gaf god to man to woman in hys creacoÌ„n that same lawe euery creature resonable ought to kepe by ygnorauÌ„ce he shal not be excused syth they haue vnderstoÌ„dyng of reason ¶ The ij lawe cometh of the deuyl to destroye the lawe of nature aforsayd that is said lawe of concupyscence whiche was put in the creature resonable by the synne of Inobedyence which was in our first fader for tofore he dysobeyed to god by synne the body humayn was obeyssauÌ„t to the soule to reason entyerly but assone as he had dysobeyed god the body by concupysceÌ„ce dysobeyed to reasoÌ„ Of which it happeth ofte how be it that the creature by the fyrst lawe of nature knowe the good to be doon the euyl to be eschewed Alwaye by coÌ„cupysceÌ„ce folisshe plesauÌ„ce is lefte the rizt IugemeÌ„t of reason is enclyned to do the contrarye this sayth saynt powle that he fonde a lawe in his membris· that is to wete the said lawe of concupyscence whiche gaynsayed to the lawe of reason which was in the soule of this lawe of concupyscence set by synne in the creature None escaped but onely Ihesu the glorious virgyn marie The iij lawe is sayd the lawe wryton which was delyuerd for the creature that by the lawe of concupyscence wold enclyne hym ageynst the IugemeÌ„t of reason to do euyl to withdrawe hym to do synne for doubte of punycyon thys lawe was delyuerd to moyses to the chyldren of Israhel The iiij lawe is sayd of loue of grace which is none other thyng but to loue god his neyghbour And was delyuerd by cause that the lawe of scrypture which for drede to be punysshed withdrewe the creature to do euyl was not suffycyent for how wel that hit empesshyd the dede as towchyng the werke Neuertheles it empesshed not to the creature the wylle to doo euyl the whiche thynge is dedely synne as ofte tymes as it is coÌ„cluded in the thynge that shold be as to the dede this iiij lawe of loue is in ij comandementes pryncypally comprysed The first is this Thou shalt loue thy god with al thy herte with al thy sowle with al thy entendemeÌ„t with al thy myght The ij is that thou shalt loue thy neyghbour as thy self And these two comandements ben so conioyned that the one may not be accomplisshed withoute that other· ¶ Of the fyrst commandement capitulo ij FOr to haue the knowleche of the sayd first comandemeÌ„t ought to be knowen that ij thynges enclyne vs to loue god The first is to here gladly for to speke of hym ofte for naturelly whan we here of ony persone sayd grete good we ben enclyned to prayse loue hym therfore to goo ofte to holy chyrche to predycacioÌ„s sermoÌ„s is to a creature grete vtylyte prouffyt The second thynge is to thynke ofte to haue in mynde the grete benefaytes that a creature hath receyued receyueth euery day of god for naturelly we ben enclyned to loue them that done vs good Thys loue of god is acquyred goten by these ij thynges in a creature is kepte multeplyed by ij other thynges Fyrst for to wythdrawe take away his hert fro the loue of temporal goodes for the hert may not be parfyte in dyuers thynges and therfor none may loue god the worldly thynges togyder perfytely Secondly for to haue stedfast pacyeÌ„ce in tribulacoÌ„n to suffre it for the loue of god for the thyng for which loue hath moost trauayl by moost payne is goten ouzt to be moost loued and moost derworthly kept this sapyence is moche necessary prouffytable to al them that wyl goo with god For thus as sayth holy scripture by many tribulacions byhoueth vs to entre in to the royame of heuen And this manyfesteth sheweth to vs the lyues of sayntes which for to come to god haue so moche suffred endured After it is to wete that to thacoomplysshement of the sayd comandement iiij thynges admonessheth the creature ¶ The first is to haue in mynde contynuelly the goodes that the creature hath receyued of god as sayd is tofore For whan the creature consydereth that he hath receyued of god body soule al other goodes that he hath temporell spirituel the parylles also whiche he hath escaped· The glorye of heuen whyche he hath apparaylled to vs. the creature humayn shal Iuge that he oweth to loue god wyth all hys hert The ij reason is to haue in consyderacion the grete puyssaunce excellence and noblesse of god And with that the grete inyserye and pouerte of our self by the which consyderacion the creature shal Iuge· that whan he shal loue god with al his hert he shal serue hym wyth al his myght which yet he doeth ful lytel vnto the regarde of his grete excellence· noblesse puissaÌ„ce And therfore the creature humayne ought alwaye the more to enforce hym to loue to serue to honoure god ¶ The thyrd reason is to take awaye the loue affection of worldly thynges as sayd is tofore For where al the herte suffyseth not for to loue god suffysauntly consydered hys grete excellence noblesse and puyssauÌ„ce as tofore is sayd thenne he that putteth in his hert the loue of thynges temporelle whyche ben not but fylthe ordure to the regarde of god semeth wel that he doth to god grete vylonye in this caas he loueth not god wyth al his hert after the sayd comandement for of so moche as the herte of the creature is sette to loue other thynge than god of so moche is it lasse in god ¶ The fourth reson is to kepe hym self to put from hym al synnes and in especial dedely synne for noo creature beyng in dedely synne may loue god For by dedely synne the creature offendeth god and is pryued oute of grace whyche is thynge contrarye to his loue ¶ Of the fyrst comandement of the lawe capitulo iij WE ought thenne accordyng to the sayd fyrst commandement to loue god with al our hert The which thynge the creature doth whan in alle his werkys hys entencyon is ryghtful and after goddes wylle For thentencyon of the creature is of suche vertu that he rendre his werkes his operacyon after god good or euyl therfore what so euer werke that the creature doo yf his entencyon be euyl thoperacyon and alle the werke is withoute meryte and conuertyd fro hit in to euyl herof it is sayd in the gospel by our sauyour Ihesu cryst yf thyn eye be euyl al thy body is derke That is to say yf thyn entencyon be euyl al thy werkys ben derke in synne and withoute meryte And therfore it behoueth to rendre the werke of the creature good and merytorye that his entencyon be ryghtful accordyng to goddys wylle But by cause that she to â—â—ndre the werke of the creature good and merytorye accordyng to god suffyseth
WHan I remembre and take hede of the conuersacion of vs that lyue in this wretched lyf in which is no surete ne stable abydyng And also the contynuel besynes of euery man how he is occupyed and dayly laboureth to bylde edefye as though theyr habytacion and dwellyng here were permanent and shold euer endure also practyse how they may gete temporalle possessyons goodes and rychesses of whyche they are neuer contente ne satysfyed as for the moost partye but contynuelly entende and laboure by many subtyl meanes how they may encreace theyr sayd possessyons and richesses for to come and attayne to worldly honour and estate In whiche they wene be veray felycyte and blessydnes and whan I haue wel ouerseen examyned these forsayd thynges and lyf I fynde nothyng in them but vanyte of vanytees and all vanyte yet I merueylle moche of them that ben lerned wyse noble men in the lawe that not withstondyng their rychesses sure lyuyng as wel in the spirituelte as in the temporalte contynuelly laboure to be enhaunced promoted to hye dygnytees and offyces as though therin were perpetuel felycyte In whyche ye may see at eye that al is but vanyte they that meÌ„ repute for wysest gretest aboute prynces in a moment ben ouerthrowen brought to nought Not withstondyng for the moost parte they of the spyrytuelte also of the temporalte entende more to gete worldly honours rychesses possessyons for to satisfye the appetyte of their inordynate desyre here in this transytorye lyf which anone hastely shal departe fro the corruptyble body thaÌ„ they do for theternal lyf which shal euer endure in Ioye or in payne TheÌ„ne to th ende that euery man resonable remeÌ„bre hym self that he is mortal shal withoute fayle departe out of this lyf hastely sone ought while he is here lyuyng to purueye ordeyne for the perpetuel lyf to come so to lyue accordyng to the lawe comandements of our lord ocupye hym self in vertuous â—â—â—racyons and werkes in eschewyng al vices synnes al the brauÌ„ches of theÌ„ that they may after this short traÌ„sytorye lyf attayne com to the euer lastyng lyf in heuen I purpose attende by the suffraunce of almyghty god to traÌ„slate a book late delyuerd to me reduce it out of frensshe in to our comyn englysshe tonge in whyche euery man may be enformed how he ouzt to kepe the lawe comauÌ„demeÌ„ts of god to folowe vertu flee eschewe vyces to pourueye ordeyne for hym spyrituel rychesses in heuen ppetuel permament which book was made in frensshe atte requeste of Phelip le bele kyng of frauÌ„ce in the yere of thyncarnacion of our lord MCClxxix reduced in to englisshe at the request specyal desyre of a synguler frende of myn a mercer of loÌ„don the yere of our sayd lord M.iiij C.lxxxiiij which book is entytled named in frensshe le lyure royal whiche is to say in englisshe· the ryal book or a book for a kyng in whiche book ben comprysed the x comandemeÌ„ts of our lord the xij artycles of the fayth the vij dedely synnes with their brauÌ„ches the vij petycions of the pater noster· the seuen yeftes of the holy ghoost the vij vertues and many other holy thynges maters good prouffytable for the we le of maÌ„nes soule Thenne I exhorte desyre euery maÌ„ that entendeth to the prouffyt seluacyon of his soule to ouer see this sayd book in whiche he shal fynde good prouffytable doctryne by which he may the rather attayne to come to euerlastyng blysse· alwaye what that is wryton is vnder correctyon of lerned men humbly besechyng them to correcte amende where as is ony dâ—faute so doyng they shal doo a merytory dede For as nyghe as god hath gyuen me connyng I haue folowed the copye as nyghe as I can I beseche almyghty god that this sayd werk may prouffyte the redars that is the special cause that it is made fore that knoweth god to whome noo thyng is hyd whyche gyue vs grace so to lyue vertuously in this short lyf that after this lyf we may come to his euerlastyng blysse in heuen ameÌ„ HEre foloweth the table of the rubriches of thys presente book entytled named Ryal whiche speketh fyrst of the ten commandementes Fyrst of the two tables of the lawe which god delyuerd vnto Moyses for to preche to the peple capitulo primo Of the fyrst comandement capitulo ij Of the fyrst comandement of the lawe cao. iij Of the second comandement of the lawe capo. iiij How one ought to loue his neyghbour capo. v Here folowe the ten comandements of the lawe ê‘ticuler vj Of the iij first comandements partyculer the fyrst thynge that a subget oweth to his Lord capo. vij Of the second thynge that a subget oweth to his lord viij The thyrd thynge that a subget oweth to his lord ca ix Of the seuen other comandements apperteynyng to the loue of his neyghbour capo. x Of the xij artycles of the fayth capo. xj Of the beest that saynt Iohan theuangelyst sawe in thapocalips capitulo xij The deuysyon of the seuen dedely synnes capo. xiij Of the brannches of the synne of pryde capo. xiiij Of the fyrst braunche of the fyrst bowh capo. xv Of the second bowh of the fyrst braunche capo. xvj Of the thyrd bowh capo. xvij Of the second braunche of pryde capo. xviij The thyrd braunche of pryde capo. xix The fourth braunche which is ambicoÌ„n capo. xx The v braunche which is vaynglorye capo. xxj The vj braunche is ypocrysye capo. xxij The vij braunche of pryde capo. xxiij The second heed of the beest capo. xxiiij The thyrd heed of the beest of helle is Ire capo. xxv The fyrst warre of the synne of yre capo. xxvi Of the synne of slouthe which clerkes calle accydye ca xxvij Of pusyllanymyte of delayeng werynes capo. xxviij Of delayeng to do wel capo. xxix Of the synne and vyce of neclygence capo. xxx Of forgetyng the vyce that cometh therof capo. xxxj Of the vyce of latchednes capo. xxxij Of euyl poyntes of slouthe capo. xxxiij Of the synne of auaryce capo. xxxiiij Of dyuers maners spyces of vsure capo. xxxv The second maner of vsurye ca xxxvj Of thefte ca xxxvij The thyrd braunche of the synne of auaryce capo. xxxviij The synne of chalenge capo. xxxix Of vij maners of the synne of chalenge capo. xl The fyfthe braunche of auaryce capo. xlj Of the synne of symonye capo. xlij Of the fyrst bough of Symonye capo. xliij Of the synne of malygnyte that cometh of auaryce xliiij Of marchaundyse capitulo xlv The ix braunche of auaryce xlvj Of the synne of lecherye capo. xlvij Of dyuers estates of lecherye capo. xlviij Of the synne of glotonnye capo. xlix Of the synne of the tongue capo. L Of the synne that is in ydle wordes lj
For to haue the knowleche of them is to wete that the creature that loueth his neyghbour after the sayd comandement ought to haue ij thynges that is to wete not to do euyl for to do wel And therfore of the sayd seuen comandementes partyculer the fyrst enduceth and excyteth the creature to do wel But how be hyt that euery creature is bounden to doo wel to his neyghbour Neuerthelesse he is moost bounden by especyal to doo good to tho persones that to hym be moost nygh and moost conioyned And therfore the sayd fyrst comandement of these vij enduceth and admonesteth the creature to do wel and comanded to honoure serue and ayde fader and moder whiche ben the persones moost conioynt to vs and to whome we be moost holden after god And it is suche honoure thy fader and moder to the ende that thou haue good and longe lyf vpon the erthe The cause wherfore we ought to honoure our faders and moders is for the grete benefaytes that we receyue of them in iij thynges pryncypally First the chylde receyueth of fader and moder his beyng For therfore the chylde ought to bere to them more gretter honoure and obeyssaunce than to ony other after god Secondly the chylde receyueth of fader moder nourisshyng in his chyldehode And therfore the chylde is bouÌ„den to gouerne them in theyr olde age and of his goodes to admynystre vnto them theyr necessytees after his power yf they haue nede ¶ Thyrdly the chylde receyueth of fader and moder techyng doctryne And therfore in al thynges that be not ageynst god the chylde oweth to obeye to them and in thys doyng v thynges ben promysed of god by the prophete to the chylde ¶ Fyrst grace in this world and glorye perdurable in that other Secondly longe lyf which ought not to be nombred in the nombre of yeres but in the nombre of good vertues And in lyf which is wythoute synne Thyrdly ioye and lygnage of chyldren Fourthly fame or renommee lowable Fyfthly rychesses After it is to wete that somme be not sayd fader for cause of carnal generacyon but for many other causes Somme ben sayd fader and to eche of them we ought to bere honour reuerence Fyrst soÌ„me be sayd fader for good holy doctryne good ensaumple that they haue gyuen shewed of good holy lyf As the apostles other sayntes for by their holy doctryne they haue maad vs chyldren of Ihesu Cryst by feythe and to them we ouzt to bere honour reuerence obeyssaunce not onelye wyth the mouthe but by ensyewyng theyr werkys theyr good holy lyues doctryne Secondly soÌ„me ben sayd fader for the admynystracyon that they haue of god lyke as ben the prelates of holy chyrche to whome we ought gyue honoure in obeyeng to them to theyr comandements as to the mynystres of god ¶ Thyrdly somme be sayd fader for the garde and defence that they ought to do to theyr people as ben the kyng the prynce other lordes whiche haue the peple to gouerne to kepe them we ought to loue honoure and to them obeye by subiectyon for theyr power cometh of god Fourthly somme ben sayd fader and ben to be honoured for the wee l good that is receyued of them as ben they that socour the poure in theyr necessyte as a fader by pyte and by compassyon Fyfthly somme be sayd fader ought to be honoured for theyr olde age as been the peple whiche been of grete age AFter the sayd fyrst comandement partyculer touchyng the loue and dylectyon of his neyghbour whiche enduceth and somoneth a creature to doo wel Folowen the other vj whiche defende to a creature to doo euyl And therfore that emonge alle the euylles that a creature may do to another the grettest euyl is to sle hym this was gyuen to moyses in the second comandement of the vij and is this Thou shalte not slee that is to wete creature resonable of thy propre wylle auctoryte To the knowleche of whiche commandement is to wete that after holy scrypture been slayn creatures resonable in many maners Fyrst by smytyng in the body and hurtyng in suche maner that deth ensyeweth therof this is not onely ageynst the second commaundement pryncypal aforesayd whiche comandeth to loue his neyghbour as hym self But it is ageynst nature for naturelly al thynges lyke semblable loue eche other Secondly by gyuyng counceyl fauour or ayde and tenduce a creature to slee another bodyly or to make hym to falle in to dedely synne Thyrdly in makyng comforte and ayde to a creature for to slee another corporâ—lly or to cause hym to falle in to dedely synne Fourthly in consentyng hym selfe to the bodely deth of another or spyrituel as touchyng to dedely synne as to make another to falle The whiche consentyng is vnderstonde as ofte tymes as I may lette another fro dethe corporel or spyrytuel as touchyng dedely synne I lette hym not By this it appyereth clerely ynough that a creature somtyme sleeth the body by iniurye doon to his body in suche wyse that deth ensyeweth somtyme the soule for to make it falle in to dedely synne and somtyme body soule togyder by sleyng hym self or a woman grete wyth chylde lyuyng The second comandement defendeth to do euyl to a persone conioyned in maryage that is thys Thou shalt do none aduoultrye That is to say wyth a woman conioyned to another by maryage Thou shalt haue noo comyxtyon or flesshly companye Ne a woman also maryed wyth ony other man than hir husbond it is to wete that man woman in doyng ageynst the sayd comandement synne fyrst ayenst the lawe of god whiche hath defendyd aduoultrye by the sayd comandement yet they synne ageynst the lawe of god by the whyche it is sayd that this whiche god hath conioyned by maryage that by man it may not be deceueryd ne departed In gyuyng ouer his body by carnal copulacyon to another For after the holy scrypture man and woman by maryage ben constytuted â—weyne in one flesshe Yet efte they synne ageynst the sacrament of maryage made in the face of holy chyrche By the whiche man woman promytte theyr trouthe to other By vertu of whiche oth the body of the man longeth to the womaÌ„ the body of the woman is to the man ought not to be abandouÌ„ned ne delyuerd to other by comyxtion carnal alweye how wel that in the thynges aforsayd they synne dedely as sayd is yet the synne of the woman that abandouÌ„neth hyr body to another man than hir husbond by companye carnal coÌ„myxtion is more gretter whan chyldren or lygnage ensyeweth than is of the man For wyth the synnes aforsayd she commytteth thefte in gyuyng to hyr husbond heyres for to succede to hym of another man than of hym self by this the womaÌ„ commytteth sacrelege trayson thefte And in other caases the synne of
was conceyued of the holy ghoost borne of Marye That is to say that he was conceyued in the vyrgyn marie And by the vertu of the holy ghoost and no thynge of man that the vyrgyn marye abode alwaye virgyn tofore and after This artycle sette in saynt Iames the more sayeng Qui conceptê° est de spiritu sancto natus ex maria virgine ¶ The fourth artycle apperteyneth to the passyon of Ihesu cryst that is to say that he suffred vnder pylate his passyon The which pylate was preuoste Iuge for the tyme in Iherusalem for the romayns And of hym was Ihesus cryst Iudged wrongfully at the requeste of the ryght felon Iewes and crucyfyed and deed and layed in the sepulcre and descended in to helle This artycle maad saynt Iohan theuangelyst sayeng Passê° sub poncio pilato crucifixus mortuus sepultus descendit ad inferna ¶ The fyfthe artycle is of the resurrection of Ihesu Cryst That is to say the thyrd day he aroos fro deth This artycle maad Saynt Thomas sayeng Tercia die resurrexit a mortuis ¶ The syxthe artycle is of thascencyon of Ihesu Cryste That is to say he ascended to heuen and sytteth vpon the ryght syde of god the fader almyghty This artycle maad Saynt Iames the lasse sayeng Ascendit ad celos sedet ad dexteram dei patris omnipotentis ¶ The seuenth artycle is of the comyng of Ihesu Cryst to the dome That is to saye From thens he is to come to Iudge the lyuyng and the ded This artycle made saynt Phelyp sayeng Inde venturus est iudicare viuos mortuos ¶ The viij artycle is to byleue in the persone of the holy goost This artycle made saynt bartylmew sayeng Credo in spiritum sanctuÌ„ ¶ The ix article is to byleue in the holy chirche of rome and in thordynauÌ„ces of holy chirche This artycle made saynt mathewe sayeng Sanctam ecclesiam catholicaÌ„ ¶ The x is to byleue in the holy sacrament by the same holy sacrameÌ„t is made remyssyon of synnes to al them that receyue hym worthely Thys artycle made Saynt Symon sayeng Sanctorum coÌ„munionem remissioneÌ„ peccatorum The xj artycle is of the general resurrectyon in propre bodyes This artycle made saynt Iude broder of saynt symon sayeng Carnis resurrectionem The xij the laste artycle is to byleue heuen to be lyf perdurable This article composed made saynt Mathye sayeng vitam eternam Amen ¶ Thus enden the twelue artycles of the feythe ¶ Of the beest that saynt Iohan theuangelyst sawe in thappocalyps capitulo xij THe holy appostle Saynt Iohan the euangeliste in the book of his reuelacioÌ„s which is callyd apocalips sayth that he sawe a beest which yssued oute of the see merueyllously desgysed moche dredeful For the body of the beest was of a lyepard the feet of a beer the throte of a lyoÌ„ he had vij heedes x hornes aboue and aboue the x hornes x crownes saynt Iohan sawe that this cruel beest hath power myght to fyghte ayenst sayntes to ouercome them to conquere them Thys beest so cruel so conntrefayted so dyuers so dredeful signefyeth the deuyl of helle which is ful of sorow of al bytternesse· The body of this beest was as sayth saynt Iohan semblaunte vnto a lyepard For in lyke wyse as the lyepard hath dyuers colours In lyke wyse hath the deuyl dyuers maners of engynes for to deceyue to drawe the peple to synne The feet of the beest were of a bere For in lyke wyse as the beer hath the myght strengthe in his feet in his armes holdeth strongly byclyppeth fast that whiche he hath vnder his feet enbraceth In lyke wyse doeth the deuyl them that he embraceth and hath beten doun by synne The throte of the lyon was in hym for his grete cruelte The vij hedes of the sayd beest ben the vij chyef dedely synnes by the which the deuyl draweth to hym as it were al the world For oftyme it happeth that many ê‘sones falle in soÌ„me throte of these vij hedes That is to vnderstonde of the seuen dedely synnes and therfore sayth Saynt Iohan that the sayd beest had power ayenst the saynces for in the erthe is none so holy a man that parfytelye may eschewe al the maners of synnes· that of these vij heedes of the vij dedely synnes descende withoute specyal pryuylege grace of god lyke as it was in the virgyn marie whyche neuer dyd synne or in another saynt after the specyal grace that he had of god lyke as the gloryous vyrgyn marye had specyal synguler grace of god aboue al other creatures The x hornes of the beest sygnefye the brekyng of the x commandementes of the lawe of our lord whych the deuyl pourchaceth as moche as he may that the creature breke them in lyke wyse as he purchaceth that the creature falle in the vij dedely synnes toforesayd or in soÌ„me of the braunches of them The x crownes of the sayd beest sygnefyen the vyctoryes that the deuyl hath vpon the synners by cause that he hath made them for to breke the ten comandements of the lawe of our lord Herafter foloweth the deuysyon of the vij dedely synnes ca xiij THe fyrst heed of the beest is pryde The second Enuye The iij yre or wrath The iiij slouthe The v auaryce The vj glotonnye The vij lecherye Oute of these vij synnes dedely descenden alle maner of synnes therfore be they callyd chyef of vyces for they ben chyef of al vyces and of alle synnes be they dedely or venyal Eueryche of these seuen dedely synnes is departed in many partyes first we shal speke of the synne of pryde This was the first synne the begynnyng of al euyl whan the angel lucyfer for his grete beaute and his grete vnderstondyng he wold haue ben aboue alle other angels wold compare to god that so good fayr had made hym by cause he took suche pryde in hym he fyl fro heuen in to helle and became a deuyll And alle hys companye wyth hym Alle proude men resemble thys lucyfer whiche wyl be aboue the other and be more preysed more allowed more enhaunced than the other· whiche been better of more valewe than they be This synne of pryde is ouer perylous for it blyndeth man woman so that they knowe not ne see not the perylle wherin they be by synne This is the right stronge wyn of the deuyl and the moost especyal of which he enyureth or maketh dronke the grete lordes ladyes· the bourgeyses the ryche the noble and valyaunte persones and generally al maner of people But in especyal the grete lordes ladyes in suche maner that they knowe not them self ne see not theyr defaultes ne theyr folyes ne theyr synnes Thys is the moost perylous maladye sekenesse of al the other Certeynly he is in grete peryl to whome alle tryacle torneth to venym
Abbottes Deene archedeken or other whyche ben made by electyon The fourth is the synne of them that for yeftes or for promesses for prayers or by force of armes or for seruyses dyshonest gyue the prebendes the cures or other benefyces of holy chyrche The v is the synne of them whyche by couenaunte made entre in to relygyon in them that in suche manere receyue them Ther ben many other dyuers synnes in symonye but it apparteyneth more to clerkys than to laye men this book was more made for the laye men than for the clerkys which knowe and haue the bookes yet neuerthelesse it is necessarye and nede to laye men that they kepe them fro this synne in iij causes One is whan they wyl ayde helpe theyr kynnesmen theyr frendes to ryse vnto dygnytees of holy chyrche The other is whan they gyue the prebendes that been of theyr yefte and the benefyces ¶ The thyrd is whan they sette and put theyr chyldren in to relygyon in these thre poyntes yf they gyue or receyue yeftes or prayers not leefful or euyl seruyse they may sone falle in thys synne of Symonye For lyke as sayth the lawe wryton There be thre maners of yeftes of Symonye yeftes of the honde lyke as golde or syluer or other Iewel Yeftes of the mouthe as ben prayers yeftes of seruyce dyshoneste I calle yeftes dyshonest where the synne is done pryncypally for thynges spyrytuel ¶ Of the synne of malygnyte whyche cometh of auaryce capitulo xliiij THe seuenth braunche of auaryce is malygnyte whan a maÌ„ is so wycked that he fereth not to do a grete synne dedely and horryble or to do grete harme to other for lytel conquest of prouffyte for hym self ¶ This braunche hath many bowes The fyrst is whan ony persone for drede of pouerte or for couetyse of wynnyng he renyeth and forsaketh god or for to denye the crysten feythe and bycometh heretyke or Iewe or sarasyn To this synne apperteyneth the synne of them that for money doon calle the deuyls make the enchauntementes and maken to loke in the swerde or crystal or in the vngle or nayle of the fyngre for to atteyne and fynde the thefte or other thynges loste And of them also that pourchace the charmes by sorcerye or by ony other wycked crafte what someuer it be whan persones been in maryage hate eche other and may not dele ne haue companye one wyth that other by maryage Or persones that be not in maryage hate eche other by synne folyly ¶ The second is the synne of cursyng or by euyl sayeng by trayson or by detractyon whan a man for wynnyng or for hyre dooth thynge for whyche ony persone is put vnto deth or by swerde or by venym or by ouy other manere ¶ The iij synne is of them that for to wynne brenne howses or townes castellys or chyrches or destroye the vygnes or cornes and doo other dyuers grete dommages ¶ The iiij is the synne of them that ofte pourchace the plees debates and the warres in cytees or in castellys in chapytres or emonge other hye and grete men by cause that they wene to gete and wynne more in warre than in the pees ¶ The fyfthe is the synne of bayllyes and suche offycers that accuse and chalenge the poure people and make them to be raunsoned and tormented for a lytel gayne that they haue therof To thys synne apperteyneth the synne of the false Iuges of fals men of lawe and aduocates and of fals questys and wytnesses of whiche we haue spoken tofore in many other maners is the synne of malygnyte But it were ouer longe for to wryte it here And better may eche man rede and consyder his synnes many other â–ª in his conscyence than in the skynne of a sheep or in paper ¶ Of marchaundyse capo. xlv THe viij branche of anaryce is marchandyse wherin men synne in many maners for temporal goodes and specyally in seuen maners The fyrst manere is to selle as dere as he may The second is to lye swere and forswere the more for to selle his marchandyse The thyrd is the deceyte and fraude that is doon in the weyghte and in the mesure and this may be doon in thre maners The fyrst is whan a persone hath dyuers weyghtes and dyuers mesures and byeth by a more gretter weyght and lenger mesure and selleth by a lasse The second is whan one hath a trewe weyght a trewe mesure and wayeth or meteth vntruly falsely lyke as the tauerner which fylleth his mesure with scum fome the iij maner is whan they that selle by weyghte pourchace and doo so moche by deceyte and fraude that thylke thyng that is weyed semeth to be more of weyghte than it is The fourth manere for to synne in marchaundyse is to selle the derrer for the terme herof we haue spoken tofore ¶ The fyfthe is to selle otherwyse than the mustre is and worse lyke as these scryueners wrytars doon that at the begynnyng shewe wryte good letter and after make werse and shende al. ¶ The vj is in hydyng and concelyng the trouthe of the thynge that is solde and so do these brokers and coorsers of hors ¶ The seuenth is to make pourchace that the ware or thynge that is solde seme moche better than it is lyke as doon the merciers and drapers that chosen make the places derke where as they selle theyr clothe and ware And in many other maners may men synne in marchandyse but it shold be ouerlonge to say here ¶ The nynthe braunche of auaryce capo. lxvj THe ix brauÌ„che of auaryce is in many mesteres or craftes In this synneth moche peple and in many maners lyke as doon these commyn wymmen whiche for lytel wynnyng abandonne and gyue them self al to synne Also these hazardours bawdes kepars of forboden games and many other wâ—yche for temporel prouffyte abandonne them to dyshoneste and vnthryfty craftes which may not be doon without synne as wel of them that do it as they that susteyne hyt ¶ The x braunche of auaryce is in euyl playes and games as the dyse quardes tables or what someuer games that men playe at for money or for gayne temporelle Suche maner playes in especyal of dyse and tables been deffended and forboden by the decrees and lawe for many perylles that comen therof The fyrst is couetyse the second ouer grete vsure as xij for vj. and not at a moneth or thre dayes but many tymes in one day The thyrd synne to multeplye lesynges and vayne wordes that werse is grete blasphemyes of god and of his sayntes The angre and wrath the oftymes hath be taken to correcte and chastyse the other For somtyme theyr vysage hath be torned bacward and behynde Somtyme soÌ„me haue lost theyr eyen Somme theyr speche ¶ There was a knyght that sware by the eyen of god anone the eyen of his hede sprange oute and fyl vpon the eschequez ¶
whan the man hath had companye wyth suche a woman he may not after haue his maryage of the cosyns of his wyf And yf he take hyr the maryage is none after the lawe and yf he take a wyf after hyr cosyn he loseth the ryght that he hath to hys owen wyf in so moche that he may not ne ouzt not to dwelle wyth hir yf she requyre it not tofore The x of a woman to a clerk This synne aryseth aualeth moche after thordre and after the dygnytees ordred The xj is of a man of the world wyth a woman of relygyon or the reuerse a woman of the world wyth a man of relygyon thys synne encreaceth dyscreaseth after the state of the persones that done it The xij is of the prelates whiche ought to be forme and ensaumple of clennesse of chastyte and of holy lyf to alle the world The laste is moost foule and so abhomynable that it ought not be named This synne is ayenst nature whyche the deuyl enseygneth and entyseth a man in many maners which ben not to be named for the matere whiche is ouermoche abhomynable But in confessyon it ought to be sayd yf it be he or she to whome it hath happed For of so moche as the synne is more grete and more horryble of soo moche auaylleth the more the confessyon For the grete shame that a man hath to saye his synne is a grete parte of the penaunce after the holy scripture ¶ This synne dyspleseth so moche to god that he dyd do rayne fyre brennyng and stynkyng sulphre vpon the cytees of sodom and gomor and dyd do synke for this synne fyue cytees doun to helle The deuyl hym self that purchaced thys synne hath shame and abhorred it whan it is doon ¶ Of the synne of glotonye capitulo xlix THe seuenth heed of the beest of helle is the synne of the mouthe otherwyse callyd glotonnye which hath two offyces of whiche that one apperteyneth to the taste as to ete and drynke and that other is in spekyng Therfore this vyce this synne is deuyded in two partyes pryncypally that is to wyte in the synne of glotonye whiche is in etyng drynkyng and in the synne of the shrewde tongue that is in foule and folysshe spekyng And fyrst we shal saye of the synne of glotonye whiche is a vyce that moche pleaseth the deuyl and dyspleaseth to god By this synne hath the deuyl grete power in man wherof we rede in the gospel that god gaf lycence to deuylles for to entre in to swyn and whan they were entred they drowned them in the see Thys sygnefyeth that the glotons that lede the lyf of hogges and of swyn the deuyls haue leue to entre in to them to drowne them in the see of helle And maketh theym to ete so moche that they breste drynke so moche that they be drowned whan the champyon hath ouerthrowen his felowe he holdeth hym by the gorge by cause he shold not relyeue Ryght so is hyt of hym that the deuyl holdeth by hys synne in his mete the deuyl renneth to hys gorge lyke as the wolf dooth to the sheep for to strangle hym lyke as he dyd to Adam Eue in paradys terrestre Thys is the fysshar of helle whiche taketh the fysshes wyth the grynnes by the throte This vyce dyspleseth moche For the gloton doeth to hym grete shame whan he maketh his god of a sacke ful of dunge That is his bely whyche he loueth more than god and doubteth serueth it God commaundeth that he shold faste The bely sayth nay thou shat not but thou shalte eete longe and by leyzer God commandeth to ryse erly his god his bely sayth thou shalte not I am ouer ful me lyst to slepe The chirche is none hare he wyl not flee awaye and it is not yet open It shal wel abyde and tary for me· And whan the gloton aryseth he begynneth his matyns and his prayers and sayth O god what shal we ete this day shal we not fynde that is ony thynge worthe After these matyns comen the lawdes sayth A lord god how wel dranke we yester euyn the good wyn and how good mete ete we Thenne after this by wepeth the gloton his synnes and sayth Alas sayth he I wende wel thys nyght to haue deyed The wyne yestereuyn was ouer stronge myn heed aketh I shal not be eased tyl I haue dronken This god of the wombe of glotonye is ouer euyl For fyrst he bycometh a tauern gooar frequenteth tauernes after he playeth at the dyse after he selleth his good awaye after he bycometh a rybaulde an holyer and letchour and at the laste he hangeth on the galowes This is the salarye and the scotte that is ofte payed for the synne of glotonye This synne is departed after saynt gregorye in to v braūches For there is synne in fyue maners in etyng drynkyng and therfore somme drynke tofore tyme. or without reason or mesure or ouer ardantly or ouer plentyuously or ouer curiously Thenne the braūche of this synne is to ete tofore tyme. Ouermoche to ete is a foule thynge to a man that hath age dyscrecōn whan he may not abyde a due hour for to ete drynke By grete excesse of glotonye it happeth ofte that a man that is hole and stronge of body drynketh and eteth without cause resonable tofore tyme ordeyned that he cometh to the mete as doeth a dombe beest And moche synne and maladyes bodelye happen ofte by the customes and therof it cometh that this gloton sayth that he may not faste ne doo penaunce For he sayth he hath an euyl heed and an euyl herte also and certaynly he sayth trouthe and for to breke the fastyng dayes vygils commaunded is ryght a grete synne For he dampneth hym self and also wyl haue companye with hym withdraweth and letteth them to doo wel and ledeth them wyth hym vnto helle For he maketh them to breke theyr fastes and do glotonnye whyche they wold kepe yf it were not the euyl companye and felawshyp For these glotons and these letchours emonge al other euylles that they doo done a synne that is proprely the crafte of the deuyl that is whan they lette and wythdrawe al them that they may fro wel doyng mocke skorne alle them that loue to do wel ¶ These glotons say that they mowe not faste but they lyen falselye For lytel loue of god causeth them to say so ▪ For yf they loued as moche the veray glorye of heuen as they do the vayn glorye of the world For lyke as they faste for theyr worldly occupacyon and temporal goodes oft vnto the nyght as wel myght they fast vnto none for goddes loue yf they loued hym And that yf they desyred theyr saluacyon But they be lyke vnto the chylde that alle day wyl haue breed in his honde And trouthe it is that lyke as one synneth by etyng and drynkyng ouer erly
hys grace The blessyd sone of god whyche is the veray sonne by the vertu of his clerenesse maketh them to growe on hye prouffyte These thre thynges be necessarye to al the thynges that growe in erthe that is to wete erthe couenable humour nourysshable and hete resonable wythoute these thre thynges spyrytually may not the ympes of vertues growe ne brynge forth fruyte These thynges maketh the grace of the holy ghoost in the herte of the persone and maketh to wexe grene to flourysshe and to fructefye it maketh hym as a gardyn moche delectable ful of good and precyous trees But in lyke wyse as god planted in paradys terrestre plente of good trees and of fruyt And in the myddle he planted a tree whyche was called the tree of lyf By cause that hys fruyt had strengthe vertu to kepe the lyf to them that shold ete of hit wythout deyeng and wythoute euer to haue ony maladye or sekenesses Ryght so doth he spyrytuelly in the hert of a persone The grete gardyner that is god the fader For he planted the trees of vertues And in the myddle he sette the tree of lyf That is Ihesu cryst whyche sayth in the gospel who that eteth my flesshe and drynketh my blood hath lyf perdurable Thys tree enuerdureth and embelyssheth by his vertu alle that whyche is in paradys By the vertu of this tree growen flourysshen and fructefyen alle the other trees In this tree is al good as moche as there is This tree is to be preysed and to be loued for many thynges For the rote for the fruyt for the stocke for the floure for the odour for the leef and for hys fayre shadowe The rote of thys tree is the ryght grete loue and the oultrageous charyte of god the fader of whyche he loued vs so moche that for to bye ageyn his euyl seruaunte he gaf his ryght blessyd sone delyuerd hym to deth to tormente Of this rote speketh the prophete sayth thus That a rodde shal yssue of the rote of Iesse This word is as moche to saye as embracer of loue The stocke of this precyous tree is the precyous flesshe of Ihesu Cryst The herte of this tre that was the holy soule in whyche was the precyous marghe of the sapyence of god The barke of the tree was the fayr conuersacion wythoutforth The droppynges of this tree the body weren thre precyous thynges and of ryght grete vertu whyche yssueden and dropped out of the precyous membres of Ihesu crist that were the water the teres the swete and the blood The leuys of this tree weren the precyous holy wordes of Ihesu Cryst whyche heleden al maladyes The floures were the holy thoughtes of Ihesu Crist whiche were fayr honest beryng fruyt The fruyt weren the twelue apostles whyche fedde alle the world nourysshed it wyth theyr holy doctryne by theyr examples by theyr good werkys wyth theyr benefaytes The braunche of this tree in one sens been al the chosen that euer were and that ben and that euer shal been For lyke as our sauyour Ihesu Cryste sayd to his appostles I am sayd he the vygne and ye ben the braunches ¶ In another sens his braunches were his fayre vertues and his gloryouse exemples whyche he shewyd by werke and taught them wyth his mouth These were the parfyte vertues ful of veray beneurte blessydnesse whyche Ihesu Cryst shewed to his pryue frendes to the xij apostles whome he ledde in to the montayne and there he satte as sayth the gospel and his dyscyples were aboute hym And thenne the debonayr Ihesus opened his mouth sayd Blessyd be the poure of spyryte for the royalme of heuen is theyres Blessyd be the debonayr for they shalle be lordes of the erthe Blessyd be they that wepen For they shal be comforted Blessyd be they that haue hungre and thurst for Iustyce for they shal be ful fedde Blessyd be the mercyful for they shal fynde mercy Blessyd be they that be clene of hert for they shal see god Blessyd be the peasyble for they shal be callyd the sones of god ¶ These ben the seuen braunches of lyf of the blessyd sone of god Ihesu Cryste In the shadowe of thys tree ought the fyne and good herte to shadowe hym oughte to see and beholde these fayre braunches whiche bere the fruyte of lyf perdurable In these braunches and in these seuen wordes is enclosed all hyenesse al perfection of grace of vertu of blessydnesse as moche as may be had in this world and to haue and atteyne in that other For these ben seuen rules of holy lyf whyche Ihesu Crist taughte to hys chyldren This is the veray phylosophye that the maystre of angellys enseygned to his dyscyples ¶ In these wordes is enclosed alle the somme of veray perfection of the newe lawe of loue and of swetnesse And it is wel sayd newe For it may wel wexe olde lyke as dyd tholde lawe to the Iewes And by cause that the soule was woxen olde by synne it is made yonge ageyn and bycomen newe by these wordes aforesayd It is veray newe and desguysed fro the other lawes lawe is said by cause it is bounden But the other bynden and thys vnbyndeth The other chargen this dyschargeth The other lawes menâ—cen and threten thys lawe promyseth In other lawes is plee In this newe lawe is pees In other lawes is drede In this newe lawe is loue The other lawes haue maledyctyon and cursyng this newe lawe hath benedyction and blessyng ¶ Thenne is this newe lawe al ful of beneurte and blessydnesse And therfore ben blessyd alle they that kepe it accomplysshe it this sayth Salamon For al they that kepe it wel wynnen the tree of lyf perdurable Thenne these vij wordes abouesayd whyche god sayd ben callyd blessynges For they make a man to be blessyd as moche as he may be in thys present lyf and yet more blessyd in that other Now hast thou herde what the tree of lyf is whyche is in the myddel of paradys whyche god planted in the holy soule In the shadow of thys tree groweth prouffyteth the fruyt The tree of vertues whyche god the fader that is the grete gardyner planted in this gardyn and bydewed it wyth the fontayne of grace which maketh it wexe grene growe to prouffyte holdeth it in vertue and in lyf This fontayne is departed in to seuen ryuers These ben the vij yeftes of the holy ghoost which arowsen watren al the gardyn Now beholde the ryght grete curtosy of god whyche cam in to this world for to seche saue that whyche was loste by cause that he knewe wel our pouerte and our feblenesse by whych we may falle in to synne But by our self we may not relyeue vs ne yssue out of synne ne gete vertue ne do none other good but yf it be by the grace of
god or that it come of hys yefte and therfore he cesseth not to excyte vs that we praye and requyre hym of these yeftes And promyseth moche to vs that yf we requyre demaunde hym ony thynge that is good for vs and that it be ryghtfull we shal haue it And yet the debonayr Ihesus dooth vnto vs more of his curtosye For he is our aduocate that formeth for vs our requeste and our petycyon For we haue not the wytte yf he formed it not to vs. ¶ The petycion the requeste or oryson that the swete Ihesus enformed and taughte vs wyth his blessyd mouth is moche fayr moche good and but shorte by cause we shold reteyne it wel That is the pater noster wherin been vij petycyons and requestys by the whyche we requyre our good fader Ihesu Cryst that he gyue vs the vij yeftes of the holy ghoost that he delyuer vs fro the vij dedely synnes and that he take them awaye fro our hertes And in stede of the sayd synnes that he by hys grace wylle plante there and nourysshe the vij vertues whyche brynge vs to the vij blessynges of perfectyon of holy lyf by which we may haue the promysses that the debonayr Ihesus maad and promysed to hys chosen peple in the seuen wordes aforesayd ¶ Thenne our entencyon is wyth the ayde and grace of the holy ghoost to speke fyrst of the seuen petycions of the holy ghoost whyche been conteyned in the holy pater noster ¶ After I purpose to saye of the yeftes of the holy ghoost After of the seuen vertues ageynst the seuen dedely synnes ¶ The seuen petycyons and requestes ben lyke as seuen fayr maydens that neuer cesse to drawe the lyuyng waters oute of seuen ryuers for to watre and arouse these seuen trees that bere the fruyte of lyf perdurable ¶ The seuen petycyons an drequestes that been conteyned in the holy Pater noster capitulo lxxvj WHan a lytyl chylde is sette to scole atte begynnīg he lerneth his pater noster who that wyl lerne of this clergye knowe it he muste be lytel and humble as is a chylde For our good mayster Ihesu Cryst techeth his scolers this clergye whiche is the moost prouffytable and the moost fayr that is who that thys doctryne wel knoweth vnderstondeth and wel reteyneth hyt For suche there be that wene wel for to vnderstonde it that noo thynge knowe therof by the barke or rynde wythoutforth That is the lettre whyche is good But lytel is hit worth to the regarde of the margh◠of the goodnes and of the grete substaunce whyche wythinforth is so swete ¶ It is moche shorte in wordes and moche longe in substaunce lyght to saye and subtyl for to vnderstonde ¶ Thys prayer and oryson passeth and surmounteth alle other in thre thynges That is to wyte In shortnesse In dygnyte and in prouffytablenesse ¶ The dygnyte is in that that the ryght blessyd sone of god made it to god the fader in shorte wordes God the holy ghoost touchyng hys demaunde he wyl that it be shorte in wordes by cause that none ne excuse hym to lerne it and to conne it ¶ And also by cause that none shold be greued to say it wyllyngly and ofte And for to shewe that god the fader hereth vs ryght soone and graūteth it gladly whan we praye hym wyth good herte so that it be not of longe ryotte ne of wordes polysshed ne rymed ¶ For swete Saynt Gregory sayth Verayly for to werke is not to saye fayre and glosyng wordes wyth the mouthe but to caste oute wepynges and depe syghes from the herte ¶ The valure and the prouffyte of thys oryson or prayer is so grete that it compryseth and encloseth in wordes moche shorte alle that whyche may be desyred of herte and prayed and demaunded of mouthe That is to be delyuerd of alle euylles and replenysshed wyth al goodes ¶ Thus begynneth the holy pater noster Fader our that arte in heuen ¶ Beholde now how our good aduocate and our ryghte good and blessyd mayster our Lord Ihesus Cryste whyche is the sapyence of god the fader and that knoweth al the vsages and alle the lawes of his courte techeth vs for to plete wel and to speke wysely subtylly and shortly But certeynly yf the fyrst worde that thou sayest fader oure that arte in heuen· yt that it be wel vnderstonden and wel poursyewed he shalle gyue to the alle thy requeste and alle thy demaunde ¶ For Saynt bernard sayth that the oryson that begynneth by the ryght name of god the fader gyueth to vs hope to Impetre and gete alle our prayes and requestys ¶ Thys swete worde fader whyche maketh swete alle the remenaunte sheweth to the that whyche thou oughtest to byleue and somoneth the to that whyche thou oughtest to doo And these two thynges saueth the man whan he byleueth wel and a ryght And whan he dooth after that he ought to doo whan thou callest hym fader thou knowest that he is lord of the hous that is of heuen and of erthe and capytayn and begynnyng And fontayne of whome alle creatures and alle goodes comen Thus knowlechest thou in that his puyssaunce and myght ¶ After I say by cause that he is a fader he is ordeynour gouernour and pourueour of his meyne and specyally of hys chyldren that is of the men whome hym selfe hath created made and fourmed to his semblaūce and in this thou knowlechest hys sapyence yet also sythe that he is a fader by nature and by ryght he loueth that whyche he hath maad Lyke as sayth the book of Sapyence And he is debonayr and loueth and nouryssheth hys chyldren and dooth theyr prouffyte better than they can deuyse And he beteth and chastyseth theym whan they mysdoon for theyr prouffyte as a good fader And gladly he receyueth them vnto mercy and to pardon whan they haue trespaced and retorne to hym by grete repentaūce And by thys we knowe hys bountee and hys grete debonayrtee ¶ Now I haue shewed vnto the thenne thys worde whan thou sayest fader hys Puyssaunce hys Sapyence· hys bountee and hys debonayrte ¶ On that other parte he remembreth thy selfe thy noblesse thy beaultee and thy rychesse ¶ Of more grete noblesse ne mayst thou not be sone Ne vnto soo grete a kynge Ne vnto so myghty or puyssaunt an Emperour as is god For more gretter rychesse mayste thou not haue than to be heyre of all that he hath More grete beaulte mayst thou not haue than to resemble hym by ryght The whyche beaulte is soo grete that it passeth the beaulte of man and of angellys Thenne thys worde fader remembreth the that thou arte hys sone by cause that thou paynest thy self to resemble hym as a good sone ought to resemble hys fader and to ensyewe thy good fader in alle good vertues and in alle good werkys That is to say that thou be wyse and noble vygorous stronge
deuocyon of hert pleaseth noo thynge to god but it dyspleaseth hym he torneth hys eere For he wyl not vnderstonde suche langage who that prayeth god wythoute deuocyon it semeth that he mocketh god lyke as he that wyl mocke a deef and a dombe man that meueth his lyppes onely as he spacke no thynge sayth To suche peple god maketh a deef ere but the prayer that cometh fro the depnes of the herte that hereth our lord as he sayth in the gospel God is a spyryte and therfore who wyl praye god and haue hys requeste graunted hym byhoueth that he praye in spyryte and in trouthe Dauyd the prophete enseygneth techeth vs in the psaultrr to praye to god deuoutely whan he sayth lord myn oryson be adressyd tofore the lyke to thensence Thensence whan hit is vpon the fyre it smelleth swetely Ryght so doth the prayer that cometh fro the hert brennyng in the loue of god smelleth moche swetely tofore god otherwyse the prayer may not be enhaunced tofore god yf it come not fro the hert lyke as a messager whyche bryngeth noo letters ne hath noo knowleche entreth not gladly tofore the kynge Oryson or prayer wythout deuocyon is as a messager wyth oute letters who suche message sendeth to the courte he dooth euyl his erandes· who thenne wyl praye god veryly he ought to crye to god fro the depthe of his hert as dyd dauyd whyche sayd in the psaulter lord god here my wys For I crye to the fro the depnesse of my herte The feruour of loue is the crye fro the depnesse of the hert this sayth saynt Austyn Suche a wys and suche a crye pleseth moche to god and not the noyse of wordes polysshed wherof Saynt Gregory sayth that veryly to praye to god is in the teres and bewayllynges of conpunctyon of hert This crye chaseth awaye the theues that ben the deuylles whyche lye in awayte for to trouble robbe vs. And therfore ought we ofte to crye and praye vnto god that he wyl kepe and deffende vs fro the theuys of helle Thus ought we strongely to crye to god ayenst the fyre of couetyse or of lecherye that he gyue to vs the water of teres for to quenche suche fyre that hit enflamme not our hertes Also we ought to crye to god ayenste the euyl thoughtes that come ofte to the hert that the hert and the soule perysshe not by consentyng Therfore cryed Dauyd to god and sayd Lord saue me and kepe me fro the perylle of waters whyche ben now entred in to my hert the dyscyples of our lord whan they sawe the tempest of the see vpon them they cryed sayeng lord saue vs for we been in grete perylle And for these thre thynges that I haue here sayd one ought ofte to crye to god that he saue vs fro these thre perylles that is to wete fro the theues of helle and fro the fyre of couetyse and fro the flodes of euyl thoughtes and of temptacyon ¶ Now oughtest thou to knowe that in alle tymes and in alle places may a persone praye to god But he ought specyally and moost deuoutelye ought he to praye in the chyrche on the sondayes in festes whyche ben stablysshed for to praye to god to preyse honour hym therfore theÌ„ne they seace ought to â—eace alle persones fro bodyly werkes temporall for the better tentende to praye to god honoure hym to spyrituel werkys God commauÌ„ded so straytly to kepe the sabotte day in the olde lawe that he made a maÌ„ to be stoned tofore the peple by cause he had gadrid a fewe styckes on the sabotte day what shal god doo thenne of them that do the grete synnes on the sondayes the festes waste the tyme in vanyte in folyes and yet werse doon they on the sondayâ—s on the festes on solempne dayes than they do on other dayes Certeynly they shal be more punysshed dampned in that other world than the Iewes that brake theyr sabotte day· For the sonday is more holy than the sabotte So ben the pryncypal feestes whyche ben establisshed in holy chyrche for to praye to god and to honoure thanke hym of the goodnes and bountees that he hath doon to vs dooth euery day lyke as holy chyrche remembreth In suche a feste as is cristemas that is of hys natyuyte how he was borne of the vyrgyn marie At Ester how he roos fro deth to lyf At the ascencyon how he styed vp in to heuen At whytson tyde how he sente the holy ghoost vpon thappostles Also there been establysshed to kepe the feestys of sayntes for to preyse worshyp god and hys sayntes and to remembre the holy myracles that he dyd for them for to conferme our fayth And therfore we ought to kepe the feestys of sayntes and to praye them deuoutelye to ayde and socoure vs vnto our lord whyche hath so moche honoured them in heuen in glorye and in erthe and therfore they synne greuously that kepe not theyr feestys For they doo ayenst the commaundement of god and of holy chyrche But here somme may say to me Fayre syr a man may not al day praye to god ne be at the monasterye ne in the chirche what harme is it yf I goo playe and dysporte me as longe as I playe I thynke none euyl To that I shal answer Al the tyme that thou employest in folysshe playes and in vanytees and in werke that is not ordeyned in ony maner to god thou lesest it For thou oughtest to knowe that alle the tyme that thou thynkest not on god thou oughtest to acounte for loste this sayth the scrypture That is to vnderstonde whaÌ„ thou thynkest on vanyte and in thynge that is not in ony maner ordeyned to god And certeynlye he leseth a grete thynge that leseth his tyme this sayth Seneke· For he leseth the goodes that he myght doo in as moche as he so leseth in playes and in vanytees and that is not wythoute synne for to despende the tyme in euyl vsage For god requyreth rekenyng at the day of Iugement this sayth Saynt Ancelme therfore ought one alwaye wel to employe his tyme as longe as he lyueth in this world And the tyme is shorte as sayth the scrypture Ne no man knoweth how longe tyme he hath to lyue ne no man knoweth whan he shal deye ne how he shall passe oute of this world· who thenne wyl kepe the holy dayes as he oweth he ought to kepe hym fro doyng that desplayseth god and hys sayntes and wel to employe hys tyme in god in prayeng hym praysyng and gyuyng hym thankes of hys goodes and to here the sermons and put them in eure and to entende to other good werkys and nedes that been accordyng to god ¶ Also whan a man is in the chyrche he ought to conteyne hym moche honestlye· and doo reuerence to god and to his sayntes deuoutelye For the chyrche is ordeyned for to
been one body as sayth holy scrypture And therfore ought eche to loue other as them self For lyke as the two ben one body so ought they to be one hert by true loue ne neuer ought they to dâ—parte ne to deceuere of theyr hertes ne of theyr bodyes as longe as they lyue Thenne they ought to kepe theyr bodyes clenely chastly reserued sauf the actes of maryage And therfore sayth Saynt Poul that the wymmen ought to loue and honoure theyr husbondes and ought to be chaste and sobre· and to kepe them fro al other men sauf fro theyr husbondes and ought to be sobre in etyng drynkyng For ouermoche mete drynke alyghteth the fyre of lecherye Ryght soo oughten the men to kepe theyr bodyes chastly and not to abandonne them to other wymmen Maryage is a state whyche ought to be holden and kept moche clenly and holyly for many reasons for it is a state of grete auctoryte For god ordeyned it establysshed it in paradys terrestre in the estate of Innocencye tofore that man had euer synned and therfore it ought to be holyly kepte by cause that god establysshed it also for the holy place where it was ordeyned Also it is a grete estate of dygnyte for god wold be borne in mariage that is of the vyrgyn marie which was maryed to Ioseph without losyng of hyr vyrgynyte The virgyn marye made of maryage her mantel vnder the whyche was conceyued and borne the blessyd sone of god vnder thys mantel was hyd fro the deuyl the secrete counceyll of our redempcyon and of our saluacyon Therfore it ought to be honoured and clenly kept Also it ought wel holyly to bâ— kept for the holynesse therof For it is one of the seuen sacramentes of holy chyrche And sygnefyeth the maryage that is bytwene Ihesu Cryst and holy chyrche and bytwene god the soule Thenne the state of maryage is so holy honest that it maketh that whyche was synne mortal wythout mariage is wythout synne in maryage and not onely wythout synne but it may be in somme caas cause to wynne the lyf perdurable And it ought to be knowen that in thre caases may one doo luxury of maryage wythout synne and may haue grete meryte as to the soule The fyrst caas is whan thys werke is doon in entencyon to haue lygnage for to serue god And in suche entencyon was ordeyned and establysshed maryage pryncypally The second is whan that one rendreth to that other his dette whan it is requyred And to that ought to moeue Iustyce whyche rendreth to eueryche hys ryght Thenne yf that one refuse to that other hys ryght whan it is demauÌ„ded and requyred by the mouthe or by sygne as doon the wymmen that been honest and shamefast to demaunde suche thyng he or she that refuseth to that other that requyreth it synneth For he doth wronge to that other of that which is his owne For that one hath ryght in the body of that other but he that rendreth that whyche he oweth dooth wel ryght whan he dooth it in good entencyon For Iustyce moeueth hym to do soo and that is neyther synne ne lecherye The thyrd caas is whan a man requyreth hys wyf for suche werke for to kepe hyr fro synne Also whan he seeth that she is so shamefast that she neuer requyreth hyr husbond of suche thynge and doubteth that she shold lyghtly falle in to synne yf he requyred hyr not who in suche entencyon rendreth or requyreth suche thynge of suche dette he synneth not but he may deserue toward god me ryte For pyte moeueth hym to do it In these thre thynges is no poynte of synne in the werkes of maryage but in other caas there may be synne venyall or mortal And specyally in thre caas The fyrst is whan thys werke is requyred onelye for his delyte and lecherye and in this caas may one synne venyally and dedely venyally whan the delyte passe not the bondes and the termes of maryage That is to say whan the delyte is so subgette to reason that he that in thys werke in suche estate wold not do thys thynge but onely to his wyf But whan the lecherye and the delyte is so grete in hys wyf that reason is deed and so blynde that as moche he wold doo to hyr yf she were not his wyf In suche a caas the synne is mortal For suche delyte passeth the boundes of maryage wherof god is oft dyspleased to suche peple· and gyueth somtyme to the deuyl grete power to noye and greue them lyke as we rede in holy scrypture of Sara doughter of Raguel whyche was wyf to yonge Thobye and had had seuen husbondes tofore and alle were slayn of the deuyl the fyrst nyght that they wold haue layen by hyr and haue knowen hyr Of whome the aungell sayd to Thobye that he shold haue hir to his wyf I shal say to the sayd he in what people the deuyll putteth hym in and hath power on them that putten god oute of theyr hert and of theyr thought that they ne entende to noo thynge but to theyr delytes and for to accomplysshe their wycked desyres lyke as dooth an hors or a mule ¶ And god taketh awaye fro them somtyme theyr lygnage and theyr fruyt that they may not haue chyldren by theyr synnes ¶ Yet may they synne mortally in another manere that is to wete whan that one treateth that other ayenst nature or oherwyse than nature of man requyreth ne lawe of maryage graunteth Suche people synnen more greuously than the other toforesayd but they that in theyr mariage kepe the drede of our lord and kepen clenly and holyly theyr maryage Suche people plesen god ¶ The second caas that may be synne 〈◊〉 maryage· is whan a man gooth to hys wyf in suche tyme as he ought not that is whan she is in the maladye or sekenesse that cometh vnto wymmen oftyme He that spareth not hys wyf whan she is in suche estate for the parylle of the lygnage that she myzt thenne conceyue shold be mezel or lepre he synneth dedely For as Saynt Iherome sayth In that estate be conceyued the lame ofte tyme. the croked and the lepres And that tyme the woman ought for to telle it to hyr husbond whan she is in that plyte desyryng hym to abyde and suffre all soo longe as she is in suche poynte ¶ Also they bothe ought for to spare and absteyne them fro the werke of maryage in holy tymes That is to say as in the grete solempne feestys for the better to entende to praye god and to serue and honoure hym· And in the tymes of vygyles· of lente and of fastynges commaunded by holy chyrche they ought to suffre and forbere suche werke not for that it is synne to do suche thynge in that tyme For in a good entency on he may do it but somtyme they ought to suffre of that they may do for to gete the better of god that