cuÌ„ quis fit capax pÌ„cepti dei tenetur ad eiê° noticiaÌ„ et obseruantiam Et dauid dicit in psal Tu mandasti maÌ„data tua custodiri nimis Thou haste coÌ„maunde moche to kepe thy coÌ„maundementes Whan that ony temporell kynge maketh to bane proclayme / or shewe ony coÌ„maundement thorowoute his realme his subgectes moue them to obeye vnto hyÌ„ of drede to renne in paynes and doÌ„mages that they may haue for theyr inobedyeÌ„ce Also many thynges sholde moue vs to kepe the coÌ„maundements that the kynge of heuen and of erthe hath made to proclayme / and to crye ouer all the worlde ¶ The fyrste thynge the whiche sholde moue vs to kepe the coÌ„maundementes of god is for the grete goodnes in fynyte that is in hym / that is to saye that there is soo moche of goodnes in god that it is innumerable For a man ne can fynde the ende soo moche there is of goodnes in hym Of this matere is somwhat spoken in the ende of this treatyse / and howe the sayntes of heuen beholde aboue them the fayre myrrour the whiche is god quere xlvii a. Example .xlvii. b. c ¶ The seconde thynge esmouynge to kepe the coÌ„maundementes of god is for to obeye to his wyll / he is our fader celestyall the whiche hathe create our soules as it is sayd before Also it is he that whiche nouryssheth vs with his godes that he maketh to growe / and it is he the whiche hathe agayne vs bought vs by his precyous blode / and the whiche wyll that we possede his herytage in paradyse as his dere chyldren It is good reason that the chyldren obeye vnto the fader / and by that that we ben the chyldren of god we sholde obeye vnto his coÌ„maundementes The thyrde thynge the whiche moueth vs to kepe the coÌ„maundementes of god is to the ende to be in his loue and in his grace / for he loueth those the whiche kepe them in lyke wyse as it is wryten iohannes .xv. Si precepta mea seruaueritis manebit is iÌ„ dilectione mea Yf ye haue kepte my coÌ„mauÌ„dementes ye shall dwelle in my loue dyleccion IteruÌ„ in codeÌ„ capitulo Vos amici mei estis si feceritis que precipio vobis / Ye be my frendes yf ye doo that thynge the I commauÌ„de you Example by that / that abraham was obedient vnto god / he was so parfytely in his loue that he had his benediccion Quere .lxi. a. Another example by that that saynt Mor was obedyent he dyde many myracles amonge the whiche he ranne one tyme vpon the water wtoute synkynge or ylle hauynge Que. lii c. Another example by the obedyence of a relygyous / god loued so moche that a drye belet blocke that he arroused with water bare floure and fruyte Quere in the exemplayre .lii. e. God sayd in the gospell / yf ye loue me kepe my coÌ„maundementes He the whiche loueth me not / kepeth not my coÌ„maundementes vnde iohannis .xiiii. Si diligitis me mandato mea seruate Sequitur Qui non diligit me sermones meos non seruat Ony lorde or kynge ne maye loue his seruauÌ„t whan he dysobeyeth vnto his coÌ„mauÌ„dementes / no more doth god / how maye he loue ydolatres blasphematoures chyldren vnnaturall / inobedientes / murdrers / theuys / payllars / and false witnesses / whan they dysobeye vnto his wyll breke his coÌ„maundementes he ne may loue them Beholde what hate and inconuenient that there came vnto adam for a bit of an apple that he dyde agayne the commaundemente of god Quere .liiii. a. Also beholde how chore / dathan / and abyron / were punysshed for the inobedyence and murmure that they made agayne god Moyses Quere .liiii. God ne may loue hyÌ„ the whiche dysobeyeth vnto his coÌ„maundementes But he loueth hym the whiche obeyeth vnto hym We rede how god demaunded of saynt peter yf he loued hym / Petre amas me He answered thou knowest that I loue the. Tu sis quia amo te And by that that saynt peter loued god / obeyed vnto hym / our lorde Ihesu cryste sayd vnto hym in this maner of wyse pasce agnos meos pasce oues mea I shall gyue the keyes of the reame of heuen vnto the / and that that thou byndest in erthe shall be bounde in heuen c. For that that he was obedyente vnto oure lorde Ihesu cryste / god gaue vnto hym the gouernement of the chirche and the keyes of paradyse Also we sholde kepe the commaundementes of god to the ende that it wolde please hym to abyde with vs / for to kepe vs and saue vs. Vnde iohannis .xiiii. Si quis diligit me sermonem meum seruabit et pater meus diliget cum et ad cum veniemus et mansionem apud cum faciemus That is to saye / who so loueth me kepeth my wordes and my fader shall loue hym sayeth Ihesus / and vnto hym we shall come and we shal make with hym our dwellynge / and it is wryten iohaÌ„nis .xv. Manete in me et ego in vobis Dwel ye in me and I shall dwelle in you Et legitur ioh iiii Deus caritas est et qui manet in carytate in deo manet et deus in eo God is charyte and loue / and who so dwelleth in charyte / he dwelleth in god and god in hyÌ„ We rede that our lorde sayd vnto the appostles that they sholde goo to preche and to conuerte the infydeles And that they ne sholde thinke what they sholde answer vnto the tyrauntes / and that it sholde be gyuen vnto them that that they shold answer of the holy ghost the whiche abodem them as sayeth the gospell Dabitur eniÌ„ vobis in tiÌ„la hora quid loquamini Non enim vos estis quiloquimini sed spiritê° patris vestri qui loquitur in vobis So it appered that god abode in theym And who so dothe agayne the wyll of god he ne abydeth in hym c. ¶ The fourth thynge that sholde moue vs to kepe the commaundementes of god / is to th ende that the good dedes that we done be vnto hym agreable / and vnto vs vtyle and prouffytable / For yf we dysobeye vnto hym our operacyons pleaseth hym nothynge Thre thynges ben requysyte before that we may do thynge the whiche is vnto god agreable / ¶ The fyrst is the good dedes that we do be done genere bonorum That is that it procede of a good kynde or stocke as to gyue almesdedes of his owne laboure withoute doynge it of thefte or pyllery ¶ The seconde is quod sit ad laudem dei non ad vanam gloriam That is that it be done vnto the preyse of god / not vnto vayne glorye The thyrde thynge is that a man be in the estate of grace For the good dedes that a man dothe in synne is not merytoryous vnto the eternyte vnto the persone the whiche dothe it Also it is not aggreable vnto god how be it that a
cōmaundemētes the thre vertues theologalles .ii. A Fo. iiii ¶ That many persones loue other thȳges more than god .ix. D Fo. xx To loue his neyghbour .ii. E Fo. v ¶ The thynges esmoeuynges to loue his neyghbour .ii. F Fo. v ¶ That he is cōmaūded to loue his neyghbour as hymselfe .ii. G Fo. vi ¶ That to loue his neyghbour as hȳself cōpryseth the werkes of mercy / the .vii. last commaundemēts the cardynal vertues .ii. h. c ¶ That it is commaunded that we loue eche other as god hath loued vs .iii. A Fo. v That god hath loued vs in many maners wherof we shall tell .v. Fyrst he hath loued vs for to saue and socour vs .iii. B Fo. viii ¶ Secondly he hath loued the persones hated the vyces .iii. C Fo. viii ¶ Questyon / yf the loue of theues sȳners the loue eche other be good .iii. C. eodem ¶ Thyrdly god hath loued vs of worde of operacyon togyders .iii. D Fo. viii ¶ Fourthly he hath vs loued more thā his owne body .iii. E Fo. viii ¶ Fyfthly he hath loued the saluacyon of his ennemyes .iii. F Fo. viii ¶ Questyon / how may I loue those the doo me harme .iii. G Fo. ix ¶ Questyon / who is it that is my neyghbour .iii. H Fo. ix ¶ Of the vertue of charyte the whiche extendeth in all the commaundementes of god .iiii. A. Folio x ¶ How god defendeth in his commaundementes all euyll wordes / thoughtes / and operacyons / there commaundeth all good operacyons .v. A. Folio .xi. ¶ Questyon vnder what commaundemētes ben defended the .vii. deedly synnes And where ben commaunded the vertues opposytes and contraryes .v. C. Fo .xii. ¶ Of the condycyons of the synners after the braunches of the seuen synnes mortalles .v. D. Folio .xiii. ¶ Here foloweth the fyrst cōmaundement THe fyrst commaundement of god defendeth many thynges / and commaundeth some .vi. A. Folio xiii ¶ Fyrst it is commaunded to beleue in one onely god in trynyte / and to worshyp hym soueraynly .vi. B. Fo. xiiii ¶ Secondly it is defēded to beleue in ydolles straunge goddes in errours folysshe credences .vi. C. Folio xv ¶ Thyrdly all the artycles of the fayth ben commaunded to beleue in lykewyse as holy chyrche holdeth beleueth .vii. A. Fo. xvi ¶ Fourthly of theffect of the .vii. sacramentes the whiche ben comprehended vnder that the artycles of the faythe Credo sanctam ecclesiam catholicā Sctōrum communionē Remissionē pctōrum .viii. A. Fo. xvii ¶ Example in eodē loco .viii. C. Fo. xix ¶ Fyfthly it is commaunded to loue god aboue all thynges And how many people loueth other worldly thynges more than our lorde god .ix. A. Folio .xx. ¶ Syxtely the pryde the whiche is agaynst the dyleccyon of god is defended in this cōmaundement .ix. E. Fo. xxi ¶ That humylyte is commaunded oueral pryde defended .ix. F. Fo. xxi ¶ Seuenthly that the synne of ydolatry of infydelyte noyeth in many maners vnto the soules of them the whiche hath broken this cōmaundemēt Quere .xliiii. b / c / d / e / f g / h / i / k. Folio Ciii ¶ Of the seconde cōmaundement THe seconde cōmaundement of god treateth of them the which swereth vnprouffytably .x. A. Fo. xxii ¶ That god defendeth al vayne othes and inutyles vnder this worde vanum / all le synges and languages the whiche ben agaynst the dyleccyon of hym or of his holy sayntes .x. B. Folio xxii ¶ The maners of forswerynge by the othe affermynge .xi. A. B. Folio xxiii ¶ To be forsworne by the othe promyttynge .xi. C Folio xiiii ¶ That a venyall synne is transmuted into mortall in foure maners .xi. D. Fo. xxv ¶ That one othe is more byndynge than another .xi. E. Fo. xxv ¶ The maners to blaspheme god / that the blasphemers ben yll .xii. A. B. Fo. xxvi ¶ That the synne of blaspheme of periurynge noyeth in many maners vnto the soules of them the whiche hath broken this seconde cōmaundement Quere ad numerū .xliiii. b / c / d / e / f / g / h / i / k / Fo. Ciii ¶ Questyon / yf a man cōmyt synne at euery tyme that he swereth .xiii. A. Fo. xxviii ¶ What is requysyte to swere lefully without ony synne .xiii. B. Fo. xxix ¶ That a man sholde accomplysshe the vowes made Iustly .xiii. C. Fo. xxix ¶ That thynges requysyte to a vowe that is lefull .xiii. D. Folio xxx ¶ The thȳges wherfore a man is not boūde to accōplysshe his vowe .xiii. E. Fo. xxx ¶ Remedy ayenst swerynge .xiii. F. Fo. xxx ¶ Of the thyrde commaundement THe thirde cōmaundement cōmaundeth to kepe the feestes .xiii. A. Fo. xxx ¶ The causes reasons wherfore the sondayes and feestes ben commaunded to sanctyfye .xiiii. B Fo. xxxi ¶ Questyon at what houre one sholde begyn to kepe the feestes .xiiii. C Fo. xxxii ¶ Questyon wherfore men do kepe an holy daye in one countre and not in another countree .xiiii. D Fo. xxxii ¶ How in .vi. maners men sanctyfye the festes commaunded / the whiche maners ben put by psalmes / and some ben necessaryes for the sanctyfycacyon of the feestes / and the other ben Cerymonyalles for the augmentacyon of good operacyons and of vertues .xv. A Fo. xxxii ¶ The fyrst maner that men sanctyfyeth the feestes is for to abstayne them fro worldely operacyons .xv. A Fo. xxxii ¶ Questyon / yf a man may werke on the holy day without commyttynge of mortall synne .xv. B Fo. xxxii ¶ The seconde mater is for to take hede to here the seruyce and the predycacyons or sermons xv C. d. Fo. xxxiii ¶ The thyrde maner is for to serue god his sayntes .xvi. A Fo. xxxiiii The .iiii. is to wake ī oraysō .xvi. b. Fo. xxxv ¶ The fyfth maner is for to yelde graces thankes vnto god of his goodnes that he hath don◠vnto vs .xvii. A Fo. xxxvi ¶ Example of a good chylde the whiche yelded graces and praysynges vnto our lorde in al the aduersytees the whiche came vnto hym .xvii. B Fo. xxxvii ¶ The syxte is to wake in cōtemplacyon to do the werkes of mercy .xvii. C. Fo. xxxviii ¶ That the reuerence and sanctyfycacyon of all holy thynges is brought in this commaundement .xvii. D. Fo. xxxviii ¶ The maners how men breke the feestes commaunded .xviii. A Fo. xxxix ¶ That those the whiche breketh the feestes commaunded ben punysshed oft tymes in this worlde and they apperceyue not from whens suche punycyon vnto theym procedeth .xix. A Folio xl ¶ Of slouthe that god defēdeth .xix. B. Fo. xlii ¶ Example of a relygyous the whiche wolde do no good dede .xix. C Fo. xlii ¶ Example of a man the whiche is dāpned for that / that he wolde doo no good operacyons .xix. D Folio xlii ¶ Example of a curate the whiche taryed to admynyster the sacraments vnto his parysshen that was seke .viii. C Fo. xix
whiche is in hyÌ„ as it is sayd it is good reason that we loue hym aboue all thinges with al our thought ¶ Example We rede that the sonne of a ryche man loued in his youthe the vanytees of the worlde He loued fyrst a dogge moche curyously the whiche deyed Secondly he loued right moche an hauke that he bare vpon his fyst / she deyed Thyrdly he loued a lytel hors the whiche lept and torned honestly the whiche also deyed / he was moche wrothe and shewed it to his moder saynge Alas my dog / my hauke / and my hors that I dyde loue so moche ben deed / whome may I more loue that I ne shall lese that loue / his moder sayd vnto hym Myn owne dere chylde loue god and thou ne shall lese that loue go in to the chyrche and put the in orayson and praye god that he gyue vnto the his loue and his grace He was obedyent / and as he perseuered in orayson he herd preche the gospell Mathei .xix. Qui relinquit domum vel fratres vel sorores aut patreÌ„ aut matrem aut vxorem aut filios aut agros propter nomen meum centuplum accipiet et vitam eternam possidebit ¶ He that leueth all his parentes and frendes and all his possessyons for the loue of god / he shall haue an hondred double of retrybucyon shall possede the lyfe eternall Than the sone came vnto his moder and sayd that he wolde leue her and go in to relygion for to loue god parfytely / for the sayd gospell that he hadde herd preche / and his modersayd vnto hym It is that thynge that I desyred / for this worlde ne is but vanyte and ful of decepcyon / loue god therfore parfytely Than the chylde was relygyous and parfyte in holy lyfe E. ¶ Secondly we shall loue god with all our herte thought more than all the worlde / and aboue the golde and the syluer and all the goodes the whiche ben in the worlde That is to say to loue more sooner to lese the godes temporalles of this worlde than to breke one of the commaundementes of god / and the reasoÌ„ is ryght euydent / for a man sholde loue hyÌ„ more that gyueth than the thynge gyuen God the whiche is full of bounte infynyte vs hath gyuen generally and partyculerly and vnto euery of vs the goodes of grace / of nature / and of fortune that we haue / all the goodes procedeth of hym / and estudy wel the scryptures in the chapytres the whiche folowen and thou shalt fynde that it is so Vnde legitur Mathei .xxv. Dominus vocauit seruos suos et tradidit illis bona sua et vni dedit quinque talenta alii autem duo alii vere vnum vnicuique secundum propriam virtutem That is to say that the lorde calleth his seruauÌ„tes and gyueth vnto them his goodes / and gyueth fyue talentes vnto one / vnto an other twayne / vnto an other one / vnto euery of them after his vertue By the lorde is vnderstande god that gyueth vnto his seruauntes / that is that he gyueth vnto euery of vs his goodes vnto the one more than vnto an other after his wyll and after the faculte of euery of them Et legitur ad Ephesi iiii Vnicuique nostrum data est gratia secundum mensuram donationis xpÌ„i Grace is gyuen vnto euery of vs after the measure of the gyft of Ihesu cryst Et legitur ad roma .xii. Habentes donationes secundum gratiam que data est vobis differentes siue propheticam secundum rationem fidei siue ministerium iÌ„ ministrando Et legitur .i. ad Corin. xii Vuicuique autem datur manifestatio spiritus ad vtilitatem / alii datur sermo sapientie / alii sermo scieÌ„tie / alii fides alii gratia sanitatum / alii operatio virtutum c. Manyfestacyon of spyryte is gyuen vnto euery man vnto his vtylyte / the worde of wysdome is gyuen vnto one / vnto another the worde of connynge / vnto another faythe / vnto another grace of helthe / and vnto another operacyon of vertue Et Dauid in psal Cantabo domino qui bona tribuit michi I shall synge vnto the lorde the whiche gyueth me of his goodes Et Iob. i. ca. Si bona suscipimus de manu domini / maia autem quare noÌ„ suscipiamus Yf we haue receyued the goodes of the hande of god wherfore may we not in lykewyse take the euylles And syth that it appereth that god hath gyuen vs all the goodes that we haue It is good reason that we loue hym more than these goodes and aboue them That is to saye to those more sooner to lese all the goodes of the worlde than to breke one of the coÌ„mauÌ„dementes oâ— god and to lose his loue For it is wryten IohÌ„ .xiiii. Si quis diligit me sermonem meum seruabit Siquitur Qui non diligâ— me sermones meos non seruat That is to say Who so loueth me kepeth my worde he that loueth me not kepeth not my wordes Verba gratia Yf thou were in turky that men set before the an C. busshels of golde on the one syde / the ydolles on the other and that the kynge of turky sayd vnto the. I shall gyue vnto the all this golde retayne the to be the fyrst of my palays do sacryfyce vnto the ydolles / thou sholdest loue god aboue the golde and honoure of the worlde For it is wryten .i. corin vi Neque fornicarii neque ydollis serueÌ„tes regnuÌ„ mâ—um possidebuÌ„t Also who sholde laye an C crownes in thy hande for to make a false othe in Iugement or to werke one day of a feest commauÌ„ded / or for to sle a man vniustly / thou sholdest loue god thy neyghbour better than the golde and the syluer / and rather wynÌ„e nothynge than to breke his commaundement It wryten Iob. xv Manete in dilectione mea si precepta measeruaueritis manebitis in dilectione mea Dwell ye in my dyleccyon / yf ye haue kept my commaundementes ye shall dwell in my deleccyon Also yf thou knowest well that meane to stele the treasoure of thy neyghbour or to haue his herytage iniustly / it is defended / take it not vpon payne of dampnacyon and to lose paradyse Vnde .i. corint vi Neque fures neque auari regnuÌ„ dei possidebunt Also who soo sholde put fyue hondred crownes in the honde of a womaÌ„ for to haue her company she sholde refuse them vpon payne of dampnacoÌ„n to lose paradyse For to make shorte tale better it is to obey god to lese all the goodes of the worlde than to daÌ„pne his soule For yf ony loue the goodes more than god to leue to obey vnto god for to haue the goodes he byÌ„deth hymselfe vnto dampnacyon ¶ Example of a ryche man the whiche loued to moche the worlde brye fly he fel in to
hell and all his goodes It is wryten in the lyfe of saynt Ambrose that as he yode on a tyme vnto Rome he came to lodge in the towne of tuscie wherin was a ryche man whan he sawe so moche of goodes of seruauntes he axed the sayd man of his estate The man answered I am happy and glorious in all maners I habounde in rychesses I haue grete company of seruauntes / all that euer I desyred is well comen to me / ne there came neuer vnto me aduersyte Whan saynt Ambrose herde these wordes he was moche abasshed and sayd vnto those that were of his company Aryse and fle we for god is not in this place / haste you chyldren and make none abydynge lest the vengeaunce comprehende vs / and that they ne wrappe vs in theyr synÌ„es / and whan they were a lytell thens the erthe opened sodaynly and swalowed the sayd ryche man and all his goodes and those thynges whiche vnto hyÌ„ apperteyned sanke into hell in suche maner that there ne abode no thynge apparaunt ¶ Another example how the cursed ryche man the whiche was clothed with purple and lyued delycatyuely is buried in hell Quere .lxxxiiii. A. ¶ Another example of a man the whiche gaue hymselfe vnto the deuyll to th ende that he sholde enryche hym / and the deuyll gaue to hym treasours and baptysed hym in the name of all the deuilles .lx. ¶ Another example of a ryche vsurer the whiche loued his godes more than god of whome he demauÌ„ded ayde at his dethe .lxxxvi. f. ¶ Another example of an vsurer the whiche loued to moche his goodes comaunded his soule vnto the deuyl at his dethe / after that he myght no more possede theym .lxxxvi. g. F. ¶ Thyrdly we sholde loue god with all our herte more than our faders moders aboue all our chyldren / cosyns / parentes and frendes / and the reason is good For god is our pryÌ„cipal fader celestyall the whiche hath made vs create vnto his ymage and vnto his symylytude In lyke wyse as it is wryten Genesis nono Ad ymaginem quippe dei factê° est homo And of as moche as the soule that he hathe create is more dygne than the body / of as moche more we sholde loue god obey vnto his commaundement more soner than vnto oure fader carnall Saynt barnarde sayeth Ecce domine quia me fecisti debeo me amori tuo totum Thou lorde by cause thou hast made me create I ought to gyue all in thy loue And it is wryten eccle xxxvii de Dauid De omÌ„i corde suo laudauit deum et dilexit dominum qui fecit illum Dauid praysed god withall his herte and loued his lorde the whiche hathe created hym We requyre god euery daye our fader in sayenge the pater noster Pater noster qui es iÌ„ celis Of good ryght we call hym our fader in as moche as he hath vs made and created / and for as moche as he nouryssheth vs with his goodes that he maketh to growe For he is a good fader the nouryssheth / and in as moche as we hope to possede his herytage that is paradyse as his propre chyldren For these thynges here and many other we sholde loue god aboue our pareÌ„tes We sholde loue our faders carnalles naturally and by the commaundement of god / but we shold loue god aboue them Vnde Augusti Diligendus est genitor / sed preponeÌ„dus est creator ¶ Example of saynt Barbara the whiche loued god more than her fader Diascorus the whi wolde haue her ydolatre / she chose more soner to lose the loue of her sayd fader all her worldly goodes honoures / that her body were beten / cut / put vnto dethe than 〈…〉 as commaundemen◠〈…〉 Accu◠〈…〉 I◠〈…〉 man 〈…〉 syâ—â—â—â—â— mortally and shall go vnto dampnacyon Vndâ—â—gâ—ur in 〈…〉 distin◠〈◊〉 Stâ—â—â—m eniâ—uÌ„â—â—â—s fâ—â— capax precepâ— deâ—â—â—â—tur ad â—â—â—s 〈◊〉 noâ—â—â—am et obseruatâ—oneÌ„ Iâ— that â—â—ge that a â—â—â—de is capable of the commaundemente of god it is commaundeâ— hym that he kepe it And yf the sayd chyldren were not soo wyse that they myght â—nowe that they offende and that they dyde the sayd theft in obeyenge vnto theyr fader carnall they do not synÌ„e mortally but theyr sayd fader shall bere the synÌ„e and punycyon ¶ Example that a man sholde loue god more than his chyldren other parentes Quere in the examplary of the commaundementes .lxx â—a ¶ Another example in Abraham the whiche loued well his sone Ysaac / but he loued god aboue hym in lykewise as it appered whan god coÌ„maunded hym for to do sacryfyce Quere in the examplary of the commaundementes .li. a ¶ 〈…〉 ¶ Another 〈…〉 and 〈…〉 good And therfore they go vnto dampnacyon E. ¶ Fourthly we sholde loue goo with 〈…〉 more than our owne bodies and 〈…〉 hym and vnto his commaundmentes more sooner than vnto our own 〈◊〉 The reason is good for that that 〈◊〉 〈◊〉 is full of â—ouâ—â—â— infynyte hathe 〈◊〉 â—od vs more than his owne body For 〈◊〉 〈◊〉 â—â—dured that his body hath be beter crucyfyed and put 〈◊〉 doth for to redemâ— vs from holle where all we defended sholde haue descended by the synne of Adam or forme fader Yf thou he wylt beleue that 〈◊〉 it true by symple worde or speche yet studâ— the scryptures in the chapyttes the whiche folowen It is wryten .i. peâ—tri .i. cap. Noâ—er corruptionibê° auâ—o vel argento redeÌ„pâ—â—â—â—s de vana vestra coÌ„uersatione paterâ—â— tradiâ—ionis sed preâ—â—o so sanguine agâ—â—â—â— macuâ—an christ That is to saye Ye be redemed from your vayne conuersacyon of the tradiccyon paternall not of thynges corruptybles as golde syluer but by the precyous blode of the lambe Ihesu cryst immaculate Et legitur .i. petri .iii. Christus semel pro peccaris nostris morruus est â—â—stus pro frustus vt nos offerret deo That is to say Ihesu Cryst is deed one tyme for our synnes the Iust for the vniust to then de that he offre vs vnto god Et legitur ad Gallarhas .iii. Christus nos redemit Ihesu cryst hath redemed vs. Et Barnardus dicit Ecce domine quia redemisti me dâ—beo me amori tuo totum et tantum debeo plusquam qu aÌ„to tu maior es me pro quo de disti teipsuÌ„ My lorde for that / that thou hast redemed me I sholde gyue me all in to thy loue / and I sholde loue the more than my selfe of as moche as thou arte greter than I for whome thou haste gyuen thy selfe Syth it is so that god hath loued vs more than hymselfe / it is good reason that we loue hym better than our selfe as it is sayd Example in the appostles the whiche hath loued god more than theyr owne bodyes / for some hath endured for to be flayne / as saynt Barthylmewe / some other to be heeded as saynt Poule / the other crucifyed
as saynt Peter / and saynt Andrewe And for all the paynes that the tyrauntes myght do vnto them theyne lefte the loue and the commaundement of god Vnde ad ro .viii. Quis separabit nos a charitate christi tribulatio / an angustia / an persecutio / an fames / an nuditas / an periculum / an gladiê° Saynt Poule sayth what is it that may separe vs frome the loue charyte of god Shall it be trybulacyon / anguysshe / persecucyon / or honger c. I am certayne that dethe / ne lyfe / ne deuylles / ne sygnouryes ne may departe vs frome the loue of god And it is wryten .i. ad coriÌ„t xvi how saynt Poule sayeth Who soo loueth not Ihesu cryste be he cursed Si quis non amat cristuÌ„ anathema sit Also he sayth in an other epystle that god hathe prepayred vnto theÌ„ grete rewarde the whiche loueth hym Vnde .ii. ad corin ii cap. Quod oculus non vidit nec aures audiuit nec iÌ„ cor hominis asceÌ„dit que preparauit deê° diligeÌ„tibus se This auctoryte is declared towarde the ende of this treatyse .xlvii. a. ¶ Example we rede that the herte of a vyrgyn was cutte in her body for the grete loue that she hadde vnto god Quere in the examplary at the nombre .lxxv. e. ¶ Another example that Susanne loued better to be slayne dyffamed than to breke the commaundement of god whan the two harlottes dyde say vnto her Of two thynges choyse whiche thou wylt eyther that thou consent that we haue thy company at our pleasure / or that we make the to be stoned and put to dethe Quere lxxxxvi c. ¶ Another example wryten in the lyfe of faders of a good yonge man the whiche was bounde all naked in a fayre bedde and there was put vnto hym a fayre woman impudyke all naked for to make him to doo synne with her / but for to resyste vnto the synne and to kepe the loue of god to obey vnto his commaundement he bote and ete his owne tongue and spette the blode in the vysage of the sayd harlot the whiche fledde of horrour ¶ Example that mary magdaleyne loued moche god / wherfore god pardoned her all her synnes Vnde Luce .vii. Remittuntur ei peccata multa quoniam diliexit multum ¶ Another example of a duchesse the whiche loued ouer moche her body and lyued voluptuously she dyde stynke The dyscyple recyteth in his promptuarye that a certayne duke had a wyfe the whiche lyued so tenderly and so dylycatyuely that she dysdeyned to be bayned in comune waters of ryuers and fountaynes / but her seruauntes gadered the dewe of the skye prepayred vnto to her a bayne Her meetes and drynkes were so delycyously dressed and made that meruayle it was Her bedde also smelled odoryferously and swete / and as she lyued so / by the Iugemente of god she was stryken with so grete stynche in her lyuynge dayes that none ne myght abyde the foule ayre of her Al her gentylmen and seruauntes left her excepte one chamberere or mayden onely / that serued her the whiche ne myght passe by her without hauynge the ayre of some spyces well smellynge / also as in renyÌ„ge admynystred vnto her / and in suche stynke she deyed H. ¶ Fyfthly we sholde loue god with all our herte / and put our truste and hope in hym more soner aboue all the kynges / dukes / erles / lordes / other men of the worlde / and the reason is euydent / for there ne is in all the worlde soo grete a lorde that may defende vs at the dethe froÌ„ our enmyes kepe vs from dampnacyon and gyue to vs paradyse / there ne is none alonely but god the whiche is replenisshed with goodnes infynyte And therfore the psalmyst sayeth Bonum est confidere in domino quam coÌ„fidere in homine Better thyÌ„ge it is to put confydence in god than too put confydence in man IteruÌ„pÌ„s BonuÌ„ est sperare in domino quam sperare in principibê° Better it is to trust in god thaÌ„ to trust in prynces Example Saynt barbara the whiche put her loue / her affyauÌ„ce and her esperaunce in god / and not vnto the lordes temporall she was comforted at her dethe of god / and the aungelles baren her soule in to paradyse / and her fader Dyascorê° the whiche beheeded her was brent with fyre celestyal and the deuylles bare his soule in to hell / his rychesses ne his sygnouryes ayded hym not at nede So it is better to put coÌ„fydence in god than in prynces and men in whome is no helthe Vnde Dauid in psal Nolite confidere in principibus nec iÌ„ filiis hominum / in quibus non est salus And the prophete Iheremye sayth that the man is cursed the whiche putteth his trust in men and putteth his flesshe / his arme / and his herte / and departeth hymselfe from god Vnde Iheremye .xvii. Maledictus est homo qui confidit in homine / ponit carnem brachium suum a domino recedit cor eiê° Helyodorus was punysshed of punycyon dyuyne for that / that he obeyed vnto kyÌ„ge Sceleniê° more soner than vnto god whaÌ„ he yode to take the treasours of the chyrche of Ierusalem Quere .lxxxii. b. ¶ Another example how kynge Ezechyas sente to seke counceyle of his sekenes vnto belzabub and he deyed myscheuously / and his messageres were brent with fyre celestyall Quere .ix. g. For to knowe the deference whan loue is good or ylle / or whan it is mortall synne or venyall thou shalte fynde it in the ix commaundement Quere .xlii. c. ¶ Example in Moyses the whiche loued god parfytely and obeyed vnto his commaundementes more sooner and aboue the wyll of kynge Pharaon / and therfore god loued hym so moche that he spake vnto hym face to face In lykewyse as it is wryten in the thre and thyrty chapytre of Exodi A. ¶ How the commaundemeÌ„t of god coÌ„prehendeth vnder it the thre fyrst commaundementes / and the thre vertues theologalles / the whiche ben faythe / hope / and charyte .ii. IT is wryten in the .xxiiii. chapytre of the gospelles of saynt Iohan that our lorde sayd vnto his dyscyples Si diligitis me mandata mea seruate Yf ye loue me kepe my commaundements Yf thou loue god with all thyn herte aboue all thynges thou shalte beleue in hym / thou shall worshyppe hym and shalte gyue hym honour the whiche is due vnto him / not vnto ydolles / ne vnto thynges create / for it is vnto the creatour vnto whome suche honour is due Thus thou shalte accomplysshe the fyrste commaundemente of our lorde the whiche is wryten Exodi viscesimo Non assumes nomen dei tui in vanum ¶ More ouer yf thou loue thy lorde god aboue al thynges thou shalte sanctyfye / honoure / and kepe the feestes commaunded And in so doynge thou shalte fulfyll and totally accomplysshe the thyrde
commauÌ„dement of god the whiche is wryten Exo. xx Sabbata sanctifices And therfore the dyleccyoÌ„ of god comprehendeth the thre fyrst commaundementes the whiche vs ordeyneth wel towarde the blyssed trynyte The fyrst vs ordeyneth anenst the puissaunce of god the fader the whiche is of the mageste incomprehensyble The seconde anenst god the sone the whiche is veryte and wysdom souerayne The thyrde anenst god the holy goost the whiche is bounte and loue infynyte Yf we ben well ordeyned anenst god the fader / the sone / and the holy goost the whiche is one onely god in trynyte we shall loue hym aboue all thynges / and we shall accomplysshe the thre fyrst commauÌ„dementes the whiche tendeth vnto his dyleccyon as it is sayd ¶ Also the dyleccyon of god comprehendeth the thre dyuyne vertues theologalles the whiche ben fayth / hope / and charyte with theyr braunches and dependauÌ„ces They ben sayd dyuynes for that / that they doo ordeyne dyuynely the herte of man anenst god Saynt Austyn sayth in eucheridon Fide / spe / et caritate colitur optime deus God is ryght well honoured by fayth / hope / and charite Fayth kepeth soueraynly veryte Hope souerayne hyghnes / Charyte souerayne loue And it is sayd charyte of chere / vnyte / and loue in god We se god but by faythe / and by faythe we beleue in hym and loue hym / we kepe his fyrst commaundement the whiche is VnuÌ„ credo de Also we serue god to haue the good to come / and therfore we put our trust in hym / and we abstayne vs to swere by hym vaynly / and so we kepe the seconde commaundement Ne iures vaâ—a per ipsum Also by charyte / faythe / and hope we loue / serue / and honour god / and we kepe the thyrde commaundement Sabbata sanctifices ¶ Also we loue god for thre thinges The fyrst is for the grete and infynyte goodnes the whiche we haue herde say the whiche is in hym and procedeth of hym / and therto we put faythe The seconde is for the grete good that we hope to haue of hym after our dethe The thyrde is for the grete goodnes that he hath done to vs in our creacyon and redempcyon / that he dooth cotydyally to vs of goodes that he maketh to encrease / therfore we put our charyte within hym By these thre thynges we haue faythe / hope / and charyte with god and loue hym with all herte aboue all thynges The faythe is the foundement of all vertues / for without faythe it is impossyble to please god VnÌ„ paulus ad hebreos .xi. Sine fide impossibile est placere deo B. ¶ Also we ne may be saued by good operacions without hauynge faythe Vnde ad galath ii NoÌ„ iustificatur homo ex operibus legis / nisi per fidem iesu xpÌ„i Et ad gallat iii. Iustus ex fide viuit The Iust man lyueth by faythe Also for to beleue in god after the faythe and by baptym man is saued / and by defaute of faythe baptym man is dampned VnÌ„ Marci xvi Qui crediderit et baptizatus fuerit saluê° erit / qui vero non crediderit condempnabitur How men ought to beleue in god in the artycles of the faythe it is wryten after in the fyrst commauÌ„dement / of faythe cometh obedyence / good desyre / and innocence / relygyon / mundycyte / confyaunce / and chastyte C. ¶ Also the synners ne may be saued without hauynge esperaunce or hope that god vnto them pardoneth theyr synnes after the artycle of the fayth the whiche is Remissionem peccatorum / and therfore they shold put theyr hope in god Cain Iudas ben daÌ„pned by defaute of hope Also we sholde hope that god shal delyuer vs from our enmyes vysybles inuysybles in lykewyse he dyde our forne faders VnÌ„pÌ„s In te sperauerunt patres nostri sperauerunt et liberasti eos IteruÌ„pÌ„s Quoniam in me sperant liberabo eum protegam euÌ„ quoniam cognouit nomen meum He hath trusted in me I shall delyuer hym / for he hath knowen my name Example whan Iob was tourmented he sayd that yf god wolde sle hym yet wolde he put his truste in hym Vnde Iob .xiii. Example that Dauyd hadde good hope whan in the name of god he slewe the proude puyssaunt man phylystyen Quere .lxxviii. Also we shold haue hope that god shall gyue vnto vs beatytude and lyfe eternall Vnde pÌ„s Beate omnes qui sperant in te domine Esperaunce is a fayre vertue of the Whiche cometh pacyence / moderaunce / contrycyon / coÌ„fessyon / ioye espyrytuall / and contemplacyon D. ¶ Also without hauynge charyte we ne may be saued / in lykewyse as saynt poule sayth .i. ad Corinthios .xiii. SiliÌ„guis hominum loquar angelorum caritatem autem non habuero factê° sum sicut es sonaÌ„s aut cimbalum timiens This mater of charyte is wryten here after .iiii. ca. Of charyte procedeth loue / pyte / grace / peas benygnyte / and debonayrte Example of charyte Quere .lxxv. A. E. ¶ Here foloweth the commaundement to loue thy neyghbour .ii. IT is wryten in the gospel of saynt Iohan that our lorde sayd vnto his dyscyples I gyue vnto you a commauÌ„dement of newe / that is that ye loue other in lykewyse as I haue loued you / all men shall knowe in that thynge that ye be my dyscyples / yf ye haue dyleccyon togyders Vnde IohÌ„ .xiii. Mandatum nouum do vobis vt diligatis inuicem sicut dilexi vos / iÌ„ hoc cognoscent omnes quia discipuli mei estis si dilectionem habueritis ad inuicem ¶ Also the gospel sayth that to loue his neyghbour as hymselfe is more greter thynges than sacryfyces Vnde Marci .xii. Diligere proximum tanquam seipsum maius est omnibê° olocaustimatibus et seruictis For to haue paradyse and to escape the paynes of hell it is requysyte that thou obey vnto god / the whiche commaundeth the thou loue thy neyghbour ¶ Whan a kynge temporall maketh to proclame ony thynge within his realme his subgectes therto obeyeth of drede to haue domage And god the whiche is kynge of kynges made to preche throughout al the worlde that we sholde loue eche other vpon payne of dampnacyon and to lese paradyse It is wryten Iohannis .xv. Hec maÌ„ do vobis vt diligatis inuicem Et legitur Mathei .xix. Si vis ad vitam ingredi serua mandata Yf thou wylt entre in to the lyfe eternall kepe the commaundementes Yf thou drede the furour of a kynge temporall the whiche is transytory / by a more greater reason thou oughtest to drede the furour of god the whiche may sende the in to damnacyon eternal F. ¶ Many thyÌ„ges ought to moeue vs to loue our neyghboure The fyrst the whiche is moost pryncypal and fynall is for to obey vnto god / the whiche coÌ„mauÌ„deth it vs. Whan a good fader gooth out of the towne he commaundeth
lyue holyly in lykewyse as men sholde it behoueth to take the maners and condycions of men parfaytes the whiche here foloweth ¶ Here after foloweth the seuen vertues ¶ Who so wyll knowe the good in lyuyÌ„ge The .vii. vertues with theyr brauÌ„ches also As ye shall se here after folowynge In them ben reteyned with many other mo ¶ Fides Who that beleueth is obedyent Chaste / pure / clene / and confyaunt In desyre good and innocent Ferme in god / not varyaunt ¶ Spes The man esperaunt / is pacyent Hauynge Ioye in contemplacyon His synnes also / he dooth repent By contrycyon / and confessyon ¶ Caritas The charytable hath pyte Grace / peas / benygnyte Debonayrte / humylyte Pardon / clemence / lyberalyte ¶ Prudentia ¶ The prudent loueth god and dredeth Menynge always well and truely By good counceyle whan hym nedeth And dysposeth all thynge goodly ¶ Temperantia The man attemprate putteth dyscrecyon In mete / and drynke / and clothynge All thynges done by moderacyon Ne yet in speche is he excedynge ¶ Iusticia The Iust man hath equyte Cyrreccyon / with seueryte Lawe / iugement / and veryte Not sweruynge from fydelyte ¶ Fortitudo The man stronge is ferme and suffraunt Constaunt / pacient in bounte Grete in courage / perseueraunt Prompt and delygent in sayntyte ¶ The auctour ¶ Who so these vertues shall lerne conÌ„e And them accomplysshe in worde dede Vnto perfeccyon they shall come And haue heuen for theyr mede ¶ It wryten in .ix. ethicorum Virtuosorum beatissima est vita Et in scdo ethicorum dicitur quod virtus certior est et melior omni arte Item in eodem capitulo dicitur ê™ oiÌ„s virtus consistit in medio In oiÌ„bus medium est laudabile A. ¶ It is commauÌ„ded that we loue eche other in lykewyse as god hath loued vs iii. IT is wryten in the .v. chapitre of the gospelles of saynt Iohan that god sayd to his dyscyples Hoc est preceptum meum vt diligatis inuicem licut dilexi vos That is to say My coÌ„maundement is that ye loue eche other in lykewise as I haue loued you For to con expounde this dyleccyon a man ought to knowe that god hath loued vs in many maners / wherof we shall tell fyue B. ¶ Fyrst god hathe loued vs ryghtfully before that we loued hym / and not for his prouffyte ne for to haue our goodes / but of his benygnyte for to socoure vs and to saue vs. In lykewise sholde we loue our neyghbours before that they do vs good / and not for to haue theyr goodes / but for to socoure them in folowynge god Vnde .i. Iohannis .iiii. In hoc apparuit caritas dei noÌ„ quasi nos dilexerimus euÌ„ sed quoniam ipse prior disexi nos / et misit filium suum propiciatorem pro peccatis nostris C. ¶ Secondly god hath loued vs dyscretely For he hath loued the persones and the saluacion of soules and hath hated and persecuted the synnes / and repreued those the whiche dyde commytte them In lykewyse sholde we do For yf our neyghboure be entached or spotted with ony vyce we sholde hate his synne reprehende hym dyscretely Vnde paulus ad galath vi Si preoccupatus fuerit homo in aliquo delicto vos qui spirituales estis instruite in spuÌ„lenitatis considerans teipsum ne et tu temteris ¶ Example that softe correccyon prouffyteth more vnto euyll persones than sharpe Quere in the examplary .lxxiiii. a. ¶ Another example how saynt Iohan softly drewe a thefe from synne Quere .lxxii. e. Also dyleccyon ought to be without symulacion For who so loueth well chastyseth without fayntyse Vnde paulus ad ro xii Dilectione sine simulatione odientes malum adherentes bono Thou sholdest loue thy neyghbours in god / and after the vertue of equyte / and not in yll and synne These the whiche god loueth he chastyseth discretely Vnde apo iii. Ego quos amo arguo castigo dicit dominê° Et pau ii ad thymo iiii Argue obsecra increpa omni pacientia et doctrina ¶ A questyon Who soo sholde demaunde yf the loue of theues and pyllars were good the whiche loueth and susteyneth eche other / or of lechoures the whiche loueth theyr folysshe louers as them selfe The answere Suche loue is nothyÌ„ge worthe / for they loue not god / ne theyr neyghbour / ne theyr selfe They loue not god in brekynge his commaundementes / ne they loue not theyr neyghbour ne themselfe / for they dampne theym selfe Vnde psalmist Qui diligit iniquitatem odit animam suam He the whiche loueth iniquyte hateth his soule Et beatus iacobus dicit Peccatum cum consummatuÌ„ fuerit generat mortem Incontynente that synne is consummed done it engendreth the dethe That is to vnderstande that it mortyfyeth spyrytually the goodnes of the soule / by the dethe of gylte D. ¶ Thyrdly god vs hath loued fructuously / not onely in voyce but of worde / of operacions In lykewyse we sholde our neyghbour in doynge the operacyon For yf a poore man the whiche hath hunger thyrst all to frosen demauÌ„de the almes It shall not suffyse to say vnto hym A poore man thou hast hongre and arte frosen god helpe the. Saynt Iames sayeth in the .ii. chapytre of his epystle that fayth without operacyon is deed and nothynge worthe And saynt Iohan sayeth illud .i. Ioh. iii. Filioli non diligamus verbo neque lingua sed oê‘e et veritate Lytell chyldren / sones and doughters / loue not onely by tongue / and by worde / but by operacyon and veryte The tree the whiche ne hath but leues bereth no good fruyte is not good but for to brenne In lykewyse the persone the whiche ne hath but wordes without operacyons is nothynge worthe Our sauyour Ihesus fyrst dyde and after shewed it agayne by worde Capit ihesus facere et docere And in lykewyse sholde we do / for it is wryten iacobi .i. Estote factores verbi noÌ„ auditores tmÌ„ fallentes vosmetipÌ„os Be ye the doers of the wyll of god not alonely the herers deceyuynge your selfe The man that is Iustyfyed by the operacyon of the faythe not alonely by faythe Some ben frendes of the mouthe / some of the table / some of the purse / some of operacyon The frendes of the mouthe promiseth ynough / but they do nothynge in operacion A fructibê° coruÌ„ cognoscetis eos The frendes of the table loueth eche other whyles that barell of drinke the feest lasteth / sayeth well one of the other / but whan there is nomore meet nor drynke the loue defayleth sayen / it is a myscheuous man that hath all eten wasted VnÌ„ eccle vi Est amicê° socius mense noÌ„ permanebit in die necessitatis He is freÌ„de and felawe of the table he abydeth not in the daye of nede Et eccle xxxvii Est amicê° solo noiÌ„e
He is a frende alonely by name Also the sage speketh of the sayd frendes Ecclesi vi Est eniÌ„ amicus scdm tempus suuÌ„ non in die tribulationis / et est amicê° qui conuertit ad inimicitiaÌ„ / et est amicus qui odiuÌ„ et rixaÌ„ et coÌ„uitia denudabit The frendes of the purse ben cosyns as to giue or to lende / but hate and the deuyll it is to yelde agayn The frendes of operacyon fayleth not at nede and ben sory of the euyll of theyr frende and gladde of his welfare In nede a man shall se what a frende is Vnd eccle vi Amicus si permanserit / fixus / erit tibi quasi coequalis / et in domesticis tuis fiducialiter aget / sequitur amicus fidelis fortis protectio / qui autem iÌ„uenit thesauruÌ„ / amico fideli nulla est comparatio A faythfull frende is a grete and a stronge defence / he the whiche fyndeth hym fyndeth a treasour there is noo comparyson vnto a faythfull frende Also the true frende ought to helpe and remembre his frende at his nede as he sholde do vnto hymselfe Vnde ligitur nono ethicoruÌ„ Amicus se debet habere ad amicum sicut ad semetipsum God hath vs loued of worde and of operacyon togyders And in lykewyse sholde we loue our neyghboures E. ¶ Fourthly god hath vs loued parfytely more than his owne body as before it is sayd Quere G. Also ê“arfyte men putteth theyr bodyes in daunger of dethe for to saue theyr neyghboures / as dyde a man named Sanctulus Quere .lxxv. c. Another example of two men that had so grete charyte and amyte togyder that the one wolde haue deyed for to saue the other Quere lxxv b. F. ¶ Fyfthly god hath loued the saluacion of all his ennemyes the whiche wronged hym / and bette hym without that / that he defended hymselfe nor that he answered Iniury agaynst Iniury he dyde not / but yelded the good agaynst the yl / he prayed for his enmyes Vnde luce .xxii. Pater dimitte illis non enim sciunt quid faciuÌ„t Also perfite people sholde loue theyr enmyes in folowynge god / and they shall haue grete rewarde in paradyse Vn. math v. lu vi Diligite inimicos vestros benefacite hus qui oderuÌ„t vos et orate ê“ persequentibus et calumniantibus vos vt sitis filii patris vestri qr benignus est super ingratos malos That is to say Loue your enmyes / do good to them that hateth you / praye for your persecutours and dyspysers to th end that ye be the sones innytatoures of god your fader G. ¶ Questyon How may I loue those the whiche hathe bette me or made me to lose my goodes or my good renowne The answere Thou sholdest loue the euyll wyl of thy neyghbour but for the loue of god thou sholdest loue the persones and theyr saluacyon / and also yf by Iustyce thou makest them to yelde to the thy goodes and to punysshe the synne of thy neyghbour thou of tendest not For Iustyce is founded after god and vnto god / and Iustyce appertayneth to do punycyon not vnto ye. Wherfore thou ne sholdest venge the that god ne wrothe hym agaynst the. The grete lordes the whiche wyll not vnderstande for to do right and iustyce departeth it with the swerde / and is suffred of god vnto those the whiche hath good right Vn. catho Pugna ê“ patria The parfite people bereth al aduersytees pacyently dooth good agaynst yll for the loue of god Example in saynt Steuen that prayed for his enmyes that god sholde pardon theym the synne that they dyde to stone hym And to th ende that his prayer were the soner exalted he set him on his knees VnÌ„ acti vii Positis auÌ„t genibê° clamauit voce magna diceÌ„s / dnÌ„e ne statuas illis hoc petmÌ„ ¶ Example that Dauyd wept the dethe of his enmy Saul the whiche persecuted hyÌ„ Also he wept at the dethe of his frende Ionathas in lyke wyse as it is wryten in the fyrst chapytre of the seconde boke of kynges Also we rede in the .xviii. chapytre of the boke of kynges that Ionathas the sone of Saul loued Dauyd as his owne soule / on a tyme he dyspoyled hym of his gowne gaue it vnto Dauyd Also Dauyd loued hym as hymselfe Also Dauyd wept at the deth of his neyghbour Abner Vt habetur .ii. reguÌ„ iii. Also he wept at the dethe of his sone Absolon that dyde hym warre Vt habetur .ii. reguÌ„ .xviii. .xix. Also Dauyd wolde do none euyll to his enmye Saul whan he myght haue done it / in lyke wyse as is wryten in the xxvi chapytre of the fyrst boke of kynges This is an example here that we sholde loue our enmyes for the loue of god By these thyÌ„ges aforesayd it apereth how we shold loue our nyghboure H. ¶ Questyon Who is my neyghbour BY this that god commaundeth to loue his neyghbour a man may demaunde What is it that is my neyghbour The answere That is euery man woman / for we sholde loue the saluacyon of soules the we le and vtylyte of all persones / not the yll Saynt Austyn sayth ExteÌ„de caritateÌ„ per totum orbeÌ„ quia meÌ„bra christi per orbem iacent Extende charite ouer al the worlde / that is dyleccion / for the membres of Ihesu cryst lyeth by the worlde God wyll that those of scotlond / of of fraunce / of spayne be also well saued as them of Englonde yf they deserue it for all ben membres of god tendynge to saluacyon He loueth the lytell as the grete / he theÌ„ hath create and is theyr gouernour purueyour Vn. sapien vi PusilluÌ„ magnuÌ„ fecit dominus equaliter cura est illi de omnibus And therfore it behoueth to vnderstande that all ben our neyghboures / but for as moche as we ne may do almes ouer all the worlde it suffyseth to do it vnto those the whiche ben amonge vs after our power This mater is gyuen vnto vs by worde Luce .x. Homo quidem desceÌ„debat ab iherusalem in iherico qui incidit in latrones And the euangelyst sayeth that one of the maysters of the lawe demaunded of Ihesu cryst who was his neyghboure / and he answered vnto hym A man descended froÌ„ Iherusalem vnto Iheryco the whiche fel in to the handes of theues the whiche dyspoyled hym and bette hym so moche that he was replenysshed with woundes left hym as halfe deed / it befell that a preest passed by and toke none hede In lykewise a deaken passed that toke no hede After a Samarytane the whiche passed the countree founde hym and had pyte anoynted his woundes with wyne and oyle dyde bynde hym and after that put hym on his mare bare him in to a stable and gaue two pens vnto the mayster of the stable and prayed hym
that he wolde heele hym / and at his retorne he sholde satysfye hym at his wyll After these wordes Ihesus demaunded of the mayster / whiche of them semeth vnto the that hath be moost nere vnto the seke man of the thre the whiche passed by hym He answered the Samarytan estraunger And god sayd vnto hym thou hast sayd truely / go and do thou in lykewyse Saynt AustyÌ„ sayth Omnem hominem oportet intellegi esse proximum quia nemo est cuÌ„ quo operandum sit male A man sholde vnderstande as it is sayd that euery man is our neyghbour For to moralyse vpon this euaÌ„gelyst a man sholde vnderstaÌ„de that whan a persone is baptysed he is replenysshed with al vertues and with goodes espyrytuelles as yf he descended from Iherusalem that is paradyse in to Iheryco that is in to the felde of batayle in this worlde the whiche is full of theues those ben synnes the whiche dyspoyleth hym of his good vertues stryketh hym with many mortall woundes that whiche ledeth hym vnto the dethe of hell / that is pryde auaryce / slouthe / enuy / glotony / yre / and lechery the whiche stryketh the soules whan they consent vnto them / and by the preest and deaken the whiche passed toke none hede ben vnderstande those the whiche haue no pyte ne compassyon of the pardycyon of soules / and by the Samarytan myserycordyous ben vnderstande these the whiche remedyeth vnto the helthe saluacyon of synners as after that Adam hadde synned and was fallen amonge the theues god hadde mercy the whiche hathe so moche done that he hath be heeled by the meryte of his passyon and by the holy sacramentes And our lorde as the SamarytaÌ„ made to put wyne and oyle in his wouÌ„des Vinum qui letificat cor hominis That is by confessyon the whiche clarifyeth the conscyence of synners / and the oyle that is the laste vnccyon the whiche heeleth the sekenesses corporelles and espyrytuelles in lykewise as sayth saynt Iames. And when the Samarytan put the seke man on the mare is Ihesu cryste the whiche bare our synÌ„es on his body at his passyon / and sayd vnto the mayster of the stable that he sholde heele the sayd seke body That is to vnderstande Ihesus gaue vnto saynt Peter the keyes of the realme of heuen and vnto prelates and pastures vnto whom he sayd Whan I shall come agayne in Iugement I shall pay you your salayres after as ye haue laboured After the sence morall Ihesus hath be our neyghbour / for he hath heled our gostly sekenesses as the samarytan dyde the corporelles And those the heleth the synners of theyr synne or socoureth those that haue nede ben sayd neyghbours A. ¶ Of the vertue of charyte the whiche extendeth in all the coÌ„maundementes of god .iiii. THe mayster of the sentences sayeth in his thyrde boke that charyte is in suche wyse dyffynyed Caritas eÌ„ dilectio qua diligitur deê° ê“pter se / et ê“ximus ê“pter deum Charyte is dyleccyon by the whiche god is loued for the goodnes infynyte the whiche is in hym / and the neyghbour is loued for the loue of god All the commaundementes of god tendeth for to loue god his neyghbour as it is sayd And charyte is none other thynge but to loue god and his neyghbour Soo charyte is commaunded by all the .x. commaundements and in euery of them Yf thou wylt haue of examples of charyte the shalte fynde in thexamplary Quere .lxxv. a. b Charite is so noble a vertue that it is cause moder of all good vertues / wtout it for nothynge seche we other vertues Vn. aug Caritas est causa mater oim virtutuÌ„ qÌ„ se disit frustra habentur cetera si auÌ„t ad sit habentur oiÌ„a Charyte is cause of vertues / for whan we faste / or whan we do almesse / or whaÌ„ we do ony good operacion god is the cause the same good dede is done for the charyte and loue of hym in obeyenge vnto his coÌ„maundementes / to th ende to be vnyed and coniunct with him that is that he dwell with vs we with hym Vnde .j. iohÌ„ iiij Deus caritas est qui manet in caritate in deo manet et deus in eo Et iohÌ„ xv Qui manet in me et ego in eo / hic fert fructuÌ„ multuÌ„ qr sine me nichil potestas facere Also whan we loue our neyghbour and that we do hyÌ„ good in his nede god is the cause for it is for his sake / therfore charyte is cause of vertues The which charyte is contemned in al the coÌ„maundementes of god Also charyte is moder of vertues / for in lykewyse as chyldreÌ„ procedeth of the moder haue theyr nourysshement and techynge / euen in lykewyse the vertues procedeth of charyte ben done for the loue of god / wherfore it is sayd the moder of vertues / in the thynge where charyte lacketh no goostly good is founde / where it is all goodnes there resteth Aug. Vbi est caricas quid est qd possit obesse / vbi auÌ„t non est qd est qd possit prodesset Without charyte we ne may walke after god VnÌ„ amb Si cut sine via nullus ê‘uenit quo tendit / ita sine caritate qÌ„ dicitur via noÌ„ possimus recte ire Also charyte is the fountayn of vertues VnÌ„fulgeÌ„tiê° epÌ„s dicit ê™ caritas est foÌ„s oiÌ„m vtutuÌ„et origo bonoruÌ„ munimeÌ„ egregium via qÌ„ ducit ad celuÌ„ in caritate qui aÌ„bulant nec errare poterit nec timere / ipÌ„a dirigit / ipÌ„a ê“tegit / ipsa ê‘ducit ad regnuÌ„ eternum Charyte is the fouÌ„tayne of all vertues for by it they ben aroused / growe / fructyfy / encrease It is the natyuyte of al goodnes the garnysshyÌ„ge of noblesse For by it maÌ„ is ryche full of goostly goodes / lyft vp in noblesse fast by god / it is the way that ledeth vnto heuen wtout it we ne may go thider He that walketh by charyte can not go out of the way ne drede Charyte adresseth / defendeth ledeth the ryght way Also charyte is the rote of al vertues In lykewyse as sayth saynt Austyn the wordes of the appostle .j. ad thy .vj. Sicut radix oiÌ„m maloruÌ„ est cupiditas / ita radix oiÌ„m bonorum est caritas The rote of the tre be it good or yll extende the humour / her bounte / or malyce by the braunches and boughes / and also maketh them to growe and to multyply after his nature And in lykewise as couetyse the whiche is rote of all euyll extendeth her malyce in all synnes / in lykewyse charyte the whiche is the rote of all goodnes and vertues extendeth her bounte and valour by al vertues and maketh them to growe / to multeplye / and to bere fayre floures / and good fruytes For the begynnynge / the cause
/ and lechery is excercysed in his wyttes And a man sholde note that incontynent that the dylectacyon of lechery cometh vnto the herte by syght or heryÌ„ge / or by kyssynge c. sodaynly than resyst by pynchynge thy flesshe / or byte thy tongue / pull thyn eere / thynke on the tourmentes of hell c. And by suche resystynges a man shall kepe his herte from soylynge geteth a crowne In lykewyse as thou shalt fynde by the examplary of the .ix. commaundement Quere C.ii. A. B. ¶ The concupyscences of the flesshe how lechery is commyt in thought xlii NOn concupisces vxoreÌ„ ê“ximi tui Thou shalt not coueyt thi neyghbours wyfe A maÌ„ sholde vnderstande the concupysceÌ„ce carnall is lechery wtout operacyon / it is sayd in .iii. maners The first is wtout synne The seconde is with synne venyall The thyrde is with mortall synne The fyrst moeuynges of concupyscence carnall the whiche ben sodaynes wtin the boÌ„des of nature of the sensualyte the whiche depeÌ„deth not vpon the wyll ben not synne / for they ben in the puyssaunce of nature humayne But more sooner is mater to purchase vertues vnto whome therin wel resysteth by the meane grace dyuyne / as vnto the foule thought without dylectacyon / that it come agaynst his wyll / that is noo synne yf reason therto consent not VnÌ„ greg super ezechÌ„ QuaÌ„tuÌ„cuÌ„que iÌ„muÌ„da sit cogitatio meÌ„teÌ„ noÌ„ polluit si ratio noÌ„ coÌ„sentit Et au dicit quam pctmÌ„ est actio voluÌ„taria / nulluÌ„ eniÌ„ pctmÌ„ nisi voluÌ„tariuÌ„ It behoueth somtyme to be holde these women to speke to them / to touche to thynke on theym / but after as the thought is ordynate or dysordynate / there is synne or there is none As it is of necessyte to ete drynke / but after the ordonauÌ„ce or dysordonaunce it may be well done or yl done Vn de aug in libro de nuptiis et concupisceÌ„tus dicit CoÌ„cupisceÌ„tia noÌ„ est pctmÌ„ qnÌ„ ad illicita opera noÌ„ coÌ„sentitur Concupyscence is no synne whan the wyll ne consenteth vnto the operacyons vnlefull Than those the whiche lyueth chastely sholde not trouble theÌ„ whan there cometh yll thoughtes vnto them / for the deuyll tempteth more the good than the badde Bernar. dicit NoÌ„ eiÌ„ contristari debemê° si in teÌ„ptationibê° inciderimê° / sed si iÌ„ teÌ„ptationibê° superatifuerimê° We sholde not be wrothe yf we beÌ„ fallen in to temptacyons / but yf we therin haue ben ouercome Whan temptacyoÌ„s cometh a man sholde stroÌ„gely resyst fyght agaynst them for to haue rewarde meryte VnÌ„ bernar QuotieÌ„s resistis totieÌ„s coronaberis / naÌ„ quotiens resistimê° totiens â—yaboluÌ„ superamê° angelos letificamê° deuÌ„ honoramê° By as ofteÌ„tymes as thou resystest as many tymes shalt thou be crouned / as oftentymes as we resyst so many tymes we surmount the deuyll / we reioyce that aungels we honour god The seconde concupysceÌ„ce of the flesshe is whan the moeuynges cometh of the dylectacyon vnto thynge vnlefull wtout propre wyll ne reason dysposed to accomplysshe the operacyon / he is venyall synne Also whan an euyll thought cometh vnto ony man with the dylectacyon all times wtout playne consentement of reasoÌ„ than is it venyall synne The deuyll begynneth to shewe the temptacyon / yf a man coÌ„sent not therto but resysteth incontyneÌ„t it is no synne And yf dylectacyon come after the temptacyon it is venyal synne And vnderstande wel that yf the consentement of reasoÌ„ be not there / for yf it were there it were of the kynde of mortall synne The thyrde concupyscence of the flesshe is whan that delectacyon of euyll is abyden that reason the propre wyll ben dysposed it to accomplysshe here is mortall synne / albeit that afterwarde a man ne may come to do the operacyon / for the wyll is reputed for the dede In lykewyse is it of all other synnes mortalles whan the wyll is dysposed the synne is as who sayth done And a man sholde here vnderstande that it behoueth that all men and women the whiche sholde entre in to the realme of paradyse haue in theyr purpose that yf they lyued eternally they ne wolde synne mortally in ony maner what so euer it be Than of necessyte of helth it behoueth that all those they that wyll haue saluacyon sholde haue in theyr thought that they ne wyll coÌ„mytte lechery in ony maner but in good lawfull maryage Yf thou wylt not beleue of symple worde study the scryptures that telleth it in many places VnÌ„ au dicit ê™ voluntas reputatur ê“ facto The wyll is reputed for the dede Iterum dicit CoÌ„seÌ„sus iÌ„ opê° pctiÌ„ mortalis est pctmÌ„ mortale coÌ„sensus in opus pctiÌ„ venialis est pctmÌ„ veniale Consentement in operacyon of synne mortal is mortal synne / consentement in werke of synne venyall is venyall synne Et greg dicit Qui coÌ„sentit pctoÌ„et noÌ„ arguit dignê° est morte He that consenteth to synne stryueth not to resist vnto the contrary is worthy to deye And it is wryten in the gospell that our sauyour Ihesus sayd vnto the auncyentes Do ye none aduoutry / I say vnto you that euery man that hath seen a woman in desyryÌ„ge to knowe her he hath coÌ„mytted synne in her in his herte VnÌ„ math v. DictuÌ„ antiqis Non mechaberis / ego auÌ„t dico vobis qr oiÌ„s qui viderit muliereÌ„ ad concupisceÌ„duÌ„ eaÌ„ me chatê° est in corde suo God sheweth here that the wyll is reputed for the dede / vnto the dyfference of them the whiche weneth not to synne yf they accomplysshe the operacyon It is wryten .i. reguÌ„ xvi NoÌ„ eiÌ„ videt ea qÌ„ pateÌ„t / dnÌ„s auÌ„t iÌ„tuetur cor The maÌ„ seeth those thynge the whiche appereth / our lorde beholdeth the herte the wyl Et pau ad ro i Non solum qui faciuÌ„t peccata sed q i conseÌ„tiunt facieÌ„tibê° digni suÌ„t morte After that saynt Poule hadde named many synnes he sayd / not alonly they the whiche doo the synne / but also they the whiche consenteth to do them ben worthy of dethe ¶ ExaÌ„ple how a woman was dampned for the conseÌ„tynge of wyll to commytte lechery Quere c.a. ¶ Another example of a monke the whiche lost the breed celestyal for hauynge euyl lecherous thoughtes Quere C.i. A. C. ¶ For to vnderstande clerely the dyfference of mortall synÌ„e venyall it behoueth to take the wordes of saynt Austin the whiche ben wryten in his boke of the cyte of god the whiche sayth Whan a man loueth a persone is behoueth that the sayd loue be good or euyll It is good whan it is for the loue of god / therin is vertue And also suche loue is necessary as whan the sone loueth the fader c. it is natural / the whiche is not louable ne vytuperable Also suche
euery persone goeth vnto paradyse or in to hell or in to purgatorie after that it departeth from the body After he demauÌ„ded yf ony wolde bye his soule And that he sholde sel it And one of his compaygnons sayd vnto him I wyl bye it And it was solde for a quarte of wyne the whiche was incontynent dronke And there came the deuyl in the fourme of a man the whiche boughte the sayd soule of hym the whiche solde it / and payed a quarte of wyne And whan the sayd wyne was dronke the deuyl said Gyue me the soule that I haue bought / for it is myne And those the whiche were present sayd It is a thynge iuste that he the whiche byeth possede the thynge bought And the accursed the whiche had solde his soule sayd that he had not solde the body And the presence sayd Whan that ony selleth his hors he gyueth the coler or halter withall And incontynent the seller was estrangled of the deuyl And before the presence rauisshed the sayd man bare hym in to hel in body and soule A. ¶ Another example how the fader sholde loue more god than his chyldren / and other parentes and frendes lxxii IT is wryten how the dyscyple recyteth in his promptuarye and saith that a man was one tyme so moche holdeÌ„ in the loue of his parentes and neyghboures that he was letted to loue god and to folowe hym And one tyme he wolde therin fynde remedye and called them vnto a dyner And in dynynge he prayed one of them the whiche vnto hym after his aduyse was moost faythfull Yf thou loue me put thy lytell fynger in this fyre for the loue of me And he dredde the payne wold nothynge do So the fayth and the loue that he fayned to haue in hyÌ„ appered to be vayne After he requyred al the other by ordre and sayd vnto them as vnto the fyrste / they wolde nothynge doo Than he declared his purpose vnto theym all / and sayd vnto them that onely for the loue of them he was taryed for to loue parfytely Ihesu cryste / but for that that he founde noo more fayth in them he wolde no more tary And for that they ne wolde put in the fyre transytorye the moost lytel membre that they hadde one seule houre for the loue of hym / he sayd that in lyke wyse for the loue of them he ne sholde put all his body his soule in the fyre perpepual of helle Afterwarde he sayd vnto them / take hede to do for your selfe / and so wyll I for myself Then within a whyle after he restored payed all his debtes And after gaue and dystrybuted all his goodes vnto the poore for the loue of god And put hym to serue our lorde Ihesu faythfully and deuoutly / and to loue hym parfytely c. True it is that we sholde loue our parentes / frendes and kinnesmen naturally and wyllyngly And for as moche as god coÌ„maundeth it / Diliges proximuÌ„ tuuÌ„ sicut te ipsuÌ„ math xxii But we sholde loue our fader celestyall more than them aboue them VnÌ„ au DiligeÌ„dus eÌ„ genitor sedpÌ„poneÌ„dus eÌ„ creator And yf ony man loue his fader or his chyldren parentes more than god aboue hym he shall be sente vnto dampnacyoÌ„ And he ne maye be saued without true penauÌ„ce For it is wryten mat x. luce xiiii Qui amat patreÌ„ aut matreÌ„ plusquam me noÌ„ est me dignê° Et q i amat filiuÌ„ aut filiaÌ„ super me noÌ„ est me dignê° We be holden vnto fader moder but yet ben we more holden vnto god the whiche hathe fourmed our soules vnto his semblauÌ„ce / the whiche hathe redemed vs by his precyous blode / suffred dethe for vs. And more ouer he vs puruayeth nouryssheth by the goodes that he maketh to growe And also vnto vs prometteth paradyse And therfore no loue what so euer it be ne sholde drawe vs backe from the parfyte loue of god c. B. ¶ Another example of a fader that whiche sayd vnto his sone that he sholde holde his fyngere in the fyre tyll he had sayd Aue maria lxxii IT is wryten in some bookes that the whiche foloweth how the dyscyple recyteth in his sermons and sayeth that a ryche man posseded many goodes vniustely goten And after that he had herde the worde of god in predycacyon wolde experymente the fidelyte of his sone Vnto who me he said that for the loue of hym he wolde holde his fynger in the fyre so longe alonely as he sholde saye aue maria And the sayd sone began to assaye / incontynent that he felte the brennynge of the fyre / he drewe backe his fynger and said vnto his fader What shall it prouffyte the that all my body shall fele hete and shall be brent And the fader sayd vnto the sone What shall it prouffyte that for the I dampne my selfe put in the fyre of helle eternel / And so the sayd ryche man restored all tho thinges that he had ylle goten and chaunged his lyfe from yll vnto good C. ¶ Another example how a man sholde doo of good dedes whyle that he lyueth with out trustynge vpon his heyres lxxii THe dyscyple reciteth in his promptuarye sayeth that a ryche man was in the artycle of dethe / he called hys thre sones and sayd vnto the moost auÌ„cyente My dere sone knowe ye that I leue vnto you many possessyons and goodes that I haue kepte for you / the whiche I sholde haue gyuen vnto the poores / therfore parauenture I shall go in to purgatorye Tell me what shalte thou gyue for my soule And he sayd vnto hym that he sholde make to synge many masses / and also sholde gyue of almesse c. In lyke wyse the seconde hym prometted The fader praysed these two sones here And demaunded of the yongest what he wolde do for hym I promyse the nothynge not to gyue one peny Whyles that thou lyuest dystrybute thy goodes for the helthe of thy soule with out coÌ„myttynge it vnto vs / how shall we ayde the by dede whan we haue thy godes the whiche ne wylte helpe thy selfe for the loue of vs / euery of vs shall loue better his owne vtylyte than thyne And therfore thynke fyrste on thyselfe yf thou wylte / Whan the said ryche man herde this yonge chylde consydered that he sayd vnto hyÌ„ veryte dystrybuted his rychesses vnto the poores for his owne helthe D. ¶ Another example how a man shold do of good dedes in his lyfe tyme without taryenge vnto his frendes lxxii THe dyscyple reciteth in his promptuarye that there was a ryche man the whiche hadde a sone / the whiche ryche man whan he was in his dethe bedde made his testament solemply / lefte moche goodes vnto the relygyous vnto the people / and afterwarde he deyed After his dethe the sayd people and the
Ihesus ¶ The floure of the commaundementes of god with many examples and auctorytees extracte and drawen as well of holy scryptures as of other doctours and good auncient faders / the whiche is moche vtyle and prouffytable vnto all people ¶ The .x. commaundementes of the lawe ¶ Thou shalt worshyp one god onely And loue hym with thy herte perfytely ¶ God in vayne swere not wylfully Ne by nothynge that he made veryly ¶ The sonday kepe and halow holyly HeryÌ„ge gods seruyce on them deuoutly ¶ Fader and moder honour thou lowly And in theyr nede helpe them gladly ¶ Slee thou no man malycyously Nor to his dethe consent wytyngly ¶ Thou ne shalte commyt lechery But with thy wyfe in wedlocke onely ¶ Thy neyghbours goodes stele not falsly Nor nothynge withholde vntruely ¶ Fals wytnesse bere thou not slyly Nor fals recorde for none enuy ¶ Other mennes wyues take not flesshely Ne other women to knowe carnally ¶ Other mennes godes coueyt not lightly Nor holde from them vnryghtfully ¶ The fyue commaundementes of the chyrche ¶ The sondayes here thou masse and the festes of coÌ„maundement ¶ Of thy synnes thou the confesse at the leest one tyme of the yere ¶ And thy creatour thou shalte receyue / at Eester humbly ¶ These feestes thou shalte halowe / that ben gyuen the in coÌ„maundement ¶ The foure ymbres vigyles thou shalâ— faste / the lente entyerly INRI The prologue of the translatour IN the begynnynge of this lytell werke Almyghty god be my spede Indewe me lorde with some lytell sperke Of grace and connynge / my penne to lede So that in nothynge I excede Folowynge myn auctour / truely to endyght To thy laude and prayse in doynge this dede And of thy blyssed mod / lorde moost of might O maris stella / o sterre moost bryght Shynynge in the fyrmament or skye The whiche doost guyde the maryners by night And where thy helpe / sholde perysshe deye As thou in heuen / syttest ryght hye Praye for those / vnto thy blyssed son That this to rede wyll them applye For theyr rewarde / may haue saluacyon Vpon the payne / of eternall dampnacyon To lerne and knowe / the coÌ„maundements ten We all be bounde / without excusacyon And in especyall / we crysten men The day shall come / we knowe not when That vnto accompt / called we shall be For fere and drede / tremble shall we then And knowe not for helpe whyder to fle Wherfore in this worlde / blyssed is he That in herte lyueth pure and clene The deuyll / the worlde / our coÌ„scyence these thre Wyll cause our synnes / to be knowen sene And what soeuer our lyfe hath bene Good of yll / it shall appere Wyll we or nyll we / sooner than we wene Before god / his sayntes / his moder dere Wherfore whyles we ben lyuynge here Hauynge tyme / oportunyte / and space Serue we god / with herte entere Makynge petycyon vnto his grace In humble wyse / that in that place Where he is we may euer dwell Hauynge the fruycyon of his blyssed face And to be delyuered from the paynes of hell These doctours dyuyne / done preche and tell That ydlenes is a ryght peryllous vyce By the whiche our forne faders fell Example we haue of Salamon the wyse That whan he was besyed / about the deuyse Of goddes temple / and good operacyon And in other vertues hym dyde excercyse He was neuer ouercome by temptacyon But as soone as he had delectacyon In ydlenes / slouthe / and womans company Of wyll dysposed / by delyberacyon Renouncinge his faythe / commyted ydolatry Dauyd also lyued in aduoutry With Vryes wyfe / and caused to be slayne And ydlenes the rote / cause of all theyr foly / This story the byble reherceth playne Ryght many in noÌ„bre hath be knowen seyen That ydlenes hath brought vnto perdycyon By lawe and Iustyce / demed vnto payne For theyr demerytes / and transgressyon And to auoyde / the peryllous infeccyon Of ydlenes slouthe / other occasyoÌ„s of synne Hath boâ—ded me / vnder correccyon Out of frensshe / this mater to begyn Entendynge therby / no syluer for to wyn Ne yet none other temporall gayne But welthe of soules / escapynge the engyn Of the deuyll of hell / his snares / his chayne Who euer is besy / gladde / and fayne Soules to dystroye / whome god hath electe Who gyue vs grace / heuen to attayne Of my hole mynde / this is theffecte ¶ Explicit Tabula ¶ Here foloweth the table of this boke MAn reasonable call the ayde of god of the vyrgyn Mary for to enlumyne thin enteÌ„dement to knowe thy selfe That is to knowe what thou arte / what synnes reygne in the / how thou hast dysobeyed vnto god in brekynge his coÌ„maundementes Saynt Bernarde sayth that thou shalt be better more to alowe yf thou knowe thy selfe than yf thou knewe the cours of the sterres / the foundementes of the erthe the strengthes of herbes / the complexyons of men and that thou haddest knowlege of the thynges celestyalles infernalles Vnde bernardus Studo cognoscere teipsum qr multo melior et laudabilior eris si teipÌ„m cognoscas / quam si teiplum negleto cognosceris cursus syderum / fundamenta terraruÌ„ / vires herbarum / complexiones hominum / et haberos noticiam celestum et infernorum ¶ Many persones there ben throughout the worlde the whiche wyll not beleue of symple worde that they the whiche transgresse the commaundementes of god gone vnto dampnacion and pardycyon And they the whiche wyll not beleue it / study they seke they by this table theyr synnes as they ben declared in this boke / they shall fynde by the holy scrypture wytnesse of certayne by auctorytees that they lose paradyse desceÌ„de in to hell in the whiche they shall be eternally without euer to haue ayde ne socoures in ony maner ¶ And for to fynde lyghtly the maters wherof this boke speketh hym behoueth to loke what nombre lettre is marketh gooth in the nombre in the heyght of the margen / in those nombres lettres shall be founde that that a man demauÌ„deth ¶ The perambule dyuysyon of this boke in the nombre .i. lettre A. and the lefe .i. ¶ To loue god with all his herte his neyghbour as hymselfe .i. B Folio i Wherfor a maÌ„ sholde loue god with all his herte .i. C. Fo. i ¶ Aboue all thynges .i. D Folio ii ¶ More than worldly goodes i. E Fo. ii ¶ More than fader moder i. F Fo. iii ¶ More than his owne body .i. G Fo. iii More than all estates .i. h Fo iiii ExaÌ„ple .l. ii ¶ That the auarycyous loue the golde syluer more than god .ix. B Fo. xx ¶ That the glotoÌ„s loue theyr wombes more than god .ix. E Fo. xxi ¶ That this commaundemeÌ„t compryseth vnder it the thre fyrst
of fornycacyon that god defendeth .xxxv. B. Fo. lxxxiiii ¶ Of the synne of aduoutry the whiche god defendeth .xxxvi. A Fo. lxxxv ¶ Of thynges merytoryous / and of the offences lecherouses that man coÌ„mytteth with his owne wyfe .xxxvi. D. Fo. lxxxvii ¶ Fyue examples ben wryten here of some the whiche hath knowen theyr owne wyues vnduely .xxxvi. e / f / g / h / i. Fo. lxxxvii ¶ Of defloracyon the whiche god defendeth .xxxvii. A. Fo. lxxxviii Of incest that is defeÌ„ded .xxxvii. b. Fo. lxxxviii ¶ Of sacrylege as vnto lechery that god defendeth .xxxvii. C. Fo. lxxxviii ¶ Of thynges the whiche aggraueth the synne of the flesshe in men of the holy chyrche .xxxvii. D. Fo. lxxxviii ¶ Examples in eodeÌ„ loco e / f. Fo. lxxxix ¶ Of the synne agaynst nature of sodomyte that god defendeth .xxxvii. g. Fo. lxxxx ¶ Of the vertue of chastyte in all sortes of people .xxxviii. A Folio lxxxx ¶ Of dronkennes and glotonny that god defendeth .xxxix. A Fo. lxxxxii ¶ Of fastynge the whiche god commaundeth .xxxix. B. Fo. lxxxxiii ¶ That the synne of lechery noyeth in many maners vnto the soules of them the whiche breke the .vii. commaundement Quere xliiii b / c / d / e / f / g / h / i / k. Fo. Ciii ¶ Of the .viii. commaundement THe .viii. commaundemente of god deffendeth all wordes the whiche ben agaynst the dyleccyon of his neyghbour .xl. A Fo. lxxxxiiii ¶ Of fals wytnessynge that god dooth defendeth .xl. B Fo. lxxxxiiii ¶ Of cursed language that god dooth defendeth .xl. C Fo. lxxxxvi Of lyenge that god defeÌ„deth .xli. a. Fo. lxxxxvii ¶ Eyght kyÌ„des of lyenge .xli. b. Fo. lxxxxvii ¶ That a man sholde fle lyenge loue veryte for many thynges .xli. C Fo. lxxxxviii ¶ Of the .ix. commaundement THe .ix. coÌ„maundement of god defendeth the lecherous thoughtes coÌ„mauÌ„deth clennes of herte .xli. a. Fo. lxxxxix ¶ The concupyscence of the flesshe How a man commytteth lecherye in his thought .xlii. B Fo. lxxxxix ¶ The ylles and domages that the yll thoughtes done .xlii. D Fo. C ¶ Of the .x. commaundement THe .x. commaundement of god defendeth all yll thoughtes of thefte / couetyse / auaryce the whiche ben agaynst the dyleccyon of his neyghbour .xliii. A. Fo. C ¶ That those the whiche haue broken the commaundementes of god and the whiche ben in mortal synne sholde not withdrawe to do of good dedes though they sholde be dampned .xliii. B Fo. Ci ¶ The dyfference betwene the good dedes the whiche is done in mortal synne that that is done in the state of grace .xliii. D. Fo. Cii ¶ The thynges esmoeuynges for to kepe the coÌ„maundementes of god .xliiii. A. Fo. Ciii ¶ That many thynges ben noysaunts vnto those the whiche breketh the commaundementes of god .xliiii. B Fo. Ciii ¶ Fyrst the soule of the fractoure of euery commaundement is put vnto pouerte / for all inobedyence the whiche is mortal synne maketh to put inforgetfulnes the vertues and good operacyoÌ„s lately goten in eodeÌ„ b ¶ Secondly inobedyeÌ„ce the whiche is mortall synÌ„e noyeth vnto the soule / for yf she reygne in ony person she kepeth letteth it frogetynge of vertues of good spyrytuall dedes that ben merytoryous .xliiii. C Fo. Cv ¶ Thyrdely Inâ—bedyence noyeth For she dyffameth the persones the whiche it commytteth .xliiii. D Fo. Cvi ¶ Fourthly Inobedyence noyeth For she aueugleth blyndeth the in wat de eyemof the soule .xliiii. E Fo. Cvii ¶ Fyfthely inobedyence noyeth For it is a lyen that holdeth the soules .xliiii. F. Fo. Cviii ¶ Syxtely inobedyence noyeth / for she sleeth spyrytually the soule of the dethe of gylte .xliiii. G Fo. Cix ¶ Seuenthly inobedyence noyeth / for she maketh to curse and too excommunycate .xliiii. H. Fo. Cix ¶ Eyghtly inobedyence noyeth / for she putteth from paradyse .xliiii. I Fo. Cix ¶ Nynthly inobedience noyeth / for she byÌ„deth to payne punycyon .xliiii. K. Fo. Cxi ¶ All these thinges beforesayd serueth and also appropryeth vnto euery commaundement eyght condycyons the whiche the pylgrym of paradyse ought for to haue QueÌ„ .xlv. A / b / c / d / e. c. Fo. Cxii ¶ Example that the body the whiche is a fole draweth the soule in to the waye of perdycyon of hell .xlvi. A Fo. Cxvi ¶ That the pylgrym of paradyse sholde coÌ„syder .iiii. thynges .xlvi. B Fo. Cxvi ¶ Of the rewarde eternall that they shall haue the whiche kepe the commaundementes of god .xlvii. A Fo. Cxvii ¶ Item of the rewarde of them the which well or euyl haue enployed theyr wyttes of nature vpon the holy commaundementes of god .xlviii. A Fo. Cxx ¶ The maledyccions excommunycacioÌ„s of them the whiche haue dysobeyed god the chyrche .xlviii. B Fo. Cxx ¶ Of the punycyon eternall that they shal haue the whiche breke the coÌ„maundementes of god .xlix. A Fo. Cxxiiii ¶ Examples Cvii A / b / c / d / e. Fo. CCxxx ¶ The deference of the fyre of helle of that of this worlde .xlix. B Fo. Cxxiiii ¶ Questyon / yf the dampned shal haue punycyon for euery synne .xlix. C. Fo. Cxxv ¶ The deference of the fyre of helle of the of purgatory .xlix. D Fo. Cxxvi ¶ The table for to fynde the synnes and vertues And fyrst QVestyon vnder what commaundemente ben defended the seuen mortall synnes / where ben defended the euyll wordes / thoughtes / and operacyons v. A. B. C. Fo. xi ¶ The braunches of the seuen synnes mortalles .v. D Fo. xiii ¶ Of theft auaryce .xxix. A. B Fo. lxx ¶ Of slouthe .xix. B Fo. xlii ¶ Examples .xix. C. D. Fo. xlii ¶ Of enuy xxvii K Fo. lxvii ¶ Of hate xxvii A Fo. lxiiii ¶ That these haynours sholde pacyfy theÌ„ togyders .xxvii. G Fo. lxvi ¶ Examples Cii l. m Fo. CCxlii ¶ Of yre .xvi. A / b / c / d. Fo. liii ¶ Of vengeaunce .xxvi. H Fo. lx ¶ Of glotony xxxix A Fo. lxxxxii ¶ Of lechery xxxv A / b. Fo. lxxxiiii ¶ The vertues ¶ Of humylyte .ix. F Fo. xxi ¶ Of charyte iiii A Fo. x ¶ To loue god .i. C / D / e / f / g. Fo. i ¶ To loue his neyghbour ii e / f Fo. v ¶ Of faythe ii B Fo .v. Et .vi. B. Fo. xii ¶ Of hope .ii. C Fo. v ¶ Of prudence / attemperaunce / Iustyce / and force .ii. K Fo. vii The brauÌ„che of the .vii. vertues .ii. L. Fo. vii ¶ The werkes of mercy .xxiii. A. Fo. l Et. ii H. I Fo. vi To serue god deuoutly .xvi. A Fo. xxxiiii Et .xxx. C. Fo. lxxii ¶ Of pacyence xxviii A Fo. lxviii ¶ That god sendeth of trybulacions for v consyderacyons .xxvi. G Fo. lx ¶ Of fastynge .xxxix. D Fo. lxxxxiiii ¶ Of the vertue of chastyte in all sortes of people .xxxviii. A Fo. lxxxx ¶ The pater noster .xvi. C Fo. xxxv The aue maria expouÌ„ded Cxix B. Fo. cclii ¶ The credo .vii. A Fo. xvi ¶
vnto his chyldren vnto his seruauntes that they loue eche other In lykewyse dyde our lorde Ihesus before that he was crucyfyed / and whan he shall come to the Iugement the mater shal be dyscuted of those the whiche haue done yll vnto theyr neyghbours / and shall be sent in to the fyre of hell yf they be founde iÌ„penytents Vnd Athanasiê° Qâ—â—mala egeruÌ„t ibunt in igneÌ„ eternum The seconde thynge that shold moue vs to loue our neyghbour is the fraternyte naturall thaâ— ought to be betwene vs in as moche as we ben descended of one fader and or one moder / that is of Adam and Eue that naturally the generacyon procedeth the one of the other / so nature moeueth vs to loue eche other The thyrde thynge is the fraternyte espyrytuall the whiche is betwene vs in as moche as we ben broders systers crystyens baptyzed of one baptym in one god onely The .iiii. is in as moche as we ben seÌ„blables the one vnto the other / made and create vnto the ymage of god Vnde genesis .ix. Ad ymaginem quippe dei factê° est homo Also the dombe beestes loueth theyr semblables Vnde eccl asti .xiii. Omne animal diligit simile sibi Also the byrdes of one selfe semblaunce slyeth / eteth / and kepeth company togyders / as pygeoÌ„s / sparowes cranes c. Vide eccle .xxvii. Volitalia ad sibi similia conueniunt Syth that these bestes irreasonables loueth eche other by mote stronge reason we shold loue eche other the whiche ben reasonables Thre thynges pleased vnto the sage Salomon the whiche ben approued before god and man / that is concordauÌ„ce betwene bredren frendes / loue betwene neyghbours / and comentement in marâ—age / that is to vnderstande the man and the woman Vnde eccle xxv In tribus beneplacitum est spiritui meoque sunt probata coram deo et hominibus concordia fratrum / amor proximorum / viret mulier sibi consentientes The .v. thyng the whiche sholde moeue vs for to loue our neyghbour is that we entende to go togyder in to paradyse / thyder to come there to enioye vs. Vnde scriptura Proximum diligimus vt cum ipso curramus et cuÌ„ipÌ„o ad gloriam ê‘ueniamus Et ambrosiê° dicit Sicut sine via nullus peruerut quo tendit ita sine caritate que dicitur via non possimus recte ire In lykewyse without loue charyte we ne may goo ryght in to paradyse Also the aungelles loueth vs kepeth for to obeye vnto the commaundementes of god / to th ende that we may come in to paradyse with them / that we may enioy vs togyders And therfore we sholde loue eche other that loue sholde not be in synÌ„e in lykewyse as it is wryten .i. ad corin .xiii. Dilectio proximi malum noÌ„ operatur The dyleccion of thy neyghbour ne dooth none harme G. ¶ To loue his neyghbour as hymselfe comprehendeth the seuen werkes of mercy / the .vii. laste commaundemeÌ„tes / the .iiii. vertues cardynals .ii. IT is wryten in the .xxii. chapytre of the gospell of saynt Mathewe and in the .xiii chapytre of the epystles of saynt Poule vnto the Romaynes Diliges proximum tuum sicut teipsum H. ¶ Thou shalt loue thy neyghbour as thy selfe To loue his neyghbour as hymselfe is vnderstande and expounded in two maners The fyrst is All the good that thou woldest the men sholde do to the as well vnto the body as vnto the soule yf thou haddest necestyte thou shold do it to thy neyghbour yf he had necessyte Vnde Mathei .vi. Omnia quecuÌ„que vultis vt faciant vobis homines vos facite illis hec est enim lex et prophete That is to vnderstande Yf that thou haddest honger and thyrste thou woldest well that men sholde gyue vnto the to drynke and meet to ete Or yf thou were seke or sore thou woldest well be vysyted And yf thou haddest not herborowe nor lodgynge as the poore pylgrymes thou woldest well that men sholde harborowe and lodge the. Or yf the thou were a prysoner thou woldest be redemed And yf thou were naked thou woldest be clothed Or also yf thou were deed thou wolde be buryed Do in lykewyse to thy neybour yf he haue necessyte as thou woldest he dyde vnto them accomplysshynge the werkes of mercy the whiche ben corporelles / wele shall come vnto the. ¶ Example of a man the whiche was drouned in the accomplysshynge the werkes of mercy and his soule went vnto heuen before that his body was colde .lv. B. ¶ Another example how freres gaue a cluster of grapes and sent it vnto the moost of debilyte weykenes .lxxv. A. ¶ Other example that a man sholde do of good whyles that he lyueth without abydynge vnto his heriteres .lxxii. c. d. e. f. Also yf thou haddest necessyte of counceyle espyrytually or of conforte / or to be chastysed taught / or that men sholde pardon the thy defautes / or that men praye for the or supporte the in thy perfeccyons In the thynges before sayd thou woldest haue ayde socoures in thy necessyte Do thou in lykewyse to thy neyghboure in his necessyte thou shalte loue hym as thy selfe / and thou shalte accomplysshe the werkes of mercy as he dyde the whiche drewe agayne his broder the whiche fell into fornycacion quere .lxxv. f. Also thou shalt accoÌ„plysshe the fourth coÌ„mauÌ„dement the whiche is wryten exodi xx Honora patrem tuum matrem tuaÌ„ I. ¶ The seconde exposycyon to loue thy neyghbour as thy selfe is suche All the yll that thou woldest that men ne sholde doo vnto the as wel vnto body as vnto soule thou ne sholdest do it vnto thy neyghbour Vnde thobie .iiii. Quod alio tibi odis fieri vide ne tu aliquando alteri facias Et Y so do dicit Quod non vis pati non facias ê™ noÌ„ vis tibi fieri alteri nunquam inferas That is to vnderstonde Thou woldest not that men bette the or slewe the / ne do thou it to thy neyghbour / and thou shalt accomplysshe the .v. commaundement of god / the whiche is wryten Deutero v. Nonoccides ¶ Example that haynours that is hateful men slewe a man within the chyrche were diuynely punysshed .lxxix. b. ¶ Another example of a man the whiche bette his wyfe and she myscouraged herselfe and dyde moche euyll .lx. I. Also thou woldest not that men sholde stele thy goodes / or rauysshe or take it away by pyllage or otherwyse Yf thou loue thy neyghboure ne take thou not his goodes iniustly / and thou shalt accomplysshe the .vi. commaundement the whiche is wryten Exodi xx Non furtum facies Also thou ne woldest that men sholde coÌ„myt lechery in thy wyfe / or with thy doughter Yf thou loue thy neyghbour as thy selfe ne commyt thou it in his wyfe / and thou shalt accomplysshed the .vii. commaundement / the whiche is wryten Exodi
xx Non mechaberis Also thou woldest not that men sholde make the to lese thy goodes or herytages / or thy good renoÌ„mee for false wytnes reporte / ne do thou it to thy neyghbour thou shalt accomplysshe the .viii. commauÌ„dement the whiche is wryten Deutero v. Non loquaris coÌ„tra proximum tuum falsum testimoniuÌ„ ¶ Example how thre persones the whiche forsware them for to impose a false cryme vnto a patryarche were punysshed lxxxxvi A. Also thou woldest not that men sholde thynke yll vpon that for to haue thy goodes iniustly / or for to deceyue thy wyfe / ne do thou it vnto thy neyghboure and loue hym as thy selfe / and thou shalt accomplysshe the two last commaundementes Vnde deutero v. Non concupisces vxorem proximi tui c. Also yf thou loue thy neyghbour thou ne shalte do hym none yll Quia dilectio proximi maluÌ„ non operatur Vt dicitur ad romanos .xiii. Two thynges ben requysyte for to kepe the dylection of thy neyghboure as sayth Ysodore in his boke of dyfference Scêª vt beneficii impensione foueatur et nulla malicia ledetur That is to say that a man do good vnto his neyghbour yf he haue necessyte / and also that he hurte hym not by ony malyce Do the thynges beforesayd and thou shalt accomplysshe the .vii. last commaundemeÌ„tes of god / and the werkes of mercy the whiche thou shalte fynde after in the nombre .xxiiii. a. b. c. K. ¶ Also for to loue thy neyghbour as thi selfe it behoueth that thou haue prudence / attempraunce / iustyce / and force / they ben foure vertues the whiche ben sayd cardynalles for that / that they teche the man to gouerne hym in hym selfe / and after his neyghbour as the pope gouerneth holy chyrche by the counceyle of his cardynalles / a man ne may loue his neyghboure without these foure vertues For prudence kepeth a man that he be not deceyued of his ennemyes by none engyn / and hym counceyleth and ordeyneth that al that / that he dooth and sayth be in the ryght lyne of reason after the ordenaunce of god the whiche all seeth / iugeth / and knoweth Also prudeÌ„ce counceyleth to wepe the synnes coÌ„mytted and past / and that a man despyse the prosperytees worldly the whiche ben transytoryous / and that a man sholde coueyte to haue the Ioyes eternalles Also prudence maketh to ordeyne the thynges presentes for to lyue after god / maketh to prouyde for the thynges to come / also to recorde of the thynges past Vnderstande the worde of a wyse poete the whiche sayeth Prospice veÌ„tura / sic est prudens tua cura CuÌ„ quid vis agere / debes primo bnÌ„ videre An tibi conueniat / liceat simul vtile fiat OmÌ„a prudeÌ„ter / fac finem cerne frequeÌ„ter Primo metire / que finis possit ante venire A prudent man ought to be wyle or ware to loke about on all partes that he ne be deceyued of his aduersaryes the whiche ben ouer all the worlde Quia totus mundus in maligno possitus est It behoueth to loke about that a man be not deceyued by amyte carnall and socyall Quia iam pater patrem iam filius fellit matrem iam sociê° socium iam amicê° decipit amicuÌ„ Saynt poule sayeth take hede how ye walke wysely That is how ye lyue not as dombe foules but as sages redeme the tyme loste vnprouffytably spent wasted for the dayes ben ylle / therfore be ye not imprudente but take ye hede what is the wyll of god Vnde Paulus ad Ephe. v. Videte quomodo caute ambuletis non quasi insipientes sed vt sapientes redimeÌ„tis tempus quoniam dies mali sunt prorterea nolite fieri imprudentes sed intellgentes que sit voluÌ„tas dei Attempraunce kepeth a man that he ne be corrupt by ony cursed loue / or for fere / or Ioye / or swetnes For the man attemprate taketh moderacyon to loue that / that he ought to loue / how he sholde loue / as moche as he ought to loue After he dredeth that that he sholde drede / how he sholde drede / and as moche as he ought to drede Moreouer he taketh no Ioye ne delyte but in the thynge that he ought to haue / as he sholde haue / and as moche as he ought to haue it And also he ne taketh dolour but that / that he ought to take / as he ought to take / and as moche as he ought to take The man atteÌ„prate ne coueyteth ne yet wyll doo thynge wherof he may repent hym in ony maner ne passeth the lawe without measure / and also he putteth himselfe vnder the yoke of reason and doubteth all the coueytyses of the worlde the whiche ben deuyded in .iii. thynges the whiche are / the couetyses of the desyres of the body / the couetyse of auaryce / and of the synne of pryde In these .iii. thyÌ„ges there behoueth to put attempraunce that a man be not deceyued Of the whiche speketh saynt Iohn in the seconde chapytre of his fyrste canonyque and sayeth Omne quod est in mundo aut est concupiscentia oculoruÌ„ aut superbia vite Force maketh the herte of the man to be lyfte vp on hye aboue the perylles of the worlde expelleth debylyte of courage and maketh hym stronge to resyste agayne the temptacyons and aduersytees of the worlde / of the body / and of the deuylles Vnde Augusti Quod fortitudo est amor facile tollerans propter quod id amatur Also the vertue of force maketh to dysprayse the felycitees and prosperytees wordely / not to drede ony aduersytees Facit prospera mundi despicere et nulla eius aduersa formidare Iustyce putteth the man in ordre ryght estate towarde his neyghboure / for it yeldeth vnto euery man that the whiche is his after the ryght lyne of reason It wylleth prouffyte vnto all noyeth vnto no man Iustyce is sayd of Iust Iusticia dicitur a iusto For the Iust man ne wyll do but reason Euery vertue the whiche is well done in operacoÌ„n is sayd Iustyce Also all ryght and reason is sayd iustyce / but all iustyce is not ryght For the cursed offycers peruerteth iustyce / somtyme by gyftes / somtyme by drede of lordes or by euyll people / or by loue or by hate Prudence gyueth couÌ„ceyle vnto Iustyce for it aydeth it / attemprauÌ„ce amodereth it Saynt Austin sayth that vertue is an equalyte of lyfe soundinge vnto reason Virtus est quedam equalitas vite vndique consonans rationi Et iohaÌ„nes crisostomus dicit ê™ virtus animiest recte de deo sentire recte inter homines agere Et hieromimus dicit ê™ sola apud deumli bertas est non seruire peccatis et summa a pud deum nobilitas est clarere virtutibus ¶ For to loue god and his neyghbour and for to
.j. Lauamini muÌ„di estote auferte malum cogitatione vestrarum ab oculis meis dicit dnÌ„s quiescite agere peruerse discite benefacere Ecclesi xvij Viuus et sanus confiteberis et laudabis dominum / glorificaberis in miserationibus illius Et eccl xviij Ante languorem adhibe medicinam et ante iudicium interroga teipsum / et in conspectu dei inuenies propiciationem A. ¶ Fyfthly it is commaunded here to loue god aboue all thynges / and defended to loue other thynges more than hym .ix. IT is wryten in the .xiiij. chapitre of the gospelles of saynt Iohan Si quis diligit me sermonem meum seruabit etc. Sequitur Qui noÌ„ diligit me sermones meos noÌ„ seruat ¶ Who so loueth me he kepeth my worde and he the whiche loueth me not kepeth not my wordes It is a thynge ryght reasonable to loue god the creatour and to obey vnto hym aboue all thynges created in lyke wyse as it is declared before Quere i. d. e. f. For to vnderstande this dyleccyon saynt Thomas of Aquin gyueth a rule general saynge in this wyse In the thought of man there is euer some thinge that he loueth soueraynly aboue all thynges / and in it he ordeyneth his lyfe And that / that he loueth in suche wyse is the last ende and intencion Yf it be god he is in thestate of grace / and yf he deye in suche wyse he shall be saued Yf it be a creature he is in thestate of dampnacyon Saynt Austyn sayth Peccatum mortale est libido siue amor voluptatis supra deuÌ„ vel equaliter ei Mortall syÌ„ne is lechery or loue of volupte aboue god / or egall vnto hym Et peccatum veniale est libido siue amor voluptatis citra deum Venyal synne is lechery or loue of volupte vnder god B. ¶ Many sortes of people there beÌ„ that loueth other thyÌ„ges better than god Fyrst these auarycyous men the whiche loueth the golde and the syluer and the other goodes of the worlde aboue god / and putteth theyr loue / fyaunce / and hope more in the helpe of goodes than in the ayde of god / they breke this commaundement synneth mortally Quia proponunt ceeaturam creaturi They loue the thynge created aboue the creatour / the whiche is ydolatry Vnde ad ephe v. Auaricia est ydoloruÌ„ seruitus VnÌ„ augustinus dicit Hoc est homine colitur / quod preceteris diligitur That thynge is honoured of man the whiche he loueth aboue all thynges Et psal di Simulachra geÌ„tium argentum et aurum opera manuum hominum The ydolles of people is syluer and golde / the operacions of the handes of man For to wynne an halfpeny the auarycyous swereth and forswereth hymselfe / breketh the feestes and leueth to serue god and to saye his seruyce / for his herte is on the goodes more than on god And he may not serue vnto god and vnto the deuyll Vnde mathei quinto capitulo Nemo potest duobus dominis seruire c. Sequitur Non potest deo seruire et mammone ¶ Example of an auarycyous vsurer the which axed helpe of his golde syluer whaÌ„ he sholde dye Quere .lxxxvi. F. ¶ Another example of an auarycyous man the whiche commaunded his soule vnto the deuyll at his gate for that / that it wolde noo lenger abyde with his treasoures goodes Quere lxxxvi G. C. ¶ Secondely these glotons the whiche loueth theyr wombes more than god and the whiche serueth vnto the preparacyons of meetes for to nouryshe the bely more soner than to do seruyce vnto god in his chyrche / or the whiche obeyeth vnto theyr woÌ„bes whan they wyll ete more sooner than vnto god whan he is commaunded to fast and to abstayne hym / they breke this commaundemeÌ„t / and make theyr god of theyr wombes the whiche is a maner of ydolatri wherof speketh saynt Poule ad philippeÌ„ .iij. Quorum deus venter est gloria in coÌ„fusione eorum Of the whiche glotons the bely is theyr god and glory vnto theyr confusyon / vnto the whiche bely or wombe they make theyr oblacions sacryfyces Theyr chyrche is the kechyn where they say theyr matyns deuiseth of theyr seruyce Theyr preste is the coke the whiche maketh the sacryfyce for to gyue to the bely the whiche is the god / and the sacryfyce ben the meases of the metes / the awter is the platter / the ensence is the odour of wynes and metes the laudes of the matyns that ben sayd at the table where the wyles / mockeryes / detraccoÌ„ns ben reherced For to make shorte that / that a persone loueth honoureth moost is his ydoll or god Vnde Isodorus Cuique qd magis colit vel diligit hoc ydolum vel deus est illi This synne of glotony draweth a man gloton vnto apostasy VnÌ„ ecclesiasti .xix. Vinum et mulieres apostatare faciuÌ„t sapientes et arguent sensatos The wine and lecherous women bryÌ„geth in apostasy the wyse men / and repreueth the wytty Also it ledeth in to dampnacyon Vnde paulus and roma viij Si enim secundum carnem vixeritis moriemini Yf ye lyue after the body or the flesshe ye shall dye that is ye shall be dampned ¶ Example of a woman dampned the whiche vsed her lyfe in glotonyes / dronkenesses / and lecheryes lxxxxij A. ¶ Another example of 〈◊〉 gloton named Vodo the whiche yode vntâ— the tauernes whan he sholde go vnto the chyrche .lxvij. E. The ydolatry of the paynyms is euyll / for they honoure the ydolls and gyueth vnto them the dyuyne honoure the which apperteyneth vnto god The ydolatrye of the auarycyous is wors / for they loue and worshyp golde syluer more than god The ydolatrye of glotons 〈◊〉 yet wors and worst of al the whiche honoâ—reth theyr wombe and maketh it theyr gâ—â— as it is sayd Thyrdly the lechours louetâ— theyr folysshe louer more than god / and obeyth more sooner vnto her than vnto goâ— that is to say / they loue better to breke the that god commaundeth than to do ayenâ— the wyll of theyr sayd loue / and by that the dampne theyr soule / and they neyther loâ—â— god ne themselfe VnÌ„pÌ„s Qui diligit inâ—tatem odit animam suam He the which loueth inyquyte hateth his soule ¶ Exaâ—ple by that Sychen loued Dygne the dougâ—ter of Iacob by loue lecherous he was slane his fader also Que. lxxxxi d. Fourthly those the whiche loueth faders and â—â—ders more than god breketh this coÌ„maundement and offendeth in it as it sayd beâ—re Quere .j. F. Fyfthly those the whiche lâ—ueth ony persone of an euyll loue as dyd Adam anenst Eue / for drede that theyr anger suche persones dyspryseth to do an to accomplysshe the commaundemente god and dothe the pleasure desyre of thâ— sayd persone D. ¶ Syxtely those the whiche loueth to ryche people and grete lordes / as kynges prynces more than god / and
best purpose of delyberacion of stedfast courage to god or vnto his sayntes with enteÌ„cyon hym to oblege Vnde secunduÌ„ magistruÌ„ in quarto di .xxxviii. tho et alios theologos Qd votum est coÌ„ceptio spontanea melioris propositi animi deliberatione deo vel saÌ„ctis eiê° firmita cum intentione se obligandi And it is to be noted that many thynges ben requysyte vnto lefull vowe accomplysshed the whiche ben touched in the sayd dyffynicion ¶ Fyrst it is requysyte concepcyon of some made in the entendement by the holy goost ¶ Secondly it is requysyte that the vowe be not yll And therfore the dyffynycyon sayth melioris Yll and synne desordoneth vs towarde god Vnde legitur Qd votum non est vinculuÌ„ iniquitatis Vowe is not the lyen and bonde of inyquyte And therfore it is wryten Dissolue vinculuÌ„ iniquitatis Vnbynde or louse the lyen of inyquyte Et legitur .xxxij. q .iiij. Ysodo In malis promissis resciÌ„de fideÌ„ / in turpi voto mutu decretum / quod incaute vouisti noÌ„ facias / impia est promissio que scelere adimpletur In cursed wordes rescyndeth the fayth chaunge thy wyll in that vowe the whiche is foule and euyll / do not the thynge the whiche thou hast vowed vnwysely The promysse is euyll the whiche is doone accomplysshed by synne ¶ Example wryten in the .xxiij. chapytre of the dedes of the appostles that .xl. Iewes vowed that they sholde neyther eete ne drynke tyll they hadde slayne saynt Poule / theyr vowe was euyl and in synne / and they myght not accomplysshe it c. ¶ Thyrdly it is requysyte that he there haue concepcyon fre in as moche as the dyffynycyon sayeth spontanea / that is that euery man may vowe the thynges the whiche ben in his lyberte and in his ryght and not otherwyse / and therfore seruauntes / chyldren / relygyous prisoners c. in some thynges may not vowe Quia non sunt sui iuris ¶ Fourthly it is requisyte that he there haue delyberacyon and therfore the dyffynycyon sayth / animi deliberatione vnto the dyfference of those the whiche voweth sodaynly without delyberacyon and consentement of reason ¶ Fyfthly vowe ought to be made vnto god or to his sayntes and not vnto men for many thynges the whiche abydeth bycause of shortenes ¶ Syxtely with entencyon to bynde hym for loue bereth oblygacyon to do some thyÌ„ge or to loue it c. E. ¶ Vowe the whiche is lefully made of ryght ought too be accomplysshed as it is sayd / but in .ix. maners a man is not bounde to accomplysshe his vowe ¶ The fyrst is whan ony hath vowed vnder condycycyon as to say I shall do suche a thynge yf suche one haue his helthe / or yf he lyue not or yf he deye not of suche a sekenes / whan the condycyon hathe none effecte a man is not bounde to accomplysshe the sayd vowe ¶ The seconde is whan it hath be made sodaynly and without delyberacyon ¶ The thyrde is the vowe of them the whiche hath lost theyr wytte / or the whiche ben furyous ¶ The fourthe is whan by infyrmyte / pouerte / or other lefull lettynge a man may accomplysshe the sayd vowe ¶ The fyfth is whaÌ„ a man voweth by yre / or other passion so grete that they leue true delyberacyon ¶ The .vi. whan it sholde be to the hurt of ony grete good or comyn welfare ¶ The vij is whan the vower is subgect to another as yonge people / a mayde vnder .xiij. yere / a man chylde vnder .xv. yeres / a relygious a wedded woman / a seruaunt yf the vowe sholde be lettynge of the seruyce that he oweth whan the souerayns beforesayd ben not so content / or gaynsayeth there vnto the subgectes ben not bouÌ„de to theyr vowes of saynt Iohan in the floode of Iourdayn Nono / on the sondaye our lorde made his fyrst myracle to chaunge the water in to wyne at the weddynge c. Decimo / on the sondaye our lorde Ihesu cryst fedde fyue thousande men with fyue loues of breed / and with two fysshes Vndecimo / on the sondaye our lorde Ihesu was honoured with palmes the whiche is the sonday before Eester daye Duodecimo / on the sondaye the redemptoure of the worlde rose frome dethe to lyfe Terciodecimo / on the sonday the holy goost descended vpon the appostles the daye of penthecost or whyt-sonday Quartodecimo / the clerkes presupposeth that god shall holde his Iugement on the sonday / but for certayne no persone knoweth ony thynge but all myghty god onely By these thynges beforesayd it appereth that the sonday is establysshed for to be kepte / sanctyfyed / honoured / and laudably feested amonge all the pryncypall festes Vnde secundumius canonicum CoÌ„stat diem dominicuÌ„ inter summas et precipuas festiuitates contineri dicitur in decreto In dominica die nichil est agendum nisi soli deo vocandum de consecratione distinctione tercie Ieiunia Noo thynge is to be doone on the sonday / but to be besyed towarde god / hym for to honoure and his gloryous sayntes And by this the whiche is before wryten Sabbata sanctifes A man sholde vnderstande that in the auncyent testament men kepte and sanctifyed the saterdaye But for the mysteryes beforesayd the whiche hathe ben doone on the sondaye / and to th ende that we do not as the Iewes dooth the whiche kepeth the sa-saterday we shall kepe and solempnyse the solempnyte the daye of the sondaye ¶ Examples of dyuers people the whiche hathe wrought on the sonday And fyrst of a maÌ„ the whiche wrought on the sonday and his handes claue vnto the wood Quere in the examplary .lxiiij. C. ¶ Another exaÌ„ple of a man the whiche ledde haye on the sonday and he was thretened dyuinely to be brent Quere in thexaÌ„plary .lxiiij. D. ¶ Another example of two women the whiche baked on the saterday after the sonne goynge doune / one of them became drye / and the pele of the ouen cloue to the handes of the other Quere .lxiiij. G. ¶ Another example of a mowyer the whiche left werke on the saterdaye / his felawes wolde not do soo and he founde some golde Quere in the examplary .liiij. M. ¶ Secondly it is good reason to sanctyfy the festes of god and of the gloryous vyrgyn Mary for the mysteries of theyr solempnytees the whiche sholde be longe for to declare by the whiche our redempcyon hathe ben made ¶ Thyrdly mayster Wyllyam of Anserre techeth .vi. reasons in the somme of the offyce wherfore it was establysshed that we make solempnyte of the sayntes of paradyse The fyrst is for the honoure of the dyuyne mageste / for whan we doo honour vnto sayntes we honoure god in his sayntes / and we saye that he is meruaylous in theym He the whiche dooth honour vnto sayntes he honoureth specyally hym the whiche theym hath sanctyfyed The seconde for to haue ayde
vnto god and vnto them Wherof speketh the sage Ecclesiastice .xx. capitul Sapiens iÌ„ verbis amabilem se facit And the sage maketh hym amyable in wordes Et legitur ecclesia .vi. Verbum dulce multiplicat amicos / et inimicos mitigat That is to say / swere wordes multyplyeth frendes / and asswageth or lesseth the enemyes And the phylosophre sayth in the .ix. boke of ethyques The amyte of the good folke shall be encreased by the good languages Et legitur prouerbiorum xxv Lingua mollis confringet duriciam cordis The soft tongue breketh the hardnes of the herte Et legitur prouerbiorum xv RespoÌ„sio mollis trangit iram sermoduris suscitat furorem Soft answer breketh yre / and harde wordes reyseth furour Yf thou speke swete wordes vnto thy parentes they ne may be wrothe agaynst the and also thou doost vnto theym honoure ¶ Example how Ysaac the sone of Abraham spake swete wordes vnto his fader whan he wolde haue made sacryfyce of hyÌ„ and slayne hym Quere .li. A. Vnto the contrary yf thou blame them or speke rigorously thou doost vnto them dyshonour Also to curse them therof foloweth terryble punycyon Wherof it is wryten Marci vii Honora patrem tuum et matrem tuam / et qui maledixerit patri aut matri morte moriatur Honoure thy fader and thy moder and he that hath cursed his fader shal deye of dethe / and his lyght shall be put out in the myddle of derkenesses Vnde prouerbioruÌ„ .xx. Qui maledixerit patri suo vl matri sue extinguetur lumen eiê° in medus tenebris We rede genesis .ix. capitul that one of the sones of Noe named C ham mocked his fader as he laye and slepte vncouered / and therfore his sone was cursed and is reproued euyll / he and all the lygnage of hym c. ¶ Example how .x. chyldren trembled by punycyon dyuyne for that they hadde offended theyr moder Quere in thexampl .lxxiii. E. ¶ Another example of a chylde that the deuyll bare away Quere in thexamplary .lxx. G. B. ¶ Thyrdly men do vnto theym pleasure and honour whan men loue them naturally in sekynge and desyrynge theyr helth and prosperyte corporall spyrytuall Valerian sayeth Quod prima lex nature est amare parentes The fyrst lawe of nature is to loue his kynnesmen parentes And god commaundeth illud Mathei .xxii. Diliges proximum tuum sicut te ipsum Thou shalt loue thy neyghbour as thy selfe The moost nerest neyghbour that thou hast is thy fader and thy moder / for thou arte proceded and comen of them Loue them than as thy selfe in god / and after hym and not otherwyse ¶ Example of a doughter that nourysshed her moder in a pryson with the mylke of her brestes / and by her charyte loue her moder was delyuered the whiche sholde haue deyed Basilius dicit / pareÌ„tes nostros vt propria viscera diligamus si accedere nos ad seruitutem christi non prohibuerint / si autem prohibueriÌ„t ne sepulchra illorum a nobis debentur aspici Loue we our pareÌ„tes as our owne bowelles yf they defende vs not approche vnto the seruytude of Ihesu cryst / and yf they defende it vs we sholde not beholde theyr sepultures Our lorde Ihesus loued so moche his moder that he forgate her not at the houre of his dethe recommaunded her vnto saynt Iohan the euangelyst Vnde iohÌ„ xix Dixit discipulo / ecce mater tua c. And in dede the contrary whan a chylde hateth his fader or his moder in requyrynge that they haue an euyll dethe or aduersyte for to haue theyr goodes / honours / and herytages they ben ryght vnnatural / peruers / euyl wors than a beest Quia legitur ecclesiastice .xiii. Quod omne animal diliget sibi simile Eueri beest loueth his semblable And of those the whiche theym tourmenteth it is wryten in this maner Prouerbio .xxviii Qui subtrahit aliquid a patre suo vel a matre et dicit hoc non est peccatum particeps homicide est And of those the whiche them beteth it is wryten Exodi .xxi. Qui percusserit patrem suum aut matrem suam morte moriatur He the whiche smyteth his fader or his moder shall deye of dethe ¶ Example of two sones the whiche slewe theyr fader Quere .lxxii. D. ¶ Another example of a sone the whiche dyshonoured his moder / his chyldren deyed shortly .lxx. E E. ¶ Fourthly men do honour vnto theyr parentes whan that wyllyngly and benygnely they submyt them in theyr subieccyon and seruyce to socour them in theyr nedes and necessytees corporalles and spyrytualles / wherof speketh saynt Peter .i. petri ii Serui subiecti estote in omni tempore dominis / non tantum bonis modestis sed etiam discolis hec est enim gratia Be ye subgectes that ben seruauntes vnto your lordes and maysters in all drede / and not alonely vnto the good and moderate / but vnto the euyll And the sage sayth Ecclesiastice .iii. Qui timet deum honorat parentes / et quasi dominus seruiret his qui se genuerunt c. And here those that ben proude sholde well vnderstande that theyr fader and moder theym serued swetely after that they were borne / wherfore the chyldreÌ„ sholde humble them to serue them and honour theym Also god theym commaundeth it We rede that the good holy man Thobye taught his sone that he sholde do seruyce vnto hym / not alonely in his lyfe / but with that whan he sholde be deed / and vnto hyÌ„ sayd Illud thobie .iiij. Cum acceperit deê° animam meam corpus meum sepeli / et honorem prebebis matri tue omnibus diebus tuis Whan god hath taken my soule bury my body / and thou shalt gyue honour vnto thy moder al thy lyfe Also we rede that our sauyour and redemptour Ihesu cryst humbled hymselfe and put hym vnder Ioseph / and vnto his glorious moder the blyssed vyrgyn Mary / as it is wryten Luce .ii Erat subditus illis Thou chylde wherfore seruest thou not thy fader and moder / wherfore shalt thou not be in theyr subgeccyon Arte thou greter mayster than god the whiche put hymselfe vnder his parentes and frendes Those the whiche ne wyll serue and appetyteth that men them serue or those the whiche ne wyll be in subgeccyen but appetyteth that other be subgectes vnto theym ben proude and inobedyentes vnto god theyr creatour / wherfore it can not be well with them ¶ Example how a woman was blynde for that she fayled to goo to serue in the place where the body of saynt Martyn rested in lykewyse as she had vowed Quere .lxiii. H. ¶ Another example of a man the whiche serued dyde humble thyÌ„ges fledde vayne glory .lxi. c. F. ¶ Fyfthly a man dooth honoure to his faders whan that a man obeyeth vnto theÌ„ in thynges vtyles and lefull after god and good
sancto sanctus eris cum ê‘uerso ê‘uerteris Ecclesiastisis .xxii. Cum stulto non multum loquaris et cum insensato non abieris serua te ab illo vt molestiam non habeas et non coinquineris in peccato illius deflete ab illo et inuenies requiem et non accidiaberis in stulticia illus Et ecclesiastisis .vii. Discede ab iuiquo et deficient mala abste ¶ Go awaye or departe thou from an yll persone And illys shall defayll in the. And saynt poule sayth Wyll thou not to commune with the operacioÌ„s infructucuses of derkenesses / but repreue them Vnde ad ephesios quinto Noli coÌ„munycare operibus infructuosis tenebrarum magis autem redarguite Also in lyke wyse a man sholde fle and eschewe the company of a woman irous / furous / and debatefull For she is ryghte malycyous yll / iniuryous without kepynge of ony secrete what so euer a man can do vnto her All confusyon / dystruccion / and irreuerence cometh and procedeth of her vnde ecclesia Non est caput nequiê° super caput colubri et non est ira super iram mulieris Sequitur mulieris ira irreuerentia et coÌ„fusio magna Et prouerbiorum .xxi. Melius est habitare in terra deserta / quam ê¯muliere rixoza et iracunda ¶ Example of a woman the whiche was angry and wrothe one tyme sharpely agayne her husbande / the whiche woman ne coude kepe his secrete And in her furour and ire sayd vnto hym Thou wenest to haue thre chyldreÌ„ of me / thou ne hast but one onely Quere .lxxi. a. ¶ The fourth remedye agayne the ire or hate of his neyghboure is to doo hym the good agayne the ylle / as to gyue hym to eate and to drynke whan he hathe hongre or thurst or other thynge in his necessyte And in so doynge thou shalt quenche the fyre of ire / and thou shalt embrace in hym the coles of charyte / and he shal be in thy loue / more ouer god shall gyue the retrybucyon Vnde ad romanos .xii. prouerbiorum .xxv. Si esurierit inimicus tuus ciba illum / si scicierit da eibibere / hoc enim faciens carbones ignis congregabis super caput eius et dominus reddet tibi / And god sayth in the gospel loue your enemyes / doo ye good by operacyon vnto theÌ„ the whiche haue hated you Blysse ye with mouthe those that curse you / and pray for your persecutoures the whiche wrongeth you and dyspyseth you And your reward shall be greate in heuen Vnde mathei v. et luce .vi. Diligite inimicos vestros benefacite his qui oderuÌ„t vos benedicite maledicentibus vobis / et orate pro persecutâ—ribus et calunniantibus vos et erit merces vestra multa in celo A man sholde note here that the vertue of pacyence is agayne the synne of ire / and therfore in all aduersytees / iniuryes / sekenesses / and fortunes It is the very and souerayne remedy as to bere pacyently A ¶ Of hate the whiche god defendeth Ca. xxvii IT is wryten leui xix Non oderis fratrem tuum in corde God made to tel vnto the chyldren of Israhell by his seruaunt Moyses Thou shalt not hate thy brother in thy herte That is to vnderstonde by enuye in thynkynge yll vpon him / or in desyrynge the losse of his goodes / or herytages / or the yll and dyshonoure of his body / or the dampnacyon of his soule It is wryten in the same chapytre leuitici xix Non facies calunniam proximo tuo nec vi opprimes eum Thou ne shalte do noo dyspyte vnto thy neyghbour / and thou ne shalte chase hym by force Syth that god the coÌ„maundeth that thou loue thy neyghboure as thyselfe it foloweth wele that he the defendeth that thou hate him not / and that thou do vnto hym none yll / no more than thou woldest a man dyde vnto the / loue thy neyghbour / than thou hatest him not It is wryten zach viii Vnusquisque malum contra amicum suum ne cogitetis in cordibus vestris et iuramentuÌ„ men dax ne diligatis omnia sunt que odi / dicit dominus Euery of you or none of you ye thyÌ„ke none yl agayne your frende in your hertes / and loue ye not the othe of a lyar / god hateth these thynges Euery man the whiche dysobeyeth vnto god synneth mortally And euery man that whiche hateth his neyghbour dysobeyeth vnto god / than he sinneth mortally by the consequent he putteth hymself from paradyse and byndeth hym vnto dampnacyon B ¶ The synne of hate is to drede and to fle for many thynges wherof we shall tell fyue ¶ The fyrste is that for to hate his neyghbour in desyrynge his yll a man dysobeyeth vnto god the whiche is so greate synne / venim / and syknes vnto the soule that it chaseth from the hater charite and these other vertues letteth all his godes spyrytuall that it ne maye vnto hym proffyte as by symylytude sayenge that sekenes corporell chaseth the helthe of the body And letteth to drynke and to ete / And other good that it ne maye vnto hym profyte And also as sykenes is contrary vnto helthe and that thou ne mayst be hole / and seke togyders In lyke manere hate is contrarye vnto dyleccyon And enuye vnto charyte the whiche ne maye be togyders For the logycyans sayeth that two thynges the whiche ben contraryes opposytes the one vnto the other ne maye be ne abyde togyders but that the one chaseth the other Vnde duo opposita nunquam possunt simul esse in eodem subiecto Yt thou hate than thy neyghbour thou louest hym not Yf thou hast enuye or wrathe agaynst thy neyghboure or euen crysten thou arte oute of charyte And yf thou be out of the loue and of the charyte of thy neyghboure Thou arte oute of the loue and of the grace of god / thou ne louest neyther god nor thy neyghboure Vnde .i. iohannis .iiii. Si quis dixerit quoniam diligo deum et tratrem suum oderit mendax est That is to vnderstonde yf ony wyll saye that he loueth god hateth his euen crysten he is a false lyar Iterum in eodem capitulo Qui noÌ„ diligit fratrem suum quem videt deum quem non videt quomodo potest diligere He the whiche loueth not his broder euen cristen that he seeth / how may he loue god the whiche he seeth not / hene may do it for to gyue you in knowlege to vnderstonde clerely / yf thou hate thy neyghboure euen crysten / thou louest not our lorde ihesu cryst / and thou arte clene oute of grace and charyte / and thy vertues and thy godes spyrytualles ben departed frome the. Quia virtutes cum viciis remanere vel parmanere non possunt Then noo good spyrytuell resteth in the. And by the consequent thou ne mayst be in
thy synne And therfore thou mayst saye Iliud psal Comprehenderunt me iniqiatates me et non potui vt viderem Vnder stonde wele whan a blynde man hath lost his conductoure leder he ne seeth whan he falleth in a dytche or in ony daunger / no more dothe the hatefull whan he hathe lost his conductoure and leder the whiche is god / his lanterne is put out / that is charyte as it is said And therfore he seeth not ne vnderstondeth the inconuenyents wherin he falleth and tombleth Vnde prouer iiii Via imptoruÌ„ tenebrosa nesciunt vbi corruuÌ„t Et psal Via impiorum tenebre et lubricum Et eccle xxi Via peccantium complantata lapidibus / et infinem illoruÌ„ inferi et tenebre pene ¶ Also these hateful and enuyous ne maye see the goodnes of theyr neyghboure For theyr malyce syn blyndeth theyr eyes Vnde legitur in libro sapientie Eccecauit illos malitia illorum ¶ Also these hatefull the whiche deyeth impenipente / they shall be sente into the lande of myserye of derkenes iob x. Verram miserie et tenebrarum c. As it was of hym the whiche entred at the weddynges withoute beynge clothed of the vestement nupcyall or weddynge garmente / that is of charyte Vnde mathei xxii Amice quomodo huc intrasti non habens vestem nuptialem ligatis manibus et pedibus eius proiicite eum in tenebras exteriores / Bynde ye hym handes and fete / not with cordes but with the dyuyne iustyce / cast hym in to derkenesse / that is in to hell c. ¶ Example It is wryten in the .xi. chapytre of exode / that the kynge pharaon and his people hadde the .xi. plage of derkenes thycke by punycyon / the chyldren of Israhell had lyght c. E ¶ The fourth thynge wherfore hate is to drede / it is for that / that it putteth frome paradyse Quia deus non saluat impios vt dicitur iob xxxvi of this mater Quere xliiii b. c. d. e. f. g. F ¶ The fyfte is for that that it byndeth vnto punycyon and dampnacyon Quia iniusti punientur et semen impiorum peribit vt dicit psal Examples of people hatefull Quere lxxix a. b. c. G ¶ How hatefull people sholde pardon / and pacyfye togyders the iniuryes and offences done and spoken yf they wyll that god them pardon theyr synnes Capitulo xxvii IT is wryten mathei v. ca. Vade reconsiliari fratri tuo Thou hatefull man go to reconsile the with thy broder The moost souerayne remedye that the hatefull sholde doo for to be in the loue and in the grace of god / and for to haue paradyse whan he shall departe out of this worlde is that he sholde put awaye his hate to go to pacyfye hym with his neyghbour And to pardon and forgyue him benygnely his trespasse For it is the ryghte waye for to make his peas with god / and for to haue saluacyon Saynt Gregorye sayeth that by the loue that we haue in god the loue of our neighbour is engendred And by the loue that we haue vnto our neighbour the loue of our neyghboure is nouryâ—shed Vnde gregorius in moralibus Per amorem dei amor proximi gignitur / et per amorem proximi dei amor nutritur It is the moost greate thynge and moost pleasaunt vnto god to loue his neyghboure as hymselfe / as all the sacrefyces and oblacyons that we maye doo vnto hym Vnde marci xii Diligere deum ex toto corde proximum tanquam seipsum / maius est omnibus olocaustimatibus sacrifiis And therfore the holy euangelyst sayth that yf thou do oblacyon vnto god at the alter that thou recorde or remembre the that thy broder or thy neyghboure hathe ony hate or thynge ayenst the leue thy gyfte before the alter go fyrste to pacyfye the with thy sayd broder / and afterwarde come offre thy gyfte Vnde mathei v. Si offers munus tuum ad altare et ibi recordatis fueris quoniam frater tuus habet aliquid aduersum te relinque ibi munus ante altare / et vade prius reconsiliari fratri tuo The glose and the expositours sayeth vppon thys paas there Si frater tuus habet aliquid aduersum te For that that thou hast him offended and wronged or hurte That is that thou sholdest leue thy gyfte for to go pacyfye the with hym And yf he hathe offended the he sholde come to the / thou ne sholdest go vnto hym / but thou art to pardon hym In lyke as thou woldest that god pardonned the thy synnes And whan thou ne wylte pardon hym he shall goo agayne the / god ne shall pardone the thy synnes as thou shalte here herafter Saynt peter demauÌ„deth of oure lorde / yf my broder synne in me seuen tymes wylte thou that I pardoÌ„ hym tyll vnto the seuenth And oure lorde hym answered I saye not alonely tyll vnto the seuenth tyme / but I saye vnto the yf he repente hym / and that he demaunde the pardon / that thou hym pardon tyl vnto foure hondred lxxxx tymes Vnde mat xviii Non dico tibi vsque septies sed vsque septuagesies septies Et luce xvii Si septies in die peccauerit inte frafer tuus et septies in die conuersus fuerit ad te diceÌ„s penitet me dimitte illi Yf thy brother hathe synned in the by seuen tymes in a day and that he be conuerted vnto the seuen tymes in a daye sayenge I repente me / pardon hym Our lorde Ihesu crystis soo pypeous / mercyfull / and so full of charyte / that all those the whiche hym hathe offended / yf they wyll repent them / amende / and demaunde grace and pardon in doynge penaunce that he pardonneth all benygnely and with good herte Vnde Ezechie xviii Si autem impius egerit penitentiam c Vita viuet non mortetur ominum iniquitatum eius non recordabor He gaue pardon and forgyuenes vnto Longis the whiche perced his syde with a spere / and is sauyd in the realme of paradyse with al the blessed seyntes He gaue pardon also vnto the good thefe Dysmas the whiche hanged on his ryght syde on good fryday And yf he be so mercyfull to gyue pardon He wylleth also that in lyke wyse we doo vnto them the whiche vs hathe offended / And yf we so do we shall be his chyldren / imitatours regynynge and parteyners in his realme / and we shall pardon our synnes yf men vs requireth Vnde mathei vi Si dimiseritis hominibus peccata eorum dimittet et vobis pater vester celestis peccata vestra That is to saye / yf ye haue lefte or forgiuen vnto men theyr syÌ„nes / your fader celestyall shall forgyue you your sinnes Et legitur ecclesias xxviii Belinque proximo tuo nocenti te et tunc deprecanti tibi peccata soluentur And yf thou wylte not pardon vnto thy
that it is in the mouthe it enuenymeth enfecteth all the persone VnÌ„ psal AccueruÌ„t liÌ„guas suas sicut serpeÌ„tes venenuÌ„ aspiduÌ„ sub labiis eorum They haue whetted theyr tongues as these serpeÌ„tes the sharpe venym of the adder mortal is vnder theyr lyppes Et iacobi .iii. Lingua iÌ„qietuÌ„ maluÌ„ plena mortifero veneno This lesynge was the venym that the serpent of hell had in his mouthe whan he deceyued Eue And therfore men say that lyenge gyueth occasyon that the serpent hath venyÌ„ in his mouthe And those the whiche lyeth hath the tongue enuenymed of the serpent of hell that tolde vnto Eue the contrary of that god vnto her had sayd in lyenge And therby they resemble to the deuyl that is theyr fader by imytacyon VnÌ„ iohÌ„ .viii. Vos ex patre dyabolo estis et desideria ptis vti vultis face ille homicida erat ab uÌ„tio et iÌ„ vitate noÌ„ stetit qr noÌ„ est vitas in eo cuÌ„ loquitur meÌ„datiuÌ„ ex proprus loquitur qr meÌ„dax est prÌ„ eiê° You be of the parte of your fader the deuyl / ye wyll do the desyres of your fader / he was homycyde from the begynnyÌ„ge he holdeth him not in veryte / for veryte is not in him whaÌ„ he speketh a lye he sayth it of hymselfe / for he is a lyer also his fader The deuyl is fader of lyers / for the fyrst inuentour of lyeÌ„ge was the deuyll / also he forged lyes and taught them to his dyscyples C. How a man shold fle lyes loue trouthe xli IT is wryten ad ephÌ„ iiii DeponeÌ„tes meÌ„daciuÌ„ loquimini vitateÌ„ vnusquisque cuÌ„ ê“ximo suo Take away lyenge / speke truely euery maÌ„ with his neyghbour And saynt Peter sayth in the seconde cha of his fyrst epystle Put away all malyce / all trechery / symulacyons / enuyes / and all detraccyons as reasonable chyldren newly engeÌ„dred c And it is wryten ad col iii. Nolite meÌ„tiu iÌ„uiceÌ„ Lye ye not togyders but speke ye true We sholde loue veryte fle lyenge for many thynges Fyrst in folowyÌ„ge our fader celestyall It is wryten ê“uer vi how god hateth .vii. thynges wherof lyenge is one / that is to vnderstande / the eyen lyft vp in pryde / the lyenge tongue / the handes shedynge blode that noyeth not the herte ymagenynge yll thoughtes / the fete redy to renne in to ylle the brynger forth of lyes / the fals wytnesse he the soweth dyscorde betwene his bredreÌ„ Also god loueth veryte as sayeth Dauyd VnÌ„ psal Ecce eniÌ„ veritateÌ„ delixisti Alsoo god is veryce that deceyueth not ne lyeth VnÌ„ iohÌ„ xiiij Ego suÌ„ via vitas et vita And by that we sholde hate to lye loue veryte in folowynge our lorde VnÌ„ ma. viii VeritateÌ„ paceÌ„ diligite Loue ye trouth peas a good chylde sholde loue the good maners of his fader / than yf we ben the chyldren of god we ben also verytables not lyers It is wryten zacha viii Loqinum vitateÌ„ vnusquisque cuÌ„ ê“ximo suo seqitur iurameÌ„tuÌ„ meÌ„dar ne deligatis Secondly we sholde fle lyeÌ„ge and loue veryte / for lyenge dyffameth the persones yf theyr lesynges ben dyscouered VnÌ„ eccle xx OpprobriuÌ„ nequam in hoiÌ„e meÌ„daciuÌ„ et iÌ„ ore in disciplinatorum assidue erit Lyenge is an euyll rebuke to a man / it shall be accustomed in the mouche of them not dysciplyned / verite maketh to haue good renoune before god the worlde VnÌ„ iiii â—hi Verax est laudaÌ„dê° / meÌ„dax vero vituperaÌ„dê° That is to say The veritable is to prayse / the lyer is to be shamed or hated Whan a persone is verytable that for one ne other / for cousyn / kinnesman / ne frende ne swerueth on the one syde ne on the other / but sayeth the pure veryte he is to prayse to loue holy thynge habyteth in hyÌ„ VnÌ„ i. ethi Ambobê° existaÌ„tibê° amicis sctmÌ„ est prehonorare veritateÌ„ Saynt Iames sayth in his canons Si quis in vbo noÌ„ offeÌ„dit his ê‘fectê° est Who so offendeth not in worde he is perfyte Et legitur eccle xxxvii AnÌ„ oiÌ„a oê‘a verbuÌ„ verax pÌ„cedat / anÌ„oeÌ„m actuÌ„ coÌ„siliuÌ„ stabile Thyrdly we sholde fle lyenge loue veryte / for lyenge putteth man fro paradyse departeth him from god / veryte ledeth man in to paradyse VnÌ„ sap vi CoÌ„cupisceÌ„tia id est amor sapieÌ„tie vitas ducit hoiÌ„em ad regnuÌ„ ê‘petuuÌ„ Fourthly we sholde fle lyenge loue verite / for lyenge maketh to haue perdycyon daÌ„pnacyon VnÌ„ psal Perdes oeÌ„s qui loquuÌ„tur meÌ„daciuÌ„ Thou shalt lese all those the whiche speketh lesynges yf they deye Impenytentes / veryte delyuereth from euyll dampnacyon VnÌ„ io viii Si maÌ„seritis in sermone meo vere discipuli mei eritis et cognoscetis veritateÌ„ et veritas liberabit vos Yf ye be abydynge in my worde ye shall verely be my dyscyples and ye shall knowe veryte / and veryte shall delyuer you / in lykewyse shall god the whiche is veryte the whiche shall preserue you from dampnacyon shall lede you in to his glorye / wherunto we may all go Amen A. ¶ The .ix. commaundement of god defendeth all lecherous thoughtes commaundeth clennesse of heâ—te .. xlii ¶ Man beware that thou ne desyre Thy neyghbours wyfe / dought ne mayde In auoydynge eternall fyre God to offende be thou afrayde THis commaundement is wryteÌ„ in the auncient testament Deutero v. ca. NoÌ„ coÌ„cupisces vxorem ê“xum cui That is to saye thou shalt not coueyte thy neyghbours wyfe for to do synne In this coÌ„mauÌ„dement god defeÌ„deth all euyll thoughtes disordonate of the synne of lechery and commaundeth chastyte of thought For as nothynge serueth the chastyte of the body where the thought is corrupt VnÌ„ au Nichil ê“dest vginitas corporis vbi oê‘atur corruptio mentis God defendeth in the seueÌ„th commaundement the operacion of lechery and in that he defendeth the wyll the whiche cometh of the thought These two lecheryes here ben to fle Dauyd it required of god Vnd psal Vre renes meos cor meum Brenne my raynes my hert that they ne coÌ„mytte lechery For to haue the herte blyssed / pure / clene after the gospell math v. Beati muÌ„do corde qmÌ„ ipÌ„i deuÌ„ videbuÌ„t It behoueth to shytte well the gates of the wyttes or nature that the lecherous enemy mortal entre not / that he soyle not the sayd herte by euyl thoughtes Mayster Hugues de saynt victor sayth that lechery cometh in to the herte in .vi. maners Somtyme by syght / somtyme by herynge / or by touchynge / or by thought / or by worde / or by operacyon / by suche thynges lechery is chauffed nourysshed / the soule is departed fro god / chaftyte is fledde from the maners
loue is voluptuous lybydynous / it behoueth to make dystynccyon / for yf the dylectacyon and wyll be aboue the loue of god / or egally vnto hym / as to say I loue better suche operacyon of lechery than to obeye vnto god the whiche it defendeth / or of as moche as he endeuereth hym to do it / albeit he do it not here is mortall synne in two maners And yf the loue be vnder god / that is to say that a man loueth better to obey vnto god than to do it / it is venyall synne Vnde augustinê° Peccatum veniale est libido siue amor voluptas citra deum / mortale vero est libido siue amor voluptatis supra deum vel equaliter ei Mortall synne is lechery or loue of volupte aboue almyghty god or egally vnto hym D. ¶ The euylles and domnges that the euyll thoughtes do xlii EVyl thoughtes ben to fle for many thyÌ„ges Fyrst for that they separate the persones from god VnÌ„ sapi i. Peruerse eiÌ„ cogitatoÌ„nes seperaÌ„t a deo SecoÌ„dly for that they make to haue maledyccyoÌ„ VnÌ„michee ii Ve q i cogitatis iÌ„utile oê‘amini maluÌ„m cubilibê° vrÌ„is Maledyccion vnto you the whiche thynke thynges inutyle / do yl in your couches Et ec iii. Ve duplici corde labus sceleratis manibê° malefatieÌ„tibê° pctoÌ„ri terraÌ„ egredieÌ„ti duabê° viis MaledyccyoÌ„ vnto men of double herte / and vnto the lyppes of women synners / vnto the handes doynge euyll / vnto the synner entrynge in to the erth by two wayes Thyrdly yl thoughtes ben to fle for that they chase awaye the vertues goodes spyrytualles of the soule and letteth all good espyrytuall that it ne may profyte As a man may saye by symylytude that sekenes corporall chaseth away the helth the welthe of the body / to let to ete dryÌ„ke / all goodnes that it ne may prouffyte c. in lykewyse as it is declared afterwarde Que ad numerum .xliiii. b. c. d. e. f. g. c. Fourthely euyl thoughtes ben to fle for that they sle spyrytually the soules of dethe of gylte / for they separate god / his loue / his grace the whiche is the lyfe of the soule as it is declared in the coÌ„maundement of homycyde quere xxiiii b. Fyfthly euyll thoughtes ben to fle for that they blynde the eyen wtinforth of the soule of the entendement maketh the soule derke putteth it in derkenes / as it is declared afterwarde Quere xliiii Syxtly yl thoughtes ben to fle for that they ben publysshed shewed at the day of IugemeÌ„t before all the worlde / as it is wryten MathÌ„ x. et lu xii Nichil auÌ„t oê‘tuÌ„ eÌ„ qd noÌ„ reueletur neque abscoÌ„dituÌ„ qd noÌ„ sciatur iÌ„ palaÌ„ veniat There is nothynge so strongly couered but that it shal be shewed / ne hyd but that it be knowen sene openly before all Also it behoueth to yelde accompte at the day of Iugement before god of all euyll thoughtes VnÌ„ sapi i. In cogitationibê° iÌ„pu iÌ„cogitatio erit Interrogacyon or questyon shall be made of the thoughtes of the synner Et sapÌ„ iii. ImpuauÌ„t scdm qÌ„ cogitaueruÌ„t correctioneÌ„ habebuÌ„t q i neglexer aÌ„t iustuÌ„ a dnÌ„o recesseruÌ„t The yll shall haue correccyon after the thynges that they haue thought ¶ Example that it behoueth to yelde accompt at the IugemeÌ„t of yl thoughtes Quere cviii D. Seuenthly yll thoughtes beÌ„ to fle for drede to lese the Ioyes of paradyse beatytude eternall / the whiche Ioyes ben promysed vnto those that haue pure hertes / clere fro synÌ„e VnÌ„ mat v. Bti muÌ„do corde qmÌ„ ipÌ„i deuÌ„ videbuÌ„t of this mater Que. xliiii .xlvii. a. Eyghtly yl thoughtes byndeth vnto punycyon daÌ„pnacyon eternall wtin the fyre of hell the whiche is a tourment moche cruell in lykewyse as it is declared hereafter que xlvii b. VnÌ„ eccle iii. Cor grauabitur in doloribê° The euyll herte shall be greued in dolours By these thynges beforesayd it appereth the a man breketh the commaundement of god by thought lecherous / agaynst the whiche a man sholde resyst for to go in to paradyse Vnto the whiche almyghty god vs conduyte the whiche is reygnynge and benedictus in secula seculorum Amen A. ¶ The tenthe commaundement of god the whiche defendeth all euyll thoughtes of theft / coueytyse / and auaryce the whiche ben agaynst the dyleccyon of his neyghboure xliii ¶ Coueyte thou not in ony thynge Thy neyghbours good ne herytage Lete not thy herte in it haue lykynge Lest thou be dampned for suche outrage THis commauÌ„dement is wryten in the olde testament Deut. v. ca. Et â—ro xx NoÌ„ coÌ„cupistes reÌ„ ê“ximi tui / noÌ„ domuÌ„ nec agruÌ„ / nec seruuÌ„ / nec aÌ„cillaÌ„ / nec vniuersa qÌ„ illis suÌ„t That is to say Thou shalt not coueyt thy neyghbours thyÌ„g / his hous his felde / ne the seruaunt / ne the mayden / ne ony thynge that vnto hym belongeth In this commaundement god defendeth al couetyse wtin forthe / that is to wyte the wyl dysposed to haue the goodes of another vniustly agaynst the wyll of hym to whome they belonge Also god wyll that euery man content hym with the good that he hath / or that to him shal come after ryght / reason / Iustyce / but a man sholde vnderstande that the fyrst mouinges coueytynge the goodes of another that beÌ„ wtin the bondes of the sensualite / that preueÌ„teth all holly before the delyberacyon of reason they ne ben dampnables / but al wyll dysposed consentemeÌ„t of reason beynge in wyl to haue them vniustly it is mortall synne fraccyon of this coÌ„maundement NoÌ„ coÌ„cupisces reÌ„ ê“ximi tui Some coueyteth the thyÌ„ge of another in .iii. maners The first some there ben the it coueyteth / but for that / that they knowe well that they can not haue it they ne pursue it And yf they wyst wel that they sholde haue it they sholde put it in effecte / suche synneth mortally Secondly some other coueyte the thinge enforce them in effect to haue it / albeit that they ne may haue it yet synnen they mortally more greuously than the fyrst Thyrdly some other there ben to whome it suffyseth not to coueyte the thynge / but by fals enforcyÌ„ge done so moche that they possede it / suche synneth more greuously thaÌ„ these beforesayd They ben as those theues rauysshers after that they haue coueyted comen to effeâ—â— to take it It is wryten of these maners here beforsayd .i. ad thymÌ„ .vi. Qui voluit diuites fieri iÌ„ciduÌ„t in teÌ„ptationeÌ„ et laqueuÌ„ dyaboli desideria mlta iÌ„utila nociua qÌ„ merguÌ„t hoiÌ„es in iÌ„terituÌ„ ê‘ditioneÌ„ Saynt Poule sayth that they the whiche wyll be ryche falleth in to temptacyoÌ„s in to the deuyls gynnes in many desyres vnprouffytables noyenges whiche plongeth
helde them prysoners put them in theyr bondes / seruyce and captyuyte And they were so longe that the fole deyed / and in contynent the cause was put in Iugement before the Iuge / and was declared as it is sayd that for as moche as the sage beleued the fole / and that they wolde not beleue the pastoures that they were fallen in suche inconuenyent Than the Iuge gaue sentence that the sayd fole and the sage were cast togyder in to the fyre to be brente and broyled wtout mercy / it was done Here is the example but it behoueth to expounde it By the fole is vnderstande the body of euery of vs / by the sage is vnderstande the soule / the vyage is this worlde the whiche is but a pylgrymage / the cyte is paradyse / the Iuge that condempneth theym is god The pastoures ben these bysshoppes curates / prelates / prechours the streyte way is to lede a lyfe of austeryte in fastynges / abstynences / so bryete / chastyte / and penaunce The large way is to lyue in all voluptuosytees / carnalytees / of lechery / glotony / daunses c. that the body appetyteth / the enmyes ben the deuylles / the worlde / the flesshe / the theues ben the .vii. deedly synnes the whiche taketh from them al theyr goodes / that is all good vertues paradyse / the Iuge the whiche them condampneth is god that shall condampne the body the soule at the Iugement to be brent togyders c. More openly it behoueth to expounde it That that these prelates counceyleth the strayte way / is that thynge that the gospell of Mathew speketh vii Arecta et angusta est via que ducit ad vitam / lata et spaciosa est via que ducit ad perditioneÌ„ / vt dcmÌ„ est Et prouer xii Iter impiorum decipiet eos Sequitur Iter auÌ„t deuiuÌ„ ducit ad mortem A fole ne wyll beleue tyll that he receyue In lykewyse these folysshe synners wyll not beleue the clerkes prechers tyl that they be in the fyre of hel in dampnacyon By that that is the sage that is the soule the whiche wolde go by the streyte way / the body the whiche is a fole gaynsayeth it It is that the whiche is wryten ad gall v. ca. Caro coÌ„cupiscit aduersus spÌ„m c. illd roma viii SisecunduÌ„ carneÌ„ vixe ritis moriemini By that the the theues that synnes take a way the vertues / it is that that is wryten ecclesiastes .ix. Qui in vno peccato peccauerit multa bona perdet By that that they were put in seruytude is that that is wryten IohÌ„ viii OiÌ„s qui facit pctmÌ„ seruê° est peccati Et .ii. petri ii A quo eiÌ„ quis superatê° est eiê° seruê° est And that that god shal Iuge it is writen Marci xvi Qui crediderit / baptizatus fuerit saluê° erit / qui vero non crediderit condempnabitur B. ¶ How the pylgryme of paradyse sholde consyder .iiii. thynges xlvi DAuyd the prophete sayth in the psalter In corde meo abscondi eloquia tua / vt non peccem tibi I haue hydde thy wordes that ben thy coÌ„mauÌ„dements in my herte to th ende that I synÌ„e not ayeÌ„st thy wyll Thou synner for to kepe the from synne and for to bere lyghtly all the laboures / paynes / trybulacions / sekenesses / and aduersytees the whiche cometh vnto the in doynge the pylgrymage of the worlde CoÌ„syder .iiii. thynges ¶ Fyrst consyder the shortenes of thy lyfe / how at thy dethe all endeth That is to vnderstande all fastinges wakynges / erly rysynge / sekenesses / aduersytees tourmentes that thy body hathe borne and endured What thynge is it as of thy lyfe / it is a vapour apperinge in a lytell thynge VnÌ„ iacobi iiii Queest vita vestra / vapor est ad modicuÌ„ parens And toâ— sayd Remembre the how lyfe is wyÌ„de VnÌ„ iob vii Memento qr ventus est vita mea For in lykewyse as a blaste of wynde is soone paste / so is our lyfe in regarde of eternyte IteÌ„ iob vii Parce michi dnÌ„e nichil suÌ„t enim dies mei Good lorde spare me my dayes ben nothynge / they ben ryght shorte Breues dies hominis sunt c. Thou man labour strongly whyle that thy lyfe dureth and bere all sekenesses trybulacyons pacyently / for thou shalt haue the rewarde eternall of that that thou hast laboured borne for the loue of god ¶ Secondly consyder the laboures / paynes / trybulaclons / dethe that Iesus for to agayne bye the vs all He that is the sone of god eternal / kynge of aungelles / and of sayntes of paradyse Yf a grete kynge bere for thy sake a grete weyght or burdeÌ„ / thou outest to bere for his sake a strawe And the kyÌ„ge celestyall hath borne for the the crosse / fasted laboured / pÌ„ched / suffred deth ThaÌ„ sholdest thou endure euyll for the loue of hym ¶ Thyrdly consyder the paynes / laboures trybulacyons that the dampned bereth in hell / for the whiche paynes we may be delyuered for to labour to endure aduersyte in this worlde for gods loue VnÌ„ ec xxix MinimuÌ„ ê“ magno placeat tibi Lytel thyÌ„ge the pleaseth for a grete thynge For all the paynes of this worlde be nothyng in regarde of them vnto the dampned the whiche beÌ„ eternalles ¶ Example of a man dampned that spake of the fyre of hell of the dampned the whiche ben brent broyled lvii ¶ Another example of tourments that a womaÌ„ had that was dampned lxxxx a. ¶ Fourthly coÌ„syder the grete Ioyes that ben prepared in paradyse vnto those the whiche labour wel in this worlde for the loue of god Wherof speketh saynt Isidore in the boke of souerayne goodnes sayeth Qui vite future premia diligentur excogitat mala oiÌ„a pnÌ„tis vite equanimitur portat qmÌ„ ex illius dulcidiÌ„e huiê° amaritudineÌ„ teÌ„perat That is to saye He that thynketh dylygently on the rewardes of the lyfe to come bereth egally in his courage all the ylles of this preseÌ„t lyfe For it attempereth the bytternes of that by the swetenes of paradyse And saynt Poule sayth Ad romanos viii Non sunt condigne passiones huius teÌ„poris ad futuram gloriam The passyons of this tyme be not coÌ„dygne vnto the glory to come / of the whiche is spokene hre after A. ¶ Of the rewarde eternall that they shal haue the whiche kepe the commaundements of god xlvii IT is wryten in the .xliiii. chapytre of Ysaie And in the seconde chapitre of the fyrst epystle of saynt Poule ad co Quod oculê° noÌ„ vidit nec auris audiuit / nec in cor hoiÌ„s ascendit qÌ„ pre parauit deus diligeÌ„tibê° se This auctoryte speketh grete thynges Fyrst it sayth that neuer eye ne sawe in the worlde soo moche good as god hath prepared
with all Ioyes Ysaie xxiii Begem in decore suo videbuÌ„t It is wryten i. ad corin xiii Videmus nuÌ„c per speculuÌ„ et in enigmata / tuÌ„c autem facie ad faciem videbimê° Also in seynge hym clerely there they shall take parfyte delectacyon loue / and they shall loue hym so perfytely that they shall neuer leue hyÌ„ and they shall not go agaynst his wyll / in suche wyse that they shal haue sure holdynge Augustinus dicit Videbimus / amabimus / et laudabimus Also in beholdynge this fayre myroure the whiche is god they shall se all them of paradyse / and of hell / so they shall drawe take of the fountayne of scyence and sapyence soo strongely that they shall knowe the thynges past / present some to come And also they shall knowe all the persones of paradyse / those the whiche they neuer sawe as the other and theyr name / and what they were / and of what operacyons and merytes c. Too speke of this mater to moche forthe it is not good And for bycause that the wyse Salamon sayth prouerb xxv Sicut qui comedit mel multuÌ„ non est ei bonuÌ„ sic qui scrutator est maiestatis opprimetur a gloria In lykewise as it is not good vnto him that eteth moch hony / in lykewyse to hym the whiche is to enquyre of the mageste shall be put from the glory And sayd Poule that was rauisshed vntoo the thyrde heuen in paradyse as it is wryten ii ad corint xii Audiuit archana verba que non licet homini loqui And also he sayth ad ro xii Dico oiÌ„bus qui sunt intur vos non plus sapere quam oportet sapere / sed sapere ad sobrietateÌ„ et vnicuique sicut deê° diuisit mansuraÌ„ fidei I say vnto al them the whiche ben amonge you / ne sauour ye noo more than it nedeth to sauour / but sauour ye vnto sobrenes / vnto euery one as god hath deuysed the measure of the faythe And Cathon sayth Mitte archana dei celumque inquirere quid sit CuÌ„ sis mortalis que sunt mortalia cura That is to saye Leue to enquyre the secretes of god / as what thynge is the heuen / syth thou arte mortall haue in thyn herte those thynges that ben mortalles Also the saued shall haue Ioye vnder them to se the tourmentes paynes of hel from the whiche they shall be preserued kept / in suche wyse to haue passed auoyded the daunger of the worlde wherin they were whan they lyued Also they shal haue Ioye by them to be assocyate with so grete noble / amyable company / as in the company of aungelles sayntes of paradyse / the whiche shall be so fayre / clere / shynynge / a ourned / elegaunt / amyables / than there ne is tonge that it may declare ne entendemeÌ„t comprehende It is wryteÌ„ apo vii Vidit turbaÌ„ magnam quaÌ„ dinumerare nemo poterat ex omnibus tribubus populus et linguis etcetera Saynt Iohan in the appocalypse sayth I sawe a grete turbe or multytude of people the whiche no man might esteme ne nombre of all lygnages / peoples tongues Also more ouer we fynde that it is wryten in the gospell that they shall be semblables vnto aungelles VnÌ„ mar xii Cum a mortuis resurrexerint neque nubent / neque nubentur sed suÌ„t sicut angeli dei in celo Also the place of paradyse is soo fayre pure / clene / delectable that a man ne may take symylytude ne coÌ„parayson ne that entendemeÌ„t may comprehende / wherfore it is better to holde my peas than to speke vnduely The good Thoby sayth in his .xiii. chapy Beatus ero si fueriÌ„t reliquie seminis mei ad videnduÌ„ claritatem iherusaleÌ„ I shall be blyssed vpon the relykes of my sede whan they shall se the clerenes of Iherusalem / that is paradyse And in the sayd place of paradise the whiche is pure clene there shal no persone entre yf he be not well purged made clene from all spotte of synne / as it is wryten apoca xxi Non intrabit aliquid coinq i natuÌ„ et faciens mendatiuÌ„ et abhominationem Also the saued shall haue Ioye moche meruaylous in themselfe that they shall se themselfe so fayre / bryght / and shynynge Also of that that they shall be so swyft / subtylles / immortalles / and impassybles c. Also they shal be in the place of peas / bounte / beaute / loue / honoure / lyfe / lyght / franchyse / suerte / swetenes / rychesse / helthe / concorde dysporte / wysdome / rest / glory / Ioye / gladnesse / they shall haue peas without warre ne dyuisyon VnÌ„ ysaie xxii Sedebit pplus meus in pulchritudine pacis in tabernaculis fiducie in requie opulenta My people shall sytte in the beaute of peas / in the tabernacles of fyaunce / in rest / habondaunt in goodes They shal haue bounte without ony malice / synne / cryme / ne blame Quia cuÌ„ suÌ„mo bono non potest intrare maluÌ„ Also they shall haue beaute wtout foulenesse Quia iusti florebunt sicut sol in regno prÌ„is eorum vt legitur mathÌ„ xiii And the prophete Ysaie sayth Ysaie xxx Eret lux lune sicut lux solis / et lux solis septeÌ„plicitur sicut lux septem dieruÌ„ The Iust shall flourysshe as the sonne in the realme of theyr fader That is to vnderstande that after the Iugement that lyght of the moone shall be as clere as the sonne is nowe / and the sonne shal be seuen tymes clerer than it is at this tyme / wherfore the Iust shall be moche clere and fayre And saynt Poule sayeth ad philip iii. SaluatoreÌ„ expectamê° dnÌ„m nrÌ„m ihesuÌ„ xpÌ„m qui reformabit corpê° humilitatis nostre coÌ„figuratuÌ„ corpori claritatis sue We abyde the sauyour our lorde Iesu cryst the whiche shal reforme the body of our humylyte confygured vnto the body of his clerenes Also they shall haue strength without debylyte or feblenes Quia mutabuÌ„t fortitudineÌ„ in fortitudineÌ„ diuinaÌ„ VnÌ„ psal DnÌ„s fortitudople bis sue The saued shall chaunge theyr streÌ„gthe in to strength dyuyne Also our lorde is the strength of his people They shall be so stronge that al that they wyll do god vnto them shall gyue the puyssaunce / so that they shall be as all puyssauntes / but they wyl nothyÌ„ge do but that it please vnto god Also they shal haue perfyte Dyleccyon the one with the other without hate / enuy / rancoure / ne yll wyll so that theyr sayd loue shall be so confermed togyders that they shall enioy theÌ„ of the good dedes of theyr neyghbours as yf it were vnto themselfe It is an excelleÌ„t goodnes as to be assocyate with so amyable a company to be of suche fraternyte amyte the whiche is
in the presence of moche people And whan the sayd sanctulus had stratche the necke sene the sworde / he sayd O saÌ„cte iohaÌ„nes suscype illuÌ„ And incontynent saynt Iohan vyolently held in the ayre the arme of the said hangman they all thanked god Some requyred the by his prayer the arme were heled He answered that he ne wolde praye for hym / but yf he wolde swere that he sholde neuer kyl crysten man And after that he had sworne sayd Put downe thy hande And it was taken away heled Than the lombardes wolde gyue vnto hym all the oxen kyen that they had pylled / but he them refused and requyred all the prysoners / they all were gyuen vnto hym So by his charyte he delyuered them all This example sholde moue vs to loue another / to put vs in daunger corporelly for to saue and to delyuer our neyghbours from yll from incoÌ„uenyence as dydde the sayd sanctulus the whiche delyuered the deken from dethe the prysoners from captyuyte D. ¶ Another example howe god sente a poore man .xx. s for one peny the he gaue IT is wryten in the booke of the discyple that peter damyen recouÌ„ted the a poore man fasted with his wyf the whiche had not but one peny for to by theyr diner he gaue his peny vnto a pore man as he yode vnto the market And after that as he was at his table that the brede was put vpon it there came in a man vnknowen hastely the whiche layde .xx. s in money vpon the sayd table in a clothe bouÌ„de said This here my lorde hathe sent you incontynent he departed And men presuppose that it was an aungell This example sholde moue vs to gyue almesse to the poore people For grete retrybucyon foloweth therof For one peny that the sayd man gaue god sente hym twelue score Al soo yf ony wyll haue vyctorye and to surmounte his enemyes / be he a gyuer of almesse And yf he wyll regne and to flee in to heuen also gyue he vnto the poore folk In lyke wyse as sayth the scrypture VnÌ„ poeta Vincit cuÌ„cta dare da sivis superare Per dare regnare poteris celosque volare c. E. ¶ Another example how the herte of a vyrgyn was cutte for the grete loue that she had vnto god lxxv THe discyple recyteth in his promp tuarie this example the whiche is wryten in many other bookes sayeth that a noble vyrgyn was .xiiii. yere moche deuoute vnto the vyrgyn Marye And by .vii. yeres euery daye she requyred her that it wolde please her to shewe vnto her her chylde And it befell as on a crystenmas daye she entred alone in to the chapelle bycause of orayson the vyrgin Marye appered vnto her holdynge a fayre sone betwene her armes sayd vnto her Take my sone and playe with hym And she toke hym with grete Ioye / reuerence deuocyon And the said chylde demauÌ„ded her / louest thou me And she answered / ye Whether sayd he louest thou me more than my clothes / and she sayd I loue you more than my herte / And the sayd chylde sayd How louest thou me more than thy herte The answer / I ne can tell it / but the same speke And incoÌ„tynent the herte of the said vyrgyn for the grete loue that she had to the sayd sone it brake in sondre And so deyed the sayd vyrgyn Than the chylde toke her soule soo grete songe melodye of aungelles was there to bere the sayd soule in to heuen / that the people ranne vnto the chapel the whicâ—e were replenysshed of meruayllous odoure And they founde the sayd vyrgyn deed And her herte cut wherin was wrytâ—n in lettres of god I loue the more than myself For thou haste create me redemed endowed c. After the scypture thys example we shold loue god more than our self vnÌ„ math Diliges dnÌ„m deuÌ„ tuuÌ„ ex toto corde tuo et ex tota aiÌ„a tua F. ¶ Another example of the charyte of hym the whiche dyd wyÌ„ne his broder the whiche was fallen in to fornycacion for to make hym selfe a synner / in doynge penaunce lxxv IT is wryten in the lyfe of the faders how two bredren yode to sell in the cyte that / that they had wrought And whan they were departed in that cyte / one of them fell in fornycacyon After that his broder came vnto hym and sayd Broder retourne we in to our habytable / he answered I may not retourne / he demaunded the cause And he sayd vnto hym After that thou departest fro me I was tempted I am fallen in to fornycacyon And his broder sayd that soo was he / but retourne we togyder do we penaunce with grete laboure god shal pardon vs our syÌ„ne Whan they were retourned they tolde it to the auncyentes The whiche gaue them in charge the maner how they sholde do penaunce and the one of them dyde penaunce / but for the other broder also as he was culpable to haue syÌ„ned In fewe dayes god shewed vnto one of the auÌ„cyentes that the synne of hyÌ„ the whiche hadde done fornycacyon vnto hym was pardoned by the greate charyte of the other the whiche had not synned / ¶ This example is greately to be noted / For for to socoure his broder the whiche was fallen in to the sinne of lecherye / and in to the bondes of the deuyll And in the waye of perdycyon daÌ„pnacyon eternell He made hymselfe a synner toke labour and penauÌ„ce for hym / that was charyte and grete socour dyd vnto his neyghbour In this thynge it appereth that he loued his brother as hymselfe / that he socoured hym in his necessyte as he wylled that a man sholde do vnto hym / and for the grete charyte the synne was pardoned c. G. ¶ Another example how one frere wtdrewe another from yll wyll / not by force but by charyte and pacyence lxxv IT is wryten in the lyfe of faders that a frere came one tyme vnto a grete auncyent and sayd vnto hym I haue a broder the whiche goeth on the one syde on the other without holdynge hym with me / therfore am I tormented And the auÌ„cyent sayd vnto hym Bere it pacyently Whan god shal se the labour of thy supportynge he shall call hym agayne vnto the ne wene thou not by austeryte that ony shall withdrawe hym from his entencyon / for one deuyll ne expelleth another deuyl / but by benygnyte thou shalt make hym come agayne vnto the. Our lorde draweth vnto hym many in cherynge theym And he recouÌ„ted to hym of two freres of the whiche the one was fallen in fornycacyon / the whiche woulde retourne vnto the worlde the other wepte said Broder I shal not suffre the to retourne be loste And for that that he wolde nothynge do / he wente to take couÌ„sayl of a grete