunt vel offendunt.
Tertium est, Non moechaberis. In quo explicite inhibetur adul∣terium, et implicite fornicatio, quae explicite prohibetur in Deutero., xiiii. ubi dicitur, Non erit meretrix de filiabus Israel, nec scortator de filiis Israel. Inhibetur etiam in eodem mandato omnis commixtio viri et mulieris, quam bona matrimonii non excusent. Omnis etiam voluntaria pollutio prohibetur, quocunque modo studiose vel voluntarie procurata.
Quartum est, Non furtum facies. In quo explicite prohibetur clandestina detractio rei alienae invito domino: implicite vero omnis injuriosa, seu per fraudem, seu per usuram, seu per violentiam, seu per metum, rei usurpatio alienae.
Quintum mandatum est, Non loqueris contra proximum tuum falsum testimonium. In quo explicite prohibetur falsa testificatio ad indignum contra merita promovendum. In hoc etiam mandato omne mendacium, sed perniciosum praecipue, condemnatur.
Sextum mandatum est, Non concupisces bonum proximi tui: supple, cum ejus injuria. In quo mandato implicite inhibetur cupiditas possessionis immobilis, Catholici cujuscunque praecipue.
Septimum mandatum est. Non desiderabis uxorem proximi tui, non servum, non ancillam, non bovem, non asinum, nec omnia quae illius sunt. In quibus verbis omnis cupiditas possessionis rei alienae quantum ad res mobiles condemnatur.
His autem decem mandatis duo superaddit evangelium: Dilec∣tionem scilicet Dei et proximi.
Deum diligit, qui dicta mandata ex amore, non timore poenae, principaliter custodit. Proximum autem debet quilibet diligere, sicut semetipsum. Ubi haec conjunctio "sicut" non dicit aequali∣tatem, sed conformitatem, ut videlicet diligas proximum tuum ad quod teipsum, hoc est, ad bonum, non ad malum; et quomodo teipsum, hoc est, spiritualiter, non carnaliter, secundum quod carnalitas dicit vitium. Item quantum teipsum, hoc est, in pros∣peritate et adversitate, sanitate et infirmitate. Item quantum teipsum respectu temporalium, pro tanto; ut plus diligas omnem hominem et singulum, quam omnem affluentiam temporalium. Item sicut teipsum, pro tanto, ut plus diligas proximi tui animam, seu animae salutem aeternam, quam tuam vitam propriam tem∣poralem; sicut animae tuae vitam debes vitae tuae carnis praeponere. Item qualiter teipsum, ut videlicet omni alii in necessitate sub∣venias, sicut tibi velles in necessitate consimili subveniri: haec omnia intelliguntur, cum dicitur, diligas proximum tuum sicut teipsum.
Septem etiam sunt Gratiae Sacramenta, quorum dispensatores Ecclesiae sunt praelati, quorum Sacramentorum quinque debent
recipi ab omnibus Christianis, utpote baptismus, confirmatio, poenitentia, eucharistia suo tempore, et extrema unctio, [From this place P. is printed without reference to the proper sequence of the text, in order to correspond with T.]
baptismus, confirmatio, poenitentia.
poenitentia, eucharistia suo tempore, et extrema unctio,
quae tantum illis dari debt, qui gravis infirmitatis indiciis viden∣tur mortis appropinquare periculo: veruntamen si fieri potest, detur dum fuerint compotes mentis et rationis. Et si contingat cos phrenesi, vel quacunque alienatione mentis laborare; si ante alienationem erant de sua salute solliciti, consulimus nihilominus eis hoc sacramentum fiducialiter ministrari. Credimus enim et experimentis didicimus, quamtumcunque phrenetico (si tamen sit praedestinationis filius) istius susceptionem, vel ad habendum lucidum intervallum, vel ad spirituale commodum, utpote ad augmentum gratiae, profuturum.
Sunt duo alia sacramenta, scilicet, ordo et matrimonium. Quorum primum perfectis convenit: secundum vero novi testamenti tempore solum convenit imperfectis; et tamen per ipsum ex vi sacramenti credimus largiri gratiam, si sincero animo contrahatur.
Sex autem Opera Misericordiae ex Matthaei evangelio patefiunt, quae sunt:
Pascere famelicum, hoc est, famem habentem.
Potare sitibundum.
Hospitio recipere peregrinum.
Vestire nudum.
Visitare infirmum.
Consolari carceri mancipatum.
Septimum vero ex Tobia colligitur, quod est, Sepelire mor∣tuorum corpora.
nor in the Constitutions of Archbishop Peckham.)
Septem sunt Principales Virtutes, scilicet fides, spes, charitas,
quae ad Deum ordinantur, ac idcirco theologicae appellantur:
prudentia, temperantia, justitia, fortitudo; per quas homo ad seipsum et proximum ordinatur.
Est autem actus prudentiae bonum eligere; actus justitiae recta facere; actus temperantiae non impediri deliciis; actus fortitudinis non dimittere bonum agendum pro angustiis vel molestiis quibus∣cunque.
Et dicuntur hae quatuor Virtutes Cardinales, hoc est Principales, quia de istis quatuor plures aliae sunt extractae: de quibus, quia pro solis simplicibus laboramus, ad praesens amplius non tractamus.
Septem vero Peccata mortalia sunt, superbia, invidia, &c.
Et est SUPERBIA amor excellentiae propriae: de qua oriuntur jactantia, ostentatio, hypocrisis, schismata, et similia.
INVIDIA vero est odium felicitatis alienae: de qua oriuntur detractio, verberatio, murmuratio, dissensio, perversa judicia, et similia.
IRA est appetitus vindictae et nocumenti inferendi alicni, quae cum perseverat in corde fit odium: de quo oriuntur persecutiones verborum & factorum, plagae, homicidia, et similia.
GULA est immoderatus amor delectationis secundum gustum in cibo & in potu. In qua quintupliciter peccatur.
Primo in tempore, quando comeditur nimis mane et nimis tarde aut nimis assidue: aut in qualitate, quando quaeruntur ciba∣ria opipara, seu nimis delicata: vel in quantitate, scilicet, quando nimis comeditur aut bibitur, quod est vilissimum genus gulae; et est nimium in cibo et potu, quod cor aggravat, et impedit sensum interiorem, aut exteriorem, seu quod laedit corporis sanitatem. Item in aviditate seu voracitate: et ultimo in curiosa et exquisita
alimentorum praeparatione pro gulae deliciis excitandis, quae quinque continentur in hoc versu:
Praepropere, laute, nimis, ardenter, studiose.
AVARITIA est immoderatus amor habendi, mobilia vel immo∣bilia affluentiae illicite acquirendo, vel illicite retinendo: ex qua oriuntur fraus, furtum, sacrilegium, et omne turpe lucrum, et similia.
ACEDIA est taedium boni spiritualis, ex quo homo nec in Deo,
nec in Divinis laudibus delectatur: ex qua sequuntur ignorantia, pusillanimitas, desperatio, et similia.
LUXURIAM vero non oportet notificare, cujus infamia
aërem inficit universum.