|b{Quattuor_Sermones} |b{printed_by_William_Caxton,} |b{edited_by_N.F._Blake.} |b{Middle_English_Texts_2} |b{Heidelberg:_Carl_Winter,_1975.} |b{pp.19-89.} |p19 QUATTUOR SERMONES |r[a1] The Mayster of Sentence in the second book and the first distynction sayth that the souerayn cause why God made al creatures in heuen, erthe or water was his oune goodnes, by the whiche he wold that somme of them shold haue parte and be comoners of his euerlastyng blisse. But for as moche as no creature myght come to that blisse wythout knowlege of hym, therfore he made resonable creatures as angelis and mankynde of wyt and wisdom wherby they shold knowe hym and so thorowe that |r10 knowlege come to the blisse that they were made to. This maner of knoulege had our forn fader Adam and Eue in the state of theyr innocencie without ony traueyle, the whyche we shold haue had also yf they had not synned. But that knowleche that we haue now is of heeryng, lernyng and techyng of other that can the lawe and the fayth of Holy Chirche, the whiche we that haue the cure of soulis be bounde to teche or to doo teche our parisshens on payn of dampnacion of our soulis. And for as moche as my wylle is not to offende |r20 God neyther to lese myn oune sowle ne youris, I purpose me by his leue hoomly thus to shewe it and rede it to you in the book, for to your lernyng hit is as good thus as wythout. And thus dyd Esdras, Moyses and Baruk in the old lawe, and so dyd Crist also in the newe lawe. And right as I am thus bound to telle and to teche it you, so be ye bound to lerne it and to conne it and so to teche it to other folkys the whiche be vnder you to your power. And how ye shal come to this knowlege of God these thynges folowyng shal shewe you. |r30 This is the fyrst peticion of the Pater Noster. The first is the Pater Noster the whiche Our Lord made and taught his discyplis, the whiche conteyneth seuen short peticions. The first is "Fader Our that art in heuyns halowyd be thy name". By thys ye be beholde to |p20 loue eche other as sister and brother and also to yelde hym worshyp and drede for the grete worthynes, ryches and fayrnes that he hath here yeuyn to you and lent you. For more worthynesse may not be thenne to be callyd the sone of God ne gretter ryches thenne to be heyr of the blysse of heuyn ne more fayrnes thenne to be lyke to suche a fader, for we be al brethern and sustris of oon fader and moder, God and Holy Chirche, in token that noon of vs shold scorne other as the proud doth the |r10 poure. |r[a1v] He is also in heuyn notwythstondyng that he is in euery place; but yet most propyrly he is in heuen. Therfore halowe we so hys name in vs here that we defoule not his holynes by synne, but that by the yefte of wysdom we may so here be clensid fro alle fylthe of synne and so fulfilled of his loue that al other louys contrarye to his wylle be bytter to vs. The second is "Thy kyngdom come to us". That is to say that he and his holynes so reygne in vs and gouerne alle our lyf here that we may after reygne wyth hym in blisse |r20 that euer shal last. And by very charite thou shalt destroye the foul synne of enuye. The thyrd is "Thy wylle be doon in erthe as it is in heuyn". And tho that grudgyn in sekenes, losse of goodes or other diseasis ayenst God doo ageynst this peticion and gretely displese God. Therfore praye we that as al angellis & holy sowlis plesyn God in heuen so muste we here in erthe, nothyng askyng ayenst his wylle. And thus by loue thou shalt destroye the foule synne of wrathe. |r30 The fourth is "Our euerydayis brede gyue vs today". That is to say our ful sustenaunce for body and soule. Thus prayed the wyse man that sayd "Lord, neyther riches ne pouerte geue me but that that is necessary to my lyuelod". By thys is couetyse destroyed and the gyfte of compassyon and pyte brought in. The v is "And forgyue vs our trespassis as we forgyue them that trespace ayenst vs". This is ayenst the that berist grete rancour and malice ayenst thy neyghbour |p21 or art to gredy of thy dettis to the poure and wolt not forgyue hym a litil dette or trespas thereas God foryeuyth the many greuous offencis, for the whyche ne were his grete mercy thou sholdyst be dampnyd. To this therfore is knytte the spyryte of kunnynge that shewyth the what thou art, what parel thou stondyst in and what Our Lord suffryd for the. The sixth is "And lede vs not into temptacion". Hit is not to pray here that no temptacion assayle vs in that |r10 the deuyl hath lycens to tempte man as he dyd Crist & his appostlis, and vs alday doth so that his power may not be put awaye wythout the helpe and mercy of God. Therfore, holy Fader, by the helpe & grace of thy spirite of pyte kepe our hertis in temptacion that we consent not ne be ouercome with synne. The vii is "But deliuer vs from al euyl of synne, Amen". & this is the last peticion to the which is yeuen the spirite of drede that makith a man to with_drawe |r[a2] fro al euyl of synne, for the begynnyng of |r20 wysdom is to drede God & his rightwysnes. These seuen peticions, thus with a clene herte askyd, remeuyth and put awey the seuen dedely synnes & indueth thy sowle with many holy vertues. Aue Maria. Furthermore as for the salutacion of Our Lady, Pope Vrban and Pope Iohan to al beyng in clene lyf that in the ende of the Aue Maria saye thyse wordys "Ihesus, Amen", as often as they saye it they haue grauntyd of pardon iiii xx and foure dayes. And so as often as |r30 thou sayest Our Lady Sauter, so ofte thou hast of pardon xxxiiii yere and xxx wekys. |p22 These ben the twelue articles of the fayth. The second thyng that thou sholdest knowe God by be the articles of the feyth, by the whiche grace and mercy be purchasid of God and eche vertuous dede strengthyd. What this fayth is these articles folowyng shul shewe you. The first is Credo in Deum Patrem omnipotentem, crea_torem celi et terre. "I beleue in God, Fader almyghty, maker of heuen and of erthe". To belyue to God is one |r10 & to beleue in God is another. The deuyl beleuyth to God, that is to saye that he and his wordes ben trewe; yet many one faylith herein for and they dyd beleue that the wordes of God were trewe (that is to saye that for theyr good deedys they shold haue euerlastyng lyf and for theyr euyl dedys the peynys of helle), they wold eyther for drede or for loue amende them. "To beleue in God", sayth Saynt A[u]gustyn, "is to cleue to God by loue fulfillyng his wylle". This is verry beleue. Thus and thou synne ayenst God it is for lacke of beleue; yet |r20 in that he is of powere to punyssh the yf thou wolt not leue it. The second is Et in Ihesum Cristum filium eius vnicum, dominum nostrum. "I beleue in Ihesu Cryst his oonly Sone, Our Lord". Vnderstonde here that Ihesu Crist the Sone is euen wyth the Fader wythout begynnyng and that the Fader doth nothynge wythout the Sone ne the Sone wythout the Fader; and thus bothe they be almyghty. The thyrd is Qui conceptus est de Spiritu Sancto, natus ex Maria Virqine. The thyrd is, I beleue that he was |r30 conceyuyd of the Holy Ghoost and borne of the Virgyn Marie". Here Cryst, the second persone of the Holy Trynyte, toke flessh and blood of Our Lady by the Holy |p23 Ghooste wythout medlynge of man, she beyng a mayde after as she was tofore. For as she conceyued hym wythout synne, so wythout synne and bodely payn she |r[a2v] childyd hym, very God and man. The fourth is Passus sub Poncio Pilato, crucifixus, mortuus & sepultus "I beleue that he suffrid payn vnder Pounce Pilate, doon on the crosse, deed and buried". Here Crist, the Sone of God, suffrid mekely and trespaced neuer for we shold mekely suffre that |r10 moche haue trespassid. He was also crucifyed for we shold chastyse our flessh by penaunce in withstondyng synne; and he was buried in token that we shold hyde our good dedys fro preysyng and veynglorye of the world & to haue mynde that erthe is our herytage by kynde of our bodely flessh. The v is Descendit ad inferna; tercia die resurrexit a mortuis "I beleue that he went doun to helle & the third day arose from deth to lyf". Crist thus bodely deed laye in the sepulcre without the soule tyl the thyrd |r20 day that he arose, the godhed not partid fro the body. He went doun into helle and delyueryd the holy soulis that were there thorow vertue of the godhed, and the third day arose fro deth to lyf in tokyn that the light of his deth hath destroyed our double deth & that we shal aryse fro ghoostly deth by thre maner of mydycynys, contricyon, confessyon and satisfaccion. The vi is Ascendit ad celos, sedet ad dextram Dei patris omnipotentis "I beleue that he styed into heuen and set hym there on his Faders right hond". Thus |r30 Crist apperyng to his discyples after his resurrection ete with them in tokyn that he was verry man as he was afore, and so styed into heuyn and hyghed mankynde aboue al angelis, openyng heuyn gate to shewe man the weye and to pray for mankynde. The vii is Inde venturus est iudicare viuos et mortuos "I beleue that he is to come to deme the quyk & the |p24 deed". This Crist Ihesu, verry God and man, shal come to the dome & deme alle mankynde, quyck and dede, good and euyl, after their dedys. There shal somme come to the dome and not be demyd, as hethyn men, for they synne wythout lawe and therfore wythout lawe they must perisshe. Somme also shal be demyd and dampned as fals crysten men that beleue in Ihesu Cryst wythout loue and good werkys. There shalle subgettis accuse theyr euyl curatys that wold not repreue them of theyr synnes ne |r10 teche them the commaundementis of God. Also chyldren vnchastysed shal there repreue theyr faders & moders that wold not chastyse them of theyr wantonnesse. There shal the poure accuse the ryche that wold not helpe them in theyr myschyef. Amende |r[a3] al this therfore whyles that thou art here, and haue mynde how sodenly his vengeaunce fallyth and as how he fyndyth the he shall deme the. The viii is Credo in Spiritum Sanctum "I beleue in the Holy Ghoost" - the thyrd persone of the Trynyte. The |r20 Holy Ghoost is al so very God wythout begynnyng and endyng and euyn in wytte, myght and goodnes with the Fader and Sone; and alle thre ben one God almyghty. The ix is Sanctam Ecclesiam catholicam, sanctorum communionem "I beleue in Holy Chirche and comonyng of sayntis". Holy Chirche thorowout the world is holy and one to al cristen men that in the sacramentis of the chyrche dele & comonyth togyder. Therfor it is forbode that in chirche ne chyrcheyerde ther be neyther clamour ne stryf, daunsyng, drynkynges ne inhonest myrthis; ne |r30 occasion of synne shold not be yeue there where as for_yeuenes shold be askyd. Holy Chirche is partid in thre: one is in this world of them that shold be sauyd by the mercy of God, and this is euer fyghtyng ayenst these thre enemyes, the world, the flessh and the deuyl; and another is in purgatorye of soulis that abyde there the grete mercy of God; the third is Crist |p25 of heuen, heed of al other with his sayntis, the whiche is fre fro al maner discencions. These thre shal be one after the day of dome, ioyeng with Ihesu their heed in the blys that neuer shal haue ende. Comonyng of sayntis whan eche of these thre parties helpyn other. They in heuen helpen the other two with prayer, and they in erthe helpyn them in purgatory with theyr prayer and almes, and these two helpe them in heuyn when theyr ioye and blisse is encreasid. And thus eche |r10 comonyth wyth other. The x is Remyssyonem peccatorum. "I beleue foryeuenes of synnys". They that amende theyr lyf here and doo verry penaunce willyng to leue theyr synnys and ende in charite shal haue foryeuenes of al theyr synnys; for Crist by his deth and passyon of his Fader gate vs foryeuenes, and he hymself by his godhede al so foryeuyth al origynal & actual synne in our baptym. The xi is Carnis resureccionem "I beleue rysyng of body". Al mankynde at the day of dome shal rise from |r20 deth to lyf in body & soule togeder & after that neuyr be departid. & thenne they that haue endid in dedly synne shul goo in body & soule to the euerlastyng payne of helle wythout mercy; and they that haue wel lyuyd and endid in charyte and out of dedely synne shal wende |r[a3v] in body and sowle togyder to blisse for euermore. Of this bl isse spekith Saynt Mathewe in the last article. The twelfthe is Et vitam eternam, Amen "I beleue in euerlastyng lyf". |r30 Thes ben the articles of the feyth the whiche but euery man treuly and sadly beleue may not be sauyd, for without feyth hit is not possyble to plese God. These be the x commaundementis of God. The thyrd thyng that thou sholdest knowe God by by his ten commaundementis, whiche he hymself wrote in two tablis of stoon and toke them to Moyses to teche |p26 them his peple, promysyng them that wolde kepe them his blessyng, welth and welfare, and to them that wolde not his curse, grete sorowe and myschefe. A man askyd of Crist what he myght doo to haue euerlastyng lyf and he answeryd and sayd "Yf thou wolt entre euerlastyng lyf, kepe the commaundementis". This preuyth yf thou kepe his commaundementis thou fulfillest alle the lawe of God and shalt haue euerlastyng lyf. The first is he commaundyth that thou haue no god but |r10 hym ne that thou worshyp, serue ne yeue thy trust to none other creature, ymage ne thyng grauyn, but oonly to hym. In thys is forboden mawmetry, fals enchaunte_mentis, wytchecrafte, fals charmys and dremys and mysbeleuys that ony man or woman hopith helpe in wythoute almyghty God. In thys ye synne dedely that for sekenes or losse of goodes put your feyth and byleue that ye shold haue in your Lord God by the deuyllys mynystris, fals wytches, the whyche brynge many a soule to the deuyl; for they beleue more the |r20 wytches wordes thenne inne the wordes of scripture that the preest techyth them. Alle suche haue Goddys curse at the leste iiii tymes a yere in the Grete Sentence and euery day in our Pryme. As for ymagys also ye shul vnderstonde that as clerkys seyn in theyr bokys how they shold lyue and doo, so shold lewd men lerne by ymagis whom they shold worshyp and folowe in lyuyng. To doo Goddys worship to ymagis euery man is forbede. Therfore when thou comyst to the chirche, first beholde Goddys body vnder fourme of |r30 brede in the auter & thanke hym that he vouchesauf euery day to come fro če holy heuyn aboue for če helth of thy soule. Loke thou on the crosse & therby haue mynde in the passyon that he theron suffrid for the. Thenne to če ymagis of the holy saintis, not beleuyng on them, but that by the sight of them thou may haue mynde |r[a4] of them that be in heuen and so to folowe theyr lyf as moche as thou mayst. Yf thou thus worshyp, |p27 loue and serue God, thenne shall alle worship, loue and serue the. And so thou shalt fulfille the first and most commaundement. The second is that thou take not in vayn the holy names of God. Thou takest the name of God in veyn when thou turnest ayene to thy synne after thy baptym; thou takest it in veyn also when thou swerist & forswerist the and rekkyst not how. "Afore alle thyng", sayth Saynt Iame, "swere ye not lest ye falle |r10 vnder the dome of God". "Hit is onely reseruyd to God", sayth Saynt Iohan, "that thou swere by hym and his trouthe and his rightwisnes". Therfore or thou swere see that thou be compellyd by dome and that it be right, not for enuye, loue ne drede, but only for rightwysnes in declaryng of trouthe. And yf ony of thyse fayle, it is pariurye. Beware therfore ye that vse questys or consistorye and hereth what parel ye stonde yn that wytyngly be forswore on the boke. The boke betokenyth alle holy scrypture and the suffragis |r20 of the Chirche the whiche there thou forsakyst when thou forswerist the, thy handys al the good werkys that euer thou dedist the whiche thou forsakist when thou wythdrawist it. Thou forsakyst also God almyghty, Our Lady Saynt Mary, alle the sayntes of heuen and the meritis of the holy sacramentis and hooly betakist thyself to the deuyl of hell but thou amende the or thou goo hens. If they thenne shull thus be punyshed for swerynge, how shal they be that blasfeme & dis_membre hym swerynge by his herte, naylis, woundys and |r30 suche other? Somme when they be repreuyd hereof seyn "Is it not good to haue God in mynde?" - and with suche leudnes they kepe styl theyr othes. And thy seruaunt dyd ayenst thy byddynge sayeng that he dyd it to haue the in mynde, woldest thou not be wroth wyth hym? Moche more must God thenne with the when thou doost ayenst his byddynge. And sum sayn "I may wel swere for I swere soth". This is a fals excusacion for and thou sholdest alwey swere when thou saist |p28 soth thenne wold not Crist haue forbede sweryng. But for in moche swerynge is ofte forsweryng, therfore he sayth that he that moche swerith shal be replete with wyckednes and sorow ne vengeaunce shal not departe from hys hous. Sum sayn also that no man wyl byleue them but they swere. This is a subtil excusacion for therby a fals man may swere as wel as a |r[a4v] trew man and so shold he as wel be beleuyd as the trewe man, for the falser he is the more he sweryth and forswerith |r10 and so begyleth. Therfore yf thou wylt be beleuyd wythout sweryng be trewe of thy word and lette it be "ye, ye" and "nay, nay" in token that thou sayest wyth thy mouth thou sholdest say it wyth thyn herte and not say one and thynke another. The thyrd is haue in mynde to halowe thyn halydayes, that is to say Sundayes and other that ben bodyn. Almyghty God in vi dayes made heuyn, erthe and see and al that in them is and the seuenth day restyd; therfore he blessyd it and made it hooly. But in stede thereof |r20 we cristen men of grete deuocion halowe the Sonday, the whiche was the first day of the world whereynne God made lyght; and that day God yaue to Moyses the lawe; that day he arose from deth to lyf; that day the Holy Ghoost yaue wysedom to the appostlis to preche the trouth of Cristys lawe; and that day as clerkis say shal also be Domysday. Therfore shal euery man in that day besye hem to here Goddys seruyse, lerne his lawe and fle synne and flesshly lustys, tauernes and suche chaffaryngis that lettith them to reste in Our Lord. |r30 Yet many there be that suche dayes be more besy in worldly werkys and synnes thenne al the weke after and neuer wol reste for no techyng ne loue ne drede of God. These be most lyke to them in helle that neuer reste but euer labour in peyn. They breke also the holyday that spende theyr tyme in ydelnes as in veyn pleyes, ydel speche and bacbytyng of theyr euyn cristen. Why sayth Our Lord haue in mynde to halowe thyn holyday but for thou sholdest put out of thyn herte al worldly thoughtys and ocupye it with heuenly desyres as to |p29 thynke what God hath doon for the, how he made the of nought and lyke to hym in soule, how he raunsounyd the out of the pyt of helle wyth his owen precious herte blood, how also of his goodnes he kepyth the nyght and day in thy right wyttis and fro al bodely myscheues that many oon alday fallyth ynne, and how ayenst al this thou yeuest hym a drynk of galle of bitter synne and brekyst his commaundementis bothe in worde, thought and dede. Thus to haue mynde in al |r10 thyse he askyd reste of body and soule on the holy day; and thus rest sygnyfyeth the reste in blys that we shul haue after this yf we rest in hym on the holyday here and fle synne. The iiii is worship |r[a5] thy fader and moder. Thre maner of faders there be that thou must worshyp. The first is thy fader of heuyn that made the of nought and norisshith thy body wyth erthly food, comforteth thy soule wyth heuenly desire, defendyth hit fro the deuyl & makith it heyr of the blys of heuyn. Thus |r20 may none doo but he our fader, our lord and our God. The second fader is he that gate the and thy moder that bare the, to whom thou shalt be subget & seruysable for they be the second cause of thy beyng in thys lyf. Thenne thou shalt also worshyp and yeue of thy goodes frely yf they haue nede and thou haue more than they. Comforte, counceyl & teche them in meke manere after thy kunnynge hou they shul please God. But bewaar that thou obey them not in synne. And yf they be deed, lyue wel and pray for theyr |r30 saluacion. This lesson shold euery fader and moder bodyly & ghoostly teche theyr chyldren. The thyrd fader is man and woman of age, namely tho that be vertuous and most specially thy ghoostly fader the whiche whan thou hast trespaced makyth God and the at oon; for as thy soule passyth thy body so doth thy ghoostly fader passe thy flesshly. To thy moder Holy Chyrche also thou must be buxum and wyth al thy power meynteyne hit, for it is moder of al tho that euer were or shul be sauyd. Thus worshyp & obey thou |p30 sholdest thy fader and moder as sayth Saynt Austyn, for the more that thou thus obeyest them the more, sayth he, wyl almyghty God obeye thy prayer. The v is thou shalt not sle, that is to say bodily ne ghoostly. This synne cryeth vengaunce afore God, as witnessyth both the olde lawe and the newe. Therfore sle no man for he that sleeth shal be sleyn other bodyly or ghoostly or bothe. Yet they that trespacen opynly must nedis be sleyn by hem that bere the temporel |r10 swerd for brekyng of his commaundement. There is ghoostly manslaughter also in many wyse. One is when thou hatist thyn euen cristen or consentist to wicked thoughtis of thyn owen herte; another when thou lyest, bacbytest or flaterist another in synne and wolt not reproue hym of his defautis; also thyself when wyttyngly doost a dedely synne or when thou hast the goodes of the worlde and wolt not helpe thy brother at hys nede; when thou defraudest also thy neyghbour by fals weyghtis, mesuris or wythholdyng the labourers hyre; |r20 or when thorow negligence of thyself the estate or offyce that thou stondyst ynne is [ a5v] perisshed or spylled. Therfore sle no man wyth hond, tunge ne herte, for he that smyteth shal be smyten, and he that bac_byteth or disclaundreth is a mansleer. And for hem that curseth, it is sayd "Cursid be he that pryuyly smyteth" - that is to saye that cursyth, warieth or wyllyth vengeaunce on his euen cristen. The syxth commaundement is thou shalt doo no lecherye. This cursid synne defouleth bothe body and sowle and |r30 of alle other most pleasith the deuyl, for in other synnys he most comynly getith but one and in this at the lest two or mo. For this synne God almyghty often hath take grete vengeaunce in so moche that al the world he drouned saue eyght personys allone; and for this synne he made synke vnto helle the v cytees of Sodom. The deuyl in this synne temptith in many maner: fyrst by folily lokynge, after by inhonest wordes, thenne in foule touchyng and kissyng and so to the dede. And this sight is the first dart that thes |p31 lecherous sechyth. "Therfore, ye wymen, araye not yourself to nycely to be seen of folis though ye haue no wylle to synne yourself, for your nyce aray and countenaunce ben causis of many sowlis dampnacion for the whiche ye shal answere at the hygh day of dome", sayth Salamon, "but ye amende you here". Therfore neyther by countenaunce ne aray stere ye no man to synne ne haue not your vysage poppyd ne your here pullyd or crowlyd nether your face colourid ne your |r10 heed hygh or wyde layde with costlewe kercheues ne your body to curyous in clothyng ne nyce in shap. But after the counceyl of Saynt Poule lete your araye be shame_fastnes, heelyng your heedys wyth your here or wyth a kerchef to couere your shame. Thus saith Saynt Peter. This commaundement thenne breken al tho that for flesshly lust ben weddyd togyder, not kepyng the ordre of wedlok but lyue as bestys wythout discrescion as the flessh meueth them. And for thys synne the vii husbondys of Sara were stranglid wyth the deuyl. |r20 Therfore ye that be weddyd be waar that no suche thynges be doon wherby the concepcion of byrth myght be lettid, for he that doth otherwyse wylfully than kynde askyth synneth most dedely in that synne. For v causis a man takyth his wyf. One is cause of generacion and thenne it is no synne. Another cause is of yeldyng of dette and thenne he synneth not but rather deserueth mede. Another is for eschewyng of more synne as whan he is incontynent and may [ a6] not kepe hymself and thenne it is venyal synne as saith |r30 Saynt Austyn. Another cause is fulfillyng of lecherye as when a man vsyth hoot metis and drynkis, medycynes or spycis and so enforcith hymself to be myghtyer to fulfille the synne of lecherye. "Thenne I trowe", sayth he, "hit is dedely synne". The fyfth cause is when he knowyth hyr ayenst kynde and that is most dedelye. Therfore to you that ben weddyd Saynt Gregory sayth thus "Study eueryche of you so to please your make that therwyth ye displease not your maker". |p32 The seuenth is thou shalt not stele. In this is for_bede al maner of wrongtakyng, withholdyng or with_drawyng of ony mennys goodys, quyck or deed, as robbyng, reuyng, sleyghtis and desceytis, begylyng in byyng or sellyng, symony, vserye, extorcion, with al theyr braunchis. "Al that this desyre to be riche", sayth Saynt Poule, "they falle into the snare of the deuyl and deep dampnacion of theyr soul is". And the prophete saith al so to them that falsly purchasith and makith |r10 grete byldynges "Woo vnto you", saith he, "that with wrong byndyn hous to hous and feld to feld and sayn that right is wrong and wrong is right". And to crafty men and labourers Saynt Poule byddyth that they do trewly theyr labour without slouth, or ellys they do thefte, and that no man withholde the labourers hyre for that cryeth vengeaunce tofore God, and in especial these that folowen vsurye when thou lenyst money to them that haue nede for a certeyn wynnyng at the tymes ende and for the loone outher thou takist seruyse, |r20 presentis or yeftis. Another when thou lenyst it for the half wynnyng, he to pay the hool that thou lenyst it to though al be lost. Another when thou byest a thyng for moche lesse thenne hyt is worth. Another when thou sellest thy chaffare the derer for the lone. Another when thou hast a thyng tofore the tyme as corn or hit be rype. Another when thou takist the beest of a poure man with this condicion that yf it deye it shal deye to the poure man and not to the. So sayth Parisiens Therfore vse leefful chaffare and wyn without subtylte |r30 or sleyght not as moche as thou mayst but that that is resonable to thy sustenaunce after thyn astate is dewe. This desired the wyse man of Our Lord when he sayd "Neyther riches neyther pouerte, Lord, yeue me but oonly, Lord, that is necessarye to my lyuelod". The viii is thou shalt bere no fals wytnesse. In this is forbodyn alle [ a6v] maner of lesyngis, conspyracy |p33 and forsweryng wherby that thy neyghbour lesith his catel, frendshyp or good. Al suche ben callyd the children of the deuyl for they put out trouthe and bryng ynne falsehed, put out Crist and brynge ynne the deuyl. Lesyng stondith not oonly in fals wordes but also in fals werkis, and yf thou be a cristen man lyue thereafter or ellis thou lyest. There be thre maner of lesynges. One is when thou lyest with ful purpose to hurt thy neyghbour and thenne it |r10 is dedely synne; another is when thou lyest to further thy neyghbour in a trouthe and thenne it is not so moche euyl; the thyrd is when thou lyest for the dysporte of them that be about the, not wyllyng to hyndre ony persone. These two be venyal but thou haue them in custome. Therfore bewaar of al maner lesynges & neyther for loue ne hate ne for mede bere no fals wytnes. The ix is thou shalt not desire thy neyghbours wyf. In the seuenth commaundement God forbedyth the dede |r20 of lecherye and theyr desire in tokyn that they be both dedely synne. Yet somme wene but they doo the dede it is no synne. Crist therfore, wyllyng al suche to be clene wythynne and wythout both in body and in soule sayth this "Al that seen a woman to the couetyse of theyr lust they doo lecherye wyth hyr in theyr herte". And thus by shrewd thoughtys man is ofte tyme departyd from God. Yet Saynt Brigyt in her Vysyons sayth "But yf ylle thoughtis somtyme were to man he shold wene hymself rather angel thenne man; |r30 and so al euyl thynge cometh of hymself and none of God. Therfore that man shold vnderstonde the infyrmyte that he hath of hymself & the strengthe that he hath of God hit is necessarye", sayth she, "that he be suffrid sumtyme of the grete mercy of God to be temptyd with euyl thoughtis, to the whiche yf he consente not they be but a purgacion to his sowle and a kepar of hys vertues". Therfore when shrewd thoughtis come to the withstonde the first subgestyon & lette thy soule alwey so laboure that he consente |p34 not to delyte in them. And thenne haue in mynde the byttir paynys that Crist for the suffrid and the endeles blysse of the ioyees of heuen that thou must lese yf thou concente to them and the byttir paynys of helle also that thou shalt haue yf thou deye in them. And yf thou thus doo thenne shalt thou haue in mynde thy last ende and neuer do synne. The x commaundement and the laste is thou shalt [ a7] not desyre thy neyghbours thyng, hous, land, oxe, |r10 asse neyther nothyng that is his. For suche desyres of couetyse, as scrypture makyth mencion, Balaam, Nacor, Anany, Gyesy, Achab, Iesebel and many other fyl to grete myschyef bothe of body & of soule. Ther_fore be ye wel waar als of alle suche fals desyre and take no man his good ayenst his wylle lest it falle to you as it dyd to them. And thynke also that wyth_oute satisfaction or hauyng wylle to amende the therof the Poope ne noon by hym may dispence wyth the, and yet thou stondyst acursid of al Holy Chirche in the |r20 grete sentence foure tymes in the yere. What shalle alle suche false desyre thenne profyte the when the curse of God shal thus abyde on the? There is no man that dredeth the curse of God now; but when Cryst at the dome shal say that scripture makyth mencion of "Go ye cursid into euerlastyng fyre of hell", thenne shal they bothe drede it and fele it; for this word "Goo ye cursid" shal be more paynful as doctours sayn thenne the paynys of a thousand hellys though they were al gadrid into one |r30 Al these ten behestys ben brought into two of the gospel, that is loue God aboue al thyng and thy neygh_bour as thyself. First thou shalt loue God wyth al thy herte that nothyng be nerer thy herte thenne God, in al thy soule that thou suffre no synne abyde wythin thy soule for the loue of God, and with al thy mynde that thou spare not for myschyef to plese God; thy |p35 neyghbour also as thyself in good and not euyl, as moche as thyself in helthe, in seeknes, in welthe and in woo. Thus for loue thou shalt kepe Goddys commaundementys, and not oonly for drede of payn. These commaundementis shold eche man telle and teche his chyldre. And thus bad Our Lord to Moyses: "These wordes", sayd he, "the whiche I take here this day shall be in thy herte; thou shalt telle hem to thy sonnys and thynke on hem slepyng, wakyng, syttyng & |r10 goyng; thou shalt bynde them as a sygne to thy hand and write them on the dooris and lyntellys of thy hous, and shalt rewle alle thy thoughtis, wordes and dedys preuy and apert in eche place by these commaundementys of God. Foryete not these wordes", sayth he, "ne falle they not fro thy herte alle the dayes of thy lyf". "Thus gouerne ye your mayny", sayth Saynt A[u]gustyn, "for as we thus speke to you here in the chyrche so shold ye to youris at hoom that ye mow yeue |r[a7v] |r20 trewe rekenyng to God of them that be subgettis to you. And telle hem", sayth he, "the loue and the swetenes of heuenly thyngis and the grete bitternes of helle, for ye shal answere for them at the streyt day of dome. And counceyl them alle that they be not negligent in no wyse to lerne these commaundementis for drede of this sentence that folowyth. Yf thou wolt not here the voys of thy Lord God", sayth he, "that thou kepe and doo his commaundementis alle these curses shul come to the and take the. Thou |r30 shalt be cursid in citee, in felde; cursid shal be thy reliques, the fruyte of thy body, the fruyt of thy londe, the drouys of thyn oxyn and the flockis of thy sheep; thou shalt be cursid in the goyng ynne and goyng out; thou shalt be smyte with hunger, seeknes and pestelence, with addris, wyth fyre, with hete, with colde & with corrupte ayre. Al these", he sayth, "shal pursewe the and thou shalt perissh. |p36 And yf thou wolt here the voyce of Our Lord that thou lerne and kepe his commaundementis, he shal make the hygher thenne alle that dwellyn in erthe, and al these blissynges shall come to the and take the. Thou shalt be blessyd in cytee and in feld, in the frute of thy body and frute of thy lande, in flockis of thy sheep and drouys of thy bestys, in thy bernys and in thy celers, in thy goyng in and in thy goyng out and in alle thy werkis of thy handis so that euery man shal |r10 see that the name of God is callid vpon the and they shul drede the. 'I shal gyue rayne in tyme', sayth he. The erthe shal bryng forth his sede and trees shal be replete wyth fruyte. Thou shalt haue pees in thy cuntree and thou shalt slepe and no man shal fere the. Alle these blessynges shul take the yf thou lerne and kepe his commaundementis". The[r]fore haue mynde in the preceptis of God and in his byddynges be ye most besy, for yf thou kepe hem they shul kepe the and brynge the to blisse that neuer shal haue ende, the |r20 whiche he vs graunte that with his blood bought vs, Ihesus Cryst, Amen. The fourth thyng that thou sholdest knowe God by is the seuen sacramentis of Holy Chirche whiche be mynystred to the peple of persons and preestys that haue power therto. Of the whiche the first fyue, that is bapteme, confirmacion, shrifte, howsyll and anoyn_tyng, are euery man and woman |r[a8] hold to do in payn of cursyng in certeyn tyme, as the lawe yeuyth. The other two may no man take, as ordre and wedlok, but |r30 at his own wylle. These sacramentis toke theyr begynnyng of the gracious welle of the syde of Our Lord Ihesu Crist in his passyon. For ryght as out of Adamys syde whyle he slepte was takyn out a rybbe that Eue was made of, right so at the deth of Our Lord there ran out of his syde bothe blood and water, by the vertu of whiche passyon the sacramentis of Holy |p37 Chirche toke first theyr strengthe and theyr begynnyng. The first sacrament is bapteme in whiche origynal synne that we be born in and alle other synnes that we be defoulid with they be wasshyn aweye thorou the passyon of Cryst. & therwyth is betaken vs the fayth and beleue of Holy Chirche without whiche there may no man be sauyd. Therfore it is commaundyd that euery cristen woman that felyth her quyck with chyld |r10 to kepe her fro heuyng and shouyng, grete traueyle and fallyng and al other myscheuys that shold myschyeue the childys lyf and so be lost body and sowle, and that eche woman befor hyr traueyle of chyld come to chyrche and take shryft and housyl for peryll of deth that myghte falle in the byrthe. Also the mydwyf and tho that be about the chyld yf it be in parel of dethe shold cristen it on this wyse "I crysten the in the name of the Fader and of the Sonne and of the Holy Ghoost", and thenne sprynge the chylde wyth water; |r20 & that thou foryete not these wordes "I crysten the". And yf it be cristenyd in this maner at home it shal not be crystenyd eftsone at chyrche for that were a grete peryl as to nayle God eftsonys on the rood. And yf it lyue after thys cristenyng at hoom bryng it to the chirche and there it shal haue al the hool seruyse that it lackyth. In tyme of peryl of deth fader and moder may cristen theyr owen chyldren wythout harmyng of theyr spousehode. Godfaders and godmoders ben borowys tofore God for |r30 theyr godchyldren & therfore they ben bounde to teche hem to loue rightwysnes, charite and chastyte, to kepe hem from dedely synne and specially to teche them the commaundementis and beleue. A man and his wyf shold not fong at onys to a chyld at the fontstoon ne hem that fongyth to hit there shal not fong to hit at the confermyng, but at nede. Fader ne moder, norise ne none other shold suffre no yong chylde by them abedde whyl is they |r[a8v] slepe ne presse them to fast in cradyl ne suffer them lye slepyng ne wakyng wythout |p38 a keper. There is ghoostly kynrede thorowe fongyng of chyldre at the fountstoon on ix wyse. On is be_tween the chyld and the godfaders; another betwyxt the chyldren of the godfaders; another by the chylde and the wyf of the godfader flesshly knowen tofore; another betwyx the godfader and the fader of hym that is cristened; another betwyx the godfader and the moder of hym that is cristenyd; another betwyx the preest and the chylde that he baptiseth; another betwyx the chyld |r10 and the chyldre of hym that baptiseth; another betwyx hym that baptiseth and the wyf of hym that is baptysed furst I knowe; another betwene the baptiser and the moder of hym that is baptised. There be al so ix afore the bysshop at the confermyng in the same forme. These lettyn spousehood not made and fordoth spousehood made. The second sacrament is confirmacion of the bysshop. This is a maner of anoyntyng in the forhede by the handys of the bysshop wherby the Holy Ghoost yeuyth strengthe ayenst the febylnes of the synne of our forn |r20 fader with a marke ympressyd to the soule, wherby thou shalt knowlege the feyth and loue of Criste. To this is euery cristen man and woman bound to bryng theyr children as sone as they may, namely or they be a yere of age for they shal haue the more grace of lyf and the more blisse in deed. And tho that be not confermyd mowe not receyue noon other sacrament. Neyther they shal not wasshe hed ne forheed thre dayes after for reuerence of that holy oyle. The thyrd sacrament is shrifte or penaunce, to the |r30 whiche euery man and woman is bounde anon as they can resonable wytte at xii yere euery yere clene to be shryuen onys at the leste at theyr oune curate, that these may euery day see of al the synnes that euer they dedyn or can thynke on that when they look on hem they may haue more shame & drede in theyr herte of theyr synne wherethorough by the grace of God they mow leue |p39 theyr synne. Yet notwythstondyng that ye be bounde ouer a yere to shewe your shryfte to your oune curate. And yf there be ony of you that haue more affection to another thenne to me lete me wete to whom and where and he shal haue right good leue and Crystys blessyng and myn, so that he doo hit in no deceyt of his oune soule as to hyde his synne fro me to that entent he myght the lenger |r[b1] abyde therin, as some doon & haue do many yeris for I knowe more of their counceyl |r10 than they wene I do or wold I dyd. Suche be like the addir that hidith his venym in a pryuy place or he wold engendre with the lamprey & after he turnyth & takith hit vp ageyn. Thus some of you ones a yere or ye come to your curat ye cast out the uenym of your synne at pardons & other pryuy places & anon after Estyr ye take it vp ageyn, as thefte, auoutry and suche other, & ben moche worse after thenne ye were afore. Ye that this do begyle yourself & nede grete penaunce. Had Iudas when he betrayed Crist tolde his synne to |r20 his trewe hurdman as he did to Cayphas & Pilat & suche other when he said "I haue synned betrayeng the rightwis blood", he had be sauyd. For they took noon hede therto but said "What is that to vs? Auyse the". - as who saith "We haue no cure of the". Right so thus I trowe & som of you went to your oune herdman when ye goo to other thenne shold bribery, stolyn goodis and suche other be restorid and aduoultrye & other cursid synnes be thus destroyed. I say not thus for no desyre that I haue to here your shrifte for it is but a payn |r30 to me, saue for the charge that I haue of your sowlis, for I had leuer mynystre alle the sacramentis that longyn to myn offyce fourty tymes thenne that onys. But I do hit for to destroye the fals subtilte that ye vse in shrift ageynst the helthe of your sowlys, and so God helpe me. Also when thou comyst to shryft thou shalt come wyth grete sorou of herte and mekely knele to the preest as to hym that is in Goddis stede and telle hym hooly how thou hast mysgouernyd thy lyf & be in ful wyl to do so |p40 no more & hertely do thy penaunce enioyned the therfore, & ellis it is no shryfte. But many there be čat sette nought by theyr penaunce-doyng so they haue tolde theyr synnes to the preest & suche begyle themself, for the very sacrament of shrift hangith specially in iii thynges without whiche thou maist not be trewly shryue and that is sorow of hert, shrift of mouth & penaunce_doyng. For though thou be sory for thy synne & shryue če not hit auaylith not; & though thou do bothe thus & |r10 make not aseth ne do thy penaunce therfore it is nought. For wite wel thou maist yf thou sholdest reken with a man & at th'end of thy rekenyng thou were xx pounde in his dette, right so thou shriuest če & makist rekenyng with the preest in Goddis stede. But thou mak aseth therfore & pay thy dette wyth penaunce-doyng |r[b1v] it is nought, for it is a tokyn that thou art not sory for thy synne. And yf thou be not sory therfore, as I sayde tofore thy shrifte is nought and so thou synnest ayenst the Holy Ghoost, whiche is most perilous synne |r20 that is. Therfore yf thou wylt haue the blisse of heuen do thy penaunce and thenne shalt thou haue pardon and foryeuenes of thy synnys. For in these thre wordes, contricion, confessyon and satisfaction, stondeth as the vertue of pardon in this world. Our Lady Saynt Marye in the Visions of that holy woman Saynt Brigyt tellyth when pardon profiteth and when not seyng that he that comyth to pardon and hath full wylle after to fle synne and to restore that he hath wrong_fully taken, not wyllyng to wynne a peny after with |r30 wronge ne falsehede ne to lyue one day lenger than God wold he dyd, in prosperite and aduersite to submytte his wylle to Goddys wylle and to flee worshyp and frendshyp of the world, he shal haue pardon and re_myssyon of his synne and is lyke to the aungel of God in the sight of God. But she sayth he that visiteth hyr for remyssyon and pardon of his synnes and hath no wylle to leue his olde vanytees ne inordynat |p41 affeccions but kepyth stylle his wrong-getynges and fals deceytis and subtyltees and also louyth the worlde in hymself and other and wol not flee shrewd customys ne restreyne his flessh from superfluytees, ryght nought auaylith hym pardone ne indulgence. And wyth this accordyth Saynt Gregore where he sayth thus "Thou makyst neuer", sayth he, "satisfaction for thy synne but yf thou fere of thy synne". Euerbody wol desire pardon but fewe or noon wol do that they shold |r10 haue pardon for but thorow trust & colour of that pardon they do many a cursid synne & do synne vpon trust therof other ony good dede. Hit is a grete synne of pryde, for be thou neuer so ful of good vertuys, vnkyndenes to thy God may destroye al tho vertues. More vnkyndnes thou mayst not shewe then for to displease God wylfully. Therfore fle suche unkyndenes and thynke that the more acceptable thou art to God thorow thy good lyuyng the more culpable thou shalt be yf thou retorne ageyn to synne. "Hit is |r20 a slyder hoop", saith Saynt Austyn, "whan a man synneth vpon trust to be sauyd." He that so doth he neyther dredyth ne louyth God: so that it is more proffytable to holde thyself feble and lowe thenne to be holde |r[b2] strong and for febylnes falle and be lost. Ther_fore take hede what goodnes God puttith in the and thanke hym and praye hym of contynuaunce and doo no synne vpon trust of pardon or of ony other good dedys. The fourth is the holy sacrament of the auter the whiche is Cristys oune body, hys flessh and blood in |r30 forme of breed, the same that was borne of the Vyrgyn Marye and doon on the rood. This is made thorowe vertue of Goddys worde of preestys that haue power, whyche power neyther aungel ne archaungel had, but oonly man in mynde of hymself. This sacrament is euery man and woman bounde by the lawe onys a yere as at Estyr yf he be fourtene yere of age and haue discressyon to receyue it when they be with shrifte |p42 and penaunce made clene of theyr synnys, and ellys to be put out of the chirche and of cristen beriellys but yf it be for sekenes or for some other resonable cause; whiche cawse he must certefye his curate of, for he that vnworthely receyuyth this sacrament he receyuyth his dampnacion. Also as often as ony man seeth that body at masse or borne about to the seek he shal deuoutly knele doun and say his Pater Noster or sum other good prayer in worshyp of his souereyn lord. |r10 Also ye shal vnderstonde that the drynke that ye receyue in the chalyce after your howsyl is no sacra_ment but wyne or water to bryng the lightlokyr the sacrament into thy body; but in fourme of brede it is hoole Goddys body in flessh and blood. Therfore thou shalt take it in as hole as thou mayst lest ony parte abyde in thy teeth, for in the leste parte is hole Goddys body. That day thou herest thy masse God grauntith the nedeful and lawful thynges. That is ydel othys and forgetyn synnes be forgeuyn. That day |r20 thou shalt not lese thyn eyesight ne deye in sodeyn deth ne the tyme of the masse thou shalt not wexe agyd. Euery steppe thyderward and hoomward an aungel shal rekene. Lewd men and women to despute of this sacra_ment ar vtterly forbodyn, for it is ynough to them to beleue as Holy Chyrche techyth them. The fyfthe sacrament is anoyntyng of seek men, the whiche is oyle halowyd of a bysshop and mynystred by preestys to them that been of lawful age in grete parelle of dethe in lyghtnes and abatyng of theyr |r30 |r[b2v] sekenes yf God wyl that they lyue and in the yeuyng of their venyal synnes and relesyng of theyr payn yf they shal deye, so that this sacrament may be yeuyn as ofte as nedyth to euery man & woman that be in poynt of dethe. The sixte is holy ordris whiche no man may take but at his oune wylle. Thys yeuyth power to them that takyth it to serue in Holy Chirche after theyr astate is. As to hym that takith the ordre of preesthode for to make the sacrament of Cristys flessh and his blood and for |p43 to mynystre other sacramentis to the peple, these must haue theyr crowne shaue, theyr heed tonsurid and theyr clothys honestly shapen as fallyth to theyr astate and namely in Holy Chirche. They must also in the quere rede and synge wyth clennes of conscyence and grete deuocion of soule, not overhippyng ne momblyng ne musyng of vanytees, not medlyng wyth lewd ne shrewde tydynges ne inhonest communycacion, not comyng to late to Goddys seruyce ne goyng out before the ende wythout |r10 a resonable cause, not gronyng ne slumbryng ne sparyng theyr voyme, but shewyng out the voyce of the Holy Ghoost with soun & hole speche. And thus sayth Saynt Bernard. They must also dyspose themself to synge masse yf they may and therto they be bounde. For Saynt Bernard sayth in the persone of Our Lord to euery man thus "Haue I not made the and yeue the power to make me and to offre my Sone incarnat tofore the Fader of saluacion of the world? Yf thou haue power to synge and syngest not", sayth he, "thou benymmest the |r20 aungellys in heuen theyr ioye, thou benymmest mankynde traueylyng in erthe theyr helpe and grace, and thou benymmyst the soulis that are in grete paynes in purgatorye theyr reste and theyr forgeuenesse". These be heuy wordes and lityl thought on wyth many of vs. Saynt Augustyn sayth "How worshypful is the dignyte of preesthode", saith he, "betwyxt whos handys the Sone of God as in his moders wombe was incarnat. How blessyd be the preestys", saith he, "yf they prestly lyue. How heuynly a mystery is that", sayth he, "that |r30 by the werkyng of the Fader and Sone and Holy Ghoost the same God that is in heuen the same and selfe is in your handys in the sacramente". "Therfore", sayth Our Lord, "be ye holy, for I am holy". "A ryghtful lyf to you is necessarye", sayth Saynt Augustyn, "therfore ye must so lyue. Seeth that your |r[b3] lyf accorde wyth your name so that yf your ordre be holy lete your conuersacion be the same. And yf men say wel of you", sayth he, "seeth that your werkis bere wytnes to the same". And thys is for vs preestys. |p44 The seuenth sacrament is wedlok before the whiche the banys must be askyd thryes in Holy Chirche. This is a lawful knyttyng togyder of man and woman in forme of Holy Chirche by assent of hem bothe for to be togyder in the lawe of God and neuer to be departid whiles theyr lyf lastyth in remyssyon of synne and getyng of grace when it is taken to a trewe entent. For though there be no trouth plight ne flessly dede doon, yf they be of ful age and accorde in herte togyder tofore God they be |r10 wyf and husbond. Alle preuy couenauntis in trouth_plyghtyng and forward-makyng wythout assent of frendys or knawlege ar forbodyn. Al that suche make or ben thereat ben in grete peryl of soule. Also it is for_bodyn that no weddyd man ne woman oon wythout that others assent make vowe of chastite, pylgremage ne fastyng. For yf the wyf auowe, the husbond at the first wetyng may fordoo it; but yf he consent & suffre it wetyngly after the first knowyng the man synneth not for the wyf hath no power of her oun body but the |r20 husbond. & yf the man absteyn hym from his wyf by suche wyse without the wylle of his wyf and she geue hym no leue he is cause of hyr synne; and the wyf is in the same case yf she doo the same to her husbond. The seuen dedys of mercy. The fyfth thyng that thou sholdest knowe God by are the seuen dedis of mercy the which euery man is bound by the byddyng of God to fulfille and to doo to his power, that is to say fede the hungry, yeue drynk to the thristy, clothe the nakyd, herborowe the howseles, vysite the |r30 seek, delyuer prysoners and bery the poure when they ben deed. These ben nedeful to vs, plesyng to God and helpyng to body & sowle of al them that doon them. "Therfore", sayth Crist, "yeuyth and hit shal be yeuyn to you". "Almes", sayth Saynt Augustyn, "is an holy thyng, for it encreacith that thou hast, lessyth thy synnes, hit multeplyeth thyn yerys and noblyth thy mynde, hit lengthyth thy termys and clensyth alle thynge, hit delyuereth the fro deth and ioyneth the to |p45 angellys & departeth the from deuyllys and is a walle inexpugnable aboute |r[b3v] thy soule". Therfore yeue almes and al thyngis shal be clene to you. Thre thynges he must considere that shal yeue almes, fyrst who askyth it, what he askyth, and wherfore. Fyrst I say that God askyth it for he louyth so muche pour men that what ye doo to them in his name he holdyth hit doon to hymself. He askyth his and not ouris. Dauyd sayth "Al thynges be thyn, Lord, and that we take of |r10 thy handys we haue gyue the". He askyth hit vs not for to yeue it hym but to lene it hym, wherfore he wol yelde an hundrythfolde and the blisse of heuyn. "Ther_fore", sayth Saynt Gregore, "poure men shal not be despised, but prayed as faders". "And he that yeuyth the poure shalle not be poure", sayth Salamon, "and he that stoppith his ere fro the crye of the poure shal crye and not be herd". Therfore to al that aske these he that askith vnrightfully yeue hit not that he askith but that that bettir is and that is correction. Ierom |r20 sayth "yeue the poure to susteyn theyr riches". There may no man excuse hym of almesgeuyng for an halfpeny of the poure sumtyme more plesith God thenne an hondred shylyngys of the ryche. Yf thou may not yeue hym that, geue hym wordes of comfort. And what thou yeuyst gyue hit gladly for the glad yeuer God louyth. Ther be also seuen other ghoostly dedys of mercy. The first is teche the vncunnyng that he sauour rightfully. Another is gyue counceyl to hym that askith it that he werke and doo trewly. The thyrd chastyse hym that |r30 trespassith, that is to say repreue or bete or do other dewe correction. The fourth comfort the sory as wyth gyftys, wordes of comfort or suche other. The v for_geue them that trespasse to the, for yf thou wolt not forgyue them God wyl not forgyue the. The rancour and the offence thou must nedis forgyue; the accion and the amendis be at thyn oune wylle. The vi that thou suffer mekely when men trespace to the that they be |p46 not the more prompte to synne but that they be the more feruent to doo penaunce & good werkys and be more redy to suffre disese than to do it. Yf ony man chyde the, blame the, repreue the or doo the wrong, kepe sylence and sette before a sharpe worde the chylde of suffer_aunce. And thynke that Our Lord Ihesu Cryst was bobbyd and buffetyd, spytte vpon and scornyd, and euermore he helde his peace. Therfore what dysease falle to the |r[b4] beleue it comyth to the for thy synne. |r10 And so thou shalt suffer it the lightloker yf thou take hede wherfore it comyth. The seuenth is pray, that is to say foryeue enemye and al tho that ben synful. And yf thou mayst not helpe them wyth noon of these seuen afore, pray God to helpe them. Cryst sayth "Loue your enemyes and doo wel to them that hate you and pray for hem that doo you persecucion that ye may be the chyldren of heuyn". And thus may ye fulfille the deedis of mercy bothe bodely and ghoostly. The sixth thyng that thou sholdest knowe God by be the |r20 seuyn pryncipal vertues that euery man and woman shold vse. The first is feythe whiche is ground an begynnyng of our saluacion, and it stondith in thre thynges, the vnyte of the godhede in thre personys, in the man_hode of Crist and in the sacramentis of the Chirche. This vertue is nedeful to alle crysten folke for it is the begynnyng of alle good werkis, so that feyth wythout good werkys ne good werkis wythout trewe fayth ne wythout trewe fayth may no man please God almyghty. The second is hope. This is a trust by the mercy of God |r30 to be sauyd and it stondyth in the grace of God and good werkis, not oonly to hope in our oune good deedys but in hem bothe togider; for we shal not hope so litel (that is callid wanhope) that we shul hope to haue blysse yf we wel doo, ne not so moche trust in the mercy of God for to hope to be sauyd wythout good dedys. The thyrd is charite. This is the ende and perfection of alle the commaundementis of God. And vnderstonde in this that thou loue God aboue alle thyng and thy |p47 neyghbour as thyself so that that one may not be louyd without that other. And thus sayth Saynt Iohan that he that louyth God he loueth his brother and he that loueth not his brother whiche he may see how shold he loue God which he may not see. The fourth vertue is ryghtwysnes. This is not ellys but a payeng of dewte to eche thyng that it dewly longyth to, as to God praysyng and thankyng for the goodes of kynde, fortune and grame that he hath yeue |r10 the and lent the and therof to gyue hym hys parte, and many other benefettis as in preseruyng the |r[b4v] fro many myscheuys and vengeaunce that thou haddyst falle in and alle day seest many oon falle in and sholdest happyly thyself haue falle in had not his gracious kepyng haue been. To thy neyghbour also thou must yelde loue and charite, that is to say that thou doo right and reson to hym in al thyng as thou woldest he dyd to the. And yf thou wold he shold be trewe to the and pay his dettis and begyle the not wyth subtiltees |r20 and sleyghtis in byyng and sellyng, do the same thyself to hym. Yf thou woldest also he were not proude, enuyous, wrathful, couetous, glotenous, slouthful ne lecherous, be thou the same; & thus in al other thyngys as thou woldest thy neyghbour doo to the doo thou to hym and thenne thou kepest rightwysnes to thyself. Also thou must haue besynes to lerne and fulfille the wylle of the commaundementis of God and to wythstonde synne and shrewd lyuyng. The v vertue is wysdom. Thys vertue departith good |r30 from euyll & techith vs to be waar of sleyghtis of the world, of the flessh and of the deuyl, and to dispyse al that we may, and of two good to chese the bettir. But Saynt Austyn saith as many oon doth that thou must despyse the world and hate thy flessh for me. "Where be the louers of the world that but a litil whilis agoo were here with vs? There is nothyng left of them but powder and wormys. Take hede what they be now and what they were than. They were men as thou art", sayth he, "they ete, they drank, they laughed and led theyr |p48 lyf in erthe in myrthe and iolyte - and in a poynt they descendyd into helle. What prouffyteth hem now theyr veynglorye, her short ioy, pompe of the world, lust of the flessh, fals ryches, grete meyny and euyl couetyse? Where is theyr laughter, theyr playe, theyr pryde, theyr boost? After al this lust how grete payn and sorowe. Al that fyl to them may falle to the", sayth he, "for thou art a man of erthe as they were and of the erthe thou lyuest and to the erthe thou shalt turne ageyn". |r10 These be the wordes of that holy doctour Saynt Augustyn. This remembraunce shal make you wyse and hardy to despyse your enemyes, the world, the flessh and the deuyl. Saynt Ysider sayth that there is nothyng better thenne wysedom ne nothyng swettir ne lustyer thenne knowlege nothyng worse than lewdnes. Therfore knowe thou what thou shalt flee and whyther thou shalt goo. Loue wysedom |r[b5] and hit shal be shewyd to the and hit shal come to the. Be bysy therabout and hit shal lerne the. |r20 The sixthe vertue is strengthe. This makith a man myghty and hardy to wythstonde many grete myscheuys for the loue of God, for hit standyth in suffryng paciently aduersite and mekely to take prosperite and to suffre euenly booth wele and woo, that our herte be not to hygh for no welfare ne to moche vnder for noon euyl_fare, but to be strong ayenst our foon bothe of body and soule that no temptacion make vs falle ne fayle in our fayth ageynst God almyghty. The seuenth vertue is mesure whiche is a mene betwene |r30 to moche and to lytel, and hit stondeth in takyinge suffyciently that nedith and refusyng vtterly that is to moche or to litil. The seuenth thyng and the last that thou sholdest knowe God by is the seuen deedly synnys that al men shold refuse for eche of them is an euen waye to helle. Therfore it is nedeful euery man to knowe them. Ther_fore sayth the wyse man "As fro the face of the adder fond to flee synne", for as the venym of the adder |p49 sleeth mannys body so the venym of synne sleeth a mannys soule. The first synne is pryde whiche is a lykyng or an hyghnes of mannys herte of his hygh astate or noblesse that he hath by fortune, kynde or by grace or that he can passyng another or hath more thenne another. Of this comyth many shrewd spyces as boost, bacbytyng, despyte of thy neyghbour, vnbuxumnes and ypocresye, proud beryng, displesyng, scornyng and inobedyence, |r10 hygh herte, gay aray, pryde of grete kynne and veyn_glorye, boldenes of synne, boostyng of good deedes and auauntyng of euyl deedys, indygnacion, shameleshede, presumpcion and stourdynes that is worst of al other. And so saith Saynt Austyn that noon is worse ne a more dampnable synne thenne is the synne of pryde. In this be they gylty that lyst not to be repreuyd of theyr synnys ne to here of theyr defautis, but anoon with a grete stourdynes as a gallyd horse that is touchyd on the sore wynseth & wryeth, and seken how |r20 they may mayntene suche lewdnes of synne. Thus dyd not Kyng Dauyd when Nathan the prophete of God cam to hym and tolde hym hys synne and the vengeaunce that he shold haue therfore. He shewyd no stourdynesse to the prophete ne rebukyd hym ne chyd hym, but mekely sayd to Our Lord "I haue synned", as who sayth "I am sory for |r[b5v] my synne, I wyl amende it." And ther_fore God took aweye moche of the vengeaunce that he shold haue had for his synne. Right thus shold ye that here be repreuyd of your synnes mekely come to |r30 your curate, as to the mynyster of God that ocupieth his stede for the tyme, and say "Syr, I knowlege my defaute & wote wel that I dyd amys; my wytte is to amend hyt". And so put awey stourdynesse and the vengeaunce that thou deseruest therfore. "This synne of pryde", sayth Saynt Gregore, "is rote of alle euyl". For right as ne were the rote of a tree hyd in the erthe there shold no braunche spryng out therof, right so ne were pryde first rotyd in thyn herte there shold no braunches of synne breke |p50 out therof. For this synne was Lucifer that was the fayrest aungel in heuyn made the foulest deuyl in helle. Also Chore, Dathan and Abyron and theyr felishyp they rose ageynst Moyses and Aaron of grete pryde and ther_fore the erthe openyd and swolowyd them al quycke doun into helle. Also the peple of Nynyue for the grete boldenes of pryde that they had to turne ageyn to theyr synne there were an hundryd score thousand peple, as the Byble rehersith, destroyed by bodely enemyes. Ther_fore |r10 euery man beware of this synne and wysely look in the myrrour of mekenes for that techyth hym what he was, is & shal be. Fyrst consider that thou were made of foul, stynkyng slyme and filthe of the synne of lecherye, born of thy moder with grete sorowe and payn, norisshed wyth grete labour and anger and kepte with grete drede, and now thou art but a sak of foule dung that no swetnes ne fruyt comyth of. Of trees leuys comyth, floures and fruyt; and of the lyce nyttis and fleen. Of herbys also come soot smellys; and of the aboue, benethe and alle |r20 other parties but stynkyng fylthe. And after thyn ende thou shalt be but wormys mete and turne ageyn to erthe tyl the day of dome that thy body and soule shal ryse ageyn togyder. "That day", sayth Malachy, "shal brenne as hote as a furneys of fyre and al proud men shal be as stoble which shal be there so brent that there shal neyther be rote ne rynde". Therfore sayth Isider "By mekenes make thyself leest and lowest of alle other. Stretche not forth thy wyngys of pryde by boost and enhaunsyng thyself for the lesse thou settist by thy_self", |r30 sath he, "the more God settith by the". Be shamefast in chere and dysmayde to look prowdly |r[b6] for shame of thy synne. Walke wyth a lowe chere, a meke mood and sad vysage. In hygh worshyp haue grete mekenes, and the hygher that thou art the meker thou sholdest make thyself. And thynke how our souereyn Lord Ihesu mekyd hym to the deth for thy sake. This is mekenesse and vtter remedye ayenst pryde and |p51 sanatyf salue for alle maner myscheuys of synne for hit makyth the to haue mynde of thy short abydyng here, of the streyt dome that thou shalt come to after for thy mekenes that thou sholdest haue had here. The second synne is enuye and thys is when thou art sory for thy neyghbours welfare and ioyest of his euylfare. Of this wyckyd synne comyth many braunchis. One is haterede and that is when thou art loth to speke or here spokyn onythyng that myght turne thy neyghbour |r10 to good. Another is fals demyng of his dedys. The thyrd is bacbytyng and that is to speke yuel behynde hym whiche thou mayst not ne wylt not auowe afore hym, or though thou speke not euyl thyself thou hast lykyng to here euylspekyng of hym; and so thou synnest dedely. For not onely he that spekyth euyl but also he that wol gladly here euyl spokyn are in defaute of synne so that yf there were no herer there were no bacbytyng ne bac_byter. Therfore sayth Isidre "Be not glad of the falle or euylfare of thy neyghbour lest God turne his |r20 wreth fro hym to the and so thou sholdest falle in the same or worse", but be glad to sorowe for hym that is diseasid and euermore morne his myschyef as thou woldest thyn oune. Loue peace outward and inward peace wyth all men and make peace there hate is. Fle chydyng, be waar & doo aweye the occasion of stryf and lyue allewey in pease. Lete nothyng passe thy lippys that may defoule the eeris of the herers for a vayn word is take of a veyn conscience, and suche as the word is suche is the soule. Therfore besy the not to |r30 speke that lykyth but that that nedyth. Take hede what thou spekyst and what thou spekyst not, and bothe in spekyng and not spekyng be right wel waar for thou mayst not calle ayene that thou hast sayde. Kut fro thy tunge the synne of bacbytyng and defoule not thy mouth wyth another mannys synne but be sory of hym. And that thou bacbytest in another drede it in thy_self. When thou blamest another thynke on thyn oune synne, and loke not |r[b6v] on other mennys for thou shalt neuer bacbyte yf thou wylt beholde thyself. |p52 Therfore here ne listen to no suche titelers for they be like gylty, the herer and the bacbyter. Desire not to wyte that perteyneth not to the. Aske neuer what ony man doth, spekith or sayth. Leue besynes that perteyneth not to the and by as grete besynes amende thyn oune synnys by as moche as thou beholdist other mennys. For no man knoweth whether he be worthy hate or mede, that is for to say payn or ioye. For there is many oon semyth to vs right good and yet ayenst God |r10 happely ar right nought, and many oon also that seme to vs right nought and yet be to hym right diere. Therfore no man deme other but putte al his iugement in God. Thus wyth charyte that is knot of alle vertues thou must destroye the foul synne of enuye. Thus charite stondyth in the loue of God and loue of thy neyghbour in whyche to al the lawe of God abydeth so that that one may not be louyd without that other. For yf thou loue God thou wolt haue none other but hym ne thou |r20 wolt not take his name in veyn ne breke thyn holydayes. Yf thou loue thy neyghbour thou wolt do no manslaughter ne thefte ne fals wytnes bere ne lecherye ne desyre thy neyghbours wyf ne his good. Thys is charite, the ful_fillyng of Goddys loue & the endyng of al other good werkis. Charite is pacient and benygne; he hath none enuye; he worchyth no shrewdnes; he louyth not be with pryde; he coueytith no worldly worshyppys; he sechith no propre goodes; he is not wroth; he thynketh noon euyl; he ioyeth not of wyckednesse but of trouth; he |r30 takith alle thyng mekely; he bileuyth al that God sayth and hopith of blisse; he suffrith alle harmys & neuer is discomfortid thorow Goddis helpe to abyde longe; he fallyth neuer doun in this world ne in that other; he kepyth man in beleue and makyth hym stable. Vnder hym waxith obedyence and by hym pacience ouer_comyth alle wrongis. Wythout hym no man pleasith God and wyth hym no man perissheth. Therfore ayenst enuye sekith charite wyth grete studye that thou mayst haue it in thy lyuyng & dwelle perfightly therin to thyn endyng. Amen. |p53 The thyrd is the synne of wrath the whiche is wycked steryng of a mannys herte wherby he wyl auenge hym_self upon his euen cristen. Of this comyth many shrewd spicis as fightyng, |r[b7] chydyng, hurtyng, betyng, grudgyng, waryeng and cursyng, cruelnes and manslaughter and desiryng of vengeaunce. There be also other foure in specialle: oon when thou art sone meuyd and sone swagyd and that is easy; another when thou art soon [meuyd and long or thou be] swagyd and that is shrewd; |r10 the thyrd when thou art sone meuyd and not soon swagyd and that is perilous; the iiii is long or thou be meuyd and sone swagyd and this is most easy. Therfore ayenst thyse braunchis thou must arme the wyth the vertu of pacience and thynke what payn and sorowe myght falle to the of thy wordes and dedes. Thenne put Cristys passyon and peynes betwene the and suche peynys as he myght suffre and so shal thy wreth sone slake. In foure thynges spiritually it is necessary to haue |r20 pacience. One is ayenst thyn enemye for the more cruel he is the more thou nedyst of pacience and soft speche for that slakyth wreth. Therfore yf ony aduersyte falle to the suffre it paciently whether thou haue deseruyd hit or not, yf thou haue deseruyd hit thou art worthy that or more; yf thou haue not thou hast thy rewarde of Crist when he sayth "Blessyd be they that be pacient for they shal be callyd the chyldren of God". Another when thy souerayn correctith thy defautis thou must be pacient and drawe in thyn hornys |r30 of pryde as a snayle when he is touchyd. And so dyd Adam at the voyse of Our Lord. The thyrd is in losse of thy good as Ioob when alle his good was goon mekely he sayd "Our Lord gaue it, Our Lord hath take it as hit likyth hym - and so it be do. His name be blessyd, Amen". The fourth is in sekenes, for Our Lord sayth "Tho that I loue I chastyse". As the diere moder chastyseth her childe for takyng of harme when it nygheth fyre or water, right so the fader of heuen chastyseth the to be waar of fleyng awey. So Our Lord |p54 putteth awey fro the richesse and strengthe, one by pouerte, another by sekenes, that thou sholdest not fle fro hym. "Therfore be pacient and grudge not ayenst the scourge of God, for the more that thou grodgyst the more thou steryst God ayenst the", sayth Saynt Isider. The fourth synne is couetise the whiche is a wrong desyre that man hath to haue onythyng but yf he haue right thereto. This stondyth in two thyngys prynci_pally. One is when thou wrongfully purchasist or |r10 getist ony maner thyng by sacrylege, |r[b7V] symony, stelthe, vsury or by ony other falsehede or gyle that wordly men vse wh[i]che cast alle theyr besynesse so to couetyse that they ne recke how they come to good so they haue hit. In this synne be they gylty that for mony or other wordly wynnyngis vse to play at dicys or tablis whiche is vtterly forbode by Holy Chirche for many synnes that come therof. The first is for the couetyse that thou hast to wynne and to dyspoyle thy felowe; another is for the grete vserye |r20 as ix for xii or double or quyt; the thyrd is for encrese of othes, lesyngis and many other veyn wordes that there ben vsid in grete despyte of God and his feyth; the fourth is euyl ensaumple that thou yeuyst to other that beholdeth the; the v is lesyng of tyme in whiche thou myghtest haue wrought many good werkis; the sixth is despyte and dysobedyence that thou doost to thy moder Holy Chyrche that forbedith the suche play; the seuenth is fraude and desceyte that thou doost also to thy felowe in that play; the eyght is |r30 cursid wreth and stryf that comyth therof wherby ofte thou reynest thy God and lesist thy kyndely wytte; the ix is brekyng of thy holyday for in tho dayes it is most vsid; the x is manslaughter that ofte fallyth in that game; the enleuen is idolatrye that thou doost for thou makist it ayenst the dice that is a token aboue thy god. These myscheuys and many moo comyth of this sory playe. Alle that thou wynnest at this play, for alle the besynes that thou hast therwyth thou mayst not reioyse but nedis thou must yeue it to the |p55 poure. And yf thou haue it of hym that thou makyst so play by strengthe or ageynst his wylle thou art bounde to restore hit to hym ageyn whiche hath lost hit wyth this play. And also thou brekyst alle the commaunde_mentis of God. And whether thou wynne or lese it is al thyn harme, for and thou lese thou lesist God and heuen, and yf thou wynne thou wynnest the deuyl and helle. The lawe canon sayth that a bysshop, preest or dekyn that yeueth them to dices or to drunkennys, but |r10 yf he leue it he is certeynly dampnyd. Subdekyn, clerke or lewd man that doth the same, he must other leue it or lacke his housyl. Therfore euery man be waar of this play and that he suffre it in no wyse be doon where he may lette hit, for they that consente therto or fauour it in ony wyse be in as grete parel as the doers. The |r[b8] second poynt is wrong withholdyng in whiche thou fallest as often as thou doost not to God almyghty, to thy neyghbour and to Holy Chirche thy dewtees that |r20 thou owest to doo by dette and by Goddys lawe, but wylfully withholdest them. For not only he that wrongfully getith but also he that wrongfully wyth_holdeth are in dedely synne. Out of this synne also spryngeth many shrewd braunchis as mawmetrye, ambicion, nygardshyp, treson, usury, symonye, raueyn, thefte, sacrylege and suche other. These synnes be so cursid, as I sayd tofore, that in al thyng hit contrarieth the wylle and the commaundement of God. The first commaundement hit contrarieth when thou wythdrawyst |r30 fro God onythyng that thou sholdest worshyp hym wyth; the second also when for a litil wynnyng thou takyst his name in veyn; the thyrd when by worldly besynes of getyng of money thou brekyst thyn holyday; the fourth when for couetyse thou wythdrawyst fro fader and moder bodely & ghoostly theyr sustenaunce or lyuelood; the v when thou sleest a man to haue his good; the sixte when thou doyst lechery more for |p56 good thenne for trewe matrymony; the seuenth when for couetise thou stelyst thy neyghbours good; the viii when in questys and consistories thou forswerist the and berist fals wytnes; the ix and the x when thou desirest falsely thy neyghbours wyf or ony of his good. Thus fals couetyse contrarieth al the commaunde_mentis and wyll of God. Therfore fle it and thynke that for al suche fals getyn goodes, but thou make restytucion and amende the here or thou goo hens thou |r10 shalt be hangyd in helle wythout ende. Mammona whiche is the deuyl of couetyse, he yeuyth foure commaunde_mentis to his seruauntis. One is that thou kepe wel thyn oune; another that thou yeue not ne doo no almes; the thyrd that thou lene not to the poure for drede of lesyng; the fourth is that thou wythdrawe the and thy meyne fro mete and drynke to spare thy good. Of these four shrewd commaundementis eche man beware and fle suche couetyse, and desire of God as Salamon dyd for he desired neyther riches ne pouerte but that is nede_ful |r20 to his lyuelood and accordyng to his astate. & thynke though thou haue neuer so moche thou shalt leue it here, for nakid thou camyst into this world and ageyn nakyd saue a ragge thou shalt goo out therof. And thus alle the care that thou hast |r[b8v] here is but for an olde shete at thy goyng hens. The fyfte synne is glotonye the whiche is an vnskylful lykyng or loue that a man hath in taste or takyng of mete or drynke to erly or to late but yf sekenes or other grete nede excuse hit. Out of this synne |r30 spryngeth foure braunchis. One is when thou etist or drynkest to gredely. In this falle tho that one the fastyng dayes wyl not abyde the oure of noon and sitte the lenger at mete and ete more that tyme then another tyme, and ofte tyme quenche theyr hunger with brede, spyces or ouermoche drynke for drede of hunger; and thus they breke vigyllis, Ymber Dayes, Frydays, Lenten and suche other. Another is when thou castyst the to lyue in delites passyng thyn astate and hast no ioye but when thou mayst speke of suche welfare, thynkyng |p57 al best besette that thou spendyst theron. "Thou mayst wel vse suche daynty metis and drynkys and not synne", sayth Saynt Gregore, "for the synne is nether in mete ne drynke but in the appetyte and talent of the that delitist so moche therein". The thyrd is surfete and that is when thou pomperist thy body wyth so moche mete and drynke that thou mayst not brouke it but lesist thy sight, speche and wytte iangelyng and bostyng and wenyng to say wel; and al is ayenst reson. In this |r10 falle they that make ryot in rere-sopers and destroye vyteyle that many a poure man myght be releuyd by. The fourth is curiosite and that is whan thou canst not holde the payed wyth easy fare but gadrist many curious metis, more to encreace thyn appetyte thenne to quenche thyn hungre. In this falle they that waste theyr goodes in etyng and drynkyng and grete festys makyng. Ayenst al these cursid braunchis thou must kepe abstynence in metis and drynkis, for nothyng more dryueth awey sekenes ne destroyeth lust of flessh |r20 thenne doth mesurable takyng of mete and drynke. Fyue maner of folke ben excusid fro fastyng: wymmen wyth childe, laborers, pylgrymys, childre, olde folke and seek. Alle these synne not to ete twys on the day that is mesurable to susteyne nature and not theyr appetyte. There is dyuerse abstynence also in dyuers personys. The seek absteyneth hym for he may not ete and for medecyne; the nedy where he hath not wherof; the couetous for he wold not spende; the gloton to ete the more after; the ypocryte to be holde holy; |r30 & the vertuous |r[c1] man to deserue mede absteyneth hym bothe fro excesse of mete and lust of synne. This shold eche man kepe to his power. This same techith Saynt Poule whan he sayth "I pray you as straungers and pylgrymmys that ye absteyne you from flesshly desyres that fyght ayenst the sowle, and also destroye the body". These myscheues comyn of glotonye. "Hit ingendrith soris, bryngith in sekenes, destroyeth |p58 vertues, dullyth the wytte, hit hastyth the to deth and that that worse is for it makyth the lyke a beste, for that the fuller thy body is the emptyer is thy sowle of vertu. Therfore vse abstynence", sayth Saynt Augustyn, "and these vertues shal folowe. Abstynence sauyth thy mynde, hit sharpyth thy witte, hit clensith thy sowle, dressyth thy syght, maketh holy thy fame, swagyth thy synne, makyth strong thy blood, norisshyth thy mary, destroyeth lecherye, renewyth thy blood, and lengthyth |r10 thyn age". The sixte synne is slowth and that is a greuaunce or anoye of ghoostly deedys. Out of this spryngeth many shrewd braunchis. One is to drawe long and tary the good deedys that thou sholdest doo, the whiche myght turne to the helthe of thy sowle and of many other. Another is a dulnesse or heuynesse of herte that lettith the to loue God and makyth the that thou hast no lykyng in Goddys seruyce for though thou praye thyn herte is not theron. The thyrd is ydelnesse the which is to |r20 moche vsid, and that lettith vs to begynne ony good werkis and lightly makyth vs to leue when we begynne. & where we were made of kynde to traueyle the synne of slowth holdyth vs in ydelnesse and ease ayenst our kynde. Therfore & thou wolt be sauyd thou must flee ydelnesse for it is enemye of cristen sowlis, stepmoder to good_nes and alle vertues and the key of all vyces. "Alwey doo somme good werkis", sayth Saynt Ierom, "that the deuyl fynde the ocupyed, for he is not lightly taken with temptacion that besyeth hym abowt good labour". |r30 And Salamon saith that he is moost fool that foloweth ydelnes for in heuyn he shall not be receyuyd, for it is ordeyned onely for them that haue besied them here in vertu. In erthely paradyse they shal neuer be for they were not in mannys labour here ne in purgatory they shal not be scourgid with men but in hell with deuyls where neuer they shal haue rest. Therfore be besy here in vertu & alwey thynk čat nothyng makith a man so heuy ne so sone to inclyne to synne as ydelnes. |r[c1v]. |p59 The seuenth synne is lecherye and that is a flesshly synne that comyth of lust and lykyng of the flesshe. Out of this spryngeth many braunchys. One is forny_cacion that is dedely synne doon flesshly betwene syngel man and sengyl woman ayenst the loue of God and the techyng of Holy Chyrche. Therfore Holy Chircheţ forbedyth that no manchylde ne womanchilde that passe seuen yere of age lye togyder in bedde for drede of fornycacion, ne syster ne brother for drede of incest. |r10 Another is callyd aduoultrye and that is spousebreche. Whether it be doo bodely or ghoostly it is gretter synne and more myscheuous thenne that other for therin thou doost sacrylege, that is to say thou brekyst the sacramente of wedloke wherof there comyth ofte vnrightful heyris and fals mariagis. This synne dowblith ofte tyme when it is doon by man maryed and woman maried for one of these four myscheuys folowe them that customably vse thys synne. One is pouerte, another is lesyng of somme membre, the thyrd is |r20 perpetual pryson, and the fourth sodeyn dethe. And this fayleth not hardely and hit be customably vsyd, as I sayd afore. Another is incest and that is wyth thy kynne or thyn affynyte. Another is when thou mysusest thyn oune wyf and doost ageynst kynde or ordre of mariage, for as thou mayst slee thyself wyth thyn oune swerde right so thou mayst wyth thyn oune wyf. For thys synne was Oname, Iacobys cosyn, smeton to deth and seuen husbondys of Sara also. Thys sacrament and alle other shold be doon and vsyd honestly and |r30 wyth grete reuerence. Another is when a man synneth with the kynne of his wyf and the contrary. This is right perilous for he may not after wedde noon of her kynne and yf he do the mariage is nought, and that worse is he may knowe hys wyf no more afterward in forme of wedloke wythout dedely synne but he be requyred of hyr. Another there is that is fowlest and most stynkyng of alle whyche is the synne agaynst kynde |p60 that the deuyl techyth bothe man and woman. The dyuersytees of thys synne is so abhomynable that they may not be nempnyd but onely in shryfte of them that ben falle therein, for the gretter and the more horyble thy synne is the more auaylith the shrifte so that the shame of the tellyng is a grete parte of thy penaunce. Thys synne |r[c2] was so displesyng to God that he made to reyne brymstoon and fyre that destroyed fyue cytees of Sodom and Gomer. The deuyl hymself that causyth |r10 thys synne hath shame of the deed. These and many other flesshly synnes whyche been deedly and eueryche wers thenne other comyn out of this foule synne of lecherye the whiche be wel knowen to them that lyuyn in lustis of theyr flessh. "Therfore flee the occasions", sayth Saynt Poule, "that is to say sight of wymmenn, kyssyng, touchyng and suche other". Thus wyse scapyd Ioseph the synne of hys lady when he lefte his palle or mantel wyth hur and ranne aweye. Thynk also on th'ende & how neigh hit is, of the |r20 streyte doom also that thou sha[l]t come to and of the horryble paynys and turmentis that are in helle for suche synne; and presume not of thyself for Dauyd, Salamon and Sampson where ouercome wyth that synne. Also here ne speke ony lecherous wordes, but loue holy scrypture for that drawyth a man moche therfro. Vse also prayer, fastyng, good and lawful ocupacions and wythdrawe the fro superfluytees and excesse of hoote metis and drynkys. "For yf thou lyue after thy flessh thou shalt be deed", sayth scrypture - that is to say |r30 dampnyd vnto euyrlastyng payn of helle. Therfore shytte the gatys of thy body and thy sowle from alle these myscheuys of synne, that is to say thy fyue wyttis bodely and ghoostly that they consente not wyth hym; fyrst thyn eyen from shrewd and lewd thynges; [thyn eres from] bacbytyng and euyl wordes and counceyllys; thy mouth from vnlawful taste of glotonye, lewd kyssyngis and rebawdy wordes; thy handys fro lewd touchyng of thyself and of other, and from stelthe and vnlawful takyng of other mennys |p61 goodes ageynst theyr wylle; thy feet also from the pathis of synne and al other wretchyd wayes that thou myght drawe to. These ben thy bodely wyttis. Thenne take thy ghoostly wyttis as mynde, vnderstondyng, wylle, reson and imagynacion, that is to say haue mynde of the kyndenes of God and of thy last ende and thou shalte neuer synne. Vnderstonde also Crystys loore and his techynges and lette euer thy wylle be redy to worshyp God in thought, word and dede wythout |r10 ony werynes. Lete reson also rewle alle thy dedys ynward and outward by Crystys lore and his techyng wythout ony blyndenesse. And allewey |r[c2v] haue ymagynacion of vertuous lyuyng, of nedeful werkis and of dredeful dedys of ioye and blysse that is ordeynyd in heuyn to them that leue theyr synne and shal be sauyd, and of the horryble paynys and sorowys that they shul suffre endelesly whiche for theyr synnys shal be dampnyd into the doungeon of helle in whiche be specially ix maner of horryble and hydous paynys |r20 that ix maner of peple shul be tormentid wyth, there as clerkys sayn. The first is fyre that euer brennyth and neuer yeuyth lyght in whiche though alle the water in the see were cast in hit shold not quenche it, for as our fyre passyth a fyre payntyd so doth that ourys. In thys fyre shal they euer brenne that here alwey burnyd in the fyre of fals couetise. The second is so passyng colde that yf a grete hylle of fyre were caste therin hit shold turne to yce. Wyth thys shal they be tormentyd there that be colde in loue by malyce and |r30 enuye of the fende. The thyrd payn is wormys and horryble serpentis and dragons that neuer shal deye but lyue in fyre as fysshys in water. Wyth these they shal be gnawyn there that here gnawen themsylf wyth the venemous hate of theyr euyn cristen. The fourth is abhomynable stynke wherein they shalle be lappyd there that here delyten them in the foul stynke of the synne of lecherye. The v shal be betyng of myghty fendys as it were wyth hamers on yron, wherewyth they shul be peyned and bete wythout secyng that wold not |p62 here be chastysed by the techyng of Goddys wordes. The sixte payn is derkenes the whiche is so thykke that as it were it myght be felte wyth hond. In these horryble derknes shulle they be bounde there that lyuyd in erthe in derkenes of thys forsayd synne and wold not come to Cryst, that is very lyght, by holy lyuyng and leuyng of synne whyles they myght. The seuenth payn is open shendshyp or shame for synne whyche shal be knowen and not hydde in paynful repreef of synful folke and |r10 specially to them that wold not knowlege theyr synne here to God in dewe maner ne were not ashamyd of hem. This shal be a ful hard torment. The eyghte is the horryble syght of deuyllys roryng and kryyng wyth fere_ful and sorouful uoyse wherwyth thus shalle |r[c3] they be peynyd there that here took no heed of holy ensaum_plis and good dedys ne of techyng ne prechyng of Goddys wordes and byddyngys. The ix is fyry bondys wherewyth they shul be bounde there hond and foot and other membrys that here spendyn theyr membris and lymmys in |r20 the deuyllys seruyce after the luste and lykyng of theyr body. These ix paynys shalle these synful suffre there that here forsoke and left vnwysely the felishyp of the ix orders of aungellys by theyr synful lyuyng but they amende them or they goo hens. Therfore be sory for thy synnes and amende the whylis thou arte here that thou mayst ascape alle these horryble paynes and reygne wyth Our Lord Ihesu Cryst in his hyghe blysse of heuyn where is euer myrthe after traueyle, fredom after bondage, helpe after long sekenes, lyf after deth, |r30 perfyte loue wythout drede and euer day wythout nyght. There thou shalt haue seuen ioyes in thy body and seuen in thy sowle: in thy body fayrnes, swetenes, strengthe, fredom, lust, helth and inmortalite; and in thy sowle wysedom, frendshyp, accorde, power, worship, surete and ioye wythout ende. To the whiche he vs brynge that for vs dyed on the roode, Ihesus Crist Goddis sone, Amen. |p63 On Sunday that last was I informyd you in homely wyse of the worthynes of mannys sowle, what it is when it is out of synne, what synne is and how it defowlith thy sowle; of the sacrament of penaunce also how it is a salue sanatyf for alle maner soris of synne when it is dyscretely vsyd. Now by the leue of God I shalle declare you the thre parties of penaunce, contricyon, confessyon and satysfaccion, how by the fulfillyng of them your sowlys that thus haue ben woundyd wyth synne |r10 mowe be reformyd and brought ageyn to grace. Fyrst as for contricion hit is sayd "Kut your hertis and not your clothys". For confessyon also shewyth out your hertis afore the preest by open speche of mouth. And for satisfaccion doo ye worthy frutys of penaunce. Thus by these thre thyngys thys hooly sacrament of penaunce is preuyd. For contricion also it is sayd in the Sawter "I haue traueylid in my sorowys; I shalle make |r[c3v] moyste my bedde euery nyght wyth my tearis", - as who sayth |r20 "I haue traueylid to make satisfaccion for my synnes with sorowe of myn herte hauyng in mynde how long I haue lyued, how I haue spente my tyme, what goodnes I haue left vndoo, how moche euyl I haue do and how by my synne I haue lost the felishyp of heuyn and ioyned me to the felishyp of the fend; that I am also here in the vale of tearis ful of wretchydnes; and my byrthe brought forth vnto mannys synnes and sorowes; and shal come vnto the dredeful doom and gyue a rekenyng for the leste & most synne that euer I dyd in word, dede |r30 or thought, not knowyng whether I shal be worthy hate or mede; that I wold also be in blysse whiche I may not come to wythout grete torment and sorowe". This consyderyng thyn [y]earis & werkys thou shalt wel knowe, that thou art cause of thyn oune sorowe, and so for shame thou shalt falle to contricion and wynne the grace of God. "Hit is a right hard herte", sayth Saynt Bernard,that neyther the benefettis of God may grynde ne the paynes of helle may fere ne the ioyes of heuyn may susteyne ne that temporal tormentis |p64 ne sorowe may chastyse". Many oon there is that can not be contrite in that they knowe not what contricion is. Therfore ye shal vnderstonde that contricion is a sorowe of thy sowle formyd by grace whiche comyth of forthynkyng of synne and drede of the hygh doom with a stedfast purpoos to be confessyd and to do satisfaccion after the precept of the Chirche. Hit is also a con_uersion of thyn herte from euyl to good, fro the deuyl to God and from vyces to vertu. There be many that |r10 haue contricion but not perfyte, as when thy herte is touchyd with the handys of God by inspyracion to make the perfyte sorowful for thy synne, yet for hardnes of thyn herte haply thou yeldyst the not fully but sumwhat art lesse in as moche as thou begynnest to turne. Thys is callyd attricion. But when wylle and desyre of synne in euery parte is fully forsaken wyth ful sorowe of herte thenne it is contricion. And so verry contricion is the serche of synne. Origeen sayth also that verry contrycion is to abhorre gay arraye and to desyre the |r20 hygher wepyng and fle laughter, to speke fewe and to werke ryghtfully and euer to haue drede and sorowe in thyn herte for thy synne, for the more that thou louyst |r[c4] a thynge the more is thy sorowe when thou lesist it. Aboue alle creaturis is God to be belouyd; thenne it is most sorowe of hys losse thenne of al other creaturis. When thou doost dedely synne thenne lesyst thou thy God; therfore by grete contricion & sorowe thou must gete hym ageyn. For loke how moche thou hast of grace, as saith Saynt Gregore, so moche thou must |r30 haue of sorowe for thy synne. The sowlys that are in blysse they mowe no contricion haue bycause theyr ioyes be plenteous. They that be in helle sorowen but that sorowe is not formyd wyth grace. The sowlis in purgatory haue sorowe formyd wyth grace, yet hit is not meritory in as moche as hit shold haue be had here. Thus in this lyf mercy onely helpyth but after not. "Hit is blamefully herd", sayth Saynt Ierom, "that can wepe the deth of his frende or the harme of temporal losse and can not wepe and be sory for synnys". |p65 Thy contricion therfore must be sharpe in that that thou hast offendyd thyn heuenly fader that bodely and ghoostly fedith the in many wyse. And yet must thou be sharpe in that that thou hast offendyd thy Lord Ihesu Goddys sone of heuen that with his precious blood and by his mercy delyueryd the fro the bondys of synne, cruelte of fendis and bytternes of the paynes of helle. And though Our Lord say to the "Not euery man that saith `Lord, Lord' shal entre the kyngdom |r10 of heuen", yet leue hym not but haue hym to the tauerne of contricion and say to hym as Dauyd dyd "The meke and the contrite herte, Lord, thou shalt not despyse". And thenne he shal yeue the grace here and ioye when thou goest hens. The fawcon whan he hath take his praye he desireth no more therof but the hert and therwith he is content, so Our Lord Ihesu when he had raunsonyd vs out of helle he desired no more but a meke and a contrite herte of vs. Therfore as the fawconer or he wol yeue the herte |r20 vnto his fawcon first he wyl kytte it and thenne take out the blood and wasshe it, so must thou yeue thyn herte to Our Lord. First kyt it wyth the knyf of con_tricion and thenne take out the blood of synne by con_fessyon and after wesshe it with satisfaction. And so wyth the knyf of his passyon kut your hertis & not your clothis, hauyng in mynde that the blade of this knyf was made of the sperehed & naylys that his precious body and herte were thrillyd wythalle, the hafte was made of the holy tre of the crosse, |r[c4v] |r30 and the virel was made of the crowne of thorn that was aboute his heed. Whet this knyf on his blessyd body that so hard and cruelly was tormentid on the crosse that there left noon hool ioynt with other. Make al so the shethe of thy knyf of the whyt skynne of Our Lord Ihesu that was payntyd wyth reed blody woundys so many that fro the toppe of the heed vnto the sole of the foot there was noon hoole plot left of hym vnscourgyd. Thenne with the cordis that he was bounde wyth to the pyler now bynde this knyf to the gurdel of thy herte. |p66 And I doubte not be thyn herte neuer so harde and thou this feythfully prynte in thy mynde, his passyon wyth thyn herd herte, hit wol begyn to breke. Thus mayst thou lerne to suffer repreuys for Our Lord Ihesu whiche for the suffrid these and many moo. There ben six thyngis that shold stere the to grete sorowe for thy synnys. The first is that som tyme of the day or nyght as I sayd before bethynke the how thou hast lyuyd, and when thy synnes come to thy mynde haue an |r10 inward sorowe that thou hast so greuously offendyd thy God. The second that thou be ashamyd of thy synne and ellys at the day of dome they shal be shewyd to the and to al the world openly vnto thy grete shame and confusion. The thyrd that thou haue grete abhominacion of the fylthe of synne that thou hast thus doon bothe in the sight of God & man. Seneca sayth "Though I wyst that my synne shold be vnknowyn bothe to God and man, yet wold I abhorre and lothe the fylthe of my synne". The fourth is that thou haue drede of the day of dome |r20 and of the peynes of helle. Of this day spekyth Saynt Peter thus "Vnnethe the rightwys man that day shal be sauyd", sayth he. Where shal thenne the synful apere? "As often as I beholde that day", sayth Saynt Iherome, "I quake in al myn herte. And whether I ete or drynke or ellis ony other thyng doo euer me thynketh that the trumpe of God sownyth in myn eeris and byddyth me, synful wretche, aryse and come to the dome". The v is that thou haue sorowe for the losse of heuyn and the grete offence doon to thy maker. The sixte that thou |r30 haue a threfold hope, first of foryeuenes that thy synnes be clene foryeuen the, hope al so of grace to do good werkis after and in hem alwey to encreace, and thenne hope of blisse wherwyth thou mayst afterward be rewardyd for thy good werkys. The prophete |r[c5] sayd before that I shold wesshe euery nyght my bedde wyth my teris. By this it semyth that contricion after foryeuenes shold be contynual. To knowe this it is hard, yet in thy wylle thou mayst haue contynuel contricion euyr in ful purpoos to leue & loth |p67 thy synne. And thus it is nedeful, for and a con_fessour knewe suche oon that comyth so contynually beyng sory inward and outward hym nedyth neuer to yeue hym but litil penaunce, for though he had doon grete and horryble synnes he myght so venge and bewayle his synnes here that after his deth he shold no peyn suffre in purgatory. Yet this sorowe must be mesurable with a trusty hope that thou falle not into heuynes of dyspeyre. Hit must also be general |r10 & hole for alle synnys, yet more sharpe for one thenne for another after the gretenes is. And it must be doon for the offence doon to God and not oonly for drede of euerlastyng payn. This maner of contricion brekith the snaris and the chaynys of the deuyl and relesith the boondes and obligacions of euerlastyng payn and delyuereth the from the seruage and horryble company of deuyllys and makyth the the chylde of God and heyr of the blisse of heuyn that tofore were the chylde of the deuyl and a brennyng bronde of the |r20 pytte of helle. Oonly contricion also auayleth not but there as confessyon and satisfaction mowe be had, for as we offende God in thre maner of wyse in herte, speche and deed, so it nedyth that we do our satis_faction in thre maners and ellis the synne is not foryeue. Oonly contricion may auayle al so when thou art very contrite and purposist afterward to absteyne the fro all maner of synne and knowlechist thy synne as sone as thou mayst and doost also dewe satisfaccion after the dome of the Chirche. And this is the moost |r30 sure waye. The second wesshyng is confessyon doon of thy mouth. Right as thy sowle is now wasshe and made whyte wyth sokyng sorowe and salt fretyng tearis of thyn eyen, so by lowly co[n]fessyon of thy mouthe thou must rubbe of the foule spottis of synne that are rustyd in thy sowle. Of this maner of wesshyng spekyth the prophete Dauyd sayeng thus "Thou shalt sprynge me, Lord, wyth |p68 ysope and I shal be clensid; thou shalt wesshe me and I shal be made clene and whyt as snowe". Right thus lowly confessyon doon of thy mouth to thyn oune curate purgeth and |r[c5v] maketh more whyt thy sowle thenne is ony snowe in this world. See therfore what confessyon is. Con_fessyon after doctours scyence is a lauful declaracion of synne tofore doon and a thynge wherby a preuy ghoostly sore or sekenes is openyd wyth hope of for_yeuenes. |r10 Thre maner of confessyons there be. One is inward in thy soule for or thou madest it hit was knowen to God, the second tofore a iuge in hope of foryeuenes of God, and the thyrd tofore Goddis vicare where pryuy synne is preuyly openyd. Of these spekith scripture and saith "Telle out yf onythyng thou haue to say or shewe that thou may be iustyfyed". The passyon of Our Lord Ihesu is a grete remedy ayenst synne, be hit orygynal or actual, the vertu wherof is expressyd in the sacrament of Holy Chirche without |r20 whiche there may no man be hoole. Therfore that con_fessyon is nedeful preuyth scripture sayeng thus "He that is prowd and wyl not obeye the precept of the preest he shal be deed". We haue it also of Our Lord, fader of heuyn, that euery man & woman hauyng yeris of dyscressyon is bounde by his oune persone to make confessyon onys a yere of al his synnys to his oune curate. That hit is also nedeful reson preuyth in this wyse. & thou haddyst trespacid to thy neighbour, it were not rightful that thou sholdest sette thyn oune |r30 peyn at thy lust ne he that hath wrong neyther but a mene that coude and myght sette it resonably after the wronge were declared. The preest is ordeyned to be a mene and to sette thy peynys for the wrong that thou hast doon to thy God by thy synne. Hit nedyth thenne that thou shewe truly thy trespas vnto hym that he may sette the suche penaunce wherby thou mayst be able to come to the presence of thy Lord God. Also in euery doom that is resonable there must be a iuge and a persone that is gylty; and the preest must |p69 eyther be by preuys or ellis by wytnes ageynst thy wylle or by wylful knowlege, sithe the dome of penaunce is fre and not agaynst thy wylle bycause thou goest therto wylfully. Thenne shal not the processe of this dome be in promys ne in wytnes, but frely in thy propre confessyon. And he must be iuge that may bothe for_yeue and condempne - and that is God. For he oonly relesith synnys, and so tyl he took mankynde confessyon of herte suffysid; but after he requyred and asked con_fessyon |r10 vocal whiche is made of man to man. And for as moche as he is not here wyth vs in forme of |r[c6] man therfore he ordeynyd men to be his vycaris that thou sholdest confesse the too, to whom he gaue power to bynde and to vnbynde. And thus is confessyon nedeful by reson, promyse and holy scrypture. Our Lord yaf power onely to the preest to bynde and to vnbynde when he sayd "Whos synnys ye forgyue they ben foryeue, and whos synnes ye wythholde they be wythholde". Yet as by power and vertu God losyth for |r20 there is no power but of God. "Cryst", sayth Saynt Augustyn, "for vs was crucifyed by which man and noon other synnes are forgeuyn". Therfore Our Lord yaf openly the Holy Ghoost to men, yeuyng vnderstondyng that synnes are not foryeue thorow merites of men but thorow the goodnes of the Holy Ghoost. For when he arose fro deth he sayde to his dyscyples "Takyth the Holy Ghoost and whos synnes ye forgeue they are for_geuen" - as who sayth "The spyrite that is God for_geuyth & not ye". And so he that may foryeue by man |r30 may forgeue wythout man. "The sacrament of grace", saith Saynt Austyn, "God foryeuyth somtyme by euyl men, but grace allone he yeuyth but by hymself". Yet re_myssyon of synnys he worchyth bothe by hymself and by the Holy Ghoost. And thus no man doth awey synne but Cryst allone, Saynt Ambrose and other doctours sayn that the word of God forgeuyth synnes. The preest is the iuge, and yet of hymself he hath no power but |p70 of hym allone that dyed for our synnes. Saynt Ierom sayth that the same power that Crist yaue to his appostelis after his resurrexyon, the same hath alle Holy Chirche in bysshoppis and preestys, but specially Petir and his successours, that al shold vnderstonde that who so departeth hym from vnyte of the feyth may neuer be losyd from synne ne entre into the blysse of heuyn. The preest losyth noon verily but God tho that turnyth to penaunce. Thenne he mynystrith rightfully |r10 that mynystrith of the vertue of God. What had it proffyted to Lazare that he went out of hys tombe but yf it had be sayd "Losith hym and lete hym goo"? Crist by voyce reysid hym fro his sepulcre and so he went forth that was bounde not by myght of his feet but by vertue of hym that reysyd hym. This same is now ghoostly doon in the herte of a repentaunt man. When thou herest a man repentaunt for hys synne thenne he begynneth to lyue ageyn: when he confessyth hym thenne he is brought out of his sepulcre, but yet he |r20 is not |r[c6v] losid. See therfore of whom and when he is losid. Crist sayth "Tho that ye haue losid in erthe shal be losyd in heuyn". Here take heed how he sayth "tho", that is to say no man except but who so be repentaunt and aske forgeuenes by the Chyrche he shall haue foryeuenes. Yet though by the Chirche synne may worthely be forgeuyn the dede may not ryse but Our Lord crye wythinforth, for that that is doon within vs may not be doon of vs but of hym. The dyscyples losyd hym lyuyng whom the mayster reysid |r30 fro deth, for and they shold haue reysid hym deed they shold haue shewyd more strength then vertu. Thus Holy Chirche hath auctorite of her spouse to lose from al maner of synne. Saynt Austyn sayth that seuenty tymes and seuen we be chargyd to forgeue, that is to say to euery man that is repentaunt and askyth for_geuenes. Yet may not euery preest generally doo this but in tyme of nede or by auctorite of the Pope or of his bysshop. For right as a man hath power to ete and hath not wherof, so it is of preestis power. |p71 Alle they haue power yet it must be gyuen them of theyr souerayns when, where and how moche they shal execute. There may no man chese hym a confessour but the pope aboue wythout auctorite of hym or ellys of them that haue power vnder hym, but nedys must he be shreuyn to his oune curat. Yet in certeyn causis by leue of his curat he may, as when the curat lackyth discressyon, another when thou chaungyst thyn howsold and art a vagabounde or in perel of deth or when thou entrist |r10 into the see in so grete perell. Thou mayst also by that confesse the to a layman and haue foryeuenes, and they that thus here the yf thou escape must charge the that thou shewe the same to thyn oune curate; also pylgryms, marchauntis and other goers about in dyuerse contrees in the same wyse. Other causes there be that thy curat must sende the tofore the bysshop, wherto thou must nedys obeye and be sory that thou hast more horrybly offendyd thenne other haue. The tokenys of verry confessyon are these. The first |r20 is shame. "When thou shryuest the", sayth Saynt Ierom, "wexe ashamyd of alle the weyes that thou hast goon in synne, not for thy confessyon but for the fylthe of synne that thou shewyst there, for not oonly Our Lord seeth it", sayth he, "but also al the holy companye of heuyn". Therfore be ashamyd for that makith the the sonner |r[c7] to haue mercy of Our Lord. Mary Mawgdeleyn shamed not to confesse alle her synnes in presence of alle that were at the feste. Hyr confessyon and tearis therfore brought hyr to blysse. |r30 The second is mekenes in word, lokyng and chere without ony stourdynes, as the publycan that thought hymself vnworthy to lyfte vp his eyen into heuen. And as Poule also obeyed to the callyng of Our Lord so sholdest thou to the byddyng of thy ghoostly fader and in no wyse tary thy shryfte for these perellys sewyn. Ye that be yet vnshryuen takith good hede vnto this lesson and see what parelle ye stonde in. The first is for the vncerteynte of thy lyf. Seripture sayth that man knoweth not his ende ne the tyme ne place ne how ne |p72 what maner he shal deye, and al is for thou sholdest in euery tyme and place be redy to thy deth. Another is for encreasyng of thy synne, for synne that is not anone doon awey by shryfte he drawyth another to hym as sayth Saynt Austyn; and so as thou encrecyst thy synne right so thou encreasist thy payn. Another is for drede of turnyng ageyn for the ferther that thou goest from God by thy long abydyng in synne the harder it is to the after to turne ayene to thy good lyf. |r10 And also in grete sekenes thy peyn is sumtyme so grete that thou mayst not be verry repentaunt. Hit must also be hoole, not sum to one and sum to another. This is a grete spyce of ypocresye and thus vsen moche peple and al for they wold be holde holy and bettir thenne they be. Saynt Bernard sayth that there is no confessyon but it be in trouthe of thy mouth proffytable and clennes of thyn herte. Yf thou be seke and swete in alle the parties of thy body it is a token of lyf, and yf it be pa[r]ticuler it is a |r20 token of dethe. Right so and thou telle al thy synnes hit is a token of saluacion as when Cryst helyd the man that the Gospel spekyth of; he made hym not half hool but al hoole. So when he foryeuyth he forgeuyth alle or neuer a dele. "Therfore held out thyn herte tofore thy Lord God", sayth the prophete, "as water, not as oyle lest the fatnes abyde or as mylke lest the whytnes apere ne as wyne lest the sauour abyde". Thou heldest out thy herte as oyle that shryuest the of thy smale synnes and leuyst the grete and the fatte within |r30 the. Thou heldest out as mylke that by colour of ex_cusacion makyst thy synnes whyt as Adam dyd by the woman |r[c7v] and the woman by the serpent. Thou heldist it out also as wyn that after the leuyng of thy synne thou kepyst the sauour wythin the therof as when thou delitest the in lecherous wordys or hast ioye to see vanytees or auauntist the of lewdnes doon tofore. And that is a synne that most greuyth God. Therfore helde out thyn herte as water that neyther fatnes, colour ne sauour abyde after wyth alle the circumstauncis as |p73 in what maner, what place, what cause, what tyme, what age, what state, how moche, how long, why and where and al suche that agree. Thy synne also it must be nakyd, not made by a messenger ne letter but wyth thyn own mouth, ne in gay termys but in suche wyse be it neuer so foule that thy confessour may knowe thy menyng as do it wylfully as the theef that hynge on the crosse and not as Achor. Hit must also be feythful that thou haue ful hope of |r10 foryeuenes of thy synne by the mercy of God or thou goo thens accusyng thyself and noon other, sayeng wyth Iosue and Dauyd "I am he that synneth, I am he that dyd amys", not excusyng the by custom, felishyp or freylte as somme doon. Do hit also in good entent for no veynglorye ne drede of payn, but specially for the offens doon without ony feynyng. For dyuers causes is confessyon proffytable: first for the perel of synne that thy confessour there shewyth the; also for the shame that thou hast there in thy |r20 confessyon whiche is a grete relece of thy payn; another for it shewyth in thy conscyence a sikernes of forgeuenes. By confessyon also God is glorifyed and the deuyl confounded, for who so vsith ofte tyme to be confessid in what temptacion he be he shal not be ouercome wyth the deuyl. Saynt Austyn sayth that the oftoner that thou art confessyd of thy synne in hope of foryeuenes the lightloker, sayth he, thou shalt haue grace and foryeuenes of thy synnes. Onys a yere it is spedeful to the to make thy confessyon |r30 general, and specially in the poynt of dethe. And the shame therof shal be there to the a grete parte of thy satisfaction. The thyrd parte of penaunce as I sayd tofore is satisfaction. This is groundyd in the wordes of the prophete that where he sayd to Naaman "Goo and wesshe |p74 the seuen tymys in Iordan and thou shalt be clensyd of that thou hast be defacid wyth spottis of synne". Though hit be sokyd wyth bytter sorowe of |r[c8] thyn herte and clerely rubbyd wyth confessyon, yet must it haue many dyuerse rensynges after wyth satisfaccion tyl hit be so clerely purgid here or in purgatory that it may clerely apere after in the sight of Our Lord. If thy contricion be grete here thy penaunce may be the lesse there, and yf it be lytyl thy payn |r10 must nedys be the gretter. And so grete it may be here that it suffyseth to thy saluacion. Satisfaction after dyuerse doctours is a puttyng awey of the cause of synne, not takyng hede of theyr subgestyons. Hit is also an oblygacion don of good werkis to God with mekenes and lownes of herte after the qualite and quantite of thy synne. This satisfaccion must be doo wylfully wythout grudgyng. And hit must be plenere and generalle for euery synne resonably as pryuy penaunce for pryuy synne, opyn penaunce for opyn synne. |r20 Thre pryncipal werkys there be of satisfaction, almes, prayer and fastyng. These thre Our Lord fulfilled in his passyon for redempcion of our synne. Therfore what almes is and how it shold be doon I shal telle. Almes is a lowyng of thyn herte wyth a wylful com_passyon to them that be in nede. And hit is a dede of mercy by compassyon of thy neyghbouris myscheef. There be thre maner of almes. One is in the contricion of thyn herte for thy synne that thou offerist thyself with to God; another by geuyng of bodely tresour wyth |r30 thyn hond; the thyrd in pyte and compassyon hauyng of thy neyghbours myschyef. Temporall almes thou mayst sumtyme yeue of goedes vntrewly goten, that is to say when thou knowest not to whom thou shalt restore it. And yet it must be doon by counceyl of thy ghoostly fader. And tythe not of that thou getist by thefte for sommetyme it is chalengyd and thenne he that delyuered it shal aske it ageyne. And sumtyme it is chaungyd and shalle not be askyd ageyn as when hit turnyth not to the taker bycause they come by thefte |p75 or robbery, raueyn, symony or vserye. And so of them shal no almes be geuyn for they must be restoryd ageyn. But when the hauyng is chaungyd and shal not be askyd ageyn, as gyftes of comyn wymmen and iogelers or suche other, thenne shal they be gyuen in almes. Also yf thou fynde a thyng of ony value after tyme thou hast doon thy besynesse to wyte dewly who owyd hit thou shalt spende hit in almes by counceyl of thy ghoostly fader to alle that haue nede. |r[c8v] Also thou |r10 shalt yeue thyn almes to good and bad, frende and enemye, yf thou be of power. Our Lord sayth "Yeue to euery man that askyth the". "And turne not awey thy face from ony poure man", sayth Thobye. Yet it is sayd "Yeue the good man & receyue not the synner" that is to say geue that nature be susteyned and not the synne norisshed. Thou noreshest the synne that yeuest thy good to iugelers and iapers and suche that loue to be ydel and suffrest the poure man to haue hungre and myschyef. Suche maner of yeuyng is for_bode. |r20 "If pyte", sayth Saynt Ambrose, "shall not be swete to al, moche more plenteuous must it thenne be to the good and vertuous in lyuyng". Thou shalt rather yeue to thy kynne or neyghbour in theyr nede, and they be vertuous, thenne to other. Thou shalt also yeue to olde men and wymmen wyth chylde, yf they haue nede, rather thenne to other, and to them that be falle in grete pouerte when suche pouerte falleth not thorowe ryot, aray or pompe of this worlde. Yet rather geue thenne the poure be vnseruyd. Opyn thyn herte to al |r30 that aske the for the loue of God wythout diffyculte and yeue it wyth charite & wyth good wylle or ellys thou makyst not dewe satisfaction for thy synne; also with a glad chere and a meke spirite so that thou doo it for no veynglorye; ne despyse not the poure for he is a man as thou art. "And yeue it hastely and tary not fro hym that suffrith anguysshe", sayth Salamon. Yeue it also with discrescion. "And yf thou haue moche yeue moche, yf thou haue lityl yeue lityl gladly", sayth Thoby. Thus bodely or ghoostly euerybody may |p76 yeue almes. Furthermore ayenst concupyscence of thy flessh thou hast fastyng, hard goyng and lyuyng and bitter wepyng, knockyng on thy brest, oft knelyng and sharpe discy_plyne wyth roddys of thyn owen hondys, traueyle in pylgremage, tribulacions, anguysshe, sekenes and suche other bodely dyseasis paciently suffrid of the scourge of God. Al suche penaunce wylfully taken a discrete confessour wyl put to the in parte of thy satisfaccion |r10 and penaunce. Fastyng is a wylful abstynence fro mete and drynke wherby thy synne is wasshyn and thy flessh made lowe for desyre of euerlastyng blysse. Ghoostly fastyng is fro dedely synne and temporal ioye. Seynt Ierom sayth that it proffyteth not to febyl theyr body with fastyng when thy herte swellyth by pryde. Somme fast for sekenes or [d1] for they may not ete, somme for pouerte, somme for ypocresye and somme to the worshyp of God. And thou must modere thy fastyng that thy stomake be not greuyd with to moche excesse, |r20 for litel mete mesurably temperith and proffyteth bothe body & sowle and disposith the to ghoostly traueyle. Ther be somme that ete mo delicate metis and more when they faste thenne they do at two melys when they fast not; and in maner they breke their faste. There is also prayer ayenst pryde, two maner. One is inward in thy sowle wythout shewyng of voyce, another also ordeyned for the thre parties of satisfaccion ayenst pryde. Prayer is a louyng desire of thy sowle to God wyth speche of mouth or gaderyng of wordes to |r30 aske good of God with vtteryng of thy voys. Of foure fruteful prayers Saynt Poule spekith when he sayth "I pray you first of al thyng that there be obsecra_cions, orisons, postulacions & yeldyng thankynges". Obsecracions are when thou seest in thy sowle the multitude of thy synne and lityl of thy merites and seest the horryble paynes of helle which thou mayst not voyde by thyn oune vertu, ne durst not for thyn oune vnworthenesse make thy prayer thyself but makist |p77 supplicacions by other meanys as when thou sayst Sancta Maria ora pro nobis, Our Lord by the passion delyuer vs. Orison is when thou hast forsake thy synne and askyst foryeuenes by open speche. Postulacion is when after thy penaunce doon thou hast a sad hoope of for_yeuenes. Yf thou pray also onythyng ayenst thyn oune spede, as Powle that prayed that his temptacion myght be put away, thenne Our Lord wyl not graunte it the. Somme thynges thou mayst praye with condycion & somme |r10 thynges without condicion. To haue grace & blysse with Our Lord thou mayst axe without condicion. Saynt Ber_nard sayth that thou mayst axe of Our Lord grame in al goodnes to please hym, lyue in hym, see his blisse & to able thyself to vertuys to do hym worshyp & to be with hym withouten ende. Yet afore this prayer thou must make redy thy sowle in dyuerse wyse. First thou must wythdrawe thyn herte fro outward besynesse, beyng in wille to kepe thy thoughtis after thy first entent. Thou must considre also how vnworthy thou art that |r20 prayest and how worthy he is that thou prayest vnto & how grete thy synnes be that thou prayest for. Thou must also be clene in sowle. And if thy prayer be shorte lette hit be don wyth stedfast hope, for a shorte prayer [d1v] wyth a sad hope feythfully doon is more acceptable to God thenne a long prayer fayntly doon wythout hope. Yet to them that ben ocupyed in deuyne seruyce long prayer is spedeful. To pray also with voys is more spedeful thenne to thynke or to whysper. Crisostum sayth thus "Thou that with lowd |r30 voyce prayest and whisperist thou suffrest noon other to pray abowte the". And therfore thy synne and thy payn are encreacid yf hit be doon wytyngly and thyself not herde of God. Hit must also be doon wythout interrupcion, not to say now a verse or a Pater Noster and betwene iangle and telle a tale wythout grete nede ne to haste hit to moche. Thou must also make it comen |p78 to place, tyme and personys. Paule sayth "I wyl that men pray in euery place, yet in the chirche prynci_pally". For Our Lord sayth "Myn hows shal be callyd the hows of prayer". Alle tymes are tymes of prayer, yet in Holy Chirche be seuen owres specially ordeynyd for tyme of prayer whiche moche specially longyth to religyous men. Our Lord afore his passyon traueylede alle nyght in prayer. Our Lady and Ioseph also rose euery nyght at mydnyght and sayd the psalmes of commen_dacion, |r10 and the same dyd Dauyd and his howsold. Though al may not doo thus yet auyse them that be bounde and haue no lettyng. Hit must also be made with other and not allewey allone in that it is more acceptable to God, more plesyng to aungellis and more confusion to the deuyl. And the same that thou makyst for another is better thenne that thou makyst for thyself. And though Our Lord here not anon thy prayer at thy wylle, yet he heereth hit and graunteth the haply that that is more spedeful. A thynge that is long desyred |r20 at the last it comyth, and that is the more deynte. Hit must also be do wyth deuocion. Deuocion as clerkis sayn is a tendernes of herte wherby thou brekyst lyghtly into tearis, also a wylle of loue lyfte vp to God or to his heuenly creatures meuyng the inward and outward to the seruyce of God. Suche deuocion purgyth bothe body and sowle. And thus deuocion may be knowen by two pryncipal tokens, one by gretenes of thy voys outward as a grete fyre is knowen by the flame, another by tearis for right as a fyre dryuyth out moysture fro |r30 wete wode so deuocion bryngyth out tearis of thyn eyen in prayer. [d2] Wel is hym that hath suche plente of tearis for he is disposid to grace. But there be somme that haue grete plente of tearis fro day to day in prayer, deuoutly redyng or spekyng, and yet wyl not leue theyr synne ne traueyle to wythstonde theyr temptacions ne to knowe ne to kepe the preceptis of |p79 Our Lord. Suche tearis be not accept for dewe sacre_fyse tofore Our Lord. "If thou be ful contrite", sayth Aldrede, "and trustest in the mercy of God, con_fessyd and in wylle to doo thy penaunce and not in wylle to torne ageyn to thy synne thenne", sayth he, "suche tearis plesyn God and wasshen awey thy synnes and more turmente the deuyl as sayth Saynt Bernard thenne al other kyndes of turmentes may do syth deuo_cion must be in euery prayer". Yet the tyme therof |r10 shold be pryncipally vsyd in the tyme of the masse and for foure causys. One is for the presence of Our Lord God that is there not oonly by his godhed but also by his manhode that he took for the loue of mannys sowle. The second is for the multitude of aungellys that there been euermore present to yelde worshyp to almyghty God. The thyrd is for grete proffyte and spede that the body and sowle haue by vertue of the sacrament bothe to them that ben present and specially to them that worthely receyue hym. The |r20 fourth is for the wonderful worshyp that is there yeuyn to man that thorowe the vertue of wordes sayd of man the presence of Our Lord is had and the in_numerable nombre of aungellys so many that no tunge can telle ne herte thynke. Deuocion also shold be vsyd in tyme of seruyce that thou art bounde to say. But somme for vnkunnyng say theyr seruyce the more hastely for theyr pryuy prayers that they haue deuocion to and the deuocion is litil or nought worth. Se now therfore how thy sowle may be reformyd and |r30 brought ageyn to God. Thy sowle hath mynde, reson and wylle: mynde for hit shold reste in God, reson for thou shold knowe God, and wylle for thou shold loue God. But by synne thy mynde is vnstable, thy reson blynde and thy wylle croked, and alle is for thou forsakyst thy God. The reformacion therfore of thy mynde is to bryng ageyn thyn herte that was traueylid with veyn thoughtis by prayer, redyng, and often thynkyng of God as of his incarnacion, passyon, innumerable benefetis and gracyous yeftis, [d2v] hauyng grete sorowe for thyn vnkyndenesse |p80 that thou allewey shewedyst hym. The reformacion of thy reson is to beleue sadly in the feyth of Holy Chirche. Oure Lord for our grete comforte hath yeuen vs knowlege in scripture where we may fynde alle thyng that is necessarye and spedeful to our sowle hele, not to folowe therein our natural wylle but to submytte our wytte to the rulys of feyth after the vnderstond_yng of holy doctouris and so ghoostly to be clensyd by the sacrament of penaunce. The reformacion of thy |r10 wylle also is to wythstonde vycis and wyth a good wylle trewly and feythfully encrece and abyde in vertuys for God wythout ony curyosite of wylle that there be no dowble desire ne noon affeccion plesyng to the but suche as is acordyng wyth the wylle of God. Thus than consyderyd the worthynes of thy sowle, the horrour of thy synne wherewyth thy sowle is thus woundyd, take this salue of penaunce wyth these thre plastres, contricion, confessyon and satisfaccion, and bynde them sadly to thy sore wyth the bondys of hope |r20 and drede, hope to haue foryeuenes of thy synne, hope of grace to lyue wel after and hope of glorye wythout ende to reygne perpetual in heuen blysse. Drede also of the paynes of helle yf thou dyspeyre of his mercy for to hym it is propre to haue mercy and to spare so that for euery synne as sayth Saynt Austyn there is an absolucion be hit neuer so grete. For what myght be gretter or worse thenne to slee Our Lord Ihesu Cryst ryght as the Iewes dyd? Yet there were somme of them after that beleuyd and now be sauyd. Peter and Mary |r30 Mawdeleyn and many other also after they had synned they were with the salue of contricion made hoole and now be in blysse. Therfore be thy synnes neuer so many ne so grete dyspeyre the not but say alwey with Dauyd "Haue mercy on me, Lord, after thy grete mercy. Doo awey, Lord, my wyckednes". "Man hath synned", sayth Saynt Augustyn, "and Cryst hath redemyd". And so at Our Lord as sayth the prophete is mercy and plenteuous redempcion, and he shalle redeme Israel from alle his |p81 wyckednes. Israell is as moche to say as he that seeth God. He seeth God thenne that lothyth hys synne and by contrycion and by confessyon and penauncedoyng is conuertyd to hym. That you may thenne thus be conuertyd [d3] and doo penaunce for your synnes graunte he you and me that dyed for vs on the roodtre, Amen. The Generalle Sentence Good men and wymmen, I do you to vnderstonde that we that haue cure of your sowlys be commaundyd of our |r10 ordenaries and by the constytucions and the lawe of Holy Chirche to shewe to you foure tymes by the yere, in eche a quarter of the yere onys when the peple is most plenarye in Holy Chirche, the articles of the sentence of cursyng so that nought for our defaute no man nor woman falle therein. And yf ony be therein fallen he may thorowe the helpe of God almyghty and al Holy Chirche wyth shrifte and penaunce makyng good for his synne vpryse and hym amende. Wherfore I doo you to vnderstonde that cursyng is suche a vengeaunce |r20 takyng that hit departith a man fro the blisse of heuen, fro howsel, shrifte and al the sacramentis of Holy Chirche and betake hym to the deuyl and to the paynes of helle wythouten ende but yf he haue grace of hym to amende. But therfore see that no man nor woman say that I curse hem for hit longyth not to me but to shewe the poyntis and the articles of the sentence of cursyng. For I doo you wel to wyte who so doth ageynst ony of these poyntis that I shal you shewe he is acursyd in the |r30 dededoyng of the Pope, archebysshop, bysshop and of al Holy Chirche. And that God almyghty yeue you grace for to kepe you out of cursyng, lysten and here and I shal thorowe the helpe of God, Fader almyghty, to you thenne telle and shewe. By the auctorite of God, the Sone and the Holy Ghoost and his glorious moder and mayden, Our Lady Saynt Marie, and the blissed appostles Peter and Paule & al the |p82 appostlis, marters, confessours & virgyns & al the halowes of God I denounce [d3v] and shewe for acursyd alle tho that fraunchyse of Holy Chyrche breke or destrouble or are ageyn the pees or the state of Holy Chirche or thereto assente wyth dede or counceyl. And also alle tho that pryue Holy Chirche of ony right or make of Holy Chyrche ony lay fee that is halowyd or sanctifyed. And alle tho that wythholde the rightes of Holy Chirche, that is for to say offrynges, tythes, |r10 rentys or fredom of Holy Chirche letten or destrouble or breke, that is to say yf ony man flee to chirche or chircheyerde who so hym out drawyth and al tho that therto procure or assent. And alle tho that purchase letters of ony lordes courte wherfore lettyng is made in crysten courte that processe of right may not be determy[n]d nor endyd. And al tho that the pease of the lande destrouble. And alle tho that blood drawe of man or of woman in vyolent or in vylonye make to be drawen in chirche or in chircheyerde wherfore the |r20 chirche or the chyrcheyerde is enterdyted or suspen_dyd. And alle tho that ben ageyn the right of our lord the kyng. And al tho that werre susteyne agaynst the kyng wrongfully. And al tho that are comune robbers & reuers or mansleers, but yf hit be themself defendyng. And tho that ben agayn the grete chartre of the kyng that is confermyd of the Courte of Room. And al tho that fals wytnes bere wrongly, namely in cause of matrymonye, in what courte so it be or out of courte. And alle tho that ony fals wytnes brynge |r30 forthe in right of matrymonye for to destrouble man or woman or for to disherite ony man of lande or tenement or ony other catell. And alle fals aduocates that for mede put forth ony fals excepcions or querels thorough the whiche the right of matrimonye is fordoon or ony other maner of right instede of iugement. And al tho that for mede or fauour or for ony other encheson malyciously man or woman brynge out of theyr good fame into wycked or make hem for to lese theyr worldly goodes or honour or them put wrongfully to theyr |p83 purgacion of the whiche was no fame before. And al tho that malyciously distourble or letten the right presentement of ony chirche there the very patrone shold presente and alle that therto procoure wyth worde or dede or with fals enqueste or wyth other power. And alle tho that maliciously despysen the maundemente of the kyng to take a cursed man fro the tyme that he hath leyn in [d4] cursyng xl dayes and no remedye wyl seke. And alle tho that capcious dys_trouble |r10 wyth fals iugement or fals enqueste. And al tho that theyr lyueraunce purchace ageyn the right of Holy Chirche. And al tho that mede take for to destrouble pees there loue shold be or outtake or stryf maynteyne wyth worde or dede and tyl they haue yelden ageyn the mede that they toke of them they may neuer be assoyled. And al tho that holde howses, maners, graunges of persons, vycars or of ony other man of Holy Chirche ageyn theyr wylle or theyr attorneys wylle. And alle tho that ony maner goodes meuable or |r20 vnmeuable awey bere wyth strengthe or wrongfully awey drawe or wasten, of the whiche cursyng they may not be assoyled tyl they haue made satisfaccion to whom the wrong is doon. And alle tho that ony maner of goodes wyth vyolence or malyce bere out of Holy Chyrche, stedde or abbey or house of religyon whyche that therein is leyde or doon for warandyse or socour or for to kepen and al that therto procoure or assente & al tho that them meynteyne or susteyne. And alle tho that haue leyde hond on preest or clerke wyth malyce |r30 but hit be hymself defendyng. And al tho that Sarasyns counceyl or helpe ageyn crystendome. And al that theyr chyldren wrongly fader wyttyngly or theyr chyldren wyten on ony other man wyth malyce. And al tho that werye or slee theyr generacions or theyr chyldre destroye wyth drynkys or wyth ony other crafte. And al tho that fals money make or therto assente. And alle tho that good money clyppe or shere them to auauntage to dysceyue ony man wyth. And al tho that fals the Popes bull or counterfete the kynges seale. |p84 And al tho that bye or selle wyth fals mesures or fals weyghtes, that is to say to bye wyth one and selle with another. And al tho that fals the kyngys standarde themself wittyng. And al tho that ony testament des_trouble or therto procoure with worde or wyth dede wherfore the deedys wylle is not fulfilled. And al tho that forswere them vpon the holydom wyllyng and wetyngly for mede or for hate for to doo ony man or woman to lese theyr worldly goodes or honour. And al |r10 robbers and reuers openly or preuely by day or by nyght or ony mannys goodes stele wherfore they were worthy to haue iugement. And al tho that withholde ony mannys goode that hath ben spired [d4v] thryse in Holy Chirche themself wyttyng. And al tho that des_trouble the pease of Holy Chirche or of the lande, and alle the kynges felons and alle tho that them maynteyne. And alle fals conspyratours and al false forswerers in asyses or in ony other courte. And alle tho that ony fals pleyntis putte forth ageyn the |r20 fraunchyse of Holy Chirche or of the kyng or of the royame. And al tho that offryngys that are offred in Holy Chirch or in chircheyerde or in chapel or in oratorrie or in ony other stede wythin the prouynce of Caunterburye wythholden or putte awey in ony other place agayn the wylle of the parson or vycare or theyr attorney in the parisshe that hit is offryd in. And alle tho that theyr goodes awey yeue for drede of deth in fraude of Holy Chirche or for to forbarre theyr dettis payeng, and alle tho that suche gyftes take or |r30 therto helpe or counceyl. And alle tho that lette prelatis or ordonaries for to holde consistorye sessyon or chappyters for to enquere of synnes and of excesse in good amendement of mannys sowle. And al witches and al that on hem leue. And al heretikes that leue not in the sacramente of the aulter that is Goddes oune body in flesshe and blood in forme of brede and other sacramentis that towches helpe of mannys sowle. And al iugelers, vsurers, that is to saye yf ony man or woman lene theyr catell to man or woman for ony |p85 auauntage to take by couenaunte more or lesse thenne theyr oune. And yf ther be ony suche founden in towne or cyte, the cyte or the towne shold be enter_dyte by the olde lawe and neyther doon therein masse ne sacrament vsyd tyl that he were out therof. And al that wythholde tythes or withdrawe theyr tythes wyttyngly or maliciously to harme of Holy Chirche or tithes lette to be geuen of al the goodes whiche that be commaundyd & ordeyned to be geuen by the lawe of |r10 Holy Chirche, that is to say of al frutys of yerdys, cornys, herbys that waxe, fruytes of trees, of all maner bestis that are newyng, of wolle, lambe and chese in tyme of yere, of swannys, gees, dowuys, dukkys, of bees, hony, wax, of hay also often as hit newes, of flaxe, of hempe, of wyndemylles, of al maner mylles, of al maner marchaundyse of chafferyngemen and of men of crafte. And al tho that maliciously or wyttyngly ony of these thynges or ony other withholden, the which oughte to be gyuen to Holy Chirche by Goddis |r20 lawe, [d5] to harme of Holy Chyrche and tho that therto procoure in word or in dede. Modus fulminandi sentenciam Prelatus alba indutus cum ceteris sacerdotibus in ecclesia existentibus, cruce erecta, candelis accensis, stans in pulpito pronunciet verba que sequntur. [E]x auctoritate Dei patris omnipotentis & beate Marie Virginis & omnium sanctorum excomunicamus, anathematiz_amus & diabolo commendamus omnes supradictos malefact_ores. Excomunicati sint, anathematizati & diabolo |r30 commendati. Maledicti sint in villis, in campis, in viis, in semitis, in domibus, extra domos et in omnibus aliis locis stando, sedendo, iamendo, surgendo, ambu_lando, currendo, vigilando, dormiendo, comedendo, bibendo & aliud opus faciendo. & illos a liminibus & omnibus bonis ecclesie sequestramus & diabolo damp_namus & in penis inferni animas eorum extinguimus sicut extinguitur ista candela, nisi resipiscant & ad satisfaccionem veniant. |p86 Finita sententia extinguat lumen ad terrorem pulsatis campanis. The Bedes on the Sonday. [Y]e shal knele doun on your knees and lyfte vp your hertes makyng your prayers vnto almyghty God for the good state and pees of al Holy Chirche that God mayn_teyne, saue and kepe it, for our holy fader the Pope and alle his trewe college of cardenallys that God for his mercy hem mayntene and kepe in the right beleue |r10 and it holde and encreace and al mysbeleue and heresye he lesse and destroye. Also ye shal pray for the holy lande and for the holy crosse that Ihesu Cryst deyed on for redempcion of mannys sowle that it may come into the power of cristen men the more to be honoured for our prayers. Also ye shal praye for al arche_bysshoppis and bysshoppis and in especial for the Archebysshop of Caunterbury our metropolytan and for the Bysshop of N our dyocysan that God of his mercy gyue to them grace so to gouerne and reule Holy Chirche |r20 that it may be to the honour and worshyp of hym & sauacion of our sowles. Ye shal also pray for alle abbottis, pryours, monkys, chanons, ffrerys and for alle men and women [d5v] of relygyon in what ordre, estate or degree that they stonde in from the hyest astate to the lowest degree. Ye shal also praye for al them that haue charge and cure of cristen mennys sowlis as curates, persons, vycayres, prestys and clerkis, and in especiall for the person and curate of this chirche and for al the preestes and mynystris |r30 that serue therein or haue seruyd, and for alle them that haue taken ony ordre that God yeue them grace wel to kepe and obserue it to th'onour and helthe of theyr sowlis. Ye shal also prayen for the vnyte and pees of al cristen royames and in especial for the good state, pees and tranquylite of thys royame of Englond, for our liege lord the kyng that God for his grete mercy |p87 sende hym grace so to gouerne and rewle thys royame that God be plesyd and worshippyd and [to the] prouffyt and sauacion of this londe. Also ye shal pray for our liege lady the quene, my lord the prynce and al the noble progenye of them, for al dukes, erlis, barons, knyghtes and squyers and al other lordes of the kynges counceyl whiche haue ony rewle and gouern_aunce in this londe that God gyue them grace so to counceylle, rewle and gouerne that God be plesyd, |r10 the londe defendyd and to the prouffyt and sauacion of alle the royame. Also ye shal pray for the pees bothe on the londe and on the water that God graunte loue and charite emong alle cristen people. Ye shal prey for alle our parisshens where they ben on londe or on water that God saue them from al maner of parellis and for al the good men of this parisshe, for theyr wyues, chyldren and meyne that God them maynteyne, saue and kepe. Ye shal also praye for al trewe tithers that God multeplye theyr goodes and |r20 encrece, for al trewe telyers that laboure for our sustenaunce that telye th'erthe, and also for al the greynes & fruytes that ben sowen, sette or doon on the erthe or shal be doon that God sende suche wederyng that they may growe, encrease and multeplye to the helpe and prouffyt of alle mankynde. Ye shal praye for alle trewe shypmen and marchauntis where that they be on londe or on water that God kepe them from al perillys and brynge them hoom in saefte wyth theyr goodes, shippes and marchaundyses to the helpe, |r30 comforte and prouffyt of this royame. Ye shal also pray for al them that fynden ony light in this chirche or yeue or byquethe boke, belle, chalyce or vestement, surplys, autercloth [d6] or towayl, londes, rentes, lampe or lyght or ony other adournement wherby Goddis seruyse is the better seruyd, susteyned & mayntenyd in redyng & syngyng, and for |p88 alle them that therto haue counseylled that God rewarde & yelde it them at theyr moste nede. Also ye shal pray for al trewe pylgryms & palmers that haue taken theyr waye to Rome, to Iherusalem, to Saynt Katherynes or to Saynt Iames or to ony other holy place that God of hys grace yeue them tyme and spaoo wel for to goo & to come to the prouffyt of theyr lyues and sowles. Ye shal also pray for al them that be seke or dyseasid |r10 of this parisshe that God sende to them helthe the rather for our prayers, for al the wymmen that ben in Our Lady bondis and with childe in this parisshe or in ony other that God sende to them fayr delyueraunce, to theyr chyldren right shap, name & cristendom, & to the moders puryficacion, and for al them that wold be here and may not for sekenes, for trauayl or ony other leeful occupacion that they may haue parte of al the good dedis that shal be doon in this place or in ony other. Also ye shal pray for al them that been in |r20 good lyf that God them holde longe therein, & for them that ben in dette or in dedely synne that Ihesu Crist brynge them out therof the rather for our prayers. Also ye shal pray for hym or her that this day yaf the holy breed and for hym that first began & lengest holdeth on that God rewarde it hym at the day of dome, and for al them that doon, wylle or say you good that God yelde it them at theyr nede, & for them that other wolden that Ihesu Crist amende them. For al these and for al cristen men & wymmen ye shal say a Pater Noster |r30 & an Aue. Deus miseriatur nostri &c, Gloria Patri, Sicut erat, Kirielison, Christeleison, Kirielison, Pater Noster, Et ne nos, Set libera, Ostende nobis Domine, Sacer_dotes tui induantur, Domine saluum [fac] regem, Saluos fac seruos, Saluum fac populum, Domine fiat pax, Domine exaudi, Dominus vobiscum, Oremus, Ecclesie tue quesumus |p89 Domine, Deus in cuius manu, Deus aquo &c. Furthermore ye shal pray for al kristen sowles, for al archebysshoppis & bisshoppis sowlis and in especial for al them that haue be bisshoppis of this diosyce, and for al curatis, persones and vycayres sowles and in especial for the sowles of them that haue [d6v] ben curatis of this chirche and for the sowles that haue seruyd in this chirche. Also ye shal pray for the sowles of alle crysten kynges and |r10 quenes and in especial for the sowles of them that haue ben kynges of this royame of Englond, and for al tho sowles that to this chirche haue yeuen boke, belle, chalys or vestement or ony other thyng by whiche the seruyce of God is better doon & Holy Chirche worshipped. Ye shal also pray for your faders sowlis, for your moders sowlis, for your godfaders sowlis, for your godmoders sowlis, for your brethern & susters sowlis, and for your kynnes sowles, & for your frendys sowles and for al the sowles that |r20 we ben bounde to pray for, and for the sowles that been in the paynes of purgatorye there abydyng the mercy of Our Lord God, and in especial for them that haue most nede and leste helpe that God for his endeles mercy lesse and mynysshe theyr paynes by the moyen of our prayers & brynge them to his euerlastyng blysse in heuen, and also for the sowle of N or of them that on suche a day this weke we shal haue the annyuersarye. And for alle cristen sowles ye shal deuoutly say a Pater Noster & an Aue, psalmus De Profundis &c with |r30 this colecte Oremus. Absolue quesumus, Domine, animas famulorum tuorum, pontificum, regum, sacerdotum, parentum, parochianorum, amicorum, benefactorum nostrorum et omnium fidelium defunctorum ab omni vinculo delictorum vt in resurrec_tionis gloria inter sanctos et electos tuos resussi_tati respirent per Christumnum Dominostrum, Amen. Enprynted by Wylliam Caxton at Westmestre.