This that is written in this little book aught the prest●es to learn and teach to their parysshens: And also it is necessary for simple priests that understand not the scriptures. And it is made for simple people and put in to englissh which treats was made by great counseyl and deliberation. & is approved. as it is said in the table. and by cause that for to here examples. stirreth and moveth the people that been simple. more to devotion. than that great authority of science/ as it appeareth by the right renerend father & doctor Bede pressed/ which saith in th'histories of england that a bishop of Scotland a subtle and a great clerk was sent by the clerks of Scotland in to england for to preach the word of god. but by cause he used in his sermons subtle authorities such as simple people had ne took therein no savour. he returned without doing of any great good ne profit. wherefore they sent another of lass scye●●● the which was more plain and used commonly in his sermons examples. and parables by which he profited moche more unto the erudition of the simple people. than did that other. Then master Jaques de vytry an holy man and clerk which was a cardinal in preaching commonly through the wyame of france. used in his sermons examples the which moved in such wise all the wyame of france that it is not in mind of any man that to fore him was ne sith that stirred & moved the people to devotion as he died/ For as it is red according to such examples. that seint Austyn doctor of the church was more moved to cowerte himself to the christian faith. by the xamples that were recounted to him: by symplicien. vyctoryn: and by the xamples of the merueyllice life and conversation of saint antony thermit/ than he was by the prayers & be wailings of his mother. ne by the sermons of saint Ambrose ne also than he was for the great maladies that he suffered as his legend maketh mention we. read in the holy scripture that our lord Jhesu Cryst preached to his disciples oft-times by examples and parables. wherefore we have entencion to say and write some good examples in this matter for the better to stir and move the simple people to devotion. like as died they above said: And by cause this book should be the better red herd and understanden. it is made short to be the more clearly understood to th'end that there may be found therein health for our souls.  
This present book in f●●nshe is of right gr●te profit and edification and is examined & approved at paris by diverse master in divinity/ and the right renerent father in god Guy de roye by the myseration divine archbishop of Sense hath done it to be w●●●on for the health of his soul. and of the souls of all his people. And in special it is made for simple lay men for whom it is specially ordained: And the said reverend father commandeth by great end servant devotion that in every parish of the city and diocese of sense this wokeh had. And that the curates and chappelayns of the said paryss●es read to the people two or iij chapters if any will hear it: And to th'end that the curates and chappelayns been the more devout to ●●de: and the people foresaid to here. the said reverend father. to health of their souls and in hop that they pray god for him hath given and granted to all them that shall be in thestate of grace that shall read this book to other xx days of pardon. & also to all that shall hear it read: and by themself read it. & that pray for that reverend father. ●. days for each time perpetuelly/ And if it happen that any make doubt of any thyn● contained in this book and understand it not well. by cause it hath be shortly made & grossly for simple people. by the said reverend father or his successors. or by their counselors shall be given understanding and declaration suffissant to them that would have it And it is compiled of such things as followen hereafter in this table   


Of the xii articles of the faith the first chapter  
Of sorceries and devynacyons Capitulo ij  
Of loving god & of chante Capitulo iij  
For comfort in all tribulations Capitulo iiij  
Of diverse and obscure Jugemens of god Capitulo. v  
Of the passion of our lord Capitulo uj  
Of the virtue of the holy cross Capitulo seven  
Of three pacyences in trybnlation Capitulo viii  
Of loving his neighbour Capitulo ix  
Of loving his enemies Capitulo x  
Of the works of mercy corporal Capitulo xj  
How alms aught to be done & whereof Capitulo xii  
Of the ● commandments of the law capitulo xiii  
Of the goods that god promised to the children of israel Capitulo xiv  
Of the soul Capitulo xv  
Of the v werks of nature Capitulo xuj  
Of the harms that sins done to us Capitulo: xvij  
Of the sin of pride Capitulo xviij  
Of venial sin Capitulo xix  
Of deadly sins Capitulo xx  
Of pride Capitulo xxj  
Of Sentences of excomynycation Capitulo xxij  
Of the branches of pride Capitulo twenty-three  
Of the yeft of dread against pride Capitulo xxiv  
Of humility Capitulo xxv  
Of shame Capitulo xxuj  
Of discretion Capitulo xxvij  
Of the sin of envy Capitulo. xxviij  
Of the sins against t'holy ghost Capitulo xxix  
Of the yeft of pity against envy Capitulo thirty  
Of the sin of ire Capitulo xxxj  
Of the yeft of science against ire Capitulo xxxij  
Of the sin of sloth Capitulo xxxi●  
Of owyson or prayer/ Capitulo xxxiiij  
Of them that talk in the church when they aught to pray. Capitulo xxxv  
Of dysposing evil his tyme. Capitulo xxxuj  
Of making a wwes. Capitulo xxxvij  
Of them that have science. & used evil. Capitulo xxxviij  
Of the pater noster ●aud who made it Capitulo xxxix  
Of the. seven/ petitions of the pater noster. Capitulo. xl  
Of the ave ma●a Capitulo xlj  
Of the life of Theophile. Capitulo. xlij  
How angels and seyntes have by our lady joy Capi. xliij  
Of the holy name of Jesus christ: Capitulo xliiij  
Of the yeft of strength against sloth Capitulo xlv  
Of the sin of Avarice Capitulo xluj  
Of sacrilege/ Capitulo. xlvij  
Of Symonye Capitulo xlviij  
Of dy●●es Capitulo xlix  
Of evil plays of dice and tables Capitulo l  
Of the yeft of counsel against avarice. Capitulo● lj  
Of the sin of gloutonnye. Capitulo lij  
Of fastings and of them that aught to fast Capitulo liij  
Of the yeft of sapience & soberness against gluttony Ca liiij  
Of the sin of lechery/ Capitulo lv  
Of the yeft of understanding against lechery. Capitulo. luj  
Of the goods that been done in deadly sin Capitulo lvij  
Of the. seven. sacrementis of the holy church. Capitulo. lviij  
Of confirmation Capitulo lix  
Of the sacrament of the Auter Capitulo lx  
Of the goods that a man hath for to here mass Capit lxj  
Of the science and good example of priests. Capitulo lxiij  
Of necligences and remedies of the mass: Capitulo. lxiiij  
Of the houseling gladly and oft capitulo. lxix  
Of the dignity of priests Capitulo lxij  
The gods that one hath to receive the sacrament worthily lxvi  
The harms that come to the contrary. Capitulo: lxvij  
Of the last unction: Capitulo. lxviij  
Of the Ordres Capitulo lxix  
Of the sacrament of marriage/ Capitulo lxx  
which marriages been of no value Capitulo lxxj  
Of the state of wedowhed Capitulo lxxij  
Of continence and chaslyte Capitulo lxxiij  
Of the state of virginity Capitulo lxxiiij  
Of them that been in religion Capitulo lxxv  
Of obeisance in religion Capitulo lxxuj  
To whom one ought to be confessed. Capitulo lxxvij.  
Of the rain of the pressed that showeth the confession Ca lxxvjij  
Of the sacrament of penance Capitulo lxxix  
Of confession and of his virtues Capitulo lxxx  
Of the science longing to priests that confission & how they aught to demand the sinner Capitulo lxxxj  
How one aught to confisse him Capitulo lxxxij  
How one aught to make amendss to other. and to make satisfaction Capitulo lxxxiij  
Of the fire of purgatory Capitulo. lxxxiiij  
Of the pains of all▪ Capitulo. lxxxv  
How the dampened souls complain in hell Capi. lxxxuj  
wherefore god made not man that heshold never sinner lxxxvij  
Of the day of judgement Capitulo lxxxviij  
For to convert the sinner to good life Capitulo lxxxix  
Of the joys of heaven Capitulo lxxxx  
Of good admonition Capitulo lxxxxj  
Thexcusation of him that made this book capitulo: lxxxxij  
The complaint of him that made this book Ca lxxxxiij   
¶ Explicit the table   

¶ Of th'articles of the christian faith Capitulo. primo  
 
●●ery try●●●n men & woman aught tobi leave firmly the xii articles of the casten faith. for other wise he may not be saved sith he hath wit & reason & there been xii articles after the number of the xii appostols which oughten to be kept & holden of all them that will be saved & these xii articles be contained in the credo. the which the xii apostoll' made: of whom each of them made one article The first article is this I believe in god father almighty maker of heaven & of th'earth. This article set in saint peter The ij article is such I believe ●●●ly in our lord ihu c●●● son of god the father. & h●●● thou oughtest to believe & understand that he is semblable to the father in all thiges that appertain to the ●rite/ & is one self thing with the father. safe that the person of the father is other than the peasant of the son. this article put in saint Johan the ●…gelyst. The iij ar●ticle I believe that he was conceived of the holy ghost: & was born of the virgin mary. the which abode all way hole & entire before & after this article p●t in saint james brother of saint johan the●●●elist. The iiij article is this I believe that he hath suffered death and passion under 〈…〉 ce pilate the which was Juge in that time of Jerusalem for the remains Wh●… he iugded to death and crucified him wrong fully and at the request of the fellow jews died do put him in the sepulchre. This article put in saint Andrew: The/ v: article is this I believe that he 〈…〉 in to 〈…〉 after his 〈…〉 that is to weet in to the party where as the good souls were in very faith and hope that they should be saved by him For ●y cause of the sin of adam our first father it behoved that all descended in to hell he went not in to that party where as were the dampened souls perdurably. This article put in seint Phelip. ¶ The uj article is such: I believe that the third day for tacoomplysshe the scriptures he aroose fro death to life. & appeared to his disciples. and pronounced his resurrection in many manners by forty days This article put in saint thomas. The seven article is such that the xl day after his resurrection. when he had eaten with his disciples to fore them he openly ascended in to heaven unto the right side of god the father. where he sitteth. This article put in saint ●ertyleme we: The viii article is this I believe that he shall come at the day of doom for to judge the living and the deed. the good and the evil. & shall render to every after that he hath deserved in this world/ this article put in saint matthew the evangelist. The ix article is this I believe in the blessed holy ghost this article requireth believe that the holy ghost is the yeft of the love of the father and of the son. of whom cometh all the weal of grace/ which is one self god & one thing with the father & the son/ safe that the person of him is other than that of the father & of the son. this article put in saint james brother of saint Simon & Jude The: x. article is such I believe in holy church catholical of the commynyon of saints. that is to say of the company of all saints/ and of all the good men that ever were. been. and shall be unto the end of the world. In this article been undrestanden the seven sacrementis of holy church. that is to were baptism/ confirmation. the sacrament of th'altar. of orders. of marriage. of penance. and of the last unction. This article put in saint Simon. The xj article is this I believe the remission of sins that god giveth by the virtue of the blessed sacrementis of holy church. this article put in saint Jude/ Nor he that betrayed our lord Jesus christ. but he that was brother of ●●nt Simon. The. xii artcle is this I believe in the resurrection of body and soul general. that is the Joy of heaven the which god giveth to them that serve him by frith. and by good works. This article gyneth to understand his contrary. that is pain perdurable that god appareylleth to them that be dampened. and the life perdurable to them that be good. This article aught to be understand in such manerr. that every person good or evil shall be at the day of judgement raised fro death to life in his proper body in which he hath lived in this world/ & eveuch shall receive his hire & reward in body & in soul that which he hath deserved in this life: & the evil to be dampened in body and soul perdurably In an evil hour shall he be born that for so little a while as he shall have dwelled in this world shall lose the life perdurable. This article put in saint Mathie. Thou oughtest to believe firmly and live in this faith and die in all these xii articles And if by symplenesse thou hast believed or believest otherwise in any of the for said articles/ thine intent aught all way to be of believe stead fastly like as holy church holdeth and believeth   

¶ Of sorceries and divinations Ca ij  
By cause that many of the simple people believe and have believed and hath had faith in sorceries and in devyna ryons we shall make to you thereof mention thou oughtest to by leave steadfastly that god may all thing do. & that without him may nothing be do by any how holy or good that he be. how thenne believest thou & hast affiance & trust in sorceves & devinations: certes that which they do & say. they do nothing ne kenowe but by their false believe & by revelation of devils & if thou demand me wherefore suffereth god it: I ansuere the that he suffereth it not but for to proeve the. & the devil also doth it for to damn the. The doctors of holy church say that all the diviners & they that believe in them been excomynied & accursed of god and of holy church. And as idolaters & cursed christian men. they attribute to the devil and to mankind th'honour and the faith that they own to god. ¶ There been some that been sorcerers of herbs. of words. and other things/ And also there been some that make writings and bryevettes full of crosses and other writings. And say that all they that bear such brevetties on them may not perish in fire: ne in water: ne in other perilous place: And there been also some brevettis and writings which they do bind upon certain persons for to hele them of some sicknesses and maladies: And for admonition. ne for predication. ne for excomynycacyon that may be do to them they will not leave it: all they that make such things/ or do make it. or bear it. or do it to be born/ And have trust and affiance therein. And they that sell it. give or lean it sin right grievously. But if they be simple people and so ignorant of simplesse/ that by Ignorance they be excused. the which thing excuse not them if they be sufficiently warned and taught. ¶ we say not that if any gather herbs medycynal in saying the credo or the pater noster that it be deadly sin. But that they do other things and sorceries. ¶ There been some that believe that they have their destiny after the course of the stars/ The which thing is false and evil error. For saint Gregory saith that no good christian aught to believe that they have any other destynee: but that only god which hath given to them the life be pleased with. it if were troth saith saint Gregory that the stars were our destynee: we should be sub gets to the stars: which is a falls error to believe. For the stars be made for to serve us. And not we for the stars Exam. when Jacob the holy patriarch should issue out of his moders ¶ womb. he held held the plant of the foot of his brother Esau. For him behoved to issue first. And both were born at tones to gydre out of of one womb in one hour nevertheless the life of that one was not like to that other/ For Jacob was welbyloved of god. an holy man and of good life: But Esau was other. Then heretics ansueren and say in this manner that in the space that one should prick a point the constellation of the stars change and torn. But saint gregory saith that the nativity of the child is so great. that if it torn and change in the space of a point like as they say. that the child hath as many destynees upon him/ as he hath membres on him: It is red of Exam one that was a moche great clerk which was deceived by great error. For he aftermed certainly that he which was prede stynate to be saved: that he mnste needs by necessity be saved: And if he were predestynat to be dampened/ that he must needs by necessity be dampened/ And therefore he abandonned and gave himself to do many great sins. It happened that he became grievously seek. And sent for to seche a Physycyan and prayed him that he would do his devoir to hele him. And the physyeyens which was well expert in medicines/ and was a good Theologyen. And knew well his erronr said to him. ¶ Sire if ye aught to die of this malady I may in no wise help you. For I should thenne lose my pain. And if ye shall be hool and guarished your shall be well heeled without me. And the clerk ansuered. Sire how sayr ye so/ I know certainly. but if I have remedy for my sickness. that I shall shortly die. And the physician then answered to him. Sire if ye believe that by the virtue of medicine your life may be lengthened/ wherefore believe ye not that pena unce may length the life of our souls. Thenne the clerk thou ghte in the virtue of the words of the valiant physician and ¶ thelogyen. and said to him See ● take heed that fro hens forthon ye be physicyen of souls For by the medicine of your tongue our lord hath delivered me of great error. believe then steadfastly in god of whom all good cometh: and have no faith ne trust in these evil diviners and sorcirers. For if ye consider well his bounty and his grace ye shall doubt praise and love him   

Of loving god and charity the iij chapter  
Faith without charity is deed as saith holy scripture charity is as a doctor named prospero saith which speaketh of the life. contemplative. charity saith he is the end of all the commandments celestial. death of sin. full of victories. the arms of holy thoughts. cause of good merits the reward of them that be parfyght. without the which never creature pleaseth god ne never shall please him. charity is full of fruit to them that be penitent joyous in them that perseveren in all good. victorious in good-merites. worker in all good christian men & in why me every good creature liveth/ And the said doctor saith if we love well god in all our heart: there shall never be in us any point of desyr for to sin. And saint Austyn saith: do as much as thou wilt so that charity be in the. charity is to love god of which scripture saith. thou shall love god with all they heart with all thy mind: and with all thy strength. we aught to love god for himself by cause of his might. of his sapience and of his bounty. and for cause of his benefits: for us which were nothing he hath made and formed to his image and to his semblance & hath redeemed us fro the hands of the fiend of hell and hath made us his children and heirs of his royalme of heaven/ if we love him. And verily he is well happy that remembreth oft the graces and benefeates of god with good heart/ For this remembrance planteth in his heart. and woteth ●he love and charity of god. And this charity of love putteth him and joineth his heart to god & effaceth and ta Exam k away the love fro things of the world ¶ An Example It is red that a good nun demanded of a religious man whether was better charity or humility. the religious man an suerd to her & said that charity is fair: & humility more sure charity is the fountain of god & the rote of all virtues/ and that is shewyde in every person by many manners of which we shall speak of four only. first when the person loveth god and above all thing/ And he be▪ well ware that he angre● him not. And keep his commandementis.   

¶ For comfort in all tribulations ¶ Capitulo/ iiij  
SEcondly charity showeth. when the person for the love of god taketh a worth & in patience all angursshes peryllis & tribulations that comen to him. or that been done to him. For commonly to them that he will save & draw to his party. he sendeth or suffereth to come tribulations for to withdraw them fro sin if they be sinners For many should dwell still in their sins/ if tribulation or grevenes camen to them not for there be three things that purgen sin. that is to weed/ effusion of t●eres/ dign & worthy prayer. & to suffer tribulation & malady we read in the life of faders. that there was Exam a religious man which all his days he had great malady & languor. It happened that one year he had no sickness. whereof he was much abashed & sorry. & wept grievously and said to our lord Jesus christ. lord god thou hast forgotten me & l●fte me by cause thou sendest not to me this year some malady & sickness. Thus sendeth god some tribulation to his creatures for to take away their heart fro the love of this wretched world. to th'end that they set all their mind & intent in him For many should forget or little should think in god if tubulation came not to them for to tempt them or for to prove them for n tribulation god proveth the patience & the virtue of the person Exam Iten for to do penance for their sins & their offences Also we read in the life of saint gregory that. when traian them●e tour of stomè was deed saint gregory wept in praying our lord ihu christ for his soul for the good judgement that he had done in his life: how well that he was a paynim & anon god sent to him an angel which said to him/ that by cause of his prayer god had remised & sent again his soul in his body to th'end that he should be baptized. & after our sweet saviour sent to saint gregory that he should cheese of ij things by cause he had prayed for the paynim. that is to wite whether he would be ij. days in purgatory after his death. or that he would have alle the days of his life diverse sicknesses & maladies. & yet said he to him also that he should be wenl ware & keep him well. that he never should pray for any that were dampened. saint gregory loved better & had liefer to be seek all the days of his life. than to be ij days in purgatory after his death/ For the fire of this world ●ys but a bain. to the regard of the fire of purgatory. Iten for tenerece their glory in heaven/ for to them that shall be saved god our lord shall torn all the tribulations that they have suffered in this world in to glory & joy in heaven. if they suffer them patiently. & by these said causes it appeareth that god showeth great sign of love & of salvation: & therefore Job which was the most patient man of the world & the most rich. the which lost all that he had: & tempested of his x children And was in such wise charged of ordure of rotynnesse. & of vermin. that he lay on a dunghill/ & he never said an evil word but blyssyd all way our lord & rendered to him & gaaf to him thankings of all that he suffered. For the holy scripture saith that all they that our lord loveth he correcteth and suffereth them to be beaten and tormented. And that is a sign that they been in the remembrance of our lord. And that he loveth them/ We read that saint ambwse would never abide ne rest in the house of a rich man by cause that he said to him that all his besoygnes and things camen to him at his plaisyr without tribulation & soon after when he was departed out of the house of the rich man. the rich man & all his richesses sunken down in to th'earth. ¶ Then said saint Ambrose well happy been they that god visiteth in their life by some tribulation to th'end that he punish them not oversore and hard at th'end/ For it behoveth as said saint paul that the creature enter in to heaven by many grievous tribulations. thou seest well that the coupe of gold suffereth many a stroke of the hamer. to fore it be set at table of the king siyght so it behooveth the to suffer tofore that thou mayst come in to the company of god Jhesu Christ. For the doctors say that it behooveth that every man be also pure & clean fro all sin at the entry of heaven. as he was at hour that he was baptized. Alas how behooveth it us for to suffer tofore that we be dign or worthy to enter there For the holy scripture saith. that we may not pass one day without to sin. And little think we thewn but we think well to have all our eases and plays. know ye that who that shall have most pain & tribulation in this world. so moche more shall he be happy in heaven: if he suffer it patiently for the love of our lord Jhesu Christ. For saint Jew me saith that it is a thing impossible. that a man may have in this world and in that other glory and fely●yte. And therefore thappostles enjoyed them of the tribulations that the jews died to them. ¶ And saint paul saith we apostles have hungres and thurs●e and been naked. beaten: blamed and cursed. And we have no manner rest. But labours with our hands. & suffer reproaches & tribulations and been chyden and mocked as shep that shall be slain/ And nevertheless we bliss them that curse & done evil to us/ & pray for our malfactours & evil doers/ & suffren gladly all for the love of our lord Jhesu christ/ unto his apostles & his holy saints martyrs left our lord so many tribulations that atte last somewere stoned & other beheaded. roasted. & flayn & many suffered other hard torments & martirdons. thenne aught not we to meru●ylle ne be aba ¶ sshid of the harms pains. ne of the tribulations that we have: who that would take heed and understand these things afore said which is good and the evil. the health and the malady the poverty and the richesse. the life and the death. he should well know that all cometh of god and of his suffrannce like as scripture saith. And that by him been made and ordained all things except sin/ Item he is pafyghtly good. For he suffereth nothing to be made ne to hap without cause. wherefore if a man remembered him well he should all way love god and serve him And all tribulations suffer patiently for the love of god   

¶ Of the diverse and dark Jugemens of god Capl'o v  
WE read of an eremite which moche marveled of the divers and obscure judgments of our lord ihu christ. and by temptation of the fiend he said in his heart that his judgements were not just. For god suffered the good men to have many tribulations. and the enyl people many good thyrges: and god sent to him an angel in form of a man which said to him in this manner/ Come and go with m: for god hath Exam sent me to the. For to lead the in diverse places: to th'end that I should show to the of his diverse and obscure iugementis: he led him first in to the house of a good man/ the which r●●ryued them benignly. and made to them right good cheer. and held them well at their ease On the morn early the angel rob his good host of a fair cup. which cup he loved marvelously. then thermit was moche angri and thought he was not sent fro god: the night after they were lodged with an evil host which made to them right evil cheer. & souped evil & had right evil bedding: & in the morning the angel gave to the evil host the cup that he had stolen fro the good host the night before. & when the hermit saw that he had evil suspicion upon th'angel. the iij night they were lodged with a good hoonste which lodged them well and made them Well at their ease. And on the morn he delivered to them his servant for to show to them the way by cause they should not go out of the way. But when they were on a bridge wherever they should pass. the angel threw the servant fro the bridge into the water and there was drowned: thenne thermit was much abashed and greatly enangred: And the fourth night they were lodged with a right valiant and good host/ a man of great honour & of right good life. which made to them right great cheer & made 'em well at ease. and lodged them right well: but he had a little young child which cess not of all the night to cry & to bray in such wise that they might not sleep. Then tharose aroose and went and slew the child. And when thermit saw that: he had wend that th'angel had been a devil. and would have departed from him. fair friend said th'angel to their mite. our lord hath sent me to the. for to show to the his derk Jugementis to th'end that thou know that he doth nothing without good cause/ I tell the that I took the cup fro the good host. by cause that he loved it over curiously. And many times he thought on it when he should have thought on god/ & therefore I have take it away from him for his weal and have given it to this evil host which received us evil. to th'end that of that he hath done well/ he hath his reward in this world and shall nothing have in heaven. And also I have thrown in to the water the servant of that other host. For he had enterprised in his heart. that on the morn he would have slain his master. And thus I have delivered our good host fro death. & his servant fro the deed of homicide which was by purposes of evil by cause he should be the lass pugnisshed in this wrold. & our fourth host before that he had any child died much alms and moche good and all that he could get above his living he gaaf to pour people for the love of god but sith that his son was born. He hath withdraw his hands fro the works of mercy. and hath kept all for his son. And by the commandment of our lord I have taken away the matter & the cause of his avarice. And have sent the soul of the child in to heaven which was innocent. And when thermit had herd all this/ he was delivered of all the evil temptations that he had. & glorified god & his obscure iugementis which been as a great sowolowe without bottom. like as saith the prophet Thou which haste heard the iugementis of god put them in thine heart: for to give to the example for to suffer well. and to endure all tribulations and all evils patiently. For we have also example that more and better availeth & aught to move us than th'example which we have said & that is of our lord Jhesu christ which fro his glory of heaven descended in to the valley of misery that is in to this world after that he was born of the virgin mary unto the time that he was put on the tree of the cross he had allway poverty. pain. reproaches. and tribulacyoos: And in th'end suffered death and right dolorous passion as thou shalt here now recited with the help of him. which give us grace a men/   

¶ Of the passion of our lord Capitulo uj  
NOw let us behold by pity. how the son of god would suffer for us. how well that we may not write all. Nevertheless some thing we shall be hold to th'end that we may love him the better & for to moèue our lxries' whim the● better/ our lord when the hour of his passion approached he issued out with his disciples to the monnt of olyvete in to a garden. where he went oft-times for to pray. And there he said to his disciples/ that he was heavy and sorrowful unto the death/ And he withdre we him a lytill fro his disciples. And put himself to prayer/ And to him that was very god and man/ and knew all thing that was to come to whom was presented & set to fore his eyen in a moment all that which he should suffer. and incontinent after his humanity. and after his flesh. he had thereof so great an horror that he sweat for anguyssh water and blood which dropped down to th'earth out of all his body. and there appeared to him an angel fro heaven which comforted him. O heart devout behold the king of glory Which is joy: and solace to angels of heaven. the which for to give to the joy & life with out death: is sorrowful & anguishous unto the death. he that hath made the angels is comforted of an angel/ Merueylle the nothing if he which is god had at his death dread and anguissshe as a man. For he took in thnmanyte all the defaults & maladeiss that a man may have except sin and ignorance he sinned never/ and also knew all thing. Right soon after came the traitor Judas that had sold him. with a great company of evil people which camen in the night with lanterns in arms for to take him. And the blessed Jhesus fled not. but came to them: And how well that he knew well what they demanded. yet he said to them. whom seek ye. they answered to him. we seek Jhesus of nazareth. and he said to them/ I am he. for to withdraw them fro their wickedness And to th'end that they should know his puissance. anon as he had said I am he. they fell down bacward to th'earth. yet after this Jhesu christ said to them/ whom seek ye. They answered to him Jhesus of nazareth: I have said that I am he/ if ye seek me. let my disciples go. and do ye to them non harm. Here aught to be noted. how he gave example to them that have subjects under them how they aught to love: keep/ and defend them. And by cause saint James the lass resembled of visage to our lord. the false Judas was a feared that they should have failed to have taken our lord. And therefore he salved our lord saying and calling him Raby that is to say Master. & kissed him on the mouth with his mouth enuenimed Alas that there be many in these days that kyssen him and receiven in sign of devotion and of love. which been false and traittres unto him for their sin and evil hypocrisy. And anon as the evil and false Judas had kissed on his sweet mouth he was taken on all sides and seized and they bond his hands as a thief. and brought him in to the house of the prince of priests of Jews. ¶ And passed forth all that night in doing despite and Injuries to the sweet lamb which said not one word. for any thing that they died to him/ And then left him all his disciples: And fled from him safe saint Johan thevangelyste and saint petre: which followed a far as they that were moste truest and that most loved him. when the sweet debonair lamb Jhesus was in their hands/ they covered his face: and gaaf him great buffets and strokes on his heed. and said to him in despite that he should read and prophecy who had smeton him in his glorious face and on his heed then after this the fellow Jew's foul and stinking spit villainly in his fair visage. And brought false witnesses against him. And in all the manners they might: they died to him despite and confusion. ¶ O devout person consider and behold. that it is a great despite to spit in the face of a knight And yet more great in the visage of an Earl or of a duke. but it should be over great despite to spit in the visage of a king O lord god. O what confusion was it to spit with the stinking mouths of ●n fellow Jewens' in the face of the king of glory. And the sweet Jhesus suffered all benignly. And his bounty received all their filths and ordures in his sweet visage without turning hither or thither/ like as he saith by his prophet. I have not turned away my face fro them that loathed me and byspytte me And certainly a creature may not dygnely ne Worthily remember ne recount this tonfusion: O right sweet Jhesus what sufferedest thou for us: for this sufficed not to the fellow Jew's. but on the morn early they led the as a thief. & presented the to pilate/ like as a man worthy to die. and required and cried with high cry for to put the right sweet Jhesu to death and to be crucified ¶ O lord god how well that the Juge was evil and cruel. Nevertheless he said to them/ that he fond in the no cause of death and debts he said very truth. but thou wouldest pay the sootte: why●lx thou hadst not boar wed. O devout soul. if thou hadst seen that time thy maker. thy brother/ thy father thy friend. the right sweet Jhesu cryst thy sovereign Juge and the king of glory. standing to fore the Juge without reverence and without honour. that like as a sheep to fore the sherar spacke not aworde. but held him all still without ansuere. against many crimes and falseness that the fellow Jew's laid on him wrongfully and purposed against him/ And requyreden that Barabas: which that for dmycyde and fo●t h●efte was put in prison should by delivered ¶ And he which was pure and Innocent which never died sin. should be put to death. There thou mightest have herd how cruelly they cried to the Juge. ¶ Take him take him. and crucify him. like as they had abomination to see him/ And as they might not behold him I too w that thou shouldest not have kept the fro weeping. And therefore escryeth saint Austyn saying. ¶ O glory of Angellys. & obprobrye of men/ that is to say he which is glory of angels. is becomen rep●●ef and illusion of men Thenne wh●n pilate saw that he might not appease them he made the sweet Jhesus to be despoiled and bound to a st●k or a pillar. and his tender virginal flesh to be cruelly 〈◊〉▪ and tormented so moche that the precious blood ran down by great abundance all a long his back and precious sides. which had not deserved it. After pilot brought him and showed him all naked to the fellow Jew's all his body full of wounds and blood▪ And for to know if this had sufficed to them. he said to them. loo see the man. like as 〈◊〉 would have moved them to pity for to see him so vylainsly beaten. For naturally. a man aught to have pity of a man so wounded and beaten. but the ●als traitress and evil Jews might nothing be appeased. till that he had Judged him to death ● delivered him: O devout person open the eyen of thine heart and see the king of Angellis which is Juge of the living and deed. and that all the world shall Judge. which of a judge and a man mortal is Judged to death so villainously. as to be crucified. which then was the most hard death. the most foul. and the most shamefullest that might be▪ For the thieves were put to death by the same death. See how villainly the felons Jews despoylleden the sweet lamb Jhesus of his to be or garnementis/ And clad him with a ●●be of purpre. And set upon his hide a crown of thorns sharp and pricking so that his precious blood ran down over his fair vysage. and in his right hand they put a staff. in sign of a deptre royal. and kneeled before him by great derision. and saying I sale we the king of Jews. And so saying spit in his face. And smote his precious hide with staves that they held ¶ O lord god man remember the that thou art he that bearest semblance and image of the king divine: and nevertheless ●●plenesshyd of confusion. ¶ This is thy king and thy god which is reproved and spit as a meselle. and the most a solate of all the Jews: by whoin thou art delivered for confusion perdurable. and hath saved the fro the wound of pride when the fellow Jew's were filled of such vylanyes and of doing such despites to this sweet lamb/ which opened not his sweet mouth against them. they clad him again with his ●●be. And layed upon his shoulders the cross and lad him to the mount of calvary for to be crucified with ij/ thieves for to put him to more shame and confusion/ There was the king of angels despoiled all naked to fore all the people covered only with an old sudarye about his reins And some say that it was a piece of the mantle of his sweet mother then being sorrowful which was present: which cutted it of for to cover him. And it may well be believed. For in such places as the crucyfyeng of our lord is painted by the hand of a good master. that the mantle of our lady and the cloth that is about the reins of our lord aught to be of one colour. ¶ Then was the king of all the world thrown on the cross cruelly. and so drawn and stratched in manner of an hide: that a man might lightly account and reckon all the bones of his body. According to the holy scripture: ¶ There were his holy hands▪ which by their attouching had heeled but late tofore the meseles. the blind/ men/ And other seek men pierced of great sharp nails. ¶ And the sweet feet which had so far god and travailed for the health of all mankind. & after was enhanced on high on the cross now remember thou devout creature in thine heart how when the blessed bodyof our saviour ●hū christ was laid on the cross how the felons jews. nailed his right hand with a great nail so fast to the cross that no drop of blood issued out. but about the wound the blood withinforth began to sweet & we ●ed ble we and bloo all about the naylle. And that other arm with all the body shrank and drew to that hand/ ¶ And when they should have naylled the lift hand it was so shrunken that it would not reach to the place where they had ordained it to be naylled by a great deal/ And thenne by force they drew it with cords to the place and there naylled it to the cross so fast that no blood might issue out/ then ye may well understand that all the body and his legs shrunken so much up that his feet might not come to the place of the place asygned where they should be naylled/ wherefore with great vyolende and strength they drew down his legs and feet to the blade where as they naylled them with great strength so sore & so fast that no drop of blood yet issued out neither of hands ne of feet/ But thou shol●●st have seen the hands and feet so naylled/ swollen and black of the blood which might not issue. ¶ Now think devout creature and feel in thine heart if thou mightest suffer thanguish that our lord suffered for the when his precious body was lift up and hanged on the cross. And the cross fill down in the sokette of the mortays: Thou oughtest well to believe that when his holy body which was heavy and peasant began to hang and the cross fill in to the mortays: that it behoved by force the wounds of his feet and his hands to bresten and open. ¶ For the weight of the body drew down his arms. And the nails helden fast for they were great and strong in such wise that they opened the wounds/ and the blood came running down abundantly. And yet more in the said falling down of the cross with the body in to the mortays the synewies and veins of his sweet blessed body all to break. ¶ O thou sinner man or woman behold and see in this myr●●nr of patience and learn to suffer. For in all these grievous torments that the sweet Thun cust suffered for the he opened never his mouth. ne made no complaint. ne excusation. ne menasses: ne cursings against the felons Jew's and tormentors. but spread upon his enemies words of marvelous blessings which never 〈◊〉 had been herd. For he prayed for them to his father/ and said in this manner. father pardove them for they know not what they do. And by the virtue of this holy words and prayer were afterward many converted to our lord Jhesu christ▪ and were redeemed and washen of the precious blood that he had shed. And as saint Austyn saith open thine eyen of thine heart/ and behold the sweet Jhesu christ For from the plant of the feet unto the highest of his heed was on him no place: but it was wounded and covered with blood. behold then the disposition of his body. he had his arms spread and stretched a broad for tenbrace the. he had his glorious heed bowed and inclined for to kiss the. he had his feet fast naylled for to abide with the. and in all thy works and temptations seek him there. For thou shall find him there on the cross. when the hour of his dolorous death approached he beheld his sweet mother. which was in so great anguish and torment that no heart may think it. For all thanguishes Injuries: vylonnies. and the despites that he suffered in diverses parties of his body. the right sweet and sorrowful mother bore in her herd. by which she was more than a martyr. like as saint Austyn saith. For she suffered as much or more in her herb/ as the martyrs suffreden in their bodies ¶ And it grieved as much or more to the sweet Jhesu Criste thanguis she of his sweet mother whom he saw to fore him. as died the pain and harm that he suffered in his body: And beheld her benignly and said to her sweetly. woman. loo there thy son said he of saint Johan thevangelyste which was present in heaviness/ And in great sorrow of heart/ And after said to saint Johan. loo there thy mother Now think what anguisshe then she felt in her heart. when she heard the sweet voice of her dear son which then was on dying. saying that she should receive in stead of such a son his nephew/ and for the maker the creature. when the hour of none approached. he demanded drink & said I thirst. O sweet Jhesus. ¶ This said saint bernard wherefore plainest the of thirst. and speakest nothing of thine other torments/ of which thy body is so grievously tormented/ Certes lord this thrust is nothing but of our health wherefore thou hast so great thirst and so great desire that thou deydest for the talent thereof cruelly: After one reached to him for to drink a sponge of gall meddled with vinegar: And when the blessed king of glory had been on the cross thespace of three hours. the son withdrew her light and clearness. And the darkness was upon the universal earth and Jhus christ saith wyhta low voice. It is finished & after cried with an high voice: to th'end that he might be heard a far by cause none should excuse him: father I yield and render my spirit in to thy hands. Thennne they that were comen to the sight. returned beating their breasts for the tokens that they saw: And Centurio when he saw this. gave glory to god and said. verily this man was the son of god. behold now devout person him which is the light and clearness of heaven joy and glory of all the saints and is the most fair of all the sons of men. See him hanged and deed on the cross as a th●eflothed and blamed for our love. and if thou have any pity or sweetness weep tenderly. be thou no more hard than the elements/ And the things insensible as the son which withdrew his light and clearness/ And certain if thou be very friend of him. that so dearly hath redeemed the. thou oughtest also to leave all the clearness of this world. the vain glory: and the foolish joy of delyces/ And to flee the Joyouse worldly companies. ¶ And thou oughtest to crucify thine heart by penances with thy lord and thy friend Jhesu christ. The stones cleften. the earth trembled. And monuments opened. ¶ Thou oughtest also cleave thy heart by contrition. and by compassion tremble all for dread. And open thy heart by tears of devotion ¶ For these three manners of tears▪ oughtest thou to have. ¶ if thou be the friend of god. that is to we●● of contrition▪ & compassion/ and of devotion. For the three causes of his death.  
¶ The first came of us when the sweet Jhesu christ deyde for us sinners. as saith th'apostle. And aroos for our Justyfication. And therefore we ought much to wail and weep bitterly tears of contrition for our sins. which been cause of the death of Jhesu christ. and of our damnation if god had not had mercy on us/ ¶ The second cause of his death as touching his party was for the love that he had to us. like as saith saint John in th'apocalypse. he hath loved us said he. and hath washen our sins in his blood And by cause that he died for our love. we aught without dessing weep tears of devotion. After this by cause he deyde of a death so shameful he being our brother after thumanyte. and our father after the divinity/ we aught to weep tears of pity and of compassion. he should be right disnaturel that should see his father and his brother die wrongfully of a villainous death. But if he had thereof compassion/ And certes for the consideration of the pains. of the torments. and of thanguishes that our sweet lord and true friend suffered for us we aught to despise all worldly delices. And by the consideration of the povertees that he suffered all his life for us. and how he died pour and naked. For he had not so much as he might recline to his glorious heed. we aught to have in great despite all the richesses of the world. ¶ After that the sweet Jhesus Crist was deed. the Jews died to him great cruelty. ¶ For they died do pierce his precious side. with a spear. to th'end that thou mightest more lightly enter unto his heart. enter then in to this precious side by great desire and by devout love. not by hypocrisy. and in all thy tribulations and adversities have thy recourse ther. & have in mind that the wound is litil wherefore thou mayst not enter. if thou be not litil by humility and poverty of heart: for the proud and rich men be over great & over moche charged wherefore they may not enter: after these things the precious body was taken down fro the cross. And put in to the sepulchre. and devoutly anointed with precious ointment And wrapped in a fair sudarye and clean. Now take heed that thou have in thy memory this blessed passion: And think often on all the things that the sweet Jhesu christ would suffer for to move the to sweet tears. And to devout love and compassion. Also to very penance. and patience And when the sweet Jhesu christ was deed. He descended in to one of the parties of h●elle for to deliver his friends: ¶ And the third day aroos fro death to life. And by forty days following he showed him to his disciples and friends in theart ¶ And after on the day of his ascension he stied up in to heaven: And on the day of pentecost. which is called whitsunday he sent the holy ghost upon his disciples/ And all this died he for us. For he hath given to us hope and we aught to believe that he shall raise us fro death to life. ¶ And he shall make us to sty up in to heaven with him if we take on us the pain to rise fro death of sin to the life of grace. And also that we▪ mount all way to heaven especially by holy desires and devout meditations and that our heart be set all in him. and ready to receive the holy ghost. And this we beseech him to grant to us by the prayers of his sweet mother. and by the merits of his holy passion. the which be all way enroted in our hearts amen. ¶ Now hast thou herd recited somewhat of the pains and tribulations that the sweet Jhesu christ hath suffered not for himself. But for thee/ For as saint peter saith he died never sin: Thenne oughtest thou well to suffer patiently all tribulations and adversities that may come to the. And thou oughtest to believe stedfastli that thou sufferest much lass than thou hast deserved. And certes thy grief shall be assuaged if thou thus think well. And thou shalt be well reconforted on the sweet ihu ¶ christ which so moche hath loved the that he hath made the to drink of his chalice that is to say that he hath made the suffer with him▪ pains grye●●● and tribulations/   

¶ Of the virtue and dignity of the cross. Capitulo seven  
THe blessed cross on which was crucified our lord like as sonie say was of iiij trees. that is to wete of palm/ of cedar. of Cypress. and of olive/ And of each of them there was a piece. that is to wete. the siege or sokette under the piece right up. the piece that went th' wart. and the table above in the which Pilate wrote these iiij words/ in grek. in he brew: and in latin/ lo these been the iiij words. Thuns. nazarenus rex judeorum That is to say ihesus of nazareth king of Jews/ Origene saith that the cross is of so great virtue that who that faithfully have it in his remembrance: never shall any lechery have domyvacyon in him ne no malice of sin may prevail in him. but assoon as one hath remembrance thereof all the company of sin and remorse of sin fleeth fro him.  

Example of lechery  
IT is said in the virtue of the rose/ that tofore that saint Cypryan was christian/ he was a master in art magic and in necromancy. And he was a noble man and rich and loved so moche saint Justyne virgin that he might not sleep ne restehe came to saint justines & promised to hermany great yefts to th'end that she should consent to be his wife Cyprian seeing that he mighthave not his intent & desire died do call a devil▪ & commanded him that he should god to her for tenbrace her in the love of him. the devil went thither in the semblance of her nourrisse for to entreat her to do the commanndemnt of cyprian/ but anon as she felt herself so embraced she signed & blessed her with the sign of the cross and anon the devil departed fro her. and returned to Cypryens all ashawed and said to him that he might not have her. & then Cypryan called another more foul & horrible devil and sent him to her. but he died also little as that other. This devil was in the likeness of her sister/ Thirdly cyprian called an other devil & he went in likeness of her mother. & began strongly to weep to fore her. & said to her. O fair daughter how cruelly shalt thou be tormented if thou do not the will. and desire of this noble man: and this devil was the master of all other/ And for the more to move her. he showed to her her breasts of which she said she had given her to suck. ¶ Thenne the maid almost consented. but anon she blyssyd with her the sign of the holy cross And the devil went away all confused to Cypryen & was constrained to say the truth and said to him/ that by the virtue of the holy cross. the maid had vanquished him when Cypryan heard this he said. I renounce the and all thy works. And believe in him of whom the holy cross hath so moche strength. ¶ Thenne the devil was angry. and wend to have taken him for to torment. But he signed him with the sign of the holy cross and so escaped fro him And went forthwith and kneeled down at the feet of Justyne the virgin/ and cried her mercy: And after he died do baptize him. & led after so holy a life. that by the crown of martyrdoom he reigneth with our lord perdurably: ¶ An Exam Example saint Gregory recounteth in his dialogue that a nun entered on a time in to a garden/ and saw a fair lettuce. of which she had an appetite to eat. and gathered it and eat it without to bless it or to make the sign of the cross thereon and anon she was taken of a devil which entered in to her And anon she fill to th'earth/ a holy man named Aquyne came hastily to her. And conjured her And anon the devil began to cry and say. what have I done to the. I sat upon this Lettuse: ¶ And she is comen and hath eaten me: And anon by the commandment of the holy man. & by the virtue of the sign of the cross. the devil went his way and left her: ¶ An Example. Item saint Gregory recounteth in the same book of the bishop of Fondes which was named Andrew which suffered that a nun dwelled in his Exam house. not having will for to sin with her but for to make clean his house: The devil is subtle. which on a time put the beauty of her in the heart of the bishop/ in such wise that. in the vyght when he was in his bed. thought to sin with her. without doing the deed. Soon after as a jew went to ward Rome. It happened that it was late. And saw that he could not find lodgys' for to herberowe himself: But entered in to a temple of Ydollies that was called the temple of Appollyn for to lie there all that night/ And how well that he was not christian. he doubted the evil place. And was a feared of the devils/ and blessed him with the sign of the cross. It happened that about midnight he a work. and saw a great company of devils and saw in the mids of them the master of all the devils. that sat & demanded of each of the other fro whence they came. and what they had done. then a devil came forth and adowred him. whom the master demanded fro whence comest thou. I coin said he from a province. in which I have moved many battles and troubles of the people by which is moche blood shed and am come hither for to tell it to thee/ And in how long time hast thou done this I have done it said he in thirty. days. And the master said to him wherefore hast thou do no more in so long time/ and bad the other devils to beat him well: The second came and said I have be in the see where I have raised many tempests and thunder by which I have all to broken many ships. and drowned moche people. ¶ And he axed in how long time he had done it And he answered I have doou it in one day: ¶ and anon he commanded he should be beaten: by cause he had do no more in so long tyme. After camen another and said I have been in an hermitage by thespace of forty year. ¶ And I have done so moche that I made a monk to fall in the sin of lechery. but it hath been with great pain/ And when the master of the devils herd this. he aroos out of his siege. and kissed him and set his crown on his heed and made him to sit by him saying that he had done a great thing and more than the other. After came another and said I have put in great temptation Andre we the bishop of fondes of a Nun. and said that the day to fore he had brought him so far that in blandishing her he had smeton here upon the back behind. then the master of the devils prayed him that he should accomplish that he had begun. to th'end that by the sin of the same bishop. he might have the crown of greater victory e than all the other devils By the se. ij. examples may one see how the devil hath great joy when he may bring a person of the church in to sin. After the master of the devils commanded that they should see and know who was he that lay in the temple. when the devils sa we this jew Which was marked with the sign of the cross: they fled away all crying. accursed be he it is a vessel all wide & foul. But he is marked with the sign of the cross. And so fled they all and called him a vessel wide by cause he was not baptized: when it was day the jew a●●●s and went to the bishop. and recounted to him all the fayte And work whereof he was abashed. And anon made wide fro his house the Nun: And all the women that were about And after baptized the jew. Now thou hast herd that the holy cross hath great virtue upon christian men and other/ Saint Louis had a custom that when he passed over a bridge he said always. ¶ Surrexit dominus de sepulcro. qui pro nobis pependit in ligno ¶ And said if the bridge be of stone I doubt not for to pass over. ¶ For the sepulchre of our lord was of stone in which he was buried/ And if the bridge be of tree or wood I fear not to pass it. For the coosse on which our lord. Thesu christ was crucified▪ was of treè. And thus he passed all weigh surely.    

¶ Of iij pacyences in tribulation Capytulo viii  
OF all the tribulations and vylonnyes that thou sufferest ne will thou ne say ne do thou any harm to other therefore how be it that thou have sorrow thereof yet all way render and give thankings to god▪ This first patience is good/ but if thou bliss god and give to him thankings as died Job/ that is the second patience and is better than that other. And if thou have joy and be glad of tribulation as it is said of thapostles/ that is the third patience/ and that Exam is best. ¶ Example. It is said that when Seneke the wise philosopher should be married he took the wert woman & the most shrew that could be found. It happened on a time that he came from without home And his wife was above in a solyer. and he was unthernethe. she began to chide and despre ice him and say to him many vylonnyes. but he never answered any word. when she saw that he spack not again to her she poured apotful of foul water on his heed. but for all that he was not angry but said. I wist well that after this thunder should soon come rain: & when his friends axed him wherefore he had taken so evil a wife when that he well knew her shrewdness tofore. The cause is said he. that I might learn in my house how I aught to be patient to other people. I would it pleased to our lord god that all the men that be married should be so patient toward their wives There be some that ween to be well patient and strong against the fire of tribulation. by cause that there is none that do ne say against their will but sometime when they be a little touched with the lime of reprehension or of correction/ or that they repr●ned and corrected of their defanltes: or that any do or say thing that displeaseth them/ anon they show what they be in the heart by your their proud and hard ansueres. The clock of the monestawythout swooning is moche still as long as it is not touched But assoon as one draweth the cord or elliss it be tonched any thing. anon it crieth so loud that it is herd over all the town/ Right in like wise done many/ For when they be touched in word or in deed against their will. anon they cry and make noise and be inpacy●nt. ¶ Example a religious man demanded of his abbot and said Fair father tell me what I may do that I may be saved/ Thabbot answered to him/ it thou may endure patiently all that is done to the in vylanyes and injuries without to answer any thing that is a great virtue above all things.   

¶ Of loving his neighbour Capitulo ix  
thirdly charity showeth him in loving his neighbour of which the gospel saith thou shalt love thy neighbour as thyself. that is to say thou shalt love and desire that he love god and serve him: and that he do good works by which he may come to heaven: as thou wouldest thyself Item that thou shouldest love him so well. that thou have sorrow and pity of his sin/ and of his harm and that thou do so moche for him. as thou wouldest that he died for the by reason. as for to help him and succour him in his need. and to keep his good name and fame. And to let his scathe and damage/ for ●accorde him to them that he hath discord and all other things that thou mayst do for him. like as thou wouldest he should do for the. And by thy neighbour is understen den all manner of people night and far/ Friends and also enemies: and all other people   

¶ Of loving his enemies Capytulo C i x  
Thou onghtest to love thine enemies. and to will & desire. their amendment and their salvation for the love of god. which thing he will and commandeth. ¶ Item for the great weal and profit that they do. For if thou be patient. they shall forge for the a crown in paradies. and salvation for thy soul: but they damn themself over hardly/ ¶ Example. we read in the life of faders of an holy hermit which at his death kissed right sweetly the hands of a thief and said/ ¶ These here been the hands that shall bear me to paradys'/ Exam For they have oft rob me and have take a way my little substance against my will: and when I would have res●owed them they beat me cruelly and I have all suffered it patiently/ And therefore they be the cause to bring my soule to heaven: ¶ Item thou oughtest to pardon and forgive thine enemies with heart and mouth. all wrath and maletalent if they require the. For when thou sayest thy pater noster. dimit nobis debita nostra. sicut et nos dimittimus debito●●bus nostris Thou prayest to god that he pardon thy trespasses. as thou pardonest them that trespass to the. he promytt●h that he shall forgive the if thou be confessed and repentant. but thy catayl ne thy damage thou shalt not forgive but if it please the but thou mayst leveye: & raise it if it be reasonable without to hurt thy conscience▪ well is truth that thou hast against them a desplaysaunce/ and art angry with them for the harm that they have done to the. but thou shalt not will that any harm come to them for to avenge the. ¶ But if they make not amendss unto the. and thou wouldest that they should be constrained by right and reason that they may be amended and chastised. that is no sin/ But if thou wouldest only harm to them for hate for to avenge the. then thou sinnest deadly Solomon saith in his proverbs▪ take no heed thereto. for it shall not please him. and it shall mow well thaunge the wrath that he hath in him for the harmè that he hath doonn or said and hath laid to the. ¶ Example. Saint gregory recounteth in his dialogue. that by cause saint bevet was renowned of holy Exam life. A priest which was named florentyn by cause that he had not so good renomee as he by cause he died the works For envy he sent to him on a time a loof of breed enpoysonned in manner of a present & of love to th'end that he should be enposonned and so die saint benet took the loof and thanked him. There was a raven which was nyhe by and was accustomed to come to him at hour of dinner. to whom saint be net gave gladly meet unto. And when he came saint benette said to him. In the name of god I comande the that thou bear this loof of breed in to such a place that never man find it/ The raven took it and bear it away. And in thespace of iij hours after he returned to saint benet and he gave to him meet as he was accustomed. when the pressed saw that he might not put him to death. he thought at lest that he would make him to sin and so to die spyrituelly and also the souls of his disciples by sin. For in a garden nyhe by the hall of saint benet. This priest florentyn brought seven fair maidens all naked and made them there to dance and sing long to th'end that the disciples of saint benet might see them and here hem and so to be tempted. when saint Benet saw this he doubted of his dysaples/ and left the country to th'end that the priest should have no more envy at him/ But god forgot not thenvy of the priest: For on a day as he sat in the son under his house. god made the house to fall on him. and so the pressed was deed there under/ Saint Maure which was disciple of saint benet abode still in the monastery for to govern the religious monks. and sent anon to saint benet which was not gone passing. v/ mill far fro the monastery that he should return and come again: For the pressed that poursiewed him was deed. when he herd this he wept grievously as well for the love of the priest. as for his disciple which was glad thereof. and made him to do great penance by cause he was glad of the death of his enemy. The love that thou owest to have to thy neihbour is clearly showed by the works of mercy of which there been two manner/ The spiritual and corporell. These been the spirituell. to council well other for their salvation. to show to other their defaults and misdeeds for their amendment: to comfort the sorrowful. to support the ygnorauntes and teach them: & to pray for them that been in sin to th'end that god will amend them. to bless them that curse the. to pardon wrath and evil will. and to pray for thine enemies that god will amend them. For hereof god gaaf us ensample on the cross when he prayed for them that crucified him and put him to death.   

¶ Ot the works of mercy corporal. xi  
THe works of mercy bodily been these/ to give meet & drink to the power: to cloth the naked. to herberowe the pour herberughles/ to visit the seek: to support and aid the old aged people. to visit and comfort the prisoners: to bury the deed bodies/ to sustain and defend the pour widows. and the pour orphelins/ and all other pour people for Exam the love of our lord. ¶ Example. It is said that a sinner went in to the hospytal of Jherusalem for to serve the power people. And it happened on a time that he weesshe the fret of a pour man which was a mesele/ and full of botches of whom he had great abomination. but anon as he felt himself so abhorred he drank a great draght of that fonl water of which he had washed the fret of the pour man against his heart. but he felt it sweet above all other drinks and oygnementes/ this was a great sign that all his sins were pardoned and forgiven by that work of mercy/ ¶ Example/ It is red of a noble lady that loved much the lepers and meseles/ And died to them moche good. her husband was a knight & a rich man. and abhorred them and might not see them: It happened on a day he was not at home. & a leper come to the gate of this noble lady And anon she demanded him if he would eat or drink. he answered that he might not. but prayed her that she would bring him in to her lords chamber. for to lie and rest him on his bed. For he had thereof great desire. ere he eat or drank/ And she said to him. thou knowest well how my lord hath great abomination of meselliss: if he find the in his bed/ it might be cause that both thou and I might be slain For he shall anon return and come home. And the leper began then ne to weep: The lady might not endure to see him weep ne wail. but anon she took him in her arms and bore him in to the chamber and layed him on her bed: and laid a soft pillow under his heed. and covered him with her be'st gowns. Anon after the knight her husband came fro hunting all weary and said to the lady his wife: Dame open the door of my chamber/ For I will go lie and sleep. I am all hot the lady which was sore afeard. and doubted much the death of the leper more than of herself died not anon his commandment. wherefore the lord in great anger broke up the door of the chamber And layed him down on his bed. and when he had rested a while: he came to the lady and said to her Dame ye have now well made my bed. but I mernaylle how ye have so well arrayed it: and where ye have gotten these good odours and sweet smell whereof all the chamber is so sweet & smelleth so well in truth that men seemeth that I am in heaven. The lady which thought none other but the death entered in to the chamber and fond like as the lord said to her. And she fond not the leper/ and she then by cause of the miracle that she saw told unto the lord all that she had done. And when he understood it. he was so constrained/ that he which was to fore fires as a lion was soft & dewnayre as a lamb/ and by the merits of his wife. was in such wise converted to our lord that for thenne forthon he led such a life like as his wife died. This is that saint paul saith: that the evil husband shall be saved by the good wife/ that is to say he shall be converted to our lord. The works of mercy get grace and devotion toward our lord. saint Jherome saith. that he remembreth not to have seen a person to die of an evil death. that gladly died the works of merry. The works of mercy done many good things to them that done them. they taken a way the sins of him that is truly confessed and repentant. and in like wise as the water quenchyth the fire. right so alms quenchyth the sin of a person. The works of mercy please so moche to god that what thing thou dost to the pour for the love of him he holdeth it done as to himself/ For at the day of judgement he shall say to the good that have so done them. Come on ye that blessed been of god my father in the royalme of heaven which is counseled for you. I had hungres and thirst. and ye gave to me both meet and drink I have be naked and ye clad me. I have been labouring on the way and ye have herberowed me. I have been seek and in prison/ and ye have visited me. what somever ye have done to the lest of my power people. ye have done it to me. And they that have not accomplysshid the said works of mercy shall be sent to the fire of hell like as the gospel saith/ & know thou that all only for to refresh the power man. to aid or to comfort him. to herberow him. or to give to hymn little water to drink. or to do any good after thy faculty for the love of god he shall yield to the great guerdon and reward and all that thou dost to them/ or gladly wouldest have done if thou haddyst might. verily he shall hold it for done: and shall reward it to the   

¶ How alms should be done and whereof. Capitulo xii  
MOche people losen their alms and other good things that they do/ by cause they do it not as it should be done. For who that will do alms to th'end that it be profitable and pleasant to god: he aught to behold three things. first whereof for he aught to do it of his owen. and not of other men's/ and of that he hath of his proper and good getting. For god setteth nothing of evil gift. Solomon saith that who that doth alms or sacrifice to god of the catayll or goods of the pour people. it doth to him also great desplaysyre. as he that should slay thy son afore thine eyen. Also a man aught to take heed to whom he doth his alms. thou oughtest not to behold the sinner that is to say. thou shall not leave to give to them by cause of their sins ne evil deeds/ but for pity & compassion of their pourete of their wives. or of their children for to keep themfro sin/ Example It is red of a Exam religious man when he had money/ he gave it to common women and said to them. loo here is thy substance for this day. I pray the that thou sin not this day. Men aught gladly to give to the pour people shamefast and to fatherless children/ to pour widows. & to the malades and seek people when it is seen to be need but above all other. one is bounden to his father and mother when they have need. For nature ensigneth it & god commanteth it. The maistres naturiens say that the stork nouresshith his father and mother when they be old & may not help themself. then nature teacheth what aught to be done. to father and mother/ and if one doth not he doth against nature and sinneth against the commandment of god And therefore it is well reason that he or she meschieve that misdoeth to father and mother like as oft-times happeth. Also we aught do it gladly & with good heart. For the holy scripture saith to us. that god beholdeth more the heart than the hand saint gregory saith that god beholdeth not what great thing is given. but with w. hat heart. And more pleaseth to god an halfpenny that a pour man giveth gladly: than if a rich man gave an. C. 〈◊〉 with grudging. Somme be so rude and hard to the pour people When they ax● them alms/ that an●n they an●u●●● them by laynously and call them truamts and say to them many reproaches tofore they give to them any thing. Which is a great ton fusion: That alms pleaseth not to god: Also a man aught to give anon & not to say go and come again when a man may do it forthwith/ many rich men make the power people to cry at their doo●es and long stand/ which have to do in other places. and so oft pray/ that over dear they sell the boū●e that they do/ Seneqe saith that there is nothing so dear bought as that which is had by prayers. Alms which is made by a man's life is more worth than that which is done after his death. like as the lantern which is b●●n to fore lighteth the conduit of the way better and more surely that doth that which is born behind his back. Also one aught to give after his might and puissance. For the scripture saith/ if thou have moche give largely. and if thou have little give gladly/ Example. A pour man demanded of a king apeny And he answered that so little a yefte appertained not to a k●g The king Alysaundre gave to one his servant a city. and he refused it by cause it was so great a thing. Alysaunder an suered. I have no regard to that: that appertaineth the to take but I behold what thing appertaineth me to give/ if thou have nothing to give. yet have thou good will For Saint Gregory saith that the hand was never wide of giving: when the chest of the heart is full of good will/ when thou shalt do alms: do not for praising of the world: For then ne thou shalt lose it. And despise not the power. as some do that deign not to see nor speak to them. but if it be rudely & desdaygn●usly. For they be of such matter as thou art. And thou as they be▪ ¶ Somme there be that do moche almesses but for all that they leave not to sin. and such almesses save them not. ¶ For if they die in such estate. never shall their almesses keep them too damnation. And therefore saith the scripture. if thou wilt please god. have first pity of thy soul/ ¶ And saint Austyn saith who that will to all mess/ aught to begin at himself the first: that is to wete. to set himself out of deadly sin. Somme may demand as done the religious which have not whereof to do almesses. ¶ For they have nothing proper to themself. ¶ The religious of the cloister say truth. For they may nothing give without licence of his sovereign/ the which aught not to refuse the licence to give if it be demanded of them/ And they have whereof to gy●e. but they speak not of one point which is in their rule/ For also they aught not to take any yefts without licence They that have offices may better and aught to give that which remaineth of their prebends▪ For therefore were they delivered to them of good folk and not for to dispend them in evil usages. as ●many do whereof they shall render count at day of doom: ¶ For saint Ambrose saith that the chyche hath gold and silver/ to th'end that it be given to the pour for the love of our board Jhesu Christ. and not to th'end that it be evil spent and distributed/ I say verily ●●at for to do alms none may excuse him pour ne rich ne religious ne other ¶ For if he have nothing to give. yet if he have good will it sufficeth: ¶ And who hath not where of to do bodily almesses. late him do almesses spirituals ¶ That is to say: pray for the sins/ and evil persons with good heart and devoutly. and feed them by devout owy son and good admonicyou with good example. And of good teachings of that he well knoweth: For an holy man saith that it is a greater thing to feed the soul which shall all way endure than the body which shall die▪ ¶ Example. Sayut Johan thamener that was patriarch of alisaunder recounteth that in his time the power folk sat on a day Exam in the son and spaken of them that gladly▪ gaaf to them for god's sake. ¶ ●ygh● unto the city wis a rich● man named Peter which would nothing give to them. of whom they much spoke of One of them said to the other. what will ye give to me if I may do so moche▪ that I have alms of him/ The covenants were made. And the power went forth to fore his house and demanded alms of him. The master came and met his servant which bore two loves of breed for to give to dogs or to hogs: he took one of them by cause he could not find stones readily and by great indignation three we at the power man. And he anon took the loof and went to his fellows: and said to them that he had gotten it by great friendship./ It happened that two days after Peter was seek/ And him thought in his sleeping/ that he was tofore god at doom and judgement. And that his good deeds and evil deeds were poised and weighed in a balance which he had done The aungelliss which were on that other part were all angry/ by cause they found no good deeds that he had done for to put in to that other part of the balance/ We have nothing said an angel for to put in to the balance but a little loof▪ such as he giveth to his hogs which he gaaf in great despite to a power man. it is not ij days yet agoon. when it was set in the balance it seemeth to him that it was equal to the evils. Then said the angel to him go hens/ and do some other good that thou be not dampened. he a work and told his vision to the holy patriarch: and said to him in this manner: Sire a little loof of bred hath thus delivered me too the hands of the devils: Shall I not be better delivered if I give all for the love of god It happened on a day that he was clad with a fair rob/ and he saw a power man all naked which demanded of him a goun for the love of god. And anon he despoiled himself. And gaaf to him that gown. And the ponre man went and sold it when Peter knew it he was much sorry and began to weep/ ¶ And might not etene drink but said to himself Alas I am not worthy that this pour man should ha●e my gown. to th'end that he should remember me. when he was a sleep he saw our lord Jhesu christ clad in his gown and said to him/ Peter wherefore weepest thou. when he had said the cause. our lord said to him knowest thou this rob. ye sir said he in sleeping/ I have every day clad me with all said our lord sith that thou hast given it me. and I thank thee: For I had great cold. and thou hast clad me. thenne he awoke & praised much thestate of the pour people saying that he should s●o do that he should be as pour as they. he gaaf all that he had for the love of god. except/ x. li. which he retained/ and said to his secretary. lead me to the holy city & there sell me to some christian man for to be his servant. and give the money that thou shall receive for me for God's sake to pour folk and loo take here▪ x: li for thy labour Then the servant led his master in to the city clad with right foul clothing: and sold him to an argenter for thirty pens & after gaaf them for the love of god. Peter served his master right truly-and died all the labour of the house. in such wise that the other servants had envy at him. and desprised him and oft beat him. Our lord oft appeared to him and showed to him his clotheses that he had given to pour folk for the love of him and reconforted him. Themperor of Constantinople was much sorrowful by cause he had lost such a man as peter was. it happened that his neighbours came in to Jherusalem in pilgrimage. & were lodged in his masters house. & when they sat at dinner. they saw peter that seemed them & was in pour estate. & that on said▪ to that other. see how this servant ress●bleth well sire peter the changer: vereli said that other it is he. I shall arise & take him/ and shall lead him home/ when peter herd this he fled & went his way. the portier of the house was deef & dumb. & by signs opened the gate. peter said to him open the gate to me. & anon he recovered his hearing & speaking. and answered him & opened to him the gate And peter went out & fled. & the portier came in to the house They of the house were moche abashed they saw him speak: and here: And told to them that he that made dene the kitchen is gone and fled a way, but certainly he is beloved of god For when he bade me to open the gate/ Anon issued out of his mouth a flame/ the which touched my tongue and mine ears/ And forth with I recovered speech and herring: And anon all they went out and ran after him. but they could not find him. then all they of the house dieden penance by cause they had so villainly entreated him. By this example mayst thou see: how it is good to do alms. The holy scripture saith that like as water quenchyth fire. so alms quen chyth sin of him that is confessed and repentant   

¶ Of the x comaudemen of the law. Capitulo xiii  
FOurthly charity showeth her in observing and keeping the ten comaundementis of the law the which god gaaf to moses of whom saint johan saith. The charity of god is to keep his commandments. Also saith the holy evangelist if thou wilt come to the life perdurable that is the Joy of heaven keep the comaundementes of god The first commandment of god is this. Thou shalt not bylene ne serve neput●●thy hope ne saith but in me & thou shalt have none other god but me he or she that doth the contrary sinneth deadly and doth aye enst the first commandment. Such been they as adore and worship idols: and make their god of creatures. And not of the creator & maker/ like as they do that overmuch love their treasure. be it gold or silver or any other earthly thing and set all their heart and their hope therein. that they forget of times god which hath all given it to them ¶ The second commandment is this ¶ Thou shalt not take the name of god in vain that is to say thou shalt not swear for naught & not without good cause. this same commandment defendeth god our lord in the gospel saying that thou shalt not swear by he ¶ ven ne by earth ne by other creature But for good cause a man may swear without sin. as in judgement when truth is demanded/ or out of judgement in other good cause. and other wise aught noman to swear. For who that sweareth without reason the name of our lord he periureth himself fassly wetyngely. and sinneth deadly: that is to say when one sweareth knowing. advisedly. and by deliberation. who that sweareth truly to his witting and for naught nothing maliciously/ but lightly and without blasphemy he sinneth venially: and custom is perilous and may well torn to deadly sin. But he that sweareth horribly by our lord. by malice and by anger sinneth deadly and may not excuse him. An oath made against the charity of god and against the soul of him that sweareth against another aught not to be holden ne kept, & of such an oath one aught much to repent and to confess the said sin to a man of the church that is wise and understanding. The third commandment of god is this. Thou shalt hallow and keep the sunday and the feasts commanded And thou shalt not work ne do work/ and thou shalt keep the fro sin to thy power. if any thing. be in peril to be destwied or lost not for to abide till on the morn. as a be'st to lie in a dyche or such thyngiss like. holy church suffereth. that on the holy day be had remedy And on the said day of feast a man aught to intend but on the works of mercy and of our lord. And therefore a man aught to cease & leave other works contrary. especially for to sin deadly. & of dancing. but if it be for some good cause/ for many evils & sins comen thereof. as for to be proud: & to covet fair robes & rich Jewellis. envy. lechery/ sloth to do well engendrens thereof. For it is time lost/ and there be many disports of the world which been contrary to the soul/ saint austin saith that it were better to labour th'earth on the sunday than to dance or play unleeful games. and yet to so do is deadly sin. ¶ Example. It is red of a woman that Exam haunted the dances/ and much gladly danced and song. & arrayed herself marvelously of rich and fair clothing and Jewellys. It happened that thenes would fain have rob her of her robes and Joyaulx. But the devil keyte her always. & said to the thieves: how be ye so hardy to will to rob her for ye know well she is properly ours. For she hath made us to win more women. than have done all our other famyllye For she admonesteth and encourageth all other to dance and to do many sins by her vestiments. And in thus saying the devil beat strongly the thenes. ¶ Example. saint grego Exam rye recounteth in his dialogue that our lady appeared in a vys● on to a maid that had set her love in a religious man named probas. which told it him of his sister/ to whom our lady showed a company of right fair virgins like to her eage. clad in white And in right shining habits. when she saw them she had much great desire to be Joined and put in their company: but she durst not Thenne the glorious virgin mary mother of mercy demanded her if she would be with the virgins that she saw come with her. and she said ye our sweet lady demanded her if she might keep her fro dancing. and she answered ye. Then she commanded that she should keep her fro than forthon/ fro light things/ fro all plays & young voluptuosytees. & of the. thirty. day after she should come with the virgins that she had seen. when the vision was departed the maid changed her conditions so well that there were neither disport ne lawhinges ne company of other maidens that she would ensue ne follow. For which cause her father & mother were strongly admerueilled & demanded her wherefore she was so still/ & she recounted to them her advision that she had seen. which was true. For on the tenth day a fever or sickness took her. And on the: thirty: day th'end of her life approached ¶ And then she saw the said mother of mercy come to her with the virgins afore said which called her sweetly. And she answered. lady loo I come. and with that voice she rendered her spirit. And her soul went with the virgins in to joy perdurable. ¶ Now hast thou heard how the danncing desplaised to our lord: and plaised moche to the devil. Thou mayst well dannce when thou maryest any of thy children or of the neces of thy parents. and the day of thy feast for gladness & for joy. but in no wise do it not for Jolinesse ne for sin: ¶ Example. The holy scripture saith that the king david Exam when he died do bring the ark of the old testament fro one place to another/ made great joy and danced with diverse Instruments of music. You young maidens. if it behoveth you to go to any feast or play: put yourself allway in good company And keep you well fro going in any place secret for oft-times there cometh thereof over moche evil ¶ For Amon which was son of king David when he had his sister named Thamar. secretly in his Chambre he defoylled her by force: The which thing he had not done if they had been in good company. thus saith the holy scripture. Item holy church ordaineth and commandeth. that every christian creature here mass all hole unto the benediction of the priest on the sundays. for the best of the mass is fro the preface unto the end of the mass. all they that do not so if they have not great empeshment and letting. sin moche gryvously. and lose the profit of the mass/ which is so great that it may not be comprised. ¶ The fourth commandment of our lord is this: thou shalt honour & worship thy father & mother and thou shalt live the more long on the earth. ¶ This commandment admonesteth us that we keep us fro angering of father and of mother to our wyting and of all his power for who that doth the contrary. and helpeth them not of his power in their necessity: he sinneth deadly. & falleth in mischief in this world or in that other: and this commandment was such in the old law that who somever cursed father or mother he was pnt to death/ Example. the holy scripture saith that absalon Exam son of the king david made great were against his father. It happened on a day that the battle should assemble for to fight And when they assembled Absalon which fled upon a mule passed under a tree bore heeded. And he had moche here on his heed: which took the branch of a tree. and the mule ran strongly▪ and he abode hanging by his here on a branch of the tree And he that ran after him slew● him with a spear. And would not that any harm should be done to the other of his party/ by cause he poursiewed his father. ¶ Another Example. It is red that in normandy there was a man Exam and a woman much rich & had but one son. whom they married richly. and gave to him the most part of their havoyr and good in hope when they were old he should govern them. The son was moche rich for he kept his good and despended it not. It happened that the father and mother were old and might not win any thing. The father said to his son/ I and thy mother been old. and may not live long. wherefore we will come and dwell with the. & take that we have. The son to whom it pleased nothing said to him. I shall speak to my wife thereof/ and if she will I will well/ he spoke thereof to his wife▪ the which answered to him that she had no need of a master ne mistress. & after he came & told it to his father. the which went fro him much sorrowful and angry▪ it happened that the day of a great feast the father had nothing arrayed ne made ready to eat. and came to his son which was then at his table and had enough for his dinner▪ but when he herd his father come he made hide all the meet▪ his father come to him and said. Fair son I & thy mother have nothing now to eat. wherefore give to us some what. The son answered we have nothing but br●de and win if it please you b●●k your fast with us. The father which knew well the contrary returned sore weeping. and anon as he was out of the house. the son died do bring forth the meet But when he supposed to have take the best piece ●here came a great toad ● took him by the over lip in such wise that when he would eat. he must with that one hand list up the ●●de. and with that other he put the meet in his mouth. he sent for a pressed for to confess him/ and recounted to him all the faith. The pressed bad him that he should go to the archibysshop which was a wise man. and dyscret for to give to him penance competent. to th'end that he should give example to other/ Thar chebysshop said to him that he must go to the pope: and that he should in all places that he came show his malady and tell the cause. he came to the pope and told him all the tronthe which held it done for a miracle▪ and assoiled him and bade him to cry mercy to his father and mother. And fro than forthon he should do to them the best that he wight. And thus thenne the toad teparted fro him. and he amended him. Item they do● against commandment that bear no● worship ne honour to their father and mother ghostly: & to their prelate's. curates. and master of our lord. and they that sell or buy in the church. or done other thing that aught to be done. For it is the hons ofgod in the which aught no thing to be done but to seem god his mother and his saints. ¶ Example. It is red that constantyn Exam the great emperor of rome said thus if I saw a pressed sin/ I should cover him with my mantle to th'end that no person should see him ne know his sin for the sklandre and deshonour that might happen this is against them that dyscoveren the sins of their faders ghostly. as did the evil cain which discovered his father Noah for to see his membres natural. For which ca●se his father made him bond to his brethren and all his line. & ●oo then forthon began servitude/ as witnesseth scripture: The fyfeth commandment is. Thou shalt do● noon homicide/ that is to say. thoushaltsle noman. In this commandemaunt god defended the that thou shalt ●lé no man but by good J●styce. & that thou t●re non hate ne rancour to any other. For the scripture saith he that hateth his brother is an homicide: Also that thou desire not the death of an other for any evil cause. hate long kept. holden and rooted in the heart is deadly sin: But Jre and indignation that passeth lightly without parfyght will and consenting to grieve another is not deadly sin. Against this commandment sinneth he that doth or purchaseth shame or damage to any other wrongfully. or is in connseyll or helping to hurt and grieve another for to avenge him. ¶ They that in necessity succour not the pour/ after their power shall be pugnisshed as homicides. if by their default they die. And he that doth his fleshly sin. or any other evil work that a man may not engender ne woman conceive/ aught to have penance as an homicide/ this saith the law Canon. ¶ The. uj commandment is this Thou shalt do● no fornication. In this commandments deffended all the sin of lechery and all fleshly company of women. but if it be thy wedded wife. And a man aught to keep him well fro going to C●myn women. For it is right great sin by cause they spare none father ne brother. Cousin ne kinsman: Saint paul saith that we be not only to ourself but to god that hath redeemed us. ¶ Item he saith that we be the temple of the holy ghost. ●f thou have abandonned thy body to the sin of lechery. thou hast taken it away fro Jhesu christ▪ and hast put it in thandeshands of the ●ende of hell. and thou hast made of the monastery of the holy ghost. the sygnagoge of the devil. And therefore admonesteth saint paul them that will not abstain them fro sin. that they mary them. For it is better for them to be married: than to be brent/ ¶ Example/ It is said that in vitis patrum Exam it is wreton that a pilgrim died in a wood: Our lord sent an angel unto an hermit for to bury him/ And as th●y buried him ●hermyte stopped his nostrils for the st●nche of the body. And there came riding a young man which was much lecherous which passed by them upon a fair horse saddled with a saddle guilt. And this young man had on his heed a chapellet of flowers. And anon the angel stopped his nose for the coming of the young man/ & nothing for the stench of the deed corpse/ And the hermit demanded of the angel why he abhorred more the young man than the deed body. The angel an●●ered to him that the flesh of every good & holy man shall be of right good odour to fore god: but men feel it not by cause they be nourrisshed in sin which is sweet to them and well smelling▪ but the sin of a lecherous man is much foul and horrible in the sight of god and of his angels/ The seven commandment is this. Thou shall do● no theft/ This commandment defendeth us to take ovy other thing what somever it 〈◊〉 and to retain it without reason. In this commandment is defended rapine. vsure/ and deceit. as for to d●●eyue another for to have his. and for to buy thing that is well known/ is evil taken: He that doth against this commandment is bounden to render and restore again all that he hath evil gotten/ if he wot to whom. & if he wot not to whom he ought to do● after the counsel of holy church. For otherwise he should Exam sin deadly ¶ Example. We read of a pressed which had a paresshen that was an usurier. And never would restore any thing at his death/ And when he whas deed the pressed would not bnrye him in the church yard by cause that after the counseyl of old saints and devout men. the usuriers aught not to be laid in place hallowed if they yielded not again to their power all that they had received by vsure of other men but as isaiah the prophet saith in his xiv chapter/ the usurer aught to have sepulture of an ass/ and aught not to be put ne buried among them whose bodies re●●eth in pease/ It happened that the friends of this usurer debated strongly against this priest to th'end that he should be buried in the chyrcheyerd/ whauthe pressed saw that he might not endure for them he made his praer to our lord/ and after said to them. leie the deed body upon an ass. and let us see the will of god. And to what place he shall bear it. be it in the church or in the chyrcheyerd I shall bury it then when they had laid the deed body on the ass/ he went neither to the church ne to the chyrcheyerd. but went and bore the body straight to the gallows where as the thiefs hang. and there let it fall down and after returned home at which place it was buried: ¶ The viii commandemaunt is this. Thou shalt bear no false witness/ In this commandment isdefended to the that thou say nothing against truth for to hurt any other ne for to lie. For in a good person aught nothing to be but truth: who that periureth himself wittingly he breaketh the commandment and sinneth deadly. Then who for to deliver a man fro death forsweareth himself he sinneth deadly For to do any good deed what somever it be none aught to pariure himself. and in like wise none aught to sin deadly. The is commandment is this▪ Thou shalt not desire ne covet another man's wife That is to say▪ thou oughtest not to have advisement ne desire to have flessly company with anosher man's wife/ For the consent without more should be deadly in after the sentence of the gospel which saith/ who seethe a woman and coveteth her in his heart. he then sinneth himself. that is to say when the consentemeut is expressed and for thought. For the will parfait: is reputed for the deed▪ and if this thought come to the. and thou consentest not ne delytest therein but it dysplaiseth the that is not deadly sin. but thou mayst have thereby merit. by cause thou overcomest the devil which enticeth the. the difference of this commandment fro the uj a foresaid is that the uj commandment defendeth the deed without forth/ & this defendeth the consentig withinforth. if the seem that thou do any sin in sleeping if to fore thy sleeping or after thou wouldest for nothing have done it/ but it desplayseth thee/ and is not by thy fault happened/ thou sinnest not. This commandment defendeth all desires and consenting to have fleshly company to another man's wife and other woman whatever she be/ but if it be to thy wedded wife. It defendeth the evil signs without forth. which may draw folk to sin as be evil words and dishonest. and also all foulle gropynges & touchings. Alas that this commandment is evil kept. whereof comen many harms/ In these days is not wretched to require wedded women/ and to stir and 'cause them to sin/ whereof followen many peryllis. for many of them have children. which been not their husbands. And thus be he rytiers of them that they be nothing of kin ne sib to. and the right full heirs been desherited. and faders and moders be dampened cruelly. And of this sin the christian men setten lass thereby than do the paynims or saracens. ¶ Example. The holy Exam scripture saith that when Abraham would pass the royalme of egypt. by cause he knew well that the egypciens were lecherous. he said to his wife. that she should say that she was his sister by cause she was fair▪ and specially for they should slay him and take her away/ when they were in the city where the king was she was anon taken and led unto the king. but when he knew that she was wife to abraham. how well that he was a paynim he was moche angri. And he never touched her. but blamed moche abraham of that he said she was his sister and was his wife. and made to. lead them out of his royalme and gave. to them many yefts. Example. we read in holy scripture of the wife of putyphar which was master of the chivalry of the king of egypt which had bought Joseth that when she saw Joseph by cause he was so fair a young man she would have made him to have leyen by her oft-times by force. And in th'end she had him in her chamber: & took him by the mantle & would have enforced him to have sinned with her. but he left his mantle whychè she heldé fasté and fled away fro her saying/ I shall never do that villainy to my master. which hath delyuèred to me for to govern all that he hath. reserved her would god that all the servants were also true to their master as he was. and all women better to their husbands than she was. The. x. commandment is this. thou shalt not covet thing that longeth to thine neighbour▪ This commandment defendeth the all manner will to have any others gaod wrongfulli: against this comandemt done the rich men when they know that their power neighbours have gardyns or lends or other things nyhe to them anon they will have it & they if will not deliver it to them at their will/ they menace them or hurt or diffame them & therefore it is cominly said who that hath a good neighbour hath good morrow. in this commandment is defended envy at other man's weal or good or at his grace or welfare. this is an evil covetise. & when the consent is acerteined and concluded in his thought it is dedeli sin. but when the thought cometh and no consent given thereto it is venial sin.   

Of the good that god grannted to the children of israel/ C. xiv  
OF goods that god granted to the children of Israel if they kept well his commandments. & the evils to them that kept them not well/ by cause that for the sin of our first father Adam for any good that we died might none come in heaven to fore the passion of our lord. but in behoved that all descended in to hell good & evil how well that the good had not pain. but that they were in darkness. & abode the coming of our lord ihu christ. these been the goods that our lord promised to the children of israel if they kept well his commandments/ and how well that by the grace of him we may now get heaven/ if it be not longing ou us/ thns he prometteth to us. if ye do & keep my commandments said our lord I shall give to you rain in your need. your land & your trees shall give to you fruit so abundantly/ that when the new shall come▪ ye shall cast away the old. Item I shall give to you such peace that none shall mow grieve you. & if any enforce them against you. I shall give to you so great strength. that five of you shall make an honderde of them to flee. and ye shall eat. sleep & rest in surety: & none shall anger you: & no evil beasts shall destroy your fruits I shall not forget yond. but I shall all way be with you/ & I shall be your god. & ye shall be my people: and if ye keep not my commandments saith our lord. after that ye have laboured your lands & vines. there shall come strong people which shall destroy your fruits and shall rob you. and shall defoul your wyns and shall slay yond and your children. and after when ye shall have laboured your lands and set your vines/ they shall give no fruit but shall be destroyed with tempest and wasted with thunder & lightning/ alas we have oft-times proved for ourself. and little we have amended us and corected us for our sins. verily all that we have suffered and suffer yet it is not but for our sins/ for the holy scripture saith that if we had none iniquities we should suffer non adversities   

¶ Of the five wits of nature. Capitulo xv  
GOd have given to the v wits of nature/ and the members of thy body for to keep his commandments▪ andfor to serve him & to sane thyself. and hath given to the an heart for to think well and in special for to love his and to remember his grares and the benefaittes that he hath done to the like as it hath be said to the tofore of charity. nothing to think on sin. for fro the heart come the vices and the sins. For tofore that thou makest thou thinkest on them & been made in thy heart/ like as saith saint Gregory god hath given to the thine eyen for to lead the and for to behold the in pity and for to see the marvelous works that he hath made spiritual in heaven on the son & on the move/ and on the stars which moeven day and night without ●●ssyng and without falling of one only point. and certes like as saith saint paul/ they be well worthy to know god and his virtue. and to show his dignity and his glory. Ceries who that never had seen them should much marvel for to see them. and to think how fro this painful life we should mount up above them. And therefore he hath made our visage toward. heaven. Thou oughtest not to behold so steadfastly the things which thou oughtest not to covet. as been some time these women which byholden so fixly the men/ and the men the women/ which cause each other oft-times and give occasion. to sin For as the wise man saith fro seeing they fall to speech fro speech to touching. fro touch●g to kissing/ fro kissing to the deed. ¶ Example. by cause that Exam david beheld the wife of Urye over advisedly he fill in the sin of advoulterie & peradventure he had never seen her tofore After he had given to thee/ eells' for to here the sermons and▪ alle good words: and all that aught and might touch thy salvation. and not for to here evil words and deshoneste which turn to sin & evil reports. O lord god how many be there of these evil herkners and reporters. Certainly if there were none evil herkners. there should be none evil reporters/ For gladly is nothing re●poted. but to them/ that be known and will gladly here it Thou onghtest to note that god hath not given to the but one mouth. and he hath given to the ij eeres. to th'end that thou be more ready to here. than to speak like as saith saint James. Be diligent to here the good. and slow to speak the evil. After god hath given to the a nose for to smell how our lord is sweet and debonair as david the prophet saith. and not for to delight in the filth and odours of this world: After he hath gy●●● to the a mouth and a tongue for to seem. praise and rendereth him thankings of the goods that he hath done to the. and not for to say evil words for to bac bite and defame other/ for the thunder and tempest which ●o undeth and destwieth all that it attaingneth. ne quarellis fleeing ne spears piercing. ne fire brenning. ne serpent enuenymed fleeing/ do not so much harm & ●uyll unto the world. as do the evil tongues/ After god hath given to the the hands for to do alms and good works/ and he hath given to the thy fret for to bear the to the church and monastery: and in to all good places▪ and all thy▪ body for to seem him & to save thyself: Example. we read that there were two religious men which dnellyd together: and that one said to that other/ that he that first died of them both should come again if it were to him possible. and say to his fellow of his estate. & who it stood with him. It happened that one of them died and appeared to his fellow. the which demanded of his estate and how it was with him. And he answered to him right enyl. For he felt right evil anguyssh at heart and said to him. I have been a religious man good enough at heart pure and clean of all things/ But I have been of right evil will For which th●ge I have been over sore tormented and shall be in purgatory yet xv days. his fellow answered to him and said that is a lityl thing or naught. The deed man replied I had liefer be in the world xviij ● year. and to be even day all flayn quick three times that to be in the pain of purgatory xv days   

¶ Of the soul Ca xv  
There be many simple folk which say that they know not what thing is the soul. And that say when the body is deed that they shall never feel good ne evil which is an evil heresy to say it. and worse yet to believe it ¶ And by that they put them in many sins. By cause we have tofore spoken of the five wits of nature. ¶ why the may nothing without the soul ¶ we will here speak some what/ For to give some teaching ¶ Many philosopher's hau● spoken in many inan●rs/ but we aught to believe the saying of saints and good catholic & holy masters which say. that the soul is a substance spyrituell and reasonable created of nothing for to quykene the human body for thou seest that when the soul is out of the body. it abideth all still as a deed beast and the man when he engendereth the child he engendered nothing the soul/ but god of his grace putteth the soul therein as saien the masters. and is a thing perpetual and entendyble well made to the image of god. it is capable or capa● of virtues or of vices recovering pain or reward. free of liberty/ ornate of puissance and of affection it is no greater in a great body than it is in a little body/ it hath no figure ne colour/ The masters saien: that it is great by cause it is perdurable/ it is rightwise and Just by cause it desireth bounty. It is fair and holy by cause it is partable of the deyte or godhead ne it shall never die/ but ever it shall live/ be it in glory or be it in pain/ if the soul were mortal with the body. then were it no need to require the saints ferrene near. the which help us oft-times unto our lord by their prayers. And all way we be certain and know verily that their bodies bended and is left of many but the bones thenne it appeireth that their souls live. the book of sapience teacheth us. that the souls of just men lyven perdnrably. and that their souls been in the hand of god and the torment of malice shall not touch them. that is the malice of the devils. And of the evil souls saith the gospel. that at day of doom they shall seek the death. but they shall not find it. Sigh then that thou seest thy soul is such as may not die keep it then right clean. for the philosopher saith that god hath not delivered it to the to th'end that thou keep it dishonestly by sin/ but to th'end that it grow in the virtue of good science and by good works. For as he saith if it be perfect tofore that it be departed fro thy body it shall be lift▪ up to fore god to whom it hath pleased. ¶ And if it be ●●parfight/ it shall fall in to the depth of hell without hope of ever to please god. God loveth so much the soul that he would suffer death & passion an the cross so shamefully for it. as thou hast herd tofore recounted/ which he would not do for all the creatures of the world. A wise man putteth an example and saith for to keep well the love. if the king had adoughter that he loveth well & hold her dear to th'end to make her queen of his wyalme/ and he delivered her to keep to some of his subjects/ And if he had evil kept her. I doubt not but that the king would demand reason of his daughter/ by cause he had kept her negligently. what shall then do the king of heaven of him to whom he hath delivered his daughter that is the soul made to his semblance whom he loveth so well as thou hast herd tofore and entendith to make her queve in heaven if she have not be evil kept: And therefore saith the book of detronomie keep thy soul curiously & diligently/ he shall be well happy that shall mow say to our lord Jhesu cust at hour of his death/ Lord god my maker I rend to the my soul: And therefore god hath delivered to the thy body as a castle for to keep it well. And therefore saith saint bernard/ he keepeth well his castle that keepeth the body fro sin. where in the soul is enclosed Now haste thou herd what it is of the soul. therefore keep well thine: to th'end that thou mayst yield good reckoning & accounts at day of doom.   

¶ Of the evils that sins make us to do: Ca xvij  
TOfore erwe speak of sins we shall say of the evils that sins done after the saying of holy doctors: sin doth to us much harm and causeth many evils tofore the death and after the death. ¶ Tofore the death sin hurteth us. Item it derketh our understanding that we may not know truth: It maketh our affection and our devotion negligent that we may do no good. item it despoilleth us fro goods of grace Iten it deffoilled our soul. it bindeth us to perpetuel pain: It maketh our conscience bitter/ It hardeth us in it/ It yieldeth us invisible. It sleeth the soul when it priveth us fro the love of god which is life perdurable. Thou oughtest to know that venial sin disposeth & giveth the person todeth But the deadly sin giveth the death: obstination detaineth & holdeth the person in the death. And know thou certainly that one of the sins groweth of another first the proud person will be afore and above all other and is envious if any be like or semblable to him: and so thereby he falleth in envy. Then vyous by cause that lightly he is angry on him to whom he is envious. he falleth in the sin of wrath or Jre. he that is angry when he may not venge him on whom he is angry. he falleth in sloth. The slothful by cause he will not ne may nothing do. he keepeth that he hath and becometh avaricious. The avaricious man being rich by cause he hath well to eat & to drink/ he falleth in to gluttony The glouton when he hath well drunken & eaten he falleth lightly in to lechery/ & thus mayst thou see how the sins grown one of another. Item sin maketh of the man hell. For to the sinner is the fire of avarice/ the stench of lechery. darkness of Ignorance. Item it rendereth a man all wid. It deceiveth a man in making him good cheer. It showeth a man to be a fool. For saint Austyn saith that it is great folly to live in such▪ estate. wherinhe dare not die. sin grieveth a man to the death for at the death the man is right grevo▪ when he loseth his delights & the soulace of this world that he hath led that is to wit of drinking and eting with his friends. of his richesses of disports & plays. & also is prived of his proper body the which he shall never recover in such form: for when the soul of the sinnar shall recover his body at day of doom. it shall be much abashed. and would well have it again in the estate. as it was when the worms had half eaten it in the sepulture/ Item the sinner shall be much abashed at his death when he shall see the devils after ¶ the death the sinnar shall have great shame and confusion when the sins shullen●e recounted to fore god and tofore all his saints of heaven. And our lord shall reproach him by cause he had not done the works of mercy as they have been tofore said/ he shall be prived fro rest & fro light. ne the church shall not pray for him/ and he shall be cast in to hell. Item he shall be departed fro god and all saints of heaven and fro all good he shall fall fro thestate to do works that been good for his health: Now seest thou how sin ennoyeth to him that keepeth it in his life/ and when he dieth/ and yet more when he is deed/ Therefore take heed if thou wilt have heaven   

¶ Of the sin of pride/ Capitulo xviij  
●Any there been of simple people which know not what thing sin is. ne ●onne not discern it. but they can well do it/ wherefore I shall show to them some thing by the help of god/ without which may not be given any teaching ne declaration/ And first of the sin of pride▪ which is the sin that we have and take of our first father Adam/ the which he died by his disobeissaunce. And this sin doth to us much harm in diverse manners▪ as it appeareth by certain names that it hath after the doctors of holy chyche: first it is named infirmity. For it yieldeth a man Impotent & seek to resist evil movings and temptations which may come to him Iten it is prompt & ready by cause of continuel inclination that it hath of appetite to do enyll. Item it hath name coruption/ when it bringeth a man to sin. Item vice: by cause it is dymy●●cion or lessing of goods of nature. Item languor when it dureth in nature corrupt. ¶ Item it is called law of the flesh by cause the law is Inflyct and joined to the flesh ¶ Item law of the membres for it moeveththem to the work of evil concupiscence. ¶ Item nourrisshement. For like as ashes nourrisshen the fire. right so by it is nourrisshed sin in the flesh after the work nutrityf and generatyf. ¶ Item the prick of the flesh/ For it moveth the flesh at the first moving of sin. and courage to the consenting: It is called concupisbence. that is to say vice in deed. as it appeareth to them that be now able to sin. ¶ Item will to sin. as it appeareth in the little children. which yet have no power to sin. but they have the will: ¶ Item in so much that it is compared to the first man. fro whom it came first that was Adam/ it is named original. which is as much to say as default of Justice due. Thus say the doctors & master in theology   

¶ Of venial sins Capytulo/ xix  
THese beu the sins venial: And first as saith saint Austyn. Excess in drinking and eting. in over moche speaking: or over mo●he being still: mocking of pour people. to eat when other done abstinence. to come late to church by over long sleeping. to know his wife without having hope to have a child. to visit over late the seek people and the prisoners. ne will accord them that been in debate & in discord to despise his wife and his children/ his servants and his neyhbours/ Excess in flattering. to give to the pour things delycyouses and contagious to understand say▪ or h●ere idle words in the church/ or else where: to swear for Japes without reason. to do that wherefore one must swear to forswear himself for any necessity. lightly and foolily to curse an other/ the harms & evils that venial sins done be these. first venial sin bindeth the person to pain/ not determinately ne precisely to pain perdurable/ but to pain purgatyf. & of present affection ¶ Item it hardeth the soul. For saint Gregory saith the venial sin derketh the soul. ¶ Item it lasseth the savour of charity/ Item it lasseth the powers of the soul. for it ableth not to do any good. Iten it tarrieth to have grace for the soul which might anon s●ihe up in to heaven after the death it behoveth that for the venial sin it be first purged in purgatory for it behoveth that the soul be also clean at coming in to heaven as it was when the body was first, baptized. Iten it dyminys● heath the heavenly goods not them that we shall have if we have no venial sin For when we do the venial sins we lose for to do any good meritorye which we do not Item that many times the venial sins be cause of the deadly Thou oughtest to know that like at the remission of deadly sin. the behooveth to leave the work of sin. and to have good will to abstain the fro than forthon: In like wise in this present world is not pardonned the venial sin/ if thou leave not in deed and in will: For saint Austyn saith that no sin is venial but it may be mortal that is to say when a person hath therein pleasance and delectation. but there be many things by which venial sins may be pardonned. First by the sacrementes of holy church in receiving & honouring them/ Item by holy water▪ by the bishops blessing. by smiting on his breast by saying of the pater noster/ by almesses & by fastings. And thou oughtest know that it behooveth that thou have contrition and repeutaunce For else they shall not be pardoned to the   

¶ Of deadly sins Capitulo xx  
Saint Johan saith in th'apocalypse: that he saw issue out of the see a moche horrible best/ which had seven he des and ten horns and upon the/ x. horns ten crowns Thorrible best signifieth the devil which is the see of the hell The vij heads signify the seven deadly sins/ that is to wete. Pride/ Envy. Wrath. Avarice/ sloth. Gloutonye. & Lechery. For these seven deadly sins been the h●ede & chief of all evils and of all other vices of sin. The x horns signifien the breaking of the ten comandementis of the law. And the x crowns signifien the ten victories that the fiend of hell hath/ when for the default of keeping well the ten comandementis of the law by the v wits to foresaid the devil maketh the psone to fall in to dedeli sin & therefore we will speak thereof here   

¶ Of the sin of pride/ Capitulo xxi  
IT is pride to ween to be better worth/ or to know more: or may more do than other or to were proud for richesses or lineage for beauty. for science: or for any other thing to have more w●es or other Jewellis than it appertaineth to his estate▪ or to have habits desordinate/ to say. or to too any thing for to be praised. to avaunt himself of his sins which is over great an evil/ to seek high estate in office. for to be praised without that he be worthy/ to despise and desday ne any other To avaunt himself of some good deed for to have praising of the world. For that is hypocrisy. to disobey the. x: commandments of our lord or of them that he aught to Exam obey. ¶ Example/ we read in the first book of kings/ that god commanded to king Saul that he should god against abyma lech for to make war against him/ And that he should put to death all men and women little and great and their beste●/ and that he should destroy all that they had. And that he should retain nothing. by cause they had warred against the children of Israel when they came foo▪ Egypte▪ The king Saul and his people went thither. but they died not the comaun dement of god but took the king and lad him with him prisoner and retained the best of all the good and of the bestis to make sacrifice to god. For which disobeisance the king saul lost by his live the most part of his wyalme. and was delivered to king David/ It is pride to have shame of the power and to despise his power parents and hynnesmen/ for their sin: The holy ewangelyst saith that christ had no shame to be familiar with iiij. women sinners of the lineage of our lord after thumanyte./ Saint Gregory saith that we aught to hate the sins and not the persons synnars/ & the holy gospel saith that our lord came in to this world to call the synnars/ and not the rightful men: It is pride to have despite when one showeth to him his defaults to keep him in the santence of cursing/ to here mess when he standeth a cursed/ this is right great sin/ For he taketh no part of the mass. And the priest should sgnne greatly: if he song mass knowing that a person solemnly accursed w●r● present   

¶ Of the sentences of excomynycation. Capituls' xxij  
Many of the simple people double nothing the sentences of cursing. And say that it letteth not their pot to boyll on the fire/ know they for certain that they disobey god. For saint paul saith there is no power but it be ordained of god/ And who resisteth the powers of the church. resisteth the ordeynaunces of god: God saith to saint peter/ when he delivered to him the ij keys which been the power of cursing and of assoylling. that what somever he loosed upon earth/ should be loosed in heaven and by the contrary. what he bond in earth should be bounden in heaven Then saint peter holdeth the power & thauc torite of excommunication and cursing which he hath of god. And the other prelate's holden it of saint peter. and all the Judges of holy church: Thou oughtest to know that there be two parties of sentences much doubtable to all persons. as well of the church as secular. that is to weet sentence of the law wreton. as to set hand on priest or clerk or a man of the church. and after that the caas is great the sentence also is more great: The law canon saith that if thou take a clerk ●aly●yously by the hood or by the chin saying if thou were no clerk/ I should beat the. thou art bounden in the senteuce of law canon. There is another sentence that the Judge of the church giveth like as prelates osticyals and other deputes of the pope. There is also sentence which is called interdict as sometime the prelate's do which Interdite the churches & chercheyerdes for certain and just causes. There is another which is called suspenaon as is done sometime on them of the church which do not divine offices ●or some causes. There is sentence to them that meddle with them that been excomynyed/ safe in case ventured by the law. Saint gregore putteth many caases to them that may meddle with the excomynyed. that is to weet the wife. the children & the semantes. they that know not that they be accursed/ they that go by the way/ when the interdit is in a town. if they may not other wise have their living but by them and they that for charity and not by pride would do alms to them that be excomynyed/ we forbid not saith saint Gregore. Saint Johan golden mouth saith that none aught to despise the sentences of the church/ For it is no mortal man that curseth & excominieth. but it is god which hath given power to man. and hath made the man worthy to have such honour. It is pride to here mass with them that stonden accursed: & to meddle with them wittingly/ but in caas suffered by the law as tofore said is. also to leave to do well for to speak & mock the people. to be in despair for his sins/ Example. Exam saint gregore saith & rehearseth in his dialogue. that there were in a monastery of saint benet two nuns. the which had one man of religion that seemed them whom oft-times they angered & said to him many vyloni●s & when he had long & moche suffered/ he went to saint benet. & said to him that he was evil treated by them saint benet sent for them. & had them to correct their tongues saying if ye not ameude you/ I shall curse you. they amended them nothing. & deied shortly after & were buried in the church. when the mass should by song/ & the deacon cried. that they that were not partners of the benefice of the church And they that were excominied should go out of the church: their nourices which offered for them saw them go out of the church. & when she saw that she remembered of that which saint benet had said to them & told it to saint benet. which with his owen hand gave thabsolution & said go & make oblation for them to our lord: & they shall be assoilled. & so was do/ & after when the deacon said. that they that were not participant & minever after they were seen depart out of the church & note well that saint benet had not excomynied them any other wise but under condition saying. if ye amend not you I shall curse you. Example. Item it is red that at twice in champayn was a bishop which excominied & cursed the bailie of the city: Exam and after assoilled him & had him to dinner with him. after dinner the bishop demanded him if he were not more eased than he was when he stood accursed/ the bailie answered/ that he set ytyl there by and made no force. And anon the bishop for to show him his error made to bring forth a white lo of and departed it asunder. & after said/ Brede by th'authority of god & of saint peter th'apostle I acurse the here/ and anon that one half of the loof became as black as a coal/ when the bailly saw that he and all his company were much abashed. then said the bishop to the bailly. certainly ye were as black against god when ye were in the sentence/ and after said by th'authority of god and of saint peter I assoille the anon the breed was as white as it was tofore. Now seest thou how thou oughtist to doubt the sentence of cursing   

¶ These been the branches of pride Ca twenty-three  
THe first is disloyaulte/ that is untruth. The second is despite. the third is presumption. the iiij ambition. the u is vainglory. uj hypocrisy: And the seven foolish dread. to these sins accordene all the sins. that appertain & that grow of pride. but to each of these branches longen many small bows which should be over long thing to rehearse all a long Example. It is read that a great lady was ravished in spirit & saw a great countess deed which had been with her well anointed and saw the devils which token away the soul fro the body and led it in to hell. This countess in complaining herself & in great by wayllinges said alas caitif that I am I aught well to sow we. for I have been in my life chaste enough of my body. Abstivent enough of my mouth merciful enough & piteous to the power: & am not dampened but only for the adurnement of my body vain & poowd which I have overmuch loved and many times I have been chastised & rebuked but I would never leave ne abstain me thereof but I died great pain and labour for to plaise men And for so lityl thing and so litil tyme. that so little while endured I am dampened perdurably/   

¶ Of the yeft of dread against pride. Capitulo xxiv  
THe first yefte of the holy ghost is the yeft of dread: this yefte casteth out all the sins of the heart. but propreli it stoppeth the rote of pride. & it planteth the rote of humility. the holy ghost demandeth of the sinner four petitions when he a waketh him & raiseth him fro sin. & openeth the eyen of his heart. he yieldeth to him his wit & mind. & asketh him where art thou/ that is to say behold caityf in what sorrow & in what fine thou art in this world. for thou art like unto him that sleepeth in the see in peril in a ship: & feeleth nothing ne knoweth his peril. after he demandeth fro whence comest thou that is to say behold caitiff thy life unto this tyme. for thou comest fro the tavern of the devil in the which thou hast wasted thy life & lost thy time & all the goods that god hath given the. after he demandeth what dost thou. that is to say/ thou art feeble toward thy body & toward thy soul. thou weenest to be hole & strong/ & by adventure thou hast at thy heart the humours of infection naturel which bringeth the to the death of thy body And in thy soul thou hast the humours of sin which shall bring the to the death of hell. if the grace of god rescue not the. after he demandeth whither ghost thou. that is to say think & behold thy going. for thou goest to the death where thou shalt fall in to the hands of the devils thou gooest to thy judgement where thou shalt fide the justice so cruel so rightful & so mighty that none may gainsay ne withstand it/ thou goest in to hell where thou shall find fire and thunder & many torments which never shall leave the. ne cease for to torment thee/ this doth the holy ghost to the sinner he openthe the eyen & maleth him to see & behold tofore & after these been the iiij bodies of thunder that fear the sinners and maketh them to tremble & to have dread & these regards been the regard of humility which the yeft of dread bringeth to the heart of the sinner when he is visited   

¶ Of humylite Capitulo xxv  
Humilite is a virtue that mocheple aseth to god of the which saith seint berrnard I dare well say saith he that without humility the virgin marry had never pleased god She herself saith in the magnificat that she made: that god beheld more her humility than her virginity: for without virginity may well god be pleased/ but not without humility. if thou remember'st well fro whence thou comest. & knewest well the poverty of thy birth. how thou hast be conceived in sin & of how foul & vile matter thou hast be made and formed/ thou shouldest have no cause to be proud▪ Saint bernard saith understand man understand & consider in the end what thou shalt be after thy death. verily saith he there was a time in which thou were not. after thou were made of vile matter/ & in a foul place conceived. where for then art thou proud. for thou art nothing but powder and ashes conceived in sin & in misery & livest in pain and deyest in great sorrow. certes saith saint bernard a man is nothing but a froth stinking in water full of dung & meet to worms after that a man is made he be cometh worms meet and ordnre & rotynnes: and so he cometh to nought. Behold saith saint bernard in the sepultures of Emperors. of kings & of great barons that have been what thou shalt find there but dust & stinking filth. they were made of such matter as thou art. and thou shalt be as they been certes if thou consider well the things before said thou shalt be humble of heart & of deed & if thou have all way the eyen of thy heart toward thy sins thy defaults/ & to thy power frailty. thou shalt set nothing by thyself ne praise thy self nothing/ thenne thou shalt be great tofor god. fo● very humility cometh fro the heart. saint gregore saith that as moche doth he that gadrith virtues without humility as he that weeneth to gather dust to fore the wind. & seit austin saith that pride made of angels devils but. humility made of men angels. Example. it is red in vitis patrum that on a time th'abbot marchaire walked in an hall. & the devil met with him/ & supposed to have smeton him with a sharp scythe that he held in his hand. but he could not. & said to him. machaire thou dost to me moche grief & harm. certes said he I fast & wake more than thou dost/ for I never eat ne sleep. but only thy great humility overcometh me/ now take heed how moche worth is humility.   

¶ Of shamefastness Capitulo xxuj  
Of humility cometh shamefastness which is a noble thing in a person that can well keep it. saint bernard speaketh of shamefastness & saith. O how fair a thing is it & shining gem of good manners in the face of an adolescent that is to sa ye of young people a gem is to say a precious stone. shamefastness saith he is special glory to keep conscience & good renomee siege & province of virtue preising of nature. & sign of all honest/ & saith yet I know nothing more courteous than shumefastnes: and the wise tulle saith that without shamefastness may nothing be rightful ne honest: now be then shamefast & be a shamed to be seen in town ne in common place without necessity and be not stout ne vagabund or sta●●ng. but simple & shame fast after th'example of the virgin marry which was troubled at the salutation & coming of the angel gabriel/ & that came of virginal shamefastness. & that remembrance came to her of prudence & of discretion/ & that one is nothing worth without that other for their been some that been shamefast of a bestial shamefastness that can not keep countenance in them for the default of wit & of prudence. & there be some that make them wise & saien without shame that which they know so precisely that they be noyo● to every and been holden for fools. but shamefastness aught t● be joined with prudence to th'end that they be shamefast wisely and wise shamefastly.   

¶ Of discretion Ca xxvij  
discretion is as who saith an holy nourrice & the kepar of all virtue. and it may not be gotten as it is said but by very humility It happeth oft when a person hath do great pain & great diligence to know humility & to do some good for his salvation the devil the which is angry there with cometh to him for to make him lose all to his power by vainglory. which he putteth in his heart & saith to him. now art thou a good man or a good woman/ for moche folk say good of the and holden the for good & humble & right debonair. but when. thou seest the thus assailled thou oughtest anon to run to discretion & there thou shalt find iiij considerations which shall chase & hunt away the devil fro thine heart The first consideration of thin owen birth/ the ij is th'ignorance of thy power estate. for as the doctor saith. there is none that knoweth: whether he is beloved of god or not. or in grace or out of grace. the iij consideration is the remembrauce of death. the iiij is thabiding of the great judgement/ when discretion without the which no virtue is aught worth shall come to thy heart & bring to the these iiij considerations. thenne thou mayst well think that the fiend shall not mow grieve the. for these be iiij great causes to hold thy heart in humility. now think thenne on thy proper birth & condycyn how king david died when he said. I am said he a lityl worm & not a man/ thus knowledged he his poverty & his vylete for like as the worms. be vile little & despised & grow all of the th'earth right so men & women been vyl of themself & of her proper frailty. for when a man entereth in to this world he bringeth nothing with him ne nothing he shall bear away. & all naked he shall go. Example. It is read that saladius. Exam which was great soldan of the Saracens when he saw approach the hour of his death he died do hangeupon a spear the sheet or cloth in which his body should be wrapped in & buried & made it to be born thurth the city and do cry with and high voice. ●oo here is all that saladyn the great soldan shall bear with him of all his richesses when he shall die. saint bernard saith that who should well behold & take heed of that which issueth out of the eyes/ of th●●eres▪ of the nosthrillis/ of the mouth. of the heeris of the nails or vngles/ of hands of feet & of all other conduits of all the body & of all the flesh he should find that there is none so vile ne so stinking as is that which issueth & cometh out of the bodies of men & of women & as we be overall the body foul holy/ and who that should think well how the death cometh soon & approacheth pale and horrible cold & wan stinking and dredefu: & also on them that he hath loved well when the eyen shall be broken and turned in the heed & when all the wits & all the members of the body shall have lost their offices & the arms & legs shall be stiff cold & withdrawn & all the body shall be as a tronk deed & caroine which behoveth anon to be born to the earth to th'end that the air be not thereof corrupt/ for to be given to the worms for to be eaten. who that should well think heron should never have cause to be proud   

¶ Of the sin of avarice capitulo xxviij  
'tis sin of envy when one hath sorrow of the good life & of the weal of another to have joy of his sin or of his harm or damage for to detract & say evil of another be hind him to make discord between them that be friends. The sin of envy is much grievous & appropered to the devil with the sin of pride. if thou do evil. & thou desyr●st that other do in like wise. thou sinnest by envy for thou wilt that the other be evil like to thyself. they that have good beginning to do well and to profit in the love of god. thenvious enforce them to quench & extinkte them if he may/ the other that profit well to god and to the world also th'envious enforce them to hurt and hinder them to his power they that been perfect & in great estate & that do much good & good works to ward god and the world. thenvious adressith his engines for to destroy & hurt their good loos and deeds for how the good deed is more ●e great the more 〈◊〉 sorrow he hath & therefore saith boece would god that in all places▪ though envious had eyen tofore and behind to th'end that of the good weal that they sa we other men have they should he the more tormented. thenvious hath of custom if he here that one saith good of ovy p●one & be know or hath herd any harm of him. for he is right perfect & well just that hath in him non imperfection. anon he answereth by great envy that certainly he is a good man/ but he hath such a fault in him this sin is so perilous that uneath may one come to good true repentance. for it he is contrary to the holy ghost which is fontaine of all good and god saith in the gospel that who sinneth aienst the holy ghost shall never have mercy in this world ne in that other for ●e sinneth of his proper masice nevertheless thou oughtest wholly to understand that there is no sin so great but god may pardon & forgyne it in this world and in that other who that repenteth him with good heart but uneath and with great peive that any repenteth of such sin which warreth to his power aienst the holy ghost & his benign grace by cause he warrith aienst spiritual good like as the jews warred aienst our lord for the good deeds & works that he died   

Of the sins aienst the holy ghost/ C. xxix  
Thou ougtest to know that the vi sins aienst the holy ghost & that be specially aienst his grace: the first is presumption by which a man is bolder to sin for hope of light & soon forgiveness & so maketh the mercy of god occasion more to offend him this is presumption which maketh a man to misknowe & mis vse the grace of the holy-ghost: the ij is despair or wanhop which taketh a way the greatness of God's mercy like as doth presumption his justice as thou hast of cain when god blamed him by cause he had slain his brother abel he ansured mi wickedness is so great that I shall not mow have ●dōe ne forgiveness but saint bernard reproveth him & saith thou best caim for if thou hadst asked pradon And mercy of our lord he had given it to the & judas offended more our lord of that ¶ he was so in despair than of that he betrayed him to the death. Thei●● is abstynation that is hadrnes of heart when a man wilfully & of purpose disposeth him to fix in his malice. that he will not be inclined by any authority or reason to be turned fro hysmys opinion as egg as was which said to saint andrew I will patiently here the but what ever thou say if thou wilt not here & obey me I shall crucify thee/ the iiij is despite of penance. that is when a man hath purpose in his heart/ that he shall never repent him of his sin: and so continueth in deed to th'end of his life/ & this is most properly sin in the holy ghost. the v is for to war & deffamethe grace of the holy ghost in another like thou hast herd to fore The uj to war against truth wittingly. and specially the truth of the christian faith all these sins been against the holy ghost. & they be so great that vennethe any cometh to amendment. and therefore been they with great pain forgiven & pardonned: Example. It is read in the life of faders that on a time the abbot moyses sat with his brethren/ & every demanded of him of their thoughts and he got to each of them an answer. there was an ancient abbot which was much envious which said to him: abbot moses thou art like a common woman which a rayeth her for to draw men for to come & sin with her. moyses answered to him thou sayst truth god hath showed it to the The other said/ moses thy body is all full of venom/ moses answered to him thou sayst truth abbot. for thou seest that which is without forth only/ but and if thou sa west that which is within me/ thou shouldest yet say worse. After this said one of his brethren to him. moses fair father art not thou troubled in thyself: of that which this old abbot saith to the. he said to him no veraily. for I am such within forth as jam without forth and therefore I am not angry ne troubled   

¶ Of the yeft of pity against envy. Cápitulo thirty  
THe second yeft of the holy ghost is the yeft of pite that is properly a dew & a treacle against all felony & specially against the sin of enuyè for this yefte exsti●peth & pluketh out the rote of envy and healeth it parfightly/ thenne the heart that receiveth a dew of sweetness which maketh it to germ a rote sweet and well attempered that is the good love of the heart whereof groweth a fair tree and an high bearing right good fruit that is a virtue good and fair which is called mansuetude or benignity that is sweetness of heart which maketh a man sweet & de●●nnai●. charitable loving/ & amiable for it maketh a man parfightly to love his neighbour as himself as we have said tofore   

¶ Of the sin of ire Capitulo xxxj  
There is a good ire when one is angry against evil or aye enst default of another. & that is no sin/ but there is another evil ire which maketh murmur aienst god. or to despite god. his mother and his saints. and that is called blasphemy. if a man should say blasphemy or villainy of the king or the queen as is said of god or of our lady he should be grievously punished/ a holy man saith Alas how great ire is it to swear and to forswear and seie blasphemy of god/ for which many die of sudden death:. Example. saint gregore wherreth Exam in his dialogue/ that there was at rome a burgeys which had a son of v year of eage whom he loved merueylloussy & nourrisshed him moth tenderly this child had a right evil custom for when any thing came to him against his will anon he would swear horribly by our lords body and his members & his father chastised him not therefore. it happened that this child was seek unto the death: and his father held him in his lap. The child saw the devils how they came to his death and began to cry loud: put away father. put them away. & so saying hid hisvisage in the lap of his father his fadedermanded him what it was that he saw & he answered that he saw the devils coming for to take him. & so saying he began to say blasphemy of our lord like as he had be tofore accustomed. & anon he deide sodaily. & god showed to his father/ wherefore he so died & for ● sin he was delivered to the devils for by cause that his father did not correct him he was so accustomed: that at the death he set nothing there by. and therefore god pugnisshed him. now behold thenne what god shall do of them that b●n in great age that advisedly & wittingly blaspheme so almighty god. when he punished in such manner a child of v year of age. Iten to swear by the blood of god: or by his belly. or by semblable oaths it is right great sin. also for ire & anger some despeyrens & give themself to the devil/ Iten for ire & anger to do harm & hnrte to other in dysfaming them which is worse than to rob him how well that the evil that one saith be truth. also he that layeth hon on priest or clerk he is ex●●mi●ed & accursed by the law canon. & all that let evilly the iu●sdiction of holy church been accursed by the law. Of ire grow homicides that is to say manslawhter. clamours. indignations. ranconrs which abiden at heart meddled with hate/ great desire of vengeance/ and mortal wars among friends whereof grown over great harms & hurts which may not be guarished ne amended. Example Saint gregore rehearseth in his dialogue that there was a nun which was so angry that in what place she was she moved all way rancour pleas and debates It happened that she died and was buried in the church the night after. that she was buried. the kepar of the church by grace of god saw that she was brought before the high altar & was departed in the body & one part was brent with fire And that other abode whole/ On the morn he recounted this to the freres which comen to fore the high altar where she had be brent▪ and fond the place also brent as if the body had been visybly brent   

¶ Of the yeft of science against wrath & ire Ca xxxij  
THe third yefte of the holy ghost maketh a man clear seeing. & therefore it is called the yeft of science▪ for it maketh a man wise by measure in all things. this yeft when it descent death to the heart it plucketh & casteth out the rote of the sin of ¶ ire and of felony which troubleth the heart & maketh the man all fro himself in such wise that he seethe nothing for to conduit himself ne none other but this yefte enlumineth the heart of the man on all parties so that he may not be deceived of non other. like as the yeft of pity maketh him innocent right so will he deceive none other saint Johan saith in th'apocalypse that he saw in spirit that the holy men which were full of this yefte were all full of virtues before and behind. this yefte is the master of the hearts that is to say of the virtues of the soul for he hath ordained all things to point and by rule   

¶ Of the sin of sloth Capitulo xxxiij  
THe holy scripture saith that tofore all works thou oughtest in the morning when thou risest to yield thank to god of his benefaites and to bliss the with the sign of the cross. & to cry him mercy in very repentance of all thy sins/ & at the night when thou gooest to thy bed in like wise It is sloth for to be idle and to waste the time in vanity for all our time our lord shall demand of us straight accounts & rekeninge at day of judgement. & on what good we have employed our time. & therefore admonesteth ussaint iherome that we do s●m good to th'end that the denyl find us occupied & thenne he shall flee fro us. for truly over many evils comen by idleness Example Exam/ By 'cause that they of sodom and gomor weren commonly idle & died nothing they fill in the sin against nature. whereof they we●e grenously pugnisshed. Saint bernard saith that there is nothing so precious for our salvation. as the time & the good that we mow do in this little & miserable life by which we shall have heaven which is the life perdurable. Iten it is sloth when god warneth to do some good which thou mayst do/ And thou dost it not. Also to forget the good deeds and the sins that thou hast done. For god forgetteth them not ne the devil also ¶ Example we read that saint Exam Austin on a day studied. & saw pass by him the devil which bore a great book upon his shoulders he commanded him to tell him what was in that book/ the devil said these been the sins that the people hath forget: he demanded saying been there any that I have forgotten in time passed. The devil showed to him his book. and fond no sin that he had forgotten sanf only that on a time he had said ●o compline Then saint Austin commanded him that he should abide. and anon he entered in to the church and said well and devoutly his complin and after come again to the devil/ and bad him to show him his book there as was wreton the default of his complin. the devil searched & fond it all wid & scraped out there as was wreton the deffault of his complin. then he said to saint augstin that he repented that he had showed him his book. For by the virtue of thy prayers thou hast put away thy sin. It is sloth not to pray to god/ and not to do his devoir for the d●ed bodies as he is bound to do/ ne to do: truly his daily work when he worketh for an other man/ & not to take heed to the prayers that be said for if thou take non entencion to them. god taketh none heed to them not to withdraw another fro evil doing to his power to flee and go fro the preaching & sermons. for that is a sign that he is not on goods half. that gladly heareth not the word of god for there he may here much good to do well. & correct & chastise himself fro many evils/ & all way he may learn. Example. we read of a rich & noble clerk the which lived Exam much deliciously/ and would not gladly here the sermons for dread that he should hear something. for the which he should enter into religion/ for he felt himself lightly for to be converted it happeth that a frere preacher▪ came to him in to his chamber in which he had a moche fair bed & well arrayed. anon as he sa we him he said to him/ frere ye be right welcome but I pray you preach nothing to me▪ & he promised him he would not when they had spoken together of many things the frere would have gone his way & said to him size I have promised to you that I should not preach to you. & so I will not/ but I pray you ¶ when ye be laid down in this fair bed/ that ye will remember how the pour souls beleyed in the fire of purgatone. And there with he departed: when the clerk was laid done in his fair bed he might neither sleep ne rest when he remembered the words that the preacher had said to him On the morn when he was risen he gaf all that he had for the love of god & entered in to religion: & after was an holy man/ Now seest thou how it is good to here the word of god/ It is sloth when thou ghost not gladly ne with a good will to church. For it is the first thing that thou oughtest to do when thou art risen out of thy bed for to recomande the to god/ & in good truth thou & all thy works & business shall far the better if thou so do. Example Eleazar Exam which was patriarch of alexandrie recounteth of two cord waners which were gossybs & liveden by their craft. That one was right a good work man and had not great meiney in his house. and was all way pour. & all way he cess not to work/ That other was no good workman & had a great household and great meiney. but be doubted moche our lord god. and was allway rich. it happened that the pour● cordowaner said to the rich Thou must needs be a thief: for I am better workman than thou. & am all way pour. & thou art rich. that other answered to him softly/ brother know for certain that I have founden a place/ where there is a great treasure. if thou wilt swear that thou shall keep it secret I shall lead the thither On the morn they aroos tofore day and went forth tofore the church. and the rich man said to the pour let us enter first in to the church. and let us pray to god that he keep us fro doing any thing by which we may take harm/ they entered in to the church/ and heard the mass and the semyde. and anon after it was clear day. then the rich man said to the power. Late us now go home to our houses till another time and he said further more. brother know thou for certain that I have founden non other treasure but the church & I trust ●e●●li that if thou frequent and use it. thou shall be as rich as I am. And thus the power cord w●nn●r bycam moche rich after when he frequented the church and the sermons.   

¶ Of Prayer C xxxiiij  
THou oughtest to know that in all places and in all works one may. and aught to pray and serve good. but most specially in the church. for as the scripture saith The monasten or church is called the house of prayer. when thou goest to church for to pray to god. thou oughtest to put foo thine heart/ all earthly afflyc●ions for to take the better heed and intent to pray unto god. ¶ Example it is red of a Exam great clerk that sold all that he had: and gave all for the love of god to then the that he might the better take heed and ent● de to prayer. and retained nothing to himself/ sanf only an as see for to bear him fro town to town for to presche omtyme when he preached or sung mass or said his orisons and prayers. all way he thought on his ass. and doubted that he should be ●●olen or that the wolf should eat him. when he saw that 〈◊〉 was so troubled/ he sold his ass. & gave the money thereof for goods sake. to then the that he might the better make his prayers. thou oughtest to say thy prayers. soft and ●tylly. to th'end that the devil enforce him not to let thee/ ne that he hear them. saint ●er nard saith that one may better and more devoutly say his prap●rs by night when all things been at rest. than by day For th●nne one is not so much troubled of worldly things as he is on the day time Thou oughtest to have steadfast faith that thou shalt get that which thou demandest: if thou demand thing reasonable. For saint James saith that he that doub●●h getteth nothing and g●d saith that/ that thing which we demand we shall have. if we persevere/ and be nothing abass hid if thou have not anon that which thou demandest: For saint Austyn saith that god giveth not to us anon that whicherayed how demandest. For saint austin saith that god giveth not 〈◊〉 us anon that we our lord that he would hele her daughter the first time he answered not and she perseurede all way bysecrequyre. how w●● it be thing reasonable Exam to th'end that we require him more ardamntly/ Example we read and have in the holy scupture of the. woman of canane which phing our lord deuontl● our lord answered to hit that it was not good to give the breed of children wnto dogs/ he calsede the breed the words of savanon and the children them of Israel and▪ the dogs the paynims/ by cause thry were heathen/ but how well that by the grace of god she understood well his words she ne ●essid not for to pray. and told to him that he said troth/ but she said that the small hounds eaten oft of the cro●●mes that fill fro the table of their lord/ when our lord saw her humylyde and that she compared her to little hounds. and persevered a●e way on her request. he answered to her and said. O woman thou hast great faith▪ thy prayer is granted. And anon her daughter was whole. For the doctor saith. not in running. but in persevering the guerdon is given. And saint Gregore saith that it is not virtue for well to begin/ but to acomplissh & well to persevere. Thou oughtest to pray our lord in great reverence. and with thine heart. for he saith by the prophet: The people pray me with their mouth. but the heart is far fro me/ It pleaseth not to him the presumption of some that gone to him boldly as familiar & friend/ but he will how well that thou be great and parfyght that thou go to him in recording & in great confusion of thy sins in great dread and in great reverence as to a great lord and that thou behold the hyenes of him: and his great puissance. and after take heed and see thy lytylnesse and thy poverty thy feebleness corporal and spiritual And thou oughtest to say humbly I am not worthy to lift mine eyen toward heaven for cause of my sins. by which I have oft displeaseth thee/ But lord I that fere and dread thy Justise and pnissaunce have recourse to thy great m●rcy which for the sinners wouldest suffer thyself to die & I pray the that to me pour sinner thou wilt show and do thy grate how be it I am not worthy. that thou behold me with the eyen of thy great mercy. at left wnchesauf fro far to visit and comfort me in all my necessities and my works/ saint austin saith that or●sō and prayer is to the man an holy defence to his good angel solace. to the devil torment. and to god agreeable service/ and delight not the to make thy prayers to god ne to say words polished as some done: For saint The room saith that it is more available to say seven psalms in devotion than all the psalter in heaviness and annoy. And therefore made our lord the pater noster little and short to th'end that it should be said with the better will and devoutly/ ¶ Thou oughtest to know that two things let prayer as saith saint Ysodere/ that is or by cause that one cease not to do evil. or else that one pardon not ne forgive his evil will or male talon For like as it is long or the wound be heeled and may not avail to the guarysshing as long as the iron is within So in like wise prayer availeth nothing to him ne proffyteth as long as he hath evil at his heart/ Saint James saith that moche availleth the busy prayer of a ryghtwys man ¶. Example we read in the holy scripture in the third book Exam of kings that Helye the prophet which was a man and passable as we be. For the sin of a chas king of Israel why the sinned much greatly against our lord: and made the peple●o sin. he prayed our lord that it should not rain ne dew on the earth. And so he died not by thespace of three year and sy●e more nethes. and after he prayed to our lord to sende● them rain. ¶ And the heaven gave rain and to th'earth fruit/ by which thou mayst see that moche availeth prayer of a good person. Exam Somme there be that for their high singing ween to psease much god. ¶ Example/ It is red that in a monastery of Cy●●e●uly. onn a time at matin●s one had begun a psalm in a mean/ And in that point and tune the old men continued. And there was a young monk which was proud which lift up his wis above the other. And how well that the ancient men/ would have kept still contrary to him. yet some of the young monks sustained their note & point in such wise that the old men were still/ but anon issued out of the mouth of the young monk like an hoot yr●n all read/ and it transported to them that had helped him This is aienst them that sing more by presumption than by devotion And therefore saith saint austin all the time that I me dely●ed more in the song than in the words and scrupture that I song. I contesse that so oft-times I sinned grievously/ ¶ Example. It is red of a Exam simple woman that oft went to the church. The pressed of the church had a ●ght evil wis. And all way when he song this woman wept The p●●●ste saw that she wept and had supposed that she wept for his fair singing. & enforced him to sing the more higher and loud: and more strongly that he ●onge: the more the woman wept The pressed might not longer tarry but went to her for to demand wherefore she wept in the chy. ●●x/ when he song/ Alas sire said she I aught well to weep. For I had an ass that died to me much good labour whom I have lost. and me seemeth when I here you sing/ that it is he. The pressed which supposed to have had praising departed and went his way all confused and mocqued ¶ This is aienst them that in their singing look more after loange and praising of the world than of our lord Example It is red that in an abbey where as saint benet died there was a monk which had a right good wis & it happened that Exam in the vygille of Ester. he blessed the taper of way/ and of his wis resowned a melody so sweet that it seemed to all them that heard it that it had been the wis of an angel: when the paskall was blessed. the monk was never seen after. and it is sup posed that it was for that he glorified himself overmuch in his song and this is against them that glorify themself over moche in their song▪   

Of them that speak in the church when they should pray god/ Capitulo xxxv  
IT is sloth when thou art in the church & oughtest to pray god & thou troublest and lettest other. For the wise man saith that anon as thou art in the church. thou oughtest to remember wherefore thou art made a man thou oughtest to read & sing if thou can or pray to god to thy power. many there be that do nothing but ●angle and distrouble other and let them and they do many harms. ¶ Example/ It is red Exam that on a time saint martin sang mass and saint bryxis helped▪ him which saw behind the altar the devil which wrote sins that meu died in the church as in laughing in spekking and in letting the divine service and office. so it happened when he had moche wreton/ he had not enough of parchemin for to write yet more that was done And he drew out the punishment with his teeth so strongly that it broke and knocked his heed against the wall And when saint bryxis saw that he began to lawhe much strongly when saint martin had ended the mass he blamed him by cause he had lawhed in the church Saint bryxys told to him the cause and saint martin conjured the devil. that he should say to him all that he had wreton the which said to him that it were the sins that were done in the church. saint martin preached this to the people/ And they confessed them of their sins/ And so the devil was constrained to defface and strike out all that he had wreton. another Example. it is red of an old woman that when she was Exam in the church she lawhed allway murmured & letted her fells wes to say their ousons & prayers. how well that in other things she kept herself right well ●oo sin when she was d●ed all the membres of his body were found fair and clean safe the tongue/ for their issued out of her mouth a great serpent wyht a great multitude of toothes which gnawed upon her tongue   

¶ Of evil spending the time Capitulo xxxv  
IT is sloth as we have tofore said to occupy the time in folly. for it shall never be recovered: Example A religion person of clerevauly rehearseth that an holy man herd a voice which plained him marvelously And he demanded what him eyeled. & he answered to him that he was a soul dampened which complained his damnation & said that the thing why the most tormented the dampened souls▪ is the time that they have lost and evil spended in this world. for they might well have done so much good that they might have had the life perdurable the which they have lost by their negligence of this sin been not quite the hunters ne hawkers which wast the yr time in such vanities. & dispend the goods that god hath lent to them in dogs and hawks whereof they shall render & yield straight a compte at the day of judgement & many times they leave to serve god whereof they shall in th'end be right grievously punished. the holy canon saith that it is not found in holy spripture that any hunter was ever saved ne saintifyed And saith yet more that he that seethe the hunter & delighteth him therein that he shall see our lord in great anger. Example A doctor which was called peter de clugny rehearseth of an holy man which was in his prayer on the good friday the which was ravished in spirit unto ester day and said that he had seen in purgatory a knight which had b●n in his life a chaste man. a good alms man. and of good life. but he had loved over moche the disport of hawking. and therefore he had like an hawk which tired and eat his hands & marvellously was therewith tormented/ Of this sin be not quite they that wast the time in jousts and tournoys. ¶. Example we read of a knight Exam that frequented and used gladly the jousts and tournoyes: but he supoosed that such games had be not sin. For he was devout enough toward our lord: a preehar came & said to him that out of these games issued the. seven deadly sins/ First that is the sin of pride. for it is not do but for vain gloyre and for to have. praising of the world/ Iten it is envy for all way that one hath envy upon that other by cause he iousteth better & is more habyle in arms than that other: Iten it is sin of ire & of wrath. for sometime that one hurteth or sleeth that other by wrath. Iten it is sloth for it is time lost and is nothing but vanity. Iten it is avarice for oft-times they take and ransom one that other and take f●o them their horse and their harn● is & make sometime ●heuyssaunce and great extortions to their subjects for to make their games & es●atementes/ Item it is gluttony for in such games be made great mangeries. banckettis/ & great dispenses not only of their own but of their subjects. Iten it is sin of lechery for many times for t● please their loves & concubines they enforce them greatly and sometime as they say they bear thensigns & tokens of their foolish ladies and loves/ And for the evils that been done & ensie we thereof holy church hath ordained that they that dyen in such games of what estate they be they shall not be buried in christian buriels And if for doubt or for love they be buried in christian buryels it should be more to their damnation than to their salvation when the knight herd this he know that it was truth. And as he to fore had loved such games he hated them ever after and despised them marvelously   

¶ Of vows Capitulo xxxvij  
IT is sloth and deadly sin not to fulfil his vows within the term set if they be reasonable. and may be goodly done They that make vows/ aught to be men of xiv year of age/ & women xii year of age & aught to have such wit and understanding that commonly the said age requireth. And if there be no term/ it aught to be done the most hastily that it may goodly be done/ for the tarrying dysplaiseth moche. to god/ as the holy scripture saith I counssi●● the thou make no vow over lightly for the peril that is in the not accomplishing/ & that thou say in making the a vow. that if thou wilt not ne mayst not do it but by the counseyl of a good confessor thou mayst in the stead of the vow do other thing such as he shall charge the with. Item if thou made a vow that thou mayst not well accomplissh: thou mayst do it to be changed by some man that hath power. ¶ Item thou mayst revoque the vows that thy wife hath made in thy company/ and of thy children that ●●n in thy governawce when thou knowest it first/ or elliss not/ Thy children done well/ if they make the a vows in which thou hast a vowed them/ but if they do it not they sin not if they were not consenting in the age afore said The religiouses aught not to make vows without licence of their sovereigns. or of their prelate's or abbott●s   

¶ Of them that have cunning and use it evil Ca xxxviij  
IT is sin of sloth when thou hast science & cunning & thou usest it not well Thou oughtest to show it by work by predication & by enseynementes & teaching. For if thou so do thou dost right well And if thou do it not thou bearest letters against thyself as died Urye which bore the letters of his death/ and it shall be to thy damnation. For the holy scripture saith that the servant that knoweth the will of his master or lord/ if he do it not/ he shall be grievously punished/ the Exam doctor saith if thou know a gospel or a good example thou oughtest to preach it or else thou sinnest. For as moche is worth science which is not put in ewer as treasure that is cast away. sloth is idle: and all sleepy and it profited not to himself ne to none other ne hath no rest of heart ne of thought he that is slothful intendeth but to yield words in plays and idleness. ¶ Example. We read in the life of vitis patrum Exam that a young frere demanded of an ancient & said to him fair father what shall I do for I may not endure ne tarry in my tell. And he answered to him and said fair son/ that is because that thou thinkest not well on the rest that we intend to have in heaven. and on the pains that we aught to fere and doubt if thou thouhtest heron well and diligently. and thy ●el le were full of worms. And thyself in them unto thy neck thou shouldest well abide there without being afeard. ¶ It is Sloth and sin when thou hast wit and understanding and canst not thy Pater noster the ave maria. and the Credo with that that aperteyneth to thy believe. And that aught to teach godfaders and godmoders to the children that they hold at the font of baptism. ly●e as the priest enjoineth them at the crystening if the father and the mother do it not▪ or if they fail le or die to fore the age they aught to know it   

¶ Of the pater noster Capitulo. xxxix  
THe pater noster is the most worthy and the best prayer that is For it contryneth seven petitions in which werequyre and pray to god our father that he give to us the seven yefts of the holy ghost And that he deliver us fro the vndedely sins and that he give to us the unpromises which he promised to his friends. For to speak briefly it containeth and encloseth it all that the heart may desire and demand of god And our lord Jesus christ made it short to th'end that it should be said with a good will and oft. ¶ The seven petitions of the pater noster be when we say: Pater. we pray benevolence. For we call him piteous. when we say noster we take away pride. For we call him not singularly our father but of all when we say qui es in celis we bear to him reverence For we say not only that he is lord of earth: ne of the things of this world. but also of heaven/   

¶ Of the seven petitions of the pater noster/ Capitulo xl  
THe first petition of the pater noster is Sanctificetur no men tum wherefore demand we the petition of our lord that his name be saintefied. is it not so/ yes For all the scuptures witness it. but yet he might be sayntified in the hearts of many more. that is to weet in the hearts of paynims. why the believe not on him to th'end that they believe. serve. and honour him in their hearts. and know and believe on him more firmly. than do the falls christian men/ and to th'end also that they have knowledge of his name by the law & that they have the love of him by th'office of love. and also that he be saynctified in earth the better in the hearts of good people by the more great knowledge of charity and by great sweetness of love. whereof. Sanctifycetur & cetera. ¶ The second petition is Adueniat regnum tuum▪ what is that we demand when we say. that his royalme come. Is he not thenne king. hath he not thenne his royalme. yes. but we demand that he come: & that he show him by grace to them that he is not yet magnyfested and showed. that is to weet to them that be now born/ & that been yet to be born/ And therefore we say/ O father celestyal we pray the that they which by nature of flesh be gendered/ and which by grace be generate in the holy font of baptism. And makest them just. and by the clearness of thy justice/ be thou showed to all them which be sons of thy royalme. And like wise as thou regnest in the just and good persons/ so take thou away all wickedness and all iniquity of the enemies of hell and will also regne in them which been yet in sin. whereof. Adueniat reguum tuum & cetera. The third petition is. Fiat voluntas tua sicut in celo et in terra/ we know certainly that they that be in heaven doubt nothing to do the will of god/ and by cause that a child of a day old may not be upon earth without sin. Therefore we pray him. that like as the saints done his will in heaven. and the good and just people done it in the earth to their power/ hue well that we may not do after their proper perfection. that it please him to give us grace that we may do his will after our little faculty and not only his will be done of good people but also of the wicked by remuneration of sin. and by operation and working of good works/ whereof/ Fiat voluntas tua sicut in celo et in terra/ The fourth petition is: Panem nostrum cotidiawm da nobis hody/ Thou oughtest to know that god hath made a man of double substance. that is to weet of substance spiritual touching the soul and of substance corporel touching the body & therefore he hath need of two loves of breed/ one for the soul and that other for the body. the soul is fed with the breed of holy scripture and the body of natural breed. The faders carnal owen the breed natural and corporal to them And to their children by the grace of god which maked it to come/ For without him we mow not have it ne spyrituel also. The faders spyrituell been the prelate's and the priests which owen to give to us the spiritual breed that is the doctrine of the holy scripture like as god commandeth them in the gospel/ But alas as saith saint gregore The world is all full of priests: and nevertheless there be some that here gladly the word of god But there be few that will say it Alas what shall many priests say at the day of doom which have take th'order of priesthood. and nevertheless they be not ashamed to live disordynatly. For which saith the wise man that the evil priests make the ruin of the people by the evil examples that they give to them: Thou shalt not scarcely find them in the church for to teach and enseyne the people/ ¶ But forto receyne thoffryngis/ ¶ And also thou shall find them with the people dissolute and foulle of evil manners and thou shalt not know ne see any dyffaulte/ of the habit of the secular men to whom they should teach and endoctryve And do not but they been at plays and esbatements more dissolute oft-times/ than other been/ both in words & in deeds. There swear they and forswear them. And speaken evil: and wicked words both of deed men/ & also of living ¶ Their rents and revenues they demawde rigorously and oft-times to great hurt and damages of the pour people & say to them great vylonnyes and take them sometime with both hands/ They he clad with the wulle of the sheep of our lord and eaten the flesh and after let and suffer them to die for hunger for fault of feeding them with the word of our lord like as they be holden and bounden/ Of which word many cannenot ne know it not but go to taverues and dunke and eat more that needeth: and oft fallen at debat and fight to guider. They live lecherously and dispend their good evil & lewdly the goods of them that been departed out of this world & full little do they their devoir. And that wrose is/ many therebe so dissolute that it is great pity of their evil life and evil examples which they show to the world For they slay them whom they should quyckne for whom they shall yield a count full straight at the day of judgement to our lord: like as the prophet saith. I shall demand saith he of the pastors & herdsmen of the church the blood of the souls that by their default and negligence been peasshed and dampened And therefore be they not displeased when truth is said unto them. For saint bernard saith that it is better to displease for to say truth than to please by flattery Atte lest saith saint Gregore if they have not science and cunning for to preach to the people And seek them let them live so well & keep the way of innocency for to give good example/ ¶ For the good life of priests is the science Exam in the which the lay people aught for to study in. And they that be no clerks. By the words afore said we demand of our lord that he give to us the breed of health and of doctrine/ the which the priests should give to us. & we seie Panem nrm cotidianun father give to us corporal breed. & make the land co germ & bung forth fruit for to sustain us bodily & give to us spiritual breed that is to weet iuspire our prelates & our priests of the church that the doctrine which thou hast given to them. they will distribute to us wisely & charitably & if they will not good lord we pray the that thou wilt feed us with the dinyne inspyrasyon of thy holy spyride to th'end that by the we may have the breed of spyrituel life withinforth the which it please him to distribute to us by devotion Thus panem nostrum totidianum da nobis hody. The upeticonn is dimit nobis debita nostra licut et nos dimittimus debitoribus nostris/ Alas how this petition is greatly doubtous & perilous to much people that say it/ Certes it doth to them more harm than good many there be that by their tongue and evil wrath be so harded against them that have done to them any displeasure that they would well have them slain of their proper hands. and also hurt in all their goods And neither for the love of god ne for prayers required to them. ne for mercy that is desired of them will not take any satysfation ne make peace ne acoorde with them. Of such people saith the prophet that their prayer is turned in to sin as touching themself. And how well that they been such and so paruerse that they may not be more yet have they not dread in the world but kneel down on their knees to fore god and tofore the altar and say this prayer O ye right cursed sinners what is this that ye do. ye prayer again yourself ye will not pardon ne forgive to them that have trespassed to you. and yet ye pray to god that he pardon ne your trespasses like as ye pardon theyres. ye move god against yond. and make him more angry than ye appease him Certes what somever pardoneth not any thing that had be done or said to him god shall never pardon to him his sins for he himself prayed for them that put him to death who me he might have confounded and destroyed if he had would the holy scripture saith that he that/ hateth an other is an homicide or manslear & hath no part in the kingdom of heaven Now let him beware & take heed what he shall say that is in such estate/ for it is better to him to be still & say not than to demand pardon when he will not forgive. Thus dimite nobis debita nostra. The uj petition is/ Et ne nos inducas in temptacionem Thou oughtest to understand wholly that we aught not to demand of god that we be not tempted. but we pray him that he will not suffer us to be surmounted of the temptation. The temptations proffiten moche to much people/ for by the victories in withstanding them they shall have the crown of glory like as saith saint James. well happy is he that suffereth temptation For when he shall be proved. he shall have the crown of perdurable life. And yet saith saint James right dear brethren esteem and take in you all joy of the spirit and of grace when ye shall be tempted with diverse temptations for by the patience that ye shall have ye shall possess your souls in perdurable glory Three things there be that tempt us in this world that is to wite the flesh/ the world and the devil The flesh tempteth us by gluttony and lechery/ the world tempteth us by prosperity and by adversity. the devil enforceth him to tempt us to sin and therefore we say father suffer us not to be tempted more than we may suffer ne bear/ but give to us strength power & will for to suffer well the temptations to th'end that we may have victory. Thus. Etne nos iuducas in temtacionem.  
The seven petition is. sed libera nos a malo many evils there be to which humane creature is subject and of which in no wise by himself he may not keep him ne esche we them. which may be dystyngued in sex manneres. There is one evil of the body and an other of the soul ¶ Item one evil of the sin: and an other of pain ¶ Item an evil of this present world And another of that which is to come And of them that depend of these we demand of our lord that he delivered us of when we say/ Sed libera nos a malo. Lord deliver us fro all evil not only of the little evils but also of the great Thus Sed libera nos a malo Conclusion of all these petitions afore said is Amen that is to say as verily as we demand in all the petitions to foresaid so good lord be it. This prayer we aught to say oft. for god made it and s●ewde it to us how we should pray And certainli no prayer may compare to this/ ne is more prosytable to us some there be that glorify themself in saying many other prayers and in reading many psalm; in the psalter. And when they say them with the mouth of times their heart is set on worldy things: of whom our lord saith the people praise me with t●● mouth b●t the heart is far fro me: we blame not ne gainsay against such prayers: ●t to say devocyens. but we praise moche if with the polixite of the prayer be the devocyen of the heart.   

¶ Of the ave maria/ capitulo xlj  
ave maria is the fairest salutacyonn and that best pleaseth to the virgin marry of any thing that is: & yet it to should please her better who that will say in th'end ventris tui ihesus She is mother of mercy & of grace Queen of heaven/ lady of angels our sweetness our hope. by whom after god all the world is sustained. The just men by her have consolation. The sinners pardon: the seek health. the angels. the archangellis. the saints gladness. the devils confusion. And the holy tunyte. glory: That the just people have by her ●osola●yon it appeareth by this example. ¶ Example. We read in the history of saint Exam Basille. and the same witnesseth philibert bishop of carnote in Cezarye that Julyen thappostata which was first amonke. & after forsook his custendom/ and was Emperor of rome And when he came in to the city of Capadoce saint basil bishop of the same city/ Which seemed devoutly the virgin mary made to him a present of three barley loves:  
¶ For he eat none other breed. Julyen was much angry and sent them again/ & after sent to him a truss of hay saying thou hast sent to us meet for beasts unreasonable wherefore receive a like present like as thou as sent to us saint Basylle sent him a word again we have sent to the such meet as we eat. and thou hast sent to us meet of a dumb be'st/ Julyen anfuered to him when I have put in my subjection all the royal me of pierce/ in despite of the I shall destroy this cite The night after saint basil was in the church of our lady and saw a vision a great innltitude of angels and in the mids a lady which sat upon a throne. and said to the other. call to me anon mercury for to go slay iulien thappostata which blasphemeth me & my son. This mercury was a knight which for sustaining of the faith of eat cust iulyau had put to death and was buried in the same church of carnote anon this mercury by the commandment of the virgin marry arose up and took his arms which were kept in the church & went in to the battle where iulien thappostata was and anon as he saw iulien he smote the horse with his spurs & came hardily to him and smote him thurth the body and departed so that noman wist where he became and iulien dying filled his hand full of his own blood & cast it in to the air saying thou galileen hast vanquished me: he called our lord galileen by cause he was conceived in galilee: thus died iulien thapostata/ & all the people left him. then came they of pierce & flew him fro the heed to the feet. & of his skin made a stole under the feet of the king of pierce aienst whom he went to make war when saint basil had seen this vision he went to the place where saint mercury was buried & his arms. and opened the sepulture & fond neither him ne his arms. and he demanded of the kepar of the church who had taken away his arms. the which said that they had been there at evensong time before/ Saint basille went his way. & on the morn as soon as it was day he came again to the sepulture tofore said. and fond the body of saint mercury his arrives & his spear which was all bloody. & forth with came anon a man fro the battle which recomptedto him the manner how iulien had be slain of a knight which was not ¶ known what he was ne where he became: Now seest thou how the virgin marry delivered saint basile and the city fro the hands of▪ Julien. Thus the just people have comfort by her. And I said also that the sinners have by her pardon and remission of their sins. as it appeareth hereafter by the life of Theophyle/   

¶ Of the life of Theophyle Capitulo xlij  
PHylibert bishop of the city of carnote recounteth that in the year of our lord v C xxxvij in the wyasme of cecylle in a city was a man named theophyle the which was vycary of the bishop and governed all the bysshope●●ch And he governed it so well and wisely that when the bishop was deed all the people chaas him and said that he was worthy to be bishop: but he would not be it. and answered that his of syce sufficed him/ & so there was another made bishop which deposed Theophyle of his office. whereof he was much angry in such wise that he went to an evil jew for to have counsel how he might have again his office. The Jewe made him speak with the devil the which said to him if he would renye god and his mother and renonce his christendom. And thereof write to him a letter of his hand he should remyse him in his office: Theophile agreed to all and made to him a letter and sealid it with his seal and signed it with his sign manuel. ¶ The devil made anon that theophille was on the morn in the grace of the bishop & was set again in his office/ After this Theophyle advised him better and repent him moche of that he had done. And wist not where to have recover for he had renayed god and our lady by his letter sealed. he advised himself that our lady was pi●ous & mother of mercy & entered in to the church founden in the honour of her. and wias there by the space of. xl. days in praying the glorious urgyne mary that she would receive him to grace. It happened that on a satreday night that he in wailing & weeping fill asleep and the/ glorious virgin appierde to him & blamed him strongly of that he had done and after she said to him that he should nothing doubt but that she should get grace and pardon for him ot her son. & anon she took fro the devil mygntily the letter that he hat delyurede to him: and she laid it upon his breast. to th'end that he should know certainly that he was no longer servant ne bounden to the devil of hell when he awoke and fond his letter noman ooude express the Joy that he had and on the morn: which was sunday. he went son as he might to he church to fore the bishop & recountede to fore all men all the feat & how it had happened to him whereof there were many which had great hope to have mercy of their sins by the glorious virgin marry. The bishop commanded him to cast the letter in to thefyre after that the bishop with all the clergy/ brought him to the aultre and their gaaf him the body of our lord/ and in receyning him his face became as clear as the son. and after he abode i● the church loving god and the virgin mary by whom he had be delivered unto thee/ third day that he died holily and we'll. now hast thou heard how the sinners have byhir grace and pardon/   

¶ How angels & saints have by our lady joy: Ca xliij  
WHo that should write all them that by the virgin mary have be guarished & heeled of the malady of the soul and of the sickness of the body him behoveth over great a book. whereof we leave by cause of shortness. Also we have said that the angels▪ archangel's. and saints have by her Joy & gladness: For by her many sinners been called to penance. and the gospel saith that the angels have more greater joy of a sinner that repenteth him and doth penance than they have of iiij. s●o●e xix. rightful men that never sinned. The holy saints when they see us come in to heaven have great ●●ye and gladness for as much as we been their friends and their brethren. and like as commonly men rejoice of the weal of his friend/ The devils have by the virgin mary great confusion when by her the sinners be delivered fro their hands/ like as thou heardest of theophile. the blyssyd trinity hath glory touching to us. For Jesus christ hath bought us with his precious blood: Now let us so do in this world that we may come in to her company. who somever that salew●th oft and devoutly our blessed lady with the said a●e maria. he shall find comfort and help in her. and she shall defend him fro the devils and in th'end she shall reward him without number/ saint bernard saith that he aught tarry for to serve him whom he calleth in his necessities. and helpeth him nothing. like as he would say that none who somever he be shall require her devoutly. But that she shall do him comfort and aid: Therefore saith the holy scripture: how well that god heareth not the sinners when they pray to him yet what somever sinner thou be leave not to serve her and to love her for if thou persevere and continued. verily she shall get grace of her son and pardon of thy synnesBut beware and keep the well that thou sin not in that intent Exam ne in hope thereof. For that should deplease her. ¶ Example we read of abbot johan which aroos after his death and said who that would be saved. should sale we oft and devoutly she virgin mary with this greeting. ave maria and when he had so said he was deed as he was tofore. Another example we read of a knight that had a castle nigh unto a common way And all them that passed tofore the castle he rob without pity. And he had a custom that every day without f●illy●y he would great our lady with an ave maria. It happened on a time that a religious man passed forth by and anon sent out his servants for to rob him the religious man prayed them that they should bring him to their lord/ For he had to speak with him secretly/ when he was come tofore him he said to the knight that he should do come all them of his house for he would preach to them the word of god. when they were assembled ye said to them ye be not all here. for the lords chamber lain was not there And the lord commanded that anon he should be ●ette and anon as he was ●omen and saw the religious man he began to torn the eyen in his heed as one enraged the religious man said to him I conjure the in the name of god that thou say to us what thou art & what thou sechest in this castle he answered to him/ I am said he no man but I am a devil. that have taken the form of a man and have duelled in this castle with this knight the space of▪ xiii. year/ and our master the great devil of hell hath sent me hither. to th'intent that if this knight had forgotten to say on day to our lady one ave maria: Incontinent I should have put him to death but the day that he said it. I had no power over him when the knight herd this: he was abashed. and kneeled down to the ●●et of the religious man and required of him pardon/ and fro than forthou he lad a good life The religious man commanded the devil that he should go in to such a place/ where he should never noye ne grieve him that seemed▪ the virgin marry Now hast thou herd how this knight for saying every day one/ ave maria. was delivered fro she devil and brought again in good life. Example. it is red how a knight was moche Exam devont toward our lady/ but he was much lecherous/ It happened that on a time as he passed thurth a wood that he had so great hunger that he uneath might go forth/ he required devoutly the blyssyd virgin marry of help and comfort/ And she for to withdraw him fro his sin sent to him by two: fair maidens right good meet in a ●oul styuking platter which prayed him sweetly that he should eat. and he answered to them again that he should rather die for hunger/ than eat of that good meet. by cause the platter was so ●oul that the good meet was in. They answered to him if thou that art a man mortal wilt not eat of this good meet by cause of the filth of the platter and hast so great hungres/ how weenest thou thenne that the virgin marry which is so fair and so sweet take in grace & thank the fair salutations that thou presentest to her every day when thy body is so foul & vile of the ordnre of lechery & other sins of which thou art all full. for which cause thy service plcseth not to her son ne to her/ and yet thou wilt that they receive them. wash thy body by confession and amendyng of thy life so moche that it be pure and clean or else thou losest thy pain/ And when this whas said they departed. & the said knight lost his hunger and confessed him & amended his life. and after served our lady by long time holily to the honour of of her son our saviour Jhesu Christ/ which liveth & reigneth and after died and was saved. Then aught the Just and rightwise men have great hope for to serve our lady when that sinners been by her saved.   

¶ Of the holy name of Jhesu Christ Capitulo xliiij  
IT is slonth when one nameth the name of ihesus in the church and inclined not his heed ne his knee for right so followeth the ordinance of the law Canon. & saint paul saith that the name of Jhesus is above all other names for the which every knee of heaven of earth and of hell aught to bow. saint bernard saith that the name of Jesus is meet comfortable meet which strengtyth and maketh a person to live hesayth that allway when he is named/ that we been comforted/ yet saith saint bernard▪ that this name ihesus is called a fontaine▪ for of him issued three rivers on the tree of the cross that is to wite words of sweetness which signify confession/ effusion of blood which signifieth affection water for to wash▪ which signifieth compunction. Item he saith that the name of ihesus. is said medicine for no thing restraineth so much the anger of ire the swelling of pride/ ne healeth the wound ne restranith so much the flux of lechery ne atemperith the thirst of avarice/ ne taketh away all stench and ordure. as doth the name of Jesus Iten saint bernard saith that it is called light & saith fro whence is comen through all the world so great light of faith. but of the name of Jesus. This is the name saith he. that saint paul bore tofore the kings/ and tofore all people as a light upon a can stick. Iten said seint bernard that this is a name of great savour & of great sweetness & saith if thou wilt writ I will not read if it speak not of ihesus▪ A doctor named richard of saint victor saith that ihesus is a name right delectable moche comforting the sinnar. and it is the name of holy hope. I pray the saith he that thou be to me ihs. for Ihs is as much to say as saviour Saint peter which was pope of rome saith that ihus is the name that giveth clearness & sight to the blind men heeringe to deef men going to the lame: speech to the dumb the life to the deed and all the power of the devil it taketh away & out of the bodies in which they put them. Item he counseilleth the and exhorteth that thou have this name in honour and reverence & his blessed passion and to th'end that god have the in keeping: that thou say every morning and every evening in making the sign of the cross upon thy breast▪ Ihs of nazareth son of god which sufferedest death and passion have merry of me Or say in latin in this wise. Jhesu nazarene fili dei mice rear mei. Example It is red of a man that so said & when Exam he was deed the devils would have taken his soul but anon out of his breast and of his forehead issued stars so fair and clear that they might not approach him. and an angel camfro heaven which delivered him and raised/ the which said if I had known in my childhod the goodness to call the name of Jesus. I had admonested all the world to my power to call on the said name of ihesus for many perillis   

¶ Of the yeft of strength against sloth Ca: xlv  
THe fourth yefte of the holy ghost is the yeft of strength when god giveth it to a man he giveth to him a new heart/ hardy and noble for to despise all worldly things and he may promise' and give hardiness and for to suffer all the Exam evils that the world may do and say to him▪ Example. we read that after the fist of penthecoste when thappostles were armed with the yefte of this virtue by the holy ghost they were strong and hardy for to suffer all the harms & pains of the world. And had joy when there was done to them any shame or grievousness. who that is then armed of this gift he may well fight against all sins & all adversitres which is but a light thing to do to a vigorous heart Then let every man dispose him to get this yefte of strength/ thathe may mightily fight and resist sin. and joyously with patience suffer pain tribulation and adversity for the love of our lord/   

¶ Of the sin of avarice. Ca xluj  
IT is avarice for to think over moche on the goods of this world and to get them ill and again conscience it is vsure for to lean for winning as done some usurers which lean money for chevisance upon horse on wheat/ on wine or fruits of th'earth/ which they take in pledge or gauge with on't to reckon the said fruits in payment And yet that wrose is they will reckon ij or in times in the year for to have their entrees of their proper debts. These been cruel and vigorous usurers. Other there been that lean upon a bargain mad intending for to have some guerdon or reward in money or in cups of gold or of silver or in robes/ or in horse. or in wine/ or in fatteswyn. or in prebends for to give to their children/ or in other things: And all is vsure when ovy man taketh by cause of pressed or lening. all usurers and their heirs been bounden to make restitution all that they have usured or attestre they ought to do their devoir & power to restorr/ or else to have great sorrow at their heart if they may not make restitution/ for if they die without doing itif it be known/ they Exam aught not to be buried in christian buryell is Example an arch bishop of besanson master in divinity/ recounteth that man abbey was buried an usurer for the profit that they of th'abbey received and was buried in their cloister. but every night he aroos out of his grave and discowerd their houses. and would not suffer the monks to sleep ne erst and oft-times was out of the amyto●ie and alway in the morning they brought the body in to the grave▪ It happened that an holy man conjured him and demanded of him how the monks might have their rest he answered and said to him like as I have angered god by vsure in like wise I shall not rest day ne night ne the monks neither unto the time that they have put out my body out of their cloister and when he was put out & buried in other place not hallowed he never after grieved them It is avarice to do falls merchandise and to sell by false measure & for more than it is worth. & to buy for lass than it is worth for money paid tofore hand. To lean upon pledge/ and that the pledge be lost for lass than it is worth if it be not paid at day set/ For to sell the thing for the more derrer by cause of the abiding of the payment Andrea for to retain and keep thing founden/ For saint Jherome saith moche folk ween to be without sin to retain that they find/ & say god hath given it to me. to whom should I yield it they. know saith he that it is sin like and semblable to theft & ravine if they render it not again and they know to whom it longeth & if they know not/ the clerks say that they aught do cry it openly & do say it in the churches/ ¶ And if they find none that have lost it. That theme they dispose it by the counsel and advice of a good confessor: Or if they be pour to retain it and Exam pray for him that hath lost it/ or give it for goods sake Example: It is red in the life of saint albon/ that on a time saint martin went saying his hours and fond a penny the which he retained and put it to his owen profit. when he came toward his death/ the devil came to the feet of his bed. and begun to make great frste & to cry marvelously seit martin herd him and conjured him to say what he demanded and sought there Thenne the devil answered to him and said I tarry for thy soul for it is mine saint martin demanded of him wherefore The devil said. thou fondest on a time apeny of which thou never madest restitution/ but hást retained it/ when saint Martin herd this he prayed god to give him term for to restore the penny & make satisfaction. god suffered him to live a space of time & to give the penny for god's sake. then the devil fled away all confused and enraged. Now seest thou how the soul of saint Martin was in jeopardy for apeny Theft is evil avarice: It is theft to take or retain other men's thing with wrong and without the will of him to whom it belongeth/ ¶ And the law saith that the sin may not be pardoned/ Exam but if restitution be made to his power. ¶ Example It is red of a frere templar of them that be crossed that on a time he took apeny of his brother the which was in the temple religious as himself was. and had never done other evil but the same. ¶ It happened that on a day god sent him a sickness much terrible of which he deide And when he was deed he was brought tofore god/ and the devil said to god. Sire know ye that this soul is ours/ and our master of hell. ¶ For on a time he took fro his brother religious apeny. of which he made no restitution. ¶ And thou hast said. that he that shall have of another unto the fourth part of a penny shall never have part in heaven. ¶ The angel which was on that other side wist not what to say. safe he said/ good lord have pity of this pour soul and must he for so little a thing be dampened. ¶ then ansuered our lord nay I will not. But I judge that he be cast in this pit all full of lead boylling. to th'end that he do penance of the sin that he hath done. and after that the soul return in to the body for to go in to the world and for to make r●stytucion to his brother of the penny that he had rob fro him. then th'angel that held the soul let it fall in to the pit of boylling lead▪ & there he felt so gre●e pain and sorrow that none earthly thing may devise: ¶ It happened that the soul came again to the body and said to his religious brethren/ know ye for certain that I came fro the judgement of god/ the which Judged me in this manerr. And recounted to them all the truth. and after said. I pray you that ye will deliver to me apeni for to restore to this brother of whom I took it fro and assoon as he had made restitution the soul departed fro his body and was saved in heaven/ ¶ Example. It it is read of Exam a thief which was so evil that there was no murder ne harm done. but he was thereat & died it/ It happened that he was taken and by justice hanged for the evil feats that he had done and after there passed by a knight which beheld this thief and said to his men vermily there hanged a fair person and a tall man. will ye take him down. ye said they/ and they took him done fro the gallows and in taking done the thief said to them: Alas gentle sires I pray you that ye take me done softli For I am not deed. and they demanded him how. And in what manner he had abiden there so long without dying and he answered to them that when he was in the world he said every day v pater noster & v ave maria. in the honour of v wounds of our lord. and three pater noster and three ave maria in th'honour of the trinity and that never he had done other good than that. and said to them. I pray you that ye will send to me aconfessour. and so died they. And then he confessed him and was saved pedurably.   

¶ Of Sacrilege Capitulo xlvij  
IT is reallege when the body of our lord is vilaynously treated as the heretics done and they that use sorceries and the evil priests for lucre and winning and in like wise of other sacraments of holy church. Also when one ●●●leth breaketh or treateth villainously the saynttuaries. the cross. the chalice. the chrism. the corporas. the vestiments hallowed/ and other holy things when one layeth in ●…th and maletalent hand on any clerk or any person of the ●…che. ¶ Also when one taketh any thing and beareth it evil out of holy place/ be it hallowed or not hallowed. ¶ Item if one take away in place not hallowed/ any thing hallowed it is saculege/ and in like wise of thing not hallowed out of hallowed place ¶ Of this sin be not quite they that dispend evil the goods and the patrimony of Jhesu christ/ ¶ Also they that retain by their evil avarice that which they aught to give to the power or to put in good usage   

¶ Of Symonye. Ca xlviij  
This sin is called Simony by cause of an enchauncour which was named Simon. which on a time would have bonght of saint peter the apostle the grace to do miracles. to th'end that he might the better sell them. And therefore been they called Simonyaks. they that sell or buy the goods spirituell: and it is among all the deadly sins the greatest. For spyritualte is greater than temporalite. They be symonyakes that for yefts or for promesses or for prayers or for carnality do so moche that they or other been. helpers to dignities of holy church. as been bishops. abbots/ or other dignities which should be made by election. Example It is red of an abbot Exam that when he died he prayed and counseilled his monks that they should make his nephew abbot after him and so they died It happened on a time that this abbot went in disporting him alone by a fountain that was in his garden ¶ And he herd a voice that complained him sorrowful in great complaints/ Thabbot conjured him to tell him what he was & he said that it was the soul of thine uncle that late was abbot & was in the fountain merueilleusly tormented and brent/ by cause of the carnal affection and love that he had to the. by cause he had prayed the monks that they should make the abbot after him. ¶ Thabbot answered to him how may it be. that ye suffer such brenning in this fontaine which is so attemperat The wis prayed him to take a canstyk of copper which stood behind the altar. and cast it in to the fountain/ And he should see how hoot it was. be went and brought it & threw it in: and anon it was melted as wax that is in the fire/ or butter in boylling water/ when th'abbot had seen this anon he renounced his abbotshyp unto the abbey/ and never after was the voice herd Item it is simony when for yefts or for prayers or for service been given the prebends/ the cures and the other benefices of holy church Example. It is red in the Exam book of peter de clugny/ that an holy man was prostrate in his prayers on the good friday. which was ravished in spirit unto Ester day. and when he was comen again to himself he said that he had seen in purgatory a man detained and kept. by cause he had taken: xv pound/ os a clerk which was of the yeft of his patrimony. And how well that he much repent him at his death and had commanded to make restitution yet nevertheless he was much grievously punished and every day he was constrained of devils to take and render the money all glowing of fire. Of this sin be not quit that by bargain made make leave or change their benefices/ ne they that say one unto the other. I shall do my best. & as much as I may to my power that thou shalt have my benefice And thou shalt in like wise that I shall have thine for the law canon saith. beware saith it that there be no promise ne covenant made. But they may say that one to that other I would well have thy ben●fyce and thou mine. & signify their wills to the bishop. Item they that by bargaryn made entry in to religion. & they that receive them in such manner. & demand of them dinner or souper/ or any other thing as well for the church as for other thing been excomynied by the law canon. for much people been tarried and withdrawn for to enter in to religion for such things as been demanded of them. and they say that it is the custom. And to th'end that this defence be the better holden and kept. Pope Urban the uj made a decree the which is called. Ne in vinea domini. & pope gregore that came after coufermed the same like as to fore they be accursed & that none may be assoilled. but if it be of our holy father the pope of rome There been many other diverse manners of sins and of diverse caases of Symonye/ which appertain more to the clerks. Than to the lay people. ¶ And this book is made more for the lay men than for the clerks. which have books. But nevertheless it is need to the lay men. that they keep them fro this sin in three caases/ ¶ The first caas is when they will aid their friends and kynnysmen to rise to dignities of holy church. ¶ The second case is when they give any prebends or chapels. ¶ The third case when they put their children in to doystres or religion ¶ In these three caases if they give or receive any prouffyt or evil requests or se●y●es. They may soon fall in to the sin of simony which is an over great sin. ¶ For as saith the law wreton/ Theridamas be three manners of yefts that make simony. ¶ That is to wite yefts of the hands: That is when is given any thing portable. gift of the mouth. As prayers of flattery or evil reporte● gift of semyce dyshonneste to. that is when it is made by dishonest or principally for things perpetuel/   

¶ Of dymes. or tithes/ Capitulo xliiij  
IT is syn●● of avarice of evil paying of dyches or of tithes/ Thou mayst say. Sire I know not whereof I aught to pay dymes ne how I should pay them I say unto the that thou owest tithes of thy corn of thy wine of thy medewes fruits/ best. eggs/ merchandise. and of all the gain and winning that thou makest in what manner it be/ And the masters say in the d●●it or law that the usurers & the common women owen to tithe of their wynning but theyo when to give it for goods sake to the pour for the thyrche aught not to receive it/ to th'end that the church approve not their sins ne their error. Item they say yet that if allay man have tithes which been his proper that he aught to pay tithe to the church/ then thou owest to pay the tenth part. for our lord saith by the prophet thou shalt pay the tenth part of as much as thou hast. And the pharisee which was of the master of the law came in to the temple as saith the gospel & said that he paid the tenth of all that he had & note well that the holy scripture saith not the xii ne the ●x ne the thirty: but the droyt or law saith the tenth and the d●●it canon saith we comande and ordain straightly that the dimes and oblacōn● of usurers & of common women be paid to the church entirely. to th'end that it be in the disposion of the bishops & that they that retain them be separate fro the commonalty of the church & excominyed and accursed These be the goods that he hath of god that well and truli yayeth his tithes: first he hath abundance of fruit Item he hath health of body Item he hath remission of his sins Item he hath the royalme of heaven. it is sin to retain the right of holy church & to retain the duet●es of them that been deed it is avarice/ for it is greater sin than to rob them that been lyvyug/ Example: it is red of a knight why Exam che was in the host of king charlemain/ which when he should d●ye said to one his nephew that he should sell his horse and give the movey thereof for goods love to the pour His nephew sold the horse/ but he retained the money/ ¶ And put it to his owen profit. thirty. days after he appeared to his nephew and said to him know thou that my sins be not pardoned by cause thou hast not accomplished my will I have been in purgatone: & now go in to heaven but know thou that thou shalt dear abye that thou hast done to me/ the same day the nephew herd a great cry as it had be of lions and of wild beasts and was taken & born away in the eyer and after he was sought xl days long/ but he was not found. It happened xiv days after the battle of charlemain one passed thurth the royalme of vavare. And he was founden fallen fro a mountain and was merueilloussely all to frushed Item it is avarice for to pay evil the droytes and rights that belonging to the lords and to hide & keep secret that which is due to them: the heirs which retain well witting things evil gooten. they retain it to their damnation. Example. We read that a father Exam and his son were in hell. and each was angry and chide each other the father said to his son accursed be the hour & the day that ever I engendered the. For to make the rich/ and set the in honour I have been a covetous usurer. and much auari●yous the son said to the father Acursed be thou father. for by thy counsel I have done moche harm and many evils. for which I am dampened. Item lords inges/ advocates procurers & other which taken of other by evil can●e or for salayre that is given to them to make evil accords or take gift against raisin if they rend●re not all which they have so evil take they shall be tormented in hell without end. It is read of an evil advocate that when was brought to him the body of our lord be said I will that he be first judge. if Jought to take him or not & when it is said to him it was right that thou receive him & we judge it. he answered to them ye be not my judges & in saying I appeal it he dried in that estate. & the devil bore the soul of him in to hell. Item it is avarice to desire a ●●re time for to cell the derrer his machaundise/ For to set poor people a work for any priest that hath be lent h●m/ wyhout praying their hyres for the day journey. for to evil use thing lent or hired or put in keeping or for to use it in other manner than it hath be lent fore/ or for to pay over let his owen workmen or main. Item for make overmuch sow we for losses of goods of this world For god which well might have kept if he had would hath suffered it. for to see if he will have patience. Theremye the prophet saith that fro the l●●●e unto the greatest all study in avarice. Solomon speaketh and saith, I see saith he a great evil in the world for many there be that have no children ne brethren/ ne sustrs but be alone & yet nevertheless they cease not night ne day to heap and get treasure and havoyr. and may have no rest. And it happeth oft that they that do nothing/ but r●ste them and be idle been their heirs and dispend largely that of which that they dare not do/ For the scripture saith that all so well lacketh to the rich avaricious that which he hath. as that which he hath not. Example. It is red in the miracles of our lady that at rome was an archedeken which was named Peter the which was a good man. but he was over moche holding after the death of his brother. the which was named Stephen. and by revelation divine he saw him in purgatory grievously tormented: by cause he had been so straight in keeping. Then he said to his brother which had hope to be delivered out of purgatory if the pope and the cardinallis sungen each amass for him he should be delivered And so died they and was delivered Some there be that of such goods as they have they dare not use ne dispend them for the weal of their soul ne of their body but tarry & abide that their children do for them after their death verily it is great folly to the. if thou ween that thine heirs do well for the of thy good when thou wilt do no thing thyself/ consider if thou have any wit that the children Exam do at this day right little for their faders. Exanyle. we read of a moche rich man which had iij sons the 〈◊〉 were mar●ed: & the youngest was not/ it happened that he was moche sekey supposed to have died. & called his iij sons & said to the oldest Fair son said he. I have had g●ete pain to bring the to honour I pray the that thou say to me what good wilt thou do for me when I am deed. The son answered to him I promise to you father that I shall do make a chapel in which every day shall be sungen a mass for your soul. Fair son said the father that is a fair promise/ After he said to the second Fair son I have done so moche for the that thou art ●che & well married. what shall thou do for me after my death/ I promise to you father said he I shall do found ij chapeles in which shall be souge every day mass for you/ & in middle of the ij chapellis I shall make an alms house in which the power shall be herberowed which shall pray for you. Fair son said the father this is a right noble promise/ After this he said to his youngest son/ Fair son and what shalt thou do for me when I shall be deed. I promese you father said he I shall do as much for you as my two brethren. how mayst thou do so fair son said the father thou art not married ne art not so rich as they been. my father said he. I shall do it well. For of all that they have promised they shall do nothing And therefore I say to you I shall do alone as much as they both to gydre: father said he trust not on us but whylles that ye be master and owner. do for yourself. There be many that tarry till they be at th'end of their death for to do well for their souls. And thenne give by cause they may bear nothing with them/ And note well that it shall be more available in thy life to give a lytylle penny for the love of god. than thou gavest a mountain of gold at thy death. for when the friends see that they make gr●te testaments and great ordinances they say to them leave all this and think to be hole. ye shall not die yet if it plaise god. And if ye die/ we shall do more for you than ye say. And when they shall be deed. they shall do right little or naught. Thus been the fools deceived And therefore saith saint austin Abide not unto the death for to amend thyself ne for to do well for thy richesses which thou hast so much loved shall assail ●he on an other part thou shall be so troubled that little or naught shall thou remember on thy soul. Some there been that have corn/ wine malt fruits or thing that may be eaten. or some old clotheses or vesture which had liefer keep them till they ●●te or go to naught. than give them to the pour neyhbours or kinsmen/ or to the pour for god's sake. I will not say/ but they may be well kept by reason but it is avarice and great sin to keep any thing till it be ●oten of lost so that none may be helped thereby.   

¶ Of forboden plays as of dice and quardes/ Capitulo ●  
IT is avarice to play evil games as be at dice or ●ardes or at tables or other forboden games what somever they be where is played for money or other temporal gain. such evil games as of dice and of tables been forboden by the law and droites for many sins yssuen out of them. first to win and despoille his fellow/ It is over great vsure to lean xj for xii not for viii days ne a month but at one caste. or one day/ Item to multiply losings and evil words and that wrose is to say great blasphemies to god and to his blessed mother and to the saints of heaven whereof god is wroth so that oft-times he hath taken sudden vengeance. For sometime he hath turned the visage/ the former part to be behind. Example: Exam A knight there was on a time which swear in great anger in his play by the eyen of god and anon his eyen fell out of his heed upon the tablyer/ Iten they give an ill example to them that behold the game. Item they loose their tyme. for they should employ it in good works. There been many other sins which should be over long to recount. But I aught not to forget one thing that there is/ For they that win aught not to retain the gain that they win. but they aught to give it for the love of god or to do by the counsel of his confessor. but if it so were that he had gotten by barate. by deceit/ by force or that he made him to play against his will for in these caases he ought to restore it him that hath lost it. Example/ It Exam is red that a christian man on a time played with a jew and the christian man swore so ho●●bly that the jew might not here it. and stopped his ears and left the play: and fled home to his house   

¶ Of the yeft of counsel against avarice Ca lj  
Like as the holy ghost giveth force and vigour ●en●reprise great things/ right so giveth he counseyl by which one cometh to a good beginning and to a good end of that he enterpriseth/ It is a great grace when the holy ghost giveth the yefte which is called the yeft of counseyl/ by which a man may have deliberation in that which he enterpryseth to th'end that he be not over hasty in his entreprises. For like as ypocras saith of hassty counseyl men repent soon after & therefore solomon saith do no thing without counseyl that is to say counseyl delibered/ and foreseen▪ and thou shalt not repentethe/ The most profitable counseyl that a man may have is that which god giveth in the gospel when he saith if thou will be parfyght go and sell all that thou hast and give it to the power and come follow me/ and thou shalt have great treasure in henen. this is the right path of poverty. for the holy ghost leadeth him that is enlumyned with the yeft of counseyl/ nevertheless as touching the richesses of the world a man may well be saved that useth them well as Abraham. Jacob/ Job. and David. and many other that were much rich in their life for they were not subject to their richesses. but to god and the holy ghost leadeth the creature & conduiteth by the yeft of counsel to his salvation/ but yet he leadeth the more righter way & more holy by the path of very poverty by which the world is despised & all covetise for the love of god. this yefte plucheth out of the heart the sin of ana●●ce & of covetise. and planteth there a moche fair tree that is the virtue of mercy which is to have sorrow pity and compassion of others harm and sufferance   

¶ Of the sin of gluttony Capitulo ●ij  
IT is sin of gluttony to eat & drink overmuch glotonnously. & out of hour & time ordained without hunger or without thirst▪ or for to eat somtym for to drink the better and more than need requireth overmuch to sleep & overmuch to rest or over tenderly to nourissh his body & to seche other eases without necessity. to eat & drink above other. & make himself drunk. It is great sin deadly when one is there in accustomed▪ for if there had never been drunkenness. there had never been servitude ne bondage for by drunkenness came first servitude. & bondage Example. We read in holy scripture the first Exam book of the bible. that when Noah had planted the vine and drunken of the wine he was thereof all drunk. so that he lay naked in his tabernacle that his human members were seen and his son came saw it. and showed it to his brethren sem & Japhet/ in mocking his father and not covered it/ the which camen and hid their eyen/ to th'end that they should not see their faders humanity. and covered it. when Noah was sober and out of his drunkenness & knew what his son Cam had do so he said to him/ ¶ I will that thou be serf & bond to thy brethren. & there began first servitude & bondage. certainly moche harm & many evils comen by drunkness. for after that a man is drunk he hath lost his wit/ & is not his owen. but is to another that is to say to the devil of hell. if god call him not by grace. Example. we read that there was an Exam hermit of right good life & holy & of right great abstinence/ It happened that the devil deceived him/ and said to him that he would never leave him in peace if he died not one of three deadly sins/ and that he should cheese which he would leue●t do and that was he should cheese. whether he would do fornication or else manslanghter. or to be drunken. the hermit which was a simple man believed the devil and said that he had liene●t to make himself drunk for him seemed therein should be comysed the le●t ●inne. and nigh to his hermitage was a myllar whom he loved moche and was his godsyb. the which desired the her mite to come dine with him at his house. the hermit thought that there he would acquit him to the devil and went and dined with his godsyb they eat & drank so much that thermit and his godsyb were all drunk: the hermit would have returned to his hermitage. but he went all reling hither & thither The miller said to his wife that she should lead him home when they were well on the way. the wife sat down on the ground and slept: the hermit which was drunk laid him down and had company with her fleshly The miller saw that fro his mylle. and took a glaive & went toward thermit for to have slain him the hermit took the glaive fro him and slew him: Now seest thou how by drunkness comen many evils he supposed to have done but one sin but he comysed three great sins. he was drunk/ he knew carnally his godsyb and he slew her husband's which also was his godsyb It is gluttony to dispend evylly or more than appertaineth to his estate They that dispend the goods that they have at uttrannce for to have renomee that they been large and valiant people▪ they shall be grievously pugnysshid and shall render straight accounts to god which had lent them for to put to good usage and Exam for to get heaven therewith. ¶ Example. Saint gregore rehearseth in his dialogue of a monk named Theodore the which was supposed. to have been sober but the eat in hernes it happened that he was seek and cried strongly saying that the devils eat his hands as dragons And that they had eaten already his feet and so saying deyde/   

¶ Of fastings and of them that owen to fast Ca liij  
It is gluttony & deadly sin to break the fasts of lente of the quatre temps or ymbring days of vigyles and of other fastings commanded if they be▪ not over old ne under the age of x● year. or labourers that other wise may not live women great with child & nounces in cas that the chydrens should far the wrose. pour beggars which otherwise may not live: seek men they that labour by the way by necessity they that make great works and may not rest ne leave. all these persons been excused of fasting: but it should be good for them/ that they should pray or do some good in stead of fasting & if any which is not excused of fasting felt him in place that he were seek by the leave of his curate or of his good confessor which hath power to change his fast in to other good work may charge him therewith in stead of fasting but if he may fast/ he may not change it. & he aught to set such a person to fasting days commanded for to obey to holy church: for obedience is more worth than any other thing for four great p●●nffites comen thereof as is said in the preface of the mass in lente. Qui corporali jeiunio. for it maketh to do penance for sins that have be done: & it keepeth one the better fro sin/ & the heart is the more devout to our lord & god giveth grace & virtue & great reward & guerdon in the end/ saint ihe●●me saith that when thou fastest. thou oughtest to give for the love of god that which thou shouldest eat. if thou fastest not to th'end that of thy fasting. thy soul should be fed/ and not for to spare. Example we Exam read of a rich man which might not fast/ but every day he eat in the morning. and made pour men to eat with him & be said to our lord lord if thou reproeve me at the day of d● me. of that I eat on mornings I shall reprehend thee/ for thou etest with me/ gluttony of the tongue is to speak in the church in the time of the service of god. and to let the other & to them that been accursed: but if it be in caas of which we have spoken tofore in the chapiter of sentences of excomyning others secret to tell and show. to speak evil & shrewd words to here gladly any preysinges flateves or evil reports. to mock skor ne: or say evil & curse other. for saint James reproveth strongly them that say evil/ to promise thing reasonable & not to hold it to swear by the son by the moan by the fire by water by the breed by the wine. or by semblable oaths & to say idle words which may not profit if thou wilt speak & say well think twice on the thing tofore thou say or speak it.   

¶ Of the yeft of sapieuce & soberness against glotonnie ca liiij  
The most high of the seven yefts of the holy ghost and the most sovereign is the yeft/ of sapience and of soberness It is a grace that the holy ghost giveth to an heart contem platyf. by cause it is so nigh the love of god. that he desireth not ne secheth any other thing but to see/ have. and delight himself and dwell with him This is the some of perfectonn and the end of contemplation and maketh one to say. know. & feel him as by taste. There be many christian both derkes laymen men which ly●l know god by faith ne by scupture by cause they have the taste disordinate by sin they may not well savour him/ nemore than a seek man findeth sanour in good meet the yefte of sapience purgeth and cleanseth parfy●htly all filth and ordure of sin: & lifteth up the spirit of a manin such wise that he joineth him to god by the glue of love so that he is all with god there he is pleased. There he is nourrisshed in grace and in d●lyte. This is the life perdurable for the which to have aught one to live soberly in this world. As saith saint austin Sobwnes is the virtue which is the yeft of sapience in the heart against the outrage of gluttony/ for Solomon saith that sapience enseyneth soberness/ ¶ Sobrenes is a tree much precious for it keepeth the health of the soul and of the body like as saith the holy scripture Of gluttony and outrage of dunking and eting over moche. comen many maladies/ And oft-times death taketh them when they have the morsel in their mouth. like as on taketh the fish with the hook. This yefte is behind in th'order of the seven yefts of the holy ghost/ but it is set here by ca●se it is 〈◊〉 t●●lot●nnye which is the v● of the 〈◊〉 〈◊〉 ●●ly sg●●es after the 〈◊〉 of holy church   

¶ Of the sin of letherie Capitulo. lv  
OF the sin of letherye we have said. to fore in the fysthe and tenth comandementis of the. law but▪ furthermore know ye that painting or popping of visages▪ wanton and enyl beholding and regards kissings enbracynges & dishonest touchings been cause of this sin. and therefore who so will keep him well/ let him flee and ●s●he we these things/ and all the companies by which he might fall in this sgnne for the wise man saith that thing which the eyen see not. the heart co●eyteth not. and if any thought or temptaconne come on the anon put thyself in prayer & do● abstinence for god saith in the gospel that these been the things by which this sin is most vanquished. and if temptation come to the in thy bed. arise out thereof and put the in prayer. and incontinent the fiend shall leave to tempt the they that putchasse by consenting or helpen to the sin of lechery sin deadly. these young men and young women that array them freshly and show them in thintent that they should be seen and byholden/ make of their bodies grins and ne●tes of the devil for to take them/ & b●nge them to this sin that so behold them/ in this sin be many branches which may lightly be known. but among all other ¶ There is one which is called sin against vature for it is done against the ordinance of nature in this branch there be many other/ the first is when a man or woman alone of himself by his soul touching of his proper will doooth it advysely waking he falleth in the ordure of this sin whereof simple priests may not assoil them/ for by cause of the gravity it is remy●ed to the bishops or to their lyeutena n●tes and penytenders/ Alle the other branches been so abominable and so horrible that they aught not be named & therefore I pass over to write them/ stor they that be eutached of them been worthy to die as saith/ saint paul▪ and they shall be dumb at day of doom to fore god like as dumb beasts been/ if they. a merde them not by confession and by penance such/ as pertaineth to the sin/ also little children do their power after their little wit to be that one with that other/ and sometime all openly they aught to be confessed.. how well that the child lose not the virgymte but if it be of snche age that it know well Exam that the ftesshe hath be corrupt/ Example. It is red in the life of faders/ that a good man had a young disciple whom the devil tempted strongly. The good man apperceived it well and said to him fair son if thou wilt I shall pray god for the to th'end that he will take fro the this temptation/ the which answered ye. nevertheses I file the fruit that cometh thereof/ For I fast t●e more and intend better to pray and to waking. than I should do if I were not tempted. but I pray you that ye pray to god for me. to the end that he will give me grace that I may defend me vigorously against the fiend of hell   

¶ Of the yeft of understanding against lechery/ Ca/ luj  
THe yefte of understanding. is non other thing after the doctors but a light and a dernes of grace which the holy ghost sendeth to the heart of the person by which the under stondyug of a man is left up to know his maker. and the spiritual things This yefte is called light/ For it purgeth the understanding of a man of the error of deckenes of ignorance: and of tatches of sins. to th'end that the soul enlumined with the light of understanding may see and know god: and all that/ that is of necessity and necessary to his salvation. this is the blessidnes of which god speaketh in the gospel when he saith. They been well blessed that be clean of heart. for they shall see god in the visage. in this world by faith enlumined and enforced by the yeft of understanding and after the death they shall see him in heaven all clearly face to face like as saith saint paul/ This gift taketh away all ordure fro the heart. and maketh clean perfectly fro all tatches of lechery for who that is entatched of this sin/ he is verily blind & hath lost the eyes of the heart. reason and understanding: & so he may not understand to know his maker ne thing touching his salvation/ but is like a dumb best which hath. neither wit ne reason in himself whereof david saith in the psalter that a man to whom god hath done so great honour as to have made him. like to his image and semblance which he not made any other best and so forgetteth his maker and doth to himself so great shame that he is become semblable to dumb beasts which have no understanding The sin which most maketh a man to semble a foul best and vile is the sin of lechery thenne the gift of understanding which is contrary specially against this filth: plucketh and putteth out of the heart the sin of lechery. and setdeth there a moche fair tree that is the virtue of Chast●te by the which one may come to this blessedness/ which god promyteth to▪ them that keep cleanness of heart when he said. blessed be they for they shall see god by cause they have well purged and enlumyned the eyen of their heart with the yeft of the understanding/   

¶ Of the good deeds whyhe be done in deadly sin Cap. lvij  
Thou oughtest to know that prayer ne non other good deed that is done in deadly sin is nothing worth ne prouffyth to him that do●th it as touching to have heaven for if he die in such estate he shall be dampued but nevertheless for all that In what estate somevera man be he aught not to leave to do well. thou oughtest to know that prayers & the other good deeds that been done in deadly sin availed to iij things. the first is that bysuche good works god calleth the more sooner a sinnar to the state of grace. this is a great thing & a great goodness. The ij is when that the sinner dieth in such estate/ he shall be dampened. but for the good dedes that he had done in this estate he shall have the lass pain in hell/ and therefore saith a wise man. if I know certainly that I should be dampened wherfro god keep us all▪ yet for all that I would not leave to do well. but verily I should enforce me to do better and better. The child is that for such good deeds. the goods temporal/ & the worldly works that been for to do in the would should prove the better/ and been the more in avail.   

¶ Of the seven sacraments of holy church Capitulo lviij  
THe first is of bapteme oft-times by ignorance or negligence been the sacraments of holy church mesprised & evil done therefore we shall say some what for the simple people Baptesme is the first sacrament & every person in need may baptize and custene and is of as great avail. as if the priest had baptized so that these words that follow be said/ I baptize the in the name of the father and of the son and of the holy ghost and the person that shall say these words must cast the water upon the child and non other and he must say the words in casting the water and if in peull of childing the heed of the child appear and if a person baptize that it is verily christened For in the heed of the child been the v wits of nature and if any other member appear and not the heed/ And it be christened we hope that our lord acomplisshyth the baptism and performeth that which human person may not do. and if the child be born and have life the priest aught to baptize it saying if thou art not baptized I baptize the in the name of the father and of the son and of the holy ghost/ Thou oughtest to know that with wine with veriuse. rose water olive water. or with any other liquor it may not be baptized but it behooveth that it be natural water   

¶ Of confirmation Capitulo llx  
THe second ●acratnent is confirmation the which some men call cresming. Every person that hath understanding aught to receive this sacrament For by this sacrament beu put in the soul of him that receiveth it worthily the seven yefts of the holy ghost by which he is armed against th'assaults of the fiend of hell all they that have not received this sacrament and have understanding been in peull to be overoo men of the fiend of hell by deadly sin. This sacrament aught we not receive but one time if any know not if he had received it or not. he might well receive it For the thing is not understand to be do again. when that he knoweth not whether it be done or not   

¶ Of the sacrament of the altar Capitulo. lx  
THe third sacrament is the sacrament of the altar/ our lord which for the love of us is bioomen man and suffered death and passion right anguishous in the trre of the cross for us. yet for more ardently to show this brenning love and that we should have him in perpetual mind and specially his blessed passion. he hath established a superlative sacrament of love that is of his precious body and of his precious blood. In which himself is all contained and to which he giveth himself to us unto the end of the world like as he promised to his apostles. god said that he shall he well blessed that shall writ all the alyanees amorouses in his heart. And oft record and remember them in this blessed sacrament▪ which is the life of angels and of saints/ by whom we have spyrituelly & be by the grace in Jesus christ and he in us and whom if we receive him wordily we shall have the life perdurable in heaven with him. the which containeth in him many merueilles and many signs of love & stablyssheth for many causes/ which were over long to recount. But for to speak short in him taken part all they that been in heaven as touching to glory & honour. all they of the world that been in grace as to glory. to their salvation and all they of purgatory to the alegement of pain and for these causes & many other maketh the priest iij parts of the body of our lord in the sacrament of the altar. the first is for them of heaven/ the ij for them of the world/ and the in for them of purgatory: the master of divinity say that for every mass that is worthly said or sungen. many souls been delivered on't of the pains of purgatory and gone straight to heaven. Every priest aught to dispose himself to sing every day for the merits of the mass be great and great profit cometh thereof. and that they see that they take it not in vain for if they so do they shall be grievously punished and tormented/ they that take it in vain be like to the servant that took the besaunt of his lord and put it not forth to profit. wherefore he was cast out in to dark tenebres like as the gospel saith. our lord commandeth the priests that they should make this blessed sacrament and commanded them in saying hoc facyte in meam con memeracionem. That is to say that as oft as ye make this holy sacrament that ye do it in the remembrance of me. About all priests shall he be well happy and blessed. that shall mow say like as saint and rue said. Every day said he I offer & sacrifice to god the father. the lamb without spot. that is the precious body of Jesus christ/ Example. It is red of diverse Exam priests that every day song mass/ saint ambrose saith in the canon this is our cotidyens bred. take it every day/ & live in such manner that thou mayst every day receive him worthily & saint austin saith/ I praise not ne blame him that receiveth it every day. but he saith. every man do after his faith and after that him shall seem good. Nevertheless saith he I admonests that all and enerych of them receive it every sunday: And saint Grigore in his omelyes admonesteth to syuge mass oft. & showeth an example of a bishop that song almost every day mass. to whom our lord sent word saying. do that thou dost and work that thou werkest and cease not thereof   

Of the goods that one hath for to/ here/ gladly mass. and to see the body of our lord lx  
Saint austin saith in the book of thee/ city of god/ that the day that thou hast seen the body of our lord/ thou shalt have that shall be needful to thy living thy vain words & thy vain oaths shall be pardonned to the the light of thine eyen shall be kept thou shalt not die of sudden death & if thou die that day it shall be accounted to the for thy housel and as long as thou art at the mass thou shalt not wax old/ & in going to church and in coming thence every paas that thou makest shall be accounted/ and of god rewarded. & the holy scripture saith that alms emptyth not the purse ne hearing the mass lasseth not the journey Example. it is red that many pilgrims went Exam to gydre on pylgamage. among whom there was one that would every day here mass. the other said. if we tarry for this man every day we shall tarry over long. and so they left him and went forth tofore. and every day this man heard mass/ The other supposed to have be at rome viii days tofore him but when they were at rome. & had made their offerings/ as they should go out of the monastery they fond him at the door entering in to the church. and then they were much abashed and coming home ward they heard mass every day as he did Thou oughtest to believe steadfastly without any doubt/ that in the sacrament of the altar is contained properly the body of our lord Jesus Christ which suffered passion & death for us which awos fro death to life on ester day and ascended up in to heaven the day of his assention. Example. At rome was a great Exam woman that every sunday affred at the mass of saint gregory many oublees of which he honselled and comynyed the good people. and also this noble woman/ It happened on a day when he song mass. he took the body of our lord and would have houseled this woman & said to her/ loo heart is she body of our lord which keep the in to everlasting life/ And she be 'gan to lawhe and anon saint Gregore wythdre we his hand and laid the body of our lord upon the altar and after demanded of her wherefore she lawhed She answered to him and said by cause that I have made this proper breed with mine owen houdes. and thou sayest that it is the proper body of our lord Jesus Christ: Anon saint gregore for the evil error of this woman kneeled down and made his prayer. And after aroos & fond the body of our lord Jhesu Christ turned in to the four me of a finger of flesh/ and when this woman saw this miracle: she and all the people believed steadfastly that it was the very body of our lord. and saint Gregore made his prayer again. And the flesh came again in to form of breed and after houselled the woman. ¶ But I marvel me much of a great abusion which is done in the church. for when the priest goth to the altar for to say the mass. a man aught to be the better confessed and repentant. and in the greatest reverence that he may. and aught to have great dread that he ne do ne have do thing that may desplayse god. wherefore he aught to be much contrite and devout as he that gooth in the presence of god and of his angels/ For as soon as the priest hath said the words of the holy sacrament god is there present with great multitude of angels. how well that we see them not. for they be saints and espirituel. and we been mortal and sinners therefore we may not see them. & moche people full of vices & of sins set not thereby. but go nigh and about the altar. and stand so nigh the altar that they trouble oft-times the priest for the dissolutions that they do in speaking in lawhing & many of her manners & not only the lay men & women/ but also the clerks by whom the other aught to be governed & taken ensample of. for they aught to be the mirror of the comyu people & nevertheless they that have the governance of the church aught to reprehend & chastise them for default of science or for negligence or flattery that they ne do such things as to approach so nigh ¶ th'altar the men & servants that been about a king how well that he be a sinner and mortal as we be/ shall not suffer any person tapproche nigh to the king without his congee or licence/ ¶ Example/ We read in holy scripture that Moses the prophet Exam by commandment of god made a tabernacle which was but a figure of the monasteries and churches that now been through all christendom. In this tabernacle were three stages. in which was one place called Sancta sanctorum. that was the holiest place. ¶ That other was the chancel. In which entered no man but the priests and the levities or dekens which maden the sacrifice ¶ That other was called the ship or body of the tabernacle wherein were the simple people. And in to Sancta sanctorum none entered but the bishop. the which entered not but only one time in the year. And there was no thing in that place that was so well and holily kept. but the Ark. which was called the Ark of the testament. and in that Ark was nothing but the tables of stone which god delivered to Moses in the mount of Synay. In which were wreton with the proper hand of god the x commandements of the law And the rod of Aaron which flourisshed and was dry and without moisture/ And a pot with manna. And all these things were not but a figure of the law. and of the faith that we now hold. ¶ Nevertheless it happened that the king David died do lead this Ark fro one place to another upon a chariot all new: which oxen drew. Now it happened that in going forth the Ark began a little to serve: And anon one of them that droof and led the oxen which was named Oza set his hand to the Ark to th'end it should not fall/ but by cause it apteyned not to him. for he was not of them that should do the sacrifice. god was wroth with him & he died forth with suddenly/ for the which thing oughten to have great fere & dread all they that approach so nigh th'altar at the mass. where as is no figure as was in the old ●awe/ but there is entirely the proper body of our lord Jesus cast contained in the holy sacrament of thaltar as it is tofore said remember the of the things tofore said when thou shalt be in the church And keep the far fro thaltar fro the gospel saith that the publican which was in the temple far fro the saintu arye was more enhanced and herd of god by his humility. than was the pha●see which was more nigh by his avaunting and by his pride   

¶ Of the dignity of priests/ Capitulo lxij  
THe priests been the mynystres of Jesus Christ & been faders ghostly of all christian people. They be the light of the world the which for th'office that is comysed to them and for the holiness that they aught to have in them been called the angels of our lord. to the voice of whom the hevenes' open/ And Jhesu triste descendeth bytweve their hands with great company of Angellis which environ all the parts of th'altar. And as touching to absoylling or to give absolution they do that the angels may not do/ They aught to keep and hold them/ holily and chastened and to be garnished of all goods and all virtues. For the scripture saith that if they so do god promiseth to them double honour The pressed that lyneth in deadly sin specially in sin of lechery. keep him well that he be not his own judgement when he receyneth the body of our lord as saith saint paul. he is culpable of the body of our lord Jesus christ that is to say. as if he had slain him/ Saint Jherome called him iudas the traitor which betrayed our lord in kissing him And saint Ambrose saith who that setteth nigh to the son of the virgin mary the idol of venom and saying the words of the holy sacrament he spitteth in the mouth of the savyour of all world. Saint Austyn saith that the sins of an●uyl priest empessheth not the sacrament. but he damneth him right parfondly and resembleth and is like the torch of wax which doth good and giveth light to other and he wastes himself & know ye that the prayers and orisons in the mass avail and be much worth. But god enhanceth and receiveth moche sooner & better the prayers of a good priest than he doth of an evil pressed. ¶ Example. It is red of a simple Exam man that would not take the sacrament of such priests as he supposed to be evil. And by cause he died it ygnorauntly/ and nothing for any malice god showed to him such an example as followeth/ It happened on a time that in sleeping he dreamed that he had so great thirst that he might not endure it/ & him seemed that he was at a well at which was a mesel that drew the water out of the well or pit in a great and right fair vessel of syl●er and the cord was of gold & him seemed moche people went for to demand dank of the mesel. This man went thither. But when the mesel saw him he wythdre we his hand of which he gave drink to other & said to him how wilt thou take of the hand of a mesel water for to drink when thou wilt not take the sacrementes of holy church/ of evil priests he a work/ and never after was he in that error. Saint gregore defendeth in the name of saint peter the apostle that a pressed which liveth in sin specially in the sin of lechery make ne foster no sacrementes. for his benedictions tornen in to maledictions. And his preyers to sin as touching himself. The law of Canon saith that a pressed ought to say but one mass on one day. but if it be the day of the nativity of our lord. on which day he may say three masses There be some caases that a priest may say on other days tweyn but not three. for what somever necessity that he have/ for therein he should sin deadly/ The first cas is if he have cure of souls and have a deed corpse present on a sunday or on aday that hath a proper mass if he have no chapellayn he may say two masses. Or if he have a wedding. or for neces light of pylgryms or of hosts as of great lords. o● for seek men he may say two messes And let the priest be ware that he say not the second mass for no money/ for the law saith that it should be simony if he so died. And when he shall say two masses on a day at the first mass he shall take no win after using in the end of the mass. For if he so died he should not be fasting at the second mass. and therefore let him take good heed.   

Of the science & good example that the priests aught to show ¶ Capitulo. lxiij  
THey that have taken holy ordres or benefices ought to have science sufficient and right competent for to ensign and introduce the people: for that is the thing that our lord most command th' unto them For at the day of doom they shall yield straight Acountes of all the souls that been committed to them unto our lord. how they have ensigned taught and introduced them all they of holy church aught to do pain for to live chastened. for they be bounden thereto. and if they so do/ And done good works▪ all other may the better take example of them. ¶ Example. It is red of a thief that was in a wood/ which Exam rob all them that he might rob. it happened that an abbot passed forth by and assoon as he saw him he would have rob him/ fair son said th'abbot to him wherefore dost thou so great pain for to get thy living. and for to be dampred. Come with me in to th'abbey and I shall give to the enough to eat the thief answered to him. I may not eat of thy beans. ne cools. ne drink old wine which is corrupt with water Thabbot answered to him/ I shall give the good breed good wine/ good flesh and good fish. And with these words he went with him. Thabbot brought him in to a fair chamber and died do make a fire. and covered a good bed with fair sheets and parementes and set to him a young monk and commanded him that what somever he would have he should anon● have it. and conmanded the monk that when the thief had drunk and eaten at his pleasure/ that to fore him: he should eat no thing but breed and water when the thief had seen this many times. he had supposed that this monk had tommysed moche evil by cause he died great penance and demanded of him on a time saying. Frere what hast thou do. that every day dost this great penance & demanded of him saying hast thou slain any man The monk ausuerde to him. A sire what say ye I never augred man ne slew none I have been in this house sith my childhood After the thief said to him hast thou do any fornycacioun or advoultre The young monk blessed him & said to him. O sire when is that ye say god save and keep me/ For I never touched woman by sin. The thief said then w●h●rfor dost thou thenne so great penance/ by cause said the monk that I may get the love of god and I fast wake pray and do other good to th'end that I may be in the grace of god and be saved▪ when the thief herd this he was much contrite/ and said in himself o good god that/ I am much unhappy. for I have done so many dysnatural evils so many homycides▪ & thefts and enforced so many women & died never well not so much as for to fast one day. and this monk which is innocent doth so moche penance/ he anon died do call th'abbot and fill down to his feet. & prayed him that he would receive him to be one of his monks. Thabbot received him and after he died moche penance in such wise that he passed all them of th'abbey. Now seest thou how the example of this young monk converted the thief Certainly the that prestres given evil ensample to other they shall be g●euously pugnysshed & tormented for if they live in deadly sin they been horrible and stinking to fore god/ and his saints and damn themself villainly saint ambrose saith that the ●●baiēg and barking of dogs the mowing of oxen the grontyug of swine and the crying of asses/ pleaseth god better. than the song of such priests that be so much lecherous/ And saint gregore saith that for their sins. god is often wroth toward the world. ¶ Eyample. The holy scripture saith in the second Exam book of kings: by cause that king David numbered the men of his wyalme. god was angry with him and sent to him a prophet named agad which said to him/ For the sin of that thou hast done god sendeth to the to choose of iij things one. Or thou shalt have famine in thy land by thespace of seven year. or thou shalt have battle three months. & shalt not resist them. but thou shalt flee tofore them. Or thou shalt have pestyllence and mortality three days in thy country/ The king answered to him. I have lyeuer fall in the mercy of our lord. than in to the hands of mine enemies/ And anon god sent such a pestylerce/ that in three days there was so grece mortality that there deyde well. lxx. ●. persons/ Now seest thou that the sin of the father that is of the king which is the father temporally. For his sin god is angry with the people/ In like wise it happeth of times that for the sin of the people the father temporal/ or spiritual suffereth. Example. The h●ly Exam scripture saith that Ezechyel the prophet would pray our lord for his people. but god ausuerd to him/ pray to me not for this people for if thou pray to me more I shall join thy tongue to thy palate in such wise as thou shalt not speak/ for the people is not worthy that thou pray for them by cause of their sin by which thry have angered me Now seest thou that for the sin of the people the father spirytuel suffereth   

¶ Of the neclygences of the mass and of the remedies I pass over for it appertaineth to priests & not to lay men. C. lxiiij  
   

¶ Of housling and comynyeng oft Capitulo. lxv  
When a person which hath wit discretion & ag● suffissant he aught to be houseled: And specially he aught to be confessed at Easter. or he sinneth deadly & is not worthy to enter in to the church▪ and when he is deed he aught to be cast out in to the fields as a dumb best but if it so be that he abstain him fro houseling by the licence of his confessor for reasonable cause: but not fro confession. The man aught to be houseled at age of xiv year/ and the woman at age of xii year/ Saint Austyn counseilleth and praiseth the devoutes persons to be houseled every sunday. and the holy canon saith that at the jest in the solemn feasts/ and for to this aught the priests to warn & admonest thayr parishians so to be houseled & to make them ready by confession to fore the said feasts. For no man can say ne express the grace. the virtue/ the guerdon/ and ●●ward that one shall have to confess him and be comyned worthily/ The women great with child they that go in just were or in other perillies of death they that gone on pilgrimage. all these oughten to be confessed and houseled. and they aught not to be prayed ne required so to do. as some do. for it is no good sign/ We may have no better physycyen than the body of our lord Jesus christ. They that shall be married oughten to be confessed. if the seek man cast upward and wmyteth at the mouth he aught not to be houseled. & if after his houseling have any wmyte and any thing appear of the sacrament/ the pressed aught to take it and lay it in the sacrary with other relics and the remnant in the piscine.   

¶ Of the goods that a person receiveth when he is worthily houseled. Capitulo lxuj  
THey that be comyned & receive our lord worthily have thereby many goods first they have remembrance of god & have his love/ Item they have magnificence of heart for many times they that have but little contrition they been the more contrite. Item they been incorporate in ihesir christ for god saith to saint austin thou shalt not change me in to thee: but thou shalt be changed in to me. Jten they have the spiritual refrction and increasing of devotion. Item they been there by the lass inclined to the sin of lechery. for like as water quenchyth the fire/ so doth the body of our lord received worthily quench the concupisbence of the flesh. Jten he receiveth strength of god/ for it is a loof that fortyfyeth the person. Saint bernard saith learn ye christian men how ye aught to love Jesus christ which hath given to us his flesh & blood to eat & drink his soul also for our redemption. the water out of his side for to wash us f●● sin. Jten therein is great faith. for in this sacrament our faith is enhanced above nature & above the understanding right exellently Jten we be fed in this sacrament with the meet of all the angels. Jten we have by this sacrament the wyalme of heaven/ Item we have thereby spiritual delectation. and have light of understanding. Saint bernard saith that this holy sacrament is medicine to sick men. the ionrney to pilgrim's it comforteth the febles it delighteth them that be strong. it guards sheath and healeth the languor & sickness. & conserveth and keepeth the health/ by this sacrament he is the more debonair to correction. the more patient to labour. more disposed to love god & his neighbour/ more wise against cautelles'/ more ready to o●●ye and more devout to yield thankings to god   

Of the evil that one hath to receive god unworthily. c/ lxvij  
IN like wise as many good things come to them that receive worthily the body of our lord. right so● come many evils to them that receive him unworthily/ first he that receiveth him unworthily is more ready to sin/ he apparrylleth his damnation. he sklaundreth his neighbour. his courage is blind. he is the more subject to temptation he mocketh god he abredged his temporal life/ & despoilleth him fro the goods of grace. The fourth sacrament is the sacrament of penance. of which we shall speak in the end of this ●●ke   

¶ Of the last unction Capituls' lxviij  
The fifth sacrament is the last unction which some men call the last olyeng. ¶ This sacrament availleth much to forgi●i● sins/ & oft it aledgeth the malady for it was established for the health of the soul. and for the health of the body/ This sacrament may be received diverse times. when the s●ke man heleth himself in peril of death. and he aught to 〈◊〉 demanded in his good point if he will receive it. and if it happened that he refused it and saith it is no need: he is in peril of damnation/ if he die without receiving it/ For none aught to refuse it. which is in peril of death   

¶ Of Ordres Capitulo/ lxix  
THe uj sacrament is of the orders. and we shall first speak of the clerks. of the other ordres we shall pass over except a little that we shall say for the simple clerks/ the holy canon saith that the clerks aught to bear crown suffysaunte. The crown which hath no beginning ne end signifieth that the clerks oughten to sechen god with all their heart/ for they been of his party and of his strength. and therefore say they when they be blessed and made bennet and take their first crown Dns pars hereditatis & ●e. The clerks oughten to were simple robes and mayntine them simply. and to flee all the varietees of the world and plays and of the dice. and also the taverns but if it be by necessity or by the way for the tavern is the fountain of all evils There is learned ordure gluttony. lechery. swearing/ forsweung/ lying. myssayeng of other/ renyeng of god. mysrekening/ deceiving in evil plays/ and over many sins been done there/ There grown noises. medlynges. homicides/ lecheries. there learn they to steel & take other● thing. The tavern is a pit of thieves and fortress of the devil for they war against god and his saints and they that maintain them been partners of all the evils that been there done. and certainly if one said as much evil or shame to hy● father or mother to his servant or child/ as is done in the tavern to the father of heaven to our lady & to other saints they should be much angry/ and should find other remedy than they too The clerks oughten to keep these uj things at table 〈◊〉 han they eat. There first thing is that they ought to say no harm ne evil of other and specially of them that be not present/ The second thing is that they aught not to scorn ne mock them that be present The third thing is that they aught not to speak of the vanities of the world. The iiij is that they aught to do read to fore them the holy scripture and well to herkene it to th'end that the soul be as well fed as the body. The v is that they eat soberly. the uj is that at beginning and th'end they aught all way say graces & give thankings to god the clerk's aught not to hold women in their houses but if they be their wines or right nigh of their lineage. For though there be no sin. yet there is suspicion of the people and they be no more holy than/ david. ne more wise than Solomon ne more strong than sampson the which all were deceived. & let not them excuse them for to say they be old & without suspicion. For when the fire is lighted. it spareth nothing but wastes all that it findeth. Example. Exam It is red of an/ Abbot that went in to a far country/ when he came again he fond that his monks had suffered a good woman & an old to dwell in th'abbey for to wash and man ke clean their things. and nothing for to sin when he spoke thereof to the monks they. answered to him that it was not suspicious. Thabbot conmanded the cook that he should salt strongli all the meet of the souper. and also he had him that after supper he should shetre fro them all drink. that they should find no thing to drink but the washing of dishes it happened that when the monks were laid to sleep. they had so great thirst/ that they aroos and sought all about for to drink. but they. fond no thing but the washing of dishes/ the which for the great thirst that they. had they drunk their fill. on the morn th'abbot demanded what was the noise. that he heard all the night in the abbey/ The monks said to him that they were risen for to seche drink. but they could find nothing. but the wassh●g of the dishes: which they drunken for the right great thirst that they hadden/ Thabbot said to them that. for the ●rdure of thirst they had drunken that foul water. also by the ordure of the flesh might they do their wills with that old woman. And by this mean the woman was put out of th'abbey. The clerks oughten to show goodness and ripeness of heart by good words and by good works. And oughten to serve. honour. and pray god: and his mother/ and all the saints of heaven. They oughten to live right chastened or cllis mary them. For clerks shall not beset by. and shullen be mocked/ but if they be better than other. The clerks that have benefices how well they have not taken none holy orders/ And also dekens and priests thawh they have no benefices they been bounden to say their hours canon: calls. and if they do not they sin deadly/ And thaugh so were that they be excomynyed or in deadly sin/ yet be they bounden to say them compedently. atreat and devoutly/ as they that speaken to god. For saint Jherome saith that better is worth to say the seven psalms devouly and with good heart. than all the psalter in annoy and without devotion/ Some there been that when they say their hours. they think on vanities and of their works or lawhe and mock other. and talk and entrelarde. their hours with such vanities. And intend not to that thing that they say. Example. It is red that saint seue●ne Exam archbishop of colen that he appeared after his death to his archdeacon and said to him that he suffered great pain and should abide in purgatory unto a certain tyme. Tharchedeken said to him: Sire wherefore suffer ye payve/ sith ye have lived so holily in the world that we hold you for a saint/ Saint severin answered to him. by cause when I said mine hours I intended not to that I said when my servants spaken to me of temporal things I intended more to them. than to that I said. thus ¶ there be many that when they say their hours they haste them in such wise. that for their hasty saying they make many defaults. and therein they be much negligent Of whom the prophet saith that he is wicked that doth the work of god negligently. example. It is red in the lives of fathers that an hermit on a time recountered. and met the devil which bore a great sack/ and he demamnded of the devil what was in the sack The devil said to him/ These b●n the words and syllables & letters forgotten & evil said in the service of god and therefore ye that say the hours see well to that ye have no part in the devils sack afore said   

¶ Of the sacrament of marriage Capitulo lxx  
THe seven sacrament is the sacrament of marriage God established this sacrament in paradis terreure to fore all the other sacramentis/ and to fore that man ever sinned/ Marriage signefieth the love of Jesus christ and of his holy church. and god hath so much honoured it. that he would be borne under the shadow of marriage and he was at wedding with archydyclyn. were as he changed water in to win/ And he wyll● that the husband love and keep his wife/ And the wife her husband with all her power. as her proper body. For they been but one flesh. and they aught to have but one will. and therefore god made not the woman of the heed of Adam to th'end she should not be his mistress. ¶ Also he made her not of the feet of Adam. by cause he should not have her in subjection and in despite. but he made her of the side of Adam to th'end that he should keep her as his fellow. They aught to love each other: & forbear in all good and keep their faith each to other. and they aught not to believe lightly evil reports each of other ne also words ¶ The woman aught to obey to her husband in all that is reason: And the husband aught to hold his wife honestly after his estate without pride/ if god send to them children they to enseyne and teach them thayr creamnce & believe/ and well to chastise them fro angering god & dysplesig him as for swearing & renyeng god & for to curse & fro all other evils also to keep them diligently and so to bring them vertuousli in the Exam yr youth that it may endure in their age. Example we read in holy scripture that helye the prophet by cause he chastised not well his two sones-god was wroth with him and he died sodenli/ anoher example/ Iten it is read that a man had a son who me he corrected not well. it happened that for his evil life he was Judged to be hanged/ and when he was led toward the gallows he prayed them that led him that he might speak with his faderer he should be hanged when his fadercam he cried him mercy and prayed him to kiss him & in kissing him he boat him by the nose with his teeth and when the people. blamed him therefore he answered to them I would do worse/ to him if I could. for he is cause of my death by cause he chasty sed and corrected me not in my youth wherefore. I am now dampened to be hanged The husband to his wife ne the wife to her husband ougth not to refuse others company without great cause They aught to abstain them fro the work of marriage when the wife lieth a chyldebedde and in other secret malady which aught not to be▪ said. For some sicknesses mygh come that then if the children were engendered should lightly be me sells. cooked or evil shapen. ¶ Item in great feasts of the church & in fasting time they aught to forbear/ when so is that it is not but for cause of delight. ¶ Example Exam Saint greogre rehearseth in his dialogue that a woman of rome said to the wife of her sons daughter we shall go to morn to the feast of dedycaryon of saint sebastyan. The young woman for the reverence of the feast would not abstain her fro the work of marriage that night. on the morn anon as they entered in to the church of saint sebastyan. the devil entered in to the body of the young woman. which tormented her moche strongly but by the prayers of an holy man that was there/ he was put out fro her and after she was heeled. for the reverence of marriage which god hath so much honoured. they oughtwel to keep them fro using it dishonestly against thordynaunce of nature. for therein they shall sin deadly. A man may slay himself with his own sword or knife. The husband or the wife that breaketh the marriage for what cause somever it be. sinneth so grievously that in the old law they were put to death/ And he or she that keepeth well his marriage may make dyssevering or departing▪ against that party that so breaketh but it shall be commanded that fro than forthon they live chastened and he or she that after shall sin with other shall be constrained to take again his or her company. if the wife of her proper will or by judgement of holy church be departed fro her husband by cause she hath broken her marriage/ if she assembled not again with her husband she may not demand her do wayre. he or she that seethe his fellow repentant of his sin if he take her▪ or she him in his or in her company he or she doth great alms/ and god shall account it to him in great penance of his sins for of a sinner repentant aught one to have mercy and pity   

¶ What marriages be of no value Capitulo lxxj  
When marriages shall be made it aught to be known if it be the will of that one as well as of that other. and that there be none empescheme●t of lineage ne gossybrede. ne kindred ne that any trouthplyght hath be made. ne fleshly company/ or if there hath made any solemn awwe of cotynence/ as in the hand of the bishop. of abbot or abbess. or of his curate upon the altar to fore good witnesses or if he hath received holy order as subdeacon. deacon. pressed/▪ Or profession in order or if he hath had fleshly company with any woman of her lineage whom he w●ld mary. For in all these cases the marriage is of n●● value/ And they that thus shall be assembled if they know the letting they sin deadly. and their children shall be ba●●ardis/ & they may not have company carnal to gydre with out deadly sin and they that know the letting and say not. sin deadly. And been partners of the ●●yl that may come thereof. In all these caases none may do grace ne dispense/ but the pope only. For sentence given of another. ne letter availlen nothing. And for this peril the priest aught to cry and ask the banes solemnly/ and to receive all opposaunts. And such as know only letting openly or secretly. & if none say the contrary ne oppose. if the priest thick that there be any Impedyment/ he aught to inquire diligently. & if there any he aught to signify it to their ordinary Juge: There be many marriages that ●e●● them evil by cause they be not made a● they aught to be made. The some taken a wife for her beauty. The other for accomplish their carnalyte or fleshly lust. other for their richesses. And other for their lineage: ¶ Example we ●●de Exam in the holy scripture that Sara the daughter of Raguel had seven husbands. The which seven a devil named Asmodeus slew the first night of their wedding. when they supposed to have leyen with his wife. he put them to death by cause they took her for the causes afore said/ and nothing for very love of marriage for to have lineage. And after the angel Raphael said to young Thobye that he should take her in marriage. Thobie answered to him/ I have herd say that she hath had seven husbands. which anon as they would have leyen with her the first night of their espousals the devil put them to death I fear and doubt jest he would do the same to me. ¶ Thangel ausuered to him. ¶ I shall t●ll● to the said he. Upon whom the devils hath power when they mary them. He hath power wpon them that take their wives/ not for the love of god. ne in hope to have lineage. but for to accomplish their fleshly delight/ as dumb beasts which have none wnderstonding. But when ye shall be espoused ye shall hold you three days and three nights fro having to do carnally that one with that other/ & ye shall be in prayers & in o●●ysōs with our lord & the fourth night ye shall assemble to guider not for fleshly delectation but in the dread of god and in hope to have lineage. many have so done and have abstained them fro their wives iij the first days and nights which after have lived to guider in good love and in great progeny. between them that crystene children atte the font & been godfaders & godmoders is no gossybrede by the law ne is no impediment of marriage and hold for certain that the law saith that if thou and thy gossyb he or she have had children tofore ye were gossybs they may all take that one that other by marriage. but the child for whom ye be godfader non of others children may take by marriage/   

¶ Of the state of wedowhed Capitulo lxxij  
Saint Paul praiseth much the state of wedowhed why the saith to the widows. that it is good that they keep them in such estate. or elliss that they mary them. For it is better to mary than to bren/ he or she brenneth that consenteth to sin. For to keep the state of wedowhed aught to be had example of the turtle/ For as say the master Naturiens in the book of nature of bestis. after that the turtle hath lost his make he shall never after accompany him or▪ her to another but is all way solitary and fleeth the company of other Three things appertain right well to them that been in the state of wedowhed The first is for to enclose herself pryu●ly in her house ¶ And not to follow suspicious n● evil company. ¶ And hereof giveth us example Judith which was a widow and a moche fair woman. and the holy scripture saith that she held her enclosed in her chamber with her maidens: wherefore saint paul reproveth much strongly the young women widows that been idle. and ready to go and to come and been overmuch speaking and iangeleresses: & he saith that they should be in their houses and intend to do good works/ Some there be when their husbands been deed which were black gowns. but there is nothing there. but the colour of sorrow and of morning. For they be made as well and all so gente and queyntly as thaugh they were of scarlet. The second is that they should intend to pray and to serve god and to be gladly in the church in devotion & in tears like as the gospel saith that a woman a widow named Anne died which departed not out of the temple. but served god night and day in prayers and in wailings. The third thing is sharpness of life For as saith saint paul/ the woman widow that liveth in delyces is deed by sin And saint bernard saith that chastity perisheth oft in delyces. Also it appertaineth that the young women been humble and nothing proud after the example of Judith. which left her fair robes and her richesses and her parements when her husband was deed. and took thabyte of wedowhed simple & humble/ which is a more sign of weeping than of joy or of vain glory. and by cause that she loved chastity▪ and would keep it all her life. she wered the heir. And fasted every day safe the feasts/▪ And yet she was fair. wise and young. but of bounty of heart and also love of chasstyte caused her to do it and therefore who that will keep chastity late her live in such estate as died this valiant lady Judith   

¶ Of continence Capitulo lxxiij  
HOw well that marriage be a sacrament. & that god hath made it. and much honoured it: And moche pleaseth him if it be well kept. Nevertheless the state of continence of them that will live chastened. And keep them fro marrying for the love of god is more pleasant to god. and is more honourable & more profitable/ Item it is A▪ victore that▪ one maketh of his flesh/ by cause he hath over come it/ For which victory god shall crown him much highly in heaven/ Iten it is a manner of martyrdom especially in his youth/ Item they that live chastened been properly the monastery of the holy ghost/ For these causes/ and for the better to please god counseleth Saint paul to young people and to them that beu to mary/ that they keep them in such estate/ or elliss that they marry them for peril to fall in the. sin▪ of lechery/ But he saith that moche happy shall they be▪ if they may hold them in the state of continence/   

¶ OF/ the state of virginity Capitulo lxxijij  
UIrgynyte. is so right high estate & so. worthy/ that it can not be onermoche praised/ For it is the life of Angellis celestial and it is red of many diverse saints which have refused great dignities and have suffered great & hard tormente● & martyrdoms for theeyr virginity to keep/ O the right high & noble treasure that he or sheleseth that plainly would have done the sin of lechery/ but if he do so no more/ and repenteth him▪ of his eull will with good heart And confesseth him thereof/ his/ or her virginity returneth to him or to her again But & if he or she accomplyssh the sin of the flesh/ he or she shall never be virgin. if one enforce a virgin against her will the merit of virginity lasseth not▪ But it increaseth▪ whereof is wreton in the life of saint lucy▪ the which said to the evil tirannt that would have enforced and ravished her if thou make me to be enforced and defouled against my will The crown of my virgynite shall be doubled wherefore thou oughtest to be well advised and resist it strough/   

¶ Of them that be in religion Capitulo lxxv  
religion is called desert/ for like as the desert is a place sharp/ alone. and far fro people. in like wise aught to be the state of religion sharp. & that by straightness of life Item the state of religion aught to be far fro the world. that he that is in such estate feel nothing/ but aught to be deed to the world. and living toward god as saith saint paul. For like as he is that is deeed bodily. that is to wete. the hearing the seeing. the smelling. the speaking/ and the tasting/ right so aught to be the religious so deed toward the world that he f●le nothing that appertryneth to sin. to th'end that he may say like as saint paul saith of himself The world is crucified in me. and I to the world. A religious aught to have nothing in the world proper to himself. he aught to make his treasure in heaven as our lord saith. if thou wilt be perfect go and sell all that thou haste. and give to the pour people/ and so shalt thou have thy treasure in heaven. An holy saint saith in vytis patrum that poverty is the way by which heaven is gotten. Example. We read in the holy scripture that our lord said Exam to Abraham in the persove of religious/ go said he out of thy land▪ that is to weet fro the richesses of this world so that thou set not on them thine heart. Item go out of thy lineage that is to say. leave thy sins of deed and of will. and put not thy heart so strongly in a person of thy lineage ne in none other but that thou mayst well take it away when thou wilt/ & thirdly he saith go out of the house of thy father/ that is to say leave all the mind and remembrance of this world entirely so that thou have there to no love ne affection/ Alas many there be in these days of religious people which have not but thabyte of religion. and have renounced nothing but only that bite of the world. They will have the delyces of the world/ and the reverence of religion wyhout pain ¶ They do great pain to gather to guider finances for to mount in high ●●ate or for to despènde it in èuyll usages ¶ They will have games and esbatementes of hounds and of hawks/ & give to their hounds that. which they aught to give to the pour for the love of god. to th'end that they pray for the pour sonles which have left to them the goods. and given to them the rents. by which they keep and maintain great estate▪ and do little their devoir to that they aught to do they love better two knaves to lead their hounds▪ than two chapelains for to do the divine service and office. at lest if they will not do: let them do it to be done for to discharge their souls they be horsed like unto knights for if thou recounter & meet a knight and a religious man. thou shalt not con discern. which is the knight. And which is the religious now in these days: Saint bernard saith that on this day the rob of a monk. and the rob of a kuyght been all of one cloth. and also is the goun of a monk as well furred and purlfid better at hand than is the rob of a knight▪ how well that the rule saith/ that a monk should be clad not of the derrest and best cloth▪ but of the most vile. And saith Gregore saith that the servant of our lord aught not to seche vesture ne clothing for to please the world. but only. to keep him fro the cold. ¶ Example Exam ¶ It is red of a knight/ the which was tuyl horsed/ and met a monk which rood on a good horse & was in great estate. to whom he demanded what he was. the monk answered to him that he had no lord but god. ¶ The knight said if ye serve him. in like wise do I We been brethren and fellows But we have not evynly parted. For ye been right well horsed and well clad. And I am right pourely. I will as long were your vesture and ride your horse/ as ye have/ And took from him all/ ¶ Loo here ye may see how the monk by his pride gave evil example to the knight and occasion to do evil▪ ¶ O thou relygyons' person what somever thou be when thou art in religion that thou be wythynforth like as thine habit showeth without forth that is to say a very religious & true servant of god of whom thou breast the leverey. for by the leverey been the main of a lord known. if thou be such as thine habit showeth. I doubt not/ but that thou holdest thyself and reputest the for deed to the world. For thou hast left the glory of the world▪ And how well that thou hast playsyrs. tases and delyces of the world to thy damnation. Nevertheless thou art not so abandouned to the world in deed/ how well that thou be in thy heart like as thou were of the world/ And also thou lesest god and the world. And shalt have in this world and in that other torment/ Proprete in the person of religion is a right horrible sin/ and hath be many times grievously punished in time passed. ¶ The holy scripture saith that the Apostles and disciples of our lord after his passion liveden in such wise that there was not one that said this is mine but they dystribued to every after that he had need. ¶ Example. Exam It happened that there was a man named Ananye. And his wife called sapphire which were of the commonalty of the disciples. and sold a field that they had and brought a part of the money to the feet of the apostles: & retained that other part. Saint peter said to them. what is this that ye have do. ye lie not to us which live with us and retryne proper good/ but ye lie and be untrue against the holy ghost. And and ne they died suddenly▪ tofore all thapostle and disciples/ wherefore they doubted moche for to retain any thing proper/ ¶ Example. Saint gregore recounteth in his dialogue that Exam in his monastery in which he duelled and whereof he was governor tofore he was pope. that there was a monk named Just the which was a physycyen▪ ¶ And it happened that this monk was seek. And when he saw that he should die. he said to his brother which was a secular/ ¶ I have said he hid three floryns in such a place▪ ¶ And told it not to his brethren of the religion. ¶ The monks cain in to his chamber. And searched overall and fonden the three floryns the which they showed to saint Gregore. which then was much angry/ by cause that he that lived in commonalty with them had made treasure for himself only and that at his death he had not she wde it to his brethren. Saint Gregory for to puruere for remedy to the health of this monk▪ and to th'end that he had contrition and repentance of his sins▪ and for to give ensample to other he comawded that none of his brethren. should be at his death. and that he should not have comfort ne consolation of them And if he demannded of his brother secular which kept him. why his brethren visited not him that he should answer him. by cause thou hast made treasure. and haste not delivered it to the covent they have abomination of the Saint Gregore died it by cause he should have contrition of his sin to fore he deyde. and saint gregory said to his fellows/ when he shall be deed bury him not in the cyme ●orye of the brethren. but make a pit in th' donghyl & cast him there in & cast the three floryns upon him saying thy money be with the in perdition▪ and after cover him with earth. when the other brethren saw this. they doubted moche to retain any thing that was contrary to their soul. and all that they had. And also that which was lawful for them to retain they brought all in common/ therty days after that the monk was deed saint Gregory said to one of his brethren/ ¶ It is a great while that the soul of our brother hath be in purgatory. go forth/ and fro hens forth: to therty days say every day a mass for him. And see well that thou fail not▪ And he failed not▪ ¶ And the therty day after that/ the deed monk appeared to his brother secular that lived ¶ And he demanded him how it stood with him. The deed monk answered to him. I have been over evil at case unto this day. But now I am well▪ ¶ For this day I have received the goods and masses that have be said for me/ Saint Bernard saith that wh● a mouke intendeth to have richesses of the world. He giveth over evil ensample to the seculers. And saith that he taketh again that. which he hath left. And resembleth the hound that returneth again to his wmyte. ¶ And saint Iherome saith that a monk which hath evil intention to proprete is not worth an halfpenny. ¶ In law canon is not supposed that an abbot may not dispense that his monk may have ne retain proper. ¶ For the renunciation of proprete is annexed to the rule of monks. like as is the dough of chastity. In such wise that the pope may not dispense with a monk being a monk. ¶ But the pope may well make of a monk no monk. For he may make him a bishop/ ¶ And by that he shall be no more subject to the rule of monks/ A religious aught to be pour in deed and in will verily/ For so he hath avowed. Saint Iherome saith. that he is not pour. but is rich enough. that lacketh no breed/ ¶ Example. We read in the life of Exam faders/ that a pour monk solitary was seek by the space of therty days. ¶ And there was none that visited him. God sent to him an Angel fro heaven which kept him. And ministered to him his necessities ¶ It happened then that the other f●●●es of the desert came and visited him And anon the angel departed thence. The seek man began to cry to the brethren saying go hens. For when ye were come the angel that served me went away. ¶ Th● relygyouses oughten to be chaste. For they ●e bounden to keep it and have avowed it. ¶ chastity is a moche fair virtue. But who that will keep it well/ ●e must flee all company of women. ¶ Saint bernard saith if thou must needs speak to a woman speak but little/ and behold her not eyely in the visage. and touch her not by the hands for overmuch harm may come thereof. ne sit not to night her. ne lawhe not lightly come in no detke place to sepeke to her. For in all these things if there be no sin. yet there is suspecyounof them that see it or know it. and so there is blame/ and when thou shalt speak to a woman/ hold the in such manner/ and also hounestli as thou wouldest do if he rhusboud were there present or else thy prelate. to the end that if any came upon you. that thou have no cause to be a shamed/ And also saint bernard counseylleth the that thou have no famylya●yte to any woman what somever she be. r●lygyouse ne other. For many times comen thereof great pe●llis and evil temptations. ¶ And I say to the if thou have good peace of heart and with god▪ flee all familiarity of women. And love them all like well. especially the good and devout. and occupy the not with them. for like as we have said tofore thou art not more holy than was David. more wise than was Solomon. ne more strong than was sampsom/ the which were much deceived by women/ Item I counsell the saith saint bernard: that thou ●erke ne ne here gladly a woman speak/ For when thou hearest her speak. she inflameth thee/ It is a moche sure thing that thou see her not For when thou seest her she envenometh the. but it is much more sure when thou thouchest her not. For when she touch. h the. she fowleth thee/ Example. it is. red: of an hermit Exam that his mother came for to see him▪ & when she should return/ he conveyed her▪ It happened that they should pass ariver▪ and the her mite took her for to bear over the water▪ but he wrapped his hands with his mantle. to th'end that he should not touch her flesh/ And she that saw well his intention said to him. Caytyf wherefore art thou a ●erd to touch me/ ¶ I am thy mother ¶ It is good to wete. that when he would not touch her at the departing/ that he kissed her not at her coming.   

¶ Of thobeyssaunce in religion. Capitulo lxxuj  
THe religious people owen to be obedient to their prelat● For they have avowed obeisance unto the death. saint paul saith that our lord Ihesu christ was obeissant unto god his father unto the death that he suffered on the cross for us: saint Bernard saith that the very obeissant obeysseth anon and abideth not till on the morn. saint Gregore saith that thou oughtest not to disobey thine evil prelate when he commandeth the to do well. ne thou oughtest not obey thy good prelate when he commandeth the to do evil. ¶ Example. We read of an abbot Exam which would on a time prove the good obeisance of a good monk that he had/ and comawded him to go in and enter in to an hoot oven/ and that he should make dene the oven for to set in the breed. and anon the monk entered in and made right clean the oven/ and after come out. and had none harm: whereof th'abbot was much abashed of thobeyssance of the monk: Alas saith sa●t bernard how great difference is it now of us/ to those monks that were in the time of saint Antoney for many times when they visited that one the other. they spaken so of spiritual things. that they forgot their eating and drinkyug/ And on this day there is none that d●ma undeth celestial bred/ ne also that will give it. that is the word of god for to feed the spiritual soul/ but now when we et● as many as there be of messes. so moche is there of rumours/ and we say this is not well sudden. or roasted. the sauce is not made well/ the meet is to little salted/ or else it is to much/ The good monk saith saint bernard aught to resemble the ass he aught do that he is commanded & ought to eat that which is set to fore him. late us not speak now of flesh saith saint bernard. for it is fobeden to us. but if it be to them that be seek & ●eble of body. but of fish. which be of iij or iiij manner of fashion/ and in diverce manners. we will have the eggs. somwyl have them rested. some boiled. & other will have them fried. & wherefore is this. but for to satisfy the taast. & what shall I say saith saint bernard for to drink clear water when we retch not to drink wine: but if it be clear. and if it be not pure & fyn & in diverse manners. there shall be great noise▪ And many there be that change their cup ij or iij times in a meal. and say I will have that & I will have this. and this is not good & in many places at great vestes. they shall say that they aught to have wine spiced and made with good pouldres. and wherefore is this/ but for to drink the more. and the more deliciously▪ and when he shall have much drunken and that the win shall mount in to his brain. what shall they do. when they be risen fro the table. they will not read ne study but will sleep or play▪ as soon as we be monks saith saint bernard we have an evil stomach/ or we be seek. and been so delicate▪ that none may serve us to our displeasure/ and many there be that when they were in the world they lived much pourely and with great pain: & lyveden soberly. & held for great largesse that▪ which they hold at great vilete in their religion/ They be gluttons gormantes/ & lykorous and none can serve them at their pleasure/ and been more proud in words & deeds. more worse for to serve than been they that come fro great houses & many richesses and what shall I say. of our habit saith saint bernard which was wont▪ to be of humility & now with great pain may be found in our province any cloth that we will were or bear for if there come a great lord of the world in to our house he should be well content to be clothed with such cloth as we have Alas religion is much wasted▪ none will show by works/ ne. by enseyguements/ and where as the religiouses were wont to be saints & holy they be almost all dissolute/ Their is none estate in the world of which but the religiouses will entremete/ they will be marchanns werof some by come meshauns. they will be gossybbes they will be hunters. they will be fishers of fish and not of the souls. and more pleaseth them thesbatement and song of birds of the field than doth the song of the church For many/ there be that when they be in the church. they been anon hoors ● eurumed and may not sing and that they say or do▪ they do negligently and slowly without affection without devotion and without reverence/ and all way they be idle in the church or a sleep. but to things of the world they be all way ready & waking▪ and they hold them so disordyveth and foulli in the church that it is a great abusion/ Saint bernart saith that when thou shalt be in the church▪ keep & hold the reverentli as he that is in the presence of god. if thou have no devotion yet do it/ for to show example to other I marvel saith saiut bernart how the prelate's suffer so many desolutions to be done as be done m these days m religion/ but if it be by cause that one will not reprove another gladly of that he is entatched/ For they that should be our mirror & ou● exemplayre by therr works been blind and leden the blind Example It is read of Exam an Abbot which lyvede all his days in great vyandes and meats & was clad with right sin cloth▪ It happened on a day/ as he had greatly dined▪ and his monks had in the cowent as who saith naught or little. Af●●t dinner he conmanded to one of his monks the which had enyl dined and said to him much rudely that he should do some thing. the monk died it not anon Thabbot was angri and said to him. brother thou hast not do that which I have commanded the The monk ansuerd to him/ I am your brother ●●●ly/ but your rob is not like to mine. ne your dish is not semblable to mine/ ¶ Thabbot held him all confused. Many there be of religion. which never be eased. but if they be out of their muster/ how well that an holy man saych. that like as a fish may not live out of the water no more may a monk live spiryrituelly. out of his cloistre. Return then as shortly as thou mayst. And maintain the the best wise that thou shall con mow to thy salvation For thou shalt not so soon return ne so well maintain thyself but that it behoveth to do great pain tofore thou shalt be in such devotion ne also well set again in thy conscience. as thou were when thou departedest   

¶ To whom one aught to be confessed/ Cao. lxxvij  
TOfore we speak of confession we shall say to whom one aught to be confessed. Not priest may assoil but if he be thy proper priest. Thy proper pressed is called in six manners first the pastor of the church as the prelate or c●●●te secondly he that is coninysed by the prelate or curate. or vycarye/ thirdly they that have privilege of the pope. Fourthly they that have licence of the curate▪ but he aught to amytte non/ but discrete psones. honest. & known/ fifthly in necessity for in necessity every priest may a●soille in peril of death & the pilgrims be assoiled in pilgrimage of them that confess them. syxthly for the default of thy priest when he is an idiot. or when he showeth the confession or when he prayeth the women that they confess them to him of evil love/ In all these cases if thou find a priest that hath authority to distil/ thou mayst confess the to him so that he be known discrete of order. and of person/ if thou be of religion none may assoille the without licē●e of him that hath the cure or charge of the. but if it be in necessity that thou mayst not have thy pastor or his debyte or if thou were so contumax and so perverse that thou wilt not confess the to thy pastor or to him whom he hath commised/ then for peril that thou die not without confession or without counseyl some discrete and approved confessor or priest may assoil le the ¶ Item it is of necessity that the good pressed hide the confession by cause of the sacrament of confession ¶ I am also that one confess him the more hardyly. And know ye that the pressed aught not to hide only the confession. but also all the things which may be perceived of the sinner or of the sin▪ & though the sinner give licence to thy confessor to say any sin of him that he heareth in confession yet the confess sour aught not in any wise to open it. but if he know it other wise than by confession/ & yet it is not right sure or expedient to open thenne & it may without great inconuenyents other wise be eschewed/ if thou demand if the priest know any thing that thou sayst to him in confession afore or after that thou confessest the. he is not bound to hide it. but if it please him. as touching to this. that he knoweth it as a man. some say to a pressed some thing in secret. And they say to him I tell it to you in confession. and keep not in thus saying the manner ne thordinance of confession. and therefore if he show this/ he showeth not the confession. but he doth overmuch evil to show the counsel of another/ if a priest have herd any thing in confession and it happeth that he is called to witness tofore a judge personelly that he shall say if he know any thing of that thing if he knew it otherwise than by confession he may say it without peril. but if he know it not but by confession he may swear surely that he knoweth nothing thereof/ for he knoweth it not as a man. but as a vycarye of god/   

Of the pain of a priest that showeth the confession. Cao. lxxviij  
Saint gregore saith in the holy canon. let the priest take good heed of what thing be said to him in confession that he tell it not to neighbour ne to other that dwell far ne by sign ne token ne shlaundre/ ne to any other person any thing. and if he do. that he be deposed fro his benefice. and all the days of his life be he in infamy through the world Item the pope Innocent saith in the new constitution/ let the priest keep him well above all things that of thing said to him in confeyon he say ne tell it not ne by sign ne other wise & also in no manner he accuse him that is confessed to him ¶ And if he have need of better counseyl than his owen. let him demand without any naming the sinner by his name/ For who somever in judgement of penance shall she we in any wise the sin that hath be said to him in confession. not all only of th'office of priesthood we will that he be deposed. but also with that we will that he be put in sharp prison/ For to suffer grievous penance   

¶ Of the sacrament of penance Capitulo. lxxix  
As to the sacrament of penance which is the iiij sacrament of holy church. but it is set here the last for to accord to the other Tofore that the sinners be reconciled to god three things be requisite that is to wete. confession/ contrition. and satisfaction confession and his virtue shall be declared here following. contrition is to have sorrow at heart and great repentance of all his sins. and to have steadfast pnrpos fro than forthon to keep and abstain him fro all deadly sins/ For who that hath intention to return to deadly sin. his confession avaylleth him nothing. and if he be houseled in such estate he sinneth deadly. And if he die in such estate he shall be dampened perdurably   

¶ Of confession and of his virtue. Capitulo: lxxx  
confession is the second part of penance. when one is confessed and repentant of all his sins/ & hath stead fast purpose to abstain himself fro all deadly sins and for to amend him. then confession is of so great virtue. that it is as a second baptism/ & as a fountain in which been washen and forgiven all sins what somever they be/ and this confession as saith saint bernard destwyeth all sins and restablyssheth all virtues. The augellies reioye them. and it confoundeth the devils. it reconnceileth the soul to god. it closeth hell and it openeth heaven. well blessed is he that of ●e is laved and washen in this fountain. For if he keep him in purity and cleunesse of conscience. and in the love of god. he is the more strong to do good works/ & to keep him fro the send of hell and may the better endure against the evils that may come.   

¶ Of the sciences that priests should have that here confession & how they should demand the sins Capitulo. lxxxi  
THe pressed that taketh the charge for to confess: aught to have science for to inge well and to know the sinner & his sin/ and for to give penance after the quantity of the sin. if the sinner doth the penawce such as the priest enjoineth him: he shall be delivered fro dampnacyou. but if by favour. or by doubt. or by default of science the priest giveth lass penance than he aught. he shall bear the pain. Also the sinner aught to do good diligence to have a good physycyen for to hele his soul of the malady of sin. like as he should do to see she a good physycyen for to have the health of his body like as Exam saint Augustyn saith. ¶ Example. We read that at paris was a man that knew his daughter fleshly. after they went and confessed them unto a wise and a discrete priest a penyten ●er/ The daughter had so great contrition and wept so grievously that she might not say her sin & said that she might never do worthy penance for her sin. The father was so harded of his sin and had no shame to confess him thereof The penytauncer saw the contrition of the daughter and said to her/ I enjoin the in penance that thou fast iij days to breed and water/ Sire said she I am ready for to fast all the days of my life to breed and water if it please you. for me seemeth yet it little to the regard of the greatness of my sin. the penytancer said to her it sufficeth. I will enjoin to the no more & after he said to the father. that him seemeth that he had no shame ne contrition of his sin. I enjoin to the that all the days of thy life thou bear the heir next thy flesh. & that thou fast as long as thou livest iij days of the week to breed & water. & he was angry & murmured strongly & considered not that the contrition of his daughter was reckoned to her for satisfaction. and for ¶ his great hardness he aught to have the more penance. The priest aught benygnly to receive the sinner. and aught to have pity and compassion of him and aught sweetly to demand of him of common sins and also of the obscures. to th'end that they should not have occasion of sin/ that is to weet of the seven deadly sins. of the v/ wits of nafe. of the seven works of mercy of the. x commandments of the law. Item if he can the pater noster. the a●e maria &▪ the credo in deum. & if he can it not he aught to say to him that he learn it then he aught to demand him of what estate he is be he man or woman or in dignity or in none/ or noble or bourgeiss or clerk or religious ¶ And if he be of religion he aught to demand of him if he have licence of his pastor for to confess. him to another than of his order. For otherwise he aught not to receive him But if it be in caas as we have tofore said in the chapter to whom one aught to confess him if it be a woman she aught to sit on the side of him: that is to weet on his life fide/ & he aught not to behold her ne the visage and aught to say to her sweetly that she say her sins well and hardyly without to have dread ne shame for she speaketh to god/ & not to a man/ and he ought to say to her that god is pietous and merciful/ For they that shall do most penance in this world/ shall be most loved and exalted of god: As it appeareth in david saint peter. saint poul-and in marry magdalene-and he aught to say that the shame that one saith his sins is great part of his penance And see well that to a young woman he gyne no penance to god on pilgrimage For therein is moche peril/ ne also to a woman married. he gyne no penance by which her husband may apperceive that she hath trespassed a● enft him: if the sinner be enharded. and that he will not well confess him/ the priest ouht to say to him the peryllis that there is therein and say if thou wilt/ thou shalt be saved-and if thou wilt thou shalt be dampened: It is better to have a lityl shame of me/ than to have shame and confusion tofore god & all his saints atte the day of judgement with damnation perpetual. Example we read of a noble nun of good life Exam and holy the which was deceived of the fiend. and was great with her servant and varlet. she supposed to quench her sin by great penance of her body & hard life that she lad long time she wailed & wept moche. but she durst never confess her sin: as well for his noblesse: as for the holiness of which she was renowned. & deyde without to confess this sin and was dampened perpetuelly. like as she made revelation to thabbess which was her aunt. to whom she appeared after her death bearing a child between her arms all embraced with fire/ which breuned all her body/ And she said to her that she should never do no good for her/ for she was dampened perpetuelly. For that only that she durst never confess her of that sin/ to th'end that she should not be holden for vile & for a sinner O for goods sake ye fair maidens & sweet women which by nature ye be shamefast take ye her by ensample. and lose not your fair souls ne also your bodies for little shame which is soon passed/ ye see that this woman that had done so many good deeds that she might have be a saint in heaven if she had confessed of this sin. and now she hath all lost for a lityl shame/ ¶ And hold ye not our lord for hard/ thaugh for one deadly sin he hath suffered to lose a person. For the shame that one hath to leave to confess his sin/ cometh of over great pride. which is rote of all sins. ¶ And by cause that one hath shame to confess his sin that he hath done. and that he would be holden for good and holy against reason. after these things the priest aught to here his confession simply after he aught to demand of his estate if he be clerk. secular or of religion/ ordered. or not and if he have cure or benefice and after he aught to demannde him of Symonye/ for simony is propred to clerks. and if he have crown/ tonsure. or habit covenable/ And if he keep well chastity and continence. If he be advocate. if he sing mass/ if he play at tables or at dice. For in all these things sin oft the clerks. if he be religious he aught to demand of him the xii abusions of the cloister. that is to wete. prelate negligent. disciple inobedient young the slowthful. aged obstinate in his sins. a monk following the court of lords/ A monk that is an advocate. habit precious. meats delicious. Rumour in the cloister. pleas & strives in the chapter/ dissolution in the church And in his heart unreverent in things that appertain to the altar. and to hold himself unreverently at the altar. After he aught to demand him of the three wwes of religion and of the rule. That is to weet obedience/ poverty/ and chastete/ for in all these things the religious persons mistake and trespass oft/ ¶ Item he aught to ask the princes if they keep well justice/ and aught to demand the knights of ravine/ the merchants of false merchandises And if they do merchandise in the solemn feasts and sundays. or in the churches For god cast and three we out them that died there in merchandise/ and said to them that the house of god is the house of prayer/ and they made of it a cave or a spelunke of thenes by cause they bonght & sold there in/ Item they aught to demand them that have offyees of lords if they do any extortion to the pour people. Iten to ask crafty men of deceit & for swearing. Iten burgesses and citizens of vsure. the labourers & semauntes of works of theft & specially Exam of tithes. of rents. & of trnages. Example/ It is red that a merchant confessed him on a time at pans. to a good cofessour & interrogour/ & he demanded him how he governed his merchandise/ Sire said he the most truly that I may. but I can get no good to nourish me my children & mine household after mine estate: and am all way in d●tte/ The pressed asked him to whom own ye/ Sire said he. I have a brother which is abbot of an abbey & when I have need of a somne of money he leaneth it to me/ And with great pain can I get any thing and I am no player ne gormaunt. and my wife spareth all that she may/ but I can not weet where it becometh. whereof I am much sorrowful. The pressed said to him weenest thou to be rich of the goods of the church wherein thou hast no thing And peraventure th'abbot which hath delivered them to the hath rob them of his monks/ and suffered his houses to fall down or hath evil governed his possessions. Go and pay him again as hastily as thou mayst. and borrow of some other temporal man/ and at end of the year/ come again to me/ and tell to me of thine estate. The merchant believed his confessor and paid th'abbot. and borrowed of other men of the world and at end of the year he returned to his confessor. the which demanded him of his estate & he answered to him Sire said he. by the grace of god and your good counsel I have more profited in this year/ than I died in x year afore. Go then said the confessor & govern the wisely of thine owen. and nothing of the goods of the church/ for therein thou shalt nothing profit/ After the confession the confessor aught to give penance. by that which is contrary to the sins/ that is to wite humility and prayer against pride. fasting and affliction against lechery. abstinence against gluttony/ alms against avarice/ and so of all other by the contrary of the sins. and he aught to warn and admonest the sinner to leave the sin of deed and of will and that he put himself to do well and to penawce. For of the good deeds that he shall do in this world. he shall have merit in that other/ but of the pains that he shall suffer in that other. he shall have to merit ¶ For he suffereth them not by his will: but by constraint. if the sin be dark he aught to give dark penance/ ¶ Saint Cypryan speaketh of penance and saith ¶ O penance I shall say saith he that I know of thee/ thou unbyndest all thiges bounden. and thou bindest all things unbounden. thou mode rest all adversities. thou guarysshest all sicknesses. And all things foul. thou makest fair and clear/ ¶ them that been desperate by their sin and feeble/ thou reenfordest and makest strong. ¶ The pressed ought to move the sinner to contrition and say to him that which the doctor saith. For he might have such contrition/ that not only the culpe or sin shall be forgiven But all that he should suffer in purgatory for his sins should be pardonned: and he should go straight to heaven after his death. as it appeareth by the good thief that was crucified with our lords ¶ For by cause he had very contrition at his death. god said to him/ Thou shalt be this day with me in paradies. At the end of the absolution the confessor aught to say to the penitent coufessed that which our lord said to them that he assoiled. go forth and sin no more/ to th'end that no greater harm hap to the. The confessor aught to take good heed that for any thing that the synuar saith to him in confession he despise ne rebuke him not. but comfort him the best wise that he may and promise to him pardon and grace of our lord if he be verily confessed and repentant of his sins for there be some so rude & so evil traytable to them that confess them that they put them oft-times in peril of damnation: Example. It is red in the life of faders. that a young monk Exam confessed to an old one/ & said to him that he was much tempted of the sin of the flesh The old monk considered not the youth of that other: but reproved him much sharply and said to him that he was not worthy to have the name of a monk/ the young monk was much abashed/ & went out of the monasteri. as despaired. & met a good abbot which knew well that he was grieved at his heart: & demanded him swetli what him ailed/ the young monk could not ansuece for the great srowe that he had at his heart/ th'abbot said to him sweetly. fair son tell me what thou hast. & he answered to him. I return again to the world for to be married/ for such an old monk to who me I have said & confessed my temptation of the flesh. hath said to me that I am not worthy to have the name of a monk. by cause I may not resist unto the temptations of the flesh The good abbot comforted him sweetly. and said to him. be nothing abashed my fair son. if thou that art young be tempted of the flesh/ For I that am old am tempted all day. I pray the return to the monastery till to morn. The good abbot went anon to that old monk that had so dysconforted the young monk. And when he approached him he prayed our lord that the temptation of the young monk might come upon the old monk that had so blamed him to th'end that he might know by himself in his old age the pain and sorrow that the young monk suffered in his youth. and when he had made his prayer/ he saw the devil casting thembracementesembracements of the flesh on the old monk/ and fond him in a rage running here and there. and would return to the world like to the young monk: when th'abbot saw him so demean himself/ he knew well that he was totmented and said to him: whither wilt thou go. that art old and wasted. he was all ashamed and saw well that th'abbot knew his temptation. & could not answer for shame by cause of his age The Abbot said to him return in to thy tell/ and consider the pain that the young monk suffereth/ when thou which art so evil disposed for the temptation thut thou sufferest in thine old age but the space of one day only. And therefore hath our lord suffered and proved in the the pain of the young monk whom thou hast not ●●n forted ne haste had no compassion of his youth. but hast put him in the way of desperation/ This example teacheth and ensigneth us that the sinner aught to be traytted sweetly/ and nothing to be dysconforted   

¶ How one aught to confess himself/ ●Ca lxx●ij  
IF thou wilt well confess thyself. thou oughtest first well think in thy▪ conscience as he that will yield. and render a reckoning to god Thou oughtest to say all thy sins that thou canst remember/ that thou hast done & wouldest gladly have done/ and all thy thoughts which tornen to sin/ And beware that thou reteygne nothing ne the colour ne the savour of thy sins/ how well th●u confessest them and reapen ty●●▪ for he that retaineth the colour of his sins. thaugh he hath confessed them and repented/ nevertheless he retaineth the evil manners that he had tofore. as in speaking▪ in beholding in following ill compaynyes/ and th'occasions by which one might fall in sin▪ he retaineth the savour of sin that well confessed him and is repentant. but gladly he heareth to speak thereof. and oft thinketh on his sins & hath a delight in his evil thought and pleaseth him well. how well he will not do them. Above all thing beware that thou leave not to say to thy witting some deadly sin of which thou remember'st for to say to another pressed/ or for shame. for thy confession is nothing worth then. and if thou be houseled in such estate thou sinnest deadly. and if thou shouldest so die thou shouldest be dampened perpetuelly. for one aught to say all his sins of which he remembreth to one pressed▪ & not to say one part to one and another part to an other. for such confession is nothing worth But when thou art well confessed to thy power▪ if thou be advised after any sin. of which thou were not remembered when thou were confessed tofore. if thou thenne confess that to an other it shall avail the. And thy confession is not departed/ And excuse not thyself in confessing the as some do And say not also that thy sin is greater than it is/ for then ne thou sholdestlye. Many confess them in great and say. I confess me of the sin of pride. of envy of lechere▪ and also in other without to declare their sins. That confession sufficeth not. but it behoveth to thy power thou say & declare well all thy sins pureli in the manner like as thou hast done them and as oft as thou hast sinned if thou can remember: It sufficeth not to say I have taken other memies things/ but it by hoveth that thou say what & how moche/ and in what place For it is a greater sin to take thing sacred than other. & to take out of an holy place than out of an other▪ It sufficeth not only to say I have sinned in the sin of lechery/ but it must be said thestate of the person. that is to were if it be a woman married or widow or of religion: thy mother. or thy sister or thy gossph or goddoughter or simple women. or if thou hast ●●fouled a virgin/ For after the estate of the psone the sin is more great or lass▪ if thou hast with a common woman For that is a great sin & great peril▪ For they spare neither father ne so ne Cousin ne other. & thou must say how oft thou hast sinned if thou canst remember▪ & in what place/ if it be in church church yard or in holy place/ For it is greater sin. in holy place than in other. And thou oughtest to say on what day. if it be a f●ste full day or day. conmanded to fast/ For after the day the sin is great or lass or if thou hast sinned with any man or dread to god/ as subdeken/ deacon▪ priest or of religion but keep the well that thou name not the person by his name with whom that▪ hast sinned For that should be great peril & thou oughtest to say if thou enforcest they self to sin: or if thou wouldest have sinned▪ or for to do thy sin thou hast made an other person thy messagyer▪ or if thou hast sinned with other which had no will to sinew with the. For thy sin should thenne double. And thou shouldest be holden to admonest him or her to come to repentance. Item if by thy sin is comen evil ensample. or if for cause of thy counsel consenting or aye the any other have synued. For every time thou shalt be of god grievously pugnysshed. Item thou oughtest to say if thou hast long abiden in thy sin/ and all other things that have ●●nsed the to sin the more/ thou oughtest to say and declare. to thy power. For like as á good physycyens may not given a good medicine. if he know not well the malady right so the priest may not give the good council/ if the sinner declare not well the manner of his sin. if thou declare not well thy sins the priest aught to make the to declare them well/ & of other sins in which he thinketh that thou mightest have fallen/ or that thou wouldest have done. be aught to advise & demand discreetly without tofore the. and of sins not commised he aught to demand the cowertly and fro far and he aught to she we t●● manner of thy sins/ & to give to the good council and suffisant remedy/ and in the end of thy confession/ if thou repent the with good h●r●e. and thou have ●nt●ncōn to abstain the fro deadly sin. and to amend the. and when he assoilleth the of thy sins it is right good that he say▪ go forth and sin no more/ lest worse hap to thee▪ for so said our lord to him that he assoilled as the gospel saith/ when thou wilt come to confession. thou oughtest to think on all the places where thou hast be sith thou haddest understanding. and say in thyself in such a thing. and in such a place such: for this is a thing by which one shall remember the better the sin c● time passed/ for by cause that many tarry to confess them/ they forget many of their sins. but the devil forgetteth them not. Example: we Exam read of a woman that was supposed that she had be the best woman of the town wherein she dwelled/ for she died most good deeds/ It apped that when she was deed and born to the church an holy hermit was present which saw a devil holding her ench●yned abo●t the neck with a great chain of y●●n/ he prayed to god that he would she we to him wherefore it was/ & a wis came anon to him which said that she had done a deadly sin in her youth of which she durst never confess her and for that only she was dampened perdurably. many other examples have we which I now leave for cause of briefte/ understand well this took fro the brgynning unto the end. & verily thou shalt fide the by wrapped in many sins of which thou advysest not thyself. & therefore advise the & confess the the best wise thou mayst. for when thou art best advised I counsel the to be confessed pure & clean and thou shall find thyself the better beloved of god/ and say in th'end of thy confession. that god hath delivered the oft-times fro many great perils by confession & penance/ but by unkendenes I have again oft-times angered him by diverse sins of which I am not well remembered of which and of all them that I have said & confessed I repent me & purpose and think to abstain with all my power from now forthon & amend me. & require absolution of god. and of Exam you penance. Example we read that a great master in divinity and a right good clerk & preacher when he should die he saw the devil in a corner of his chamber & he damanded of him what thing grieved him most. the devil said to him that nothing g●●ued him more ne lessed more their strongthe & might than died confession & said to him that when a person is in deadly sin all his members be so bound that he may do no good works for his salvation/ but assoon as he is confessed. he is delivered fro the grin of the devil & may do all good works for his salvation.   

¶ How one aught to make amendss to other and make satisfaction Capitulo lxxxiij  
THe third part of penance is satisfaction which aught to be done by this manner: if thou hast mistaken thyself against any other amend it assoon as thou mayst. if thou hast defamed another. repel it & gainsay that defame to thy power & cry him mercy. if he know it. & make to him amendss. if thou hast hurt & done damage to any other without good cause. thou oughtest to render to him his scathe & hurt assoon as thou mayst. for if thou may & do not. thou art all way in synneand mayst not be assoilled & if he be deed yield it to his heirs/ or do by the counsel of a good confessor & know vereli if thou mayst not find him ne his heirs and thou give it for goods sake or puttest it in the trunk in the church of thine own authority thou art not so quite. For thou oughtest not to do alms of other men's good but if it be thing of little value. if thou see that thou mayst not restore to them that thou art holden. or thou have not whereof or thou can not find them thou oughtest to have great sorrow in thy heart and good will to restore assoon as thou mayst. and if thou see that thou shalt never have to restore. then say some prayers. or do some good and some penances for them that thou art holden as much as shall suffice. and so shalt thou make restitution after thy power. & if thou find them & if they know that thou art so bounden to them. then cry them mercy. & pray them for the love of our lord that they will pardon & forgive thee/ Item it is satisfaction to do and a complysshe that which the pressed enjoineth the in penance the which thing thou oughtest to do assoon as thou mayst to thy power. or else thou shouldest sin much grevoussly. & know thou. that thou mayst not change it. but if thou mayst n●t do it late it be changed by the priest that charged & gave it to the or by another that hath power. & if thou forget it thou oughtest to be confessed thereof and take new penance. The pressed aught not to give the in penance. to do some masses ne to offer at pardons if thou mayst do penance with thy body For who that hath done the sin he aught to bear the penance/ But with that it is good to do alms/ & to offer at pardons they that may. if thou be seek and in peril of death. and thou be very repentant/ every pressed may assoil the of all thy sins. what somever they be. and also of all sentences of excōmynycacō●s. if thou require it for if thou must die. and were in the sentence & be knew it & houseled the in that estate. he should sin over grievously/ & therefore he aught first to assoil the. for so saith the law of Canon/ But and if thou become hole again. thou oughtest to go to him. that put the excommunication on the as hastily as thou mayst for to do that reason requireth/ or else thou shouldest fall again in the sentence as thou were tofore/ Item if thou have no priest for to confess the and thou be very repentant of all thy sins. and wouldest gladly confess the and be houseled if thou hadst a priest/ if thou deydest in such estate it sufficeth to our lord and art out of damnation perdurable   

¶ Of the fire of purgatory Capitulo lxxxiiij  
Thou oughtest much to enforce the to do in this world penance for thy sin. and to have great repentannce & sorrow at thy heart/ & oughtest to do good works. & suffer patiently the evils and tubulaconus of this world like as to for is said. for that which is not full done in this world. must be done in the fire of purgatory. the which is so ardent & brenning that all the pains and torments of this world be but a dew or a bain to the regard of that fire. O good lord how hard and without pite been the friends of them that be there when they help them not to deliver them to their power/ the which friends require so pye●ously by the wis of holy church and say. Miseremini mei/ miseremini mei/ that is to say have ye pity of me. have ye pity on me my friends. for I am in the hand of the rightful justice/ Theridamas be some evil disposed/ people that say. that masses/ oblaconns'. ne suffrages that been done for them that be deed: profitten nothing to them. and that they of the church have founden this for to have money of the good people/ Example. It is read in the book of frere petre of Clugny that a bishop suspended a priest of his office. because he sang all way mass for the deed/ It happened on a day of a great ●este the bishop went to matynes. and passed thurth the chyrcheyerd/ him seemed that all the deed bodies that there we● buried aroos out of their sepultures everich in such estate as they had been in this world. that is to weet the knights in their estate of arms. they of craft also in their estate of crafty men. and saiden that one to that other. loo see here cometh the bishop which hath taken away our priest that sang for us and he will not sing for us. verily if he will not amend him he should die of an evil death the bishop had great dread. and assoiled the priest/ and after he himself sang for the deed. Saint gregore saith that we may aid & help them that been deed in iiij manners. that is to weet by fastings. by prayers: by almesses. & above all other things the mass availeth them most/ in which is offered & sacrifyed for them the precious body & blood of our lord thesu Christ the which may not well be praised how moche the mass ꝓffyteth to them that been deed we have said it to for and also in the chapter of religious when we spoke of saint gregore which died do say thirty masses for the monk that was deed. Example it is red that in a battle was a man Exam sore hurt ¶ And his enemies supposed that he had be deed but he revived and come again to himself & bound his wounds and went forth his way/ he was found again of his enemies which took him & put him in prison in irons. this man had a brother that was priest which supposed ● ● his brother were deed by cause he had founden a man deed there as the battle was. which resembled well his brother. This priest song every day mass for him at honre of tierce and at that hour the gives and irons of his brother unbonde and fill in pieces They that saw it blamed him and demanded of him if he were an enchanter. by cause that his irons broke every day at the same hour/ he said to them nay. but he said I have a brother which is a pressed and singeth every day for me: and verily if I had be deed my soul had be delivered of the pains of purgatory by the prayers that my brother saith for me. Example. Item it is red that a great lord went in to a country for to defend the land of the church. ¶ The legate of the pope which brought him forth gave indulgence to the father of the lord which was deed by cause that his son fought for the weal of the church/ The lord abode in that country by▪ the space of xl days. his father appeared to his son in great clearness. and thanked him of that he had done/ for by him he was delivered out of the pains of purgatory Now seest tho● how the masses the good deeds. and the indulgences profitten to them that be living & to them that been deed/ and to them that been in purga torye.   

¶ Of the pains of hell Capitulo lxxxv  
THe dampened souls that been in hell been dampened for the sins that they have done perdurably in the company of the devils. which ●eu so horrible to behold/ that saint austin saith that there is no man in this world. but that he had liefer to burn all quick/ than to see the devil in his figure. the devils cast down the dampened souls so horribly in to the great and deep swallows without measure all full of water so cold of ice & snow that there is no thing like to that coldness if a great mountain fill therein it should become ice and after also as they that have their hands froren when they put them to the fire they do to hem moche great pain. Also for to make them to feel great pain they throw the dampened souls fro the deep abysmes in to a great stangne or pond deep without measure all full of fire all brenning so hoot that the fire of this world nies but warm to the regard of that fire. no more than a bain or a fire paited on a wall is like to the fire of this world if all the water of the see fill therein. it shall not be the lass heat therefore. ¶ Example/ we read in vitis patrum that saint Machayre fond in a way the heed of a deed man. he conjured by the name of god that it should say to him of whom it was And it said I am the heed of a pressed of the paynims. & would never believe in the faith of Jesus christ. Saint macharye demammanded of him where art thou. I am in hell said he. what pain 〈…〉 thou/ I answer the that the fire upon ●●y heed is as much as is fro hens to heaven/ and as moche under. and as much on all sides of me. And under me been the jews why thee never would believe in ●hesu christ/ And under the jews been the evil christian men which have believed in the faith of Jesus christ with their mouth/ but they have not done the works & when it said all this it fill all to powder/ Item they that be dampened have so great stench. that no mortal man may suffer it/ they have great dread. horror/ and darkness palpable. they have great ferpentes which lyven in fire like as fish done in the water/ dragon's horrible that devour them. thunder and tempests which fall on them. hamers that all way smite on them as upon an andlvylde without ceasing or leaving. devil his which with glaives and spears pierce/ he we. & detrenche them. they have great worms & great ●oodes which on them gnaw and many other pains endure the which no man mortal may ne can say/ and of so much as they have been great sinners. the more be they pained and tormented. But above all other they be tormented most by cause they have lost by their default the Joy of heaven: And also that they have none hope to have ever any rest of evils that they suffer. Example Exam ¶ It is red that an holy man saw in vision the soul of a man to be led in to hell: which had been in great estate in the world. ¶ And had moche delight in the pleasance of the world/ ¶ And when the master devil saw him he aros out of his chair and came against him and said. sit thou in this chair for the honour that thou hast had in this world/ the chair was of all brenning fire. ¶ When he was set there was brought to him right bitter drunkes and stinking/ And by force made him to drink it saying/ drink in stead of good win which thou hast drunken in the world. After came two devils which broughten trumpets and shallemea●s.  
¶ And blue so moche in his ears that the fire sprang out of his mouth/ and his eyen. & out of all his other conduits Loo said they this is for the songs & instruments that thou hast gladly herd. After they put serpents about his neck and his arms. And said to him loo this is for the embracynges that thou hast made to women. And thus the caitiff was tormented after that he had sinned/ in an unhappy hour is he borne that for so lityl a while as he shall live in this world. shall have so great torments perdurably   

How they that be dampened complain them in hell/ cao.. lxxxuj  
Alas the unhappy dampened for great pain. strain & g●●nte their teeth: and cast out great weepings complaints & great by waillynges & say like as the book of sapience giveth out. alas what hath availeth or profited us. our pride our vain glory. our richesse/ our lechery/ our delight our ease. our desire/ and our evil will that we had in the world. Alas all these things be passed as a shadow we and we be here in hell perdurably tormented. Our vain joy and laughing is turned in to weeping. our delight and our ease is turned in to sorrow & torment/ Alas it seemeth to us that our life of the world hath not dured but a lityl. like as it were the flight of a bird or the casting of a stone/ Moche were we blind and ignorant that for so little living we have lost the joy of heaven. and gotten the torments of hell/ ¶ Alas alas the caitiffs dampened when they shall have been in hell by the space of an hundred thousaud year. they shall be yet to begin again. For all way without end living they shalt die. and in dying they shall live. they shall never mow die. And after the day of doom the body shall be tormented with the soul and for one pain that they suffer now they shall then have an hundred. for so saith the holy scripture   

Why god made not man that he might not sin. cao. lxxxvij  
Moche people demanden wherefore god made not a man that he might not sin/ for if he sinned not/ & were a good christian man. by the merit of the passion of our lord Jesus Christ and the holy baptism he should be sawed/ and should not ●●nne in to the pains foresaid. the doctors of holy church and the masters of divinity put forth here many reasons The first is for to show the might and puissance of god which is all only unmovable/ and all creatures been movable. as it appyereth of th'angels which god created and made them good which for their evil and sin become devils Item for to show and declare the sapience and wisdom of god/ which is such for he can cheese the good fro the evil. the which thing may not be but if he had made the creature that he might change fro good in to evil Item for to magnyfeste the pity of god by the which and by his passion he hath saved man which was dampened by sin Item for to show the justice of god by the which he will reward to the good merit and meed: And to the evil pain for their sher●wdnes & sin. Item by cause that man should not be of worse condition than the other creatures to whom god hath administered in such wise that he hath suffered them to joy their proper moving and the will. And ●f man had not free lyterte to do good or evil. which that pleaseth him. he should not be so free. as the other creatures. Item for to have praising human/ for it is a great praising to a man that he may do well. when he hath done evil. Item the good be enhanced by the evil. and when is seen in a company of people a good man. then is there done to him gladly great honour & more than to another that is worse than he   

¶ Of the day of doom or of judgement. Cao. lxxxviij▪  
The last day of judgement shall be in the valley of josaphat. the which is between Jherusalem and the mount of olyvete For it is night the place where our lord Jesus christ died the works of his passion for our redemption. There shall come our lord Jesus christ with all his holy angels and all the saints for to Judge all the world. then all manner of people shall arise again all hool without lacking of one here of his heed and all living in body and in soul in such age as our lord was when he was crucified. that it to wete in the age of xxxij year and three months. And young and old children shall all come to the doom and judgement/ then our lord shall be much angry against the synnars aforesaid: There shall be the cross on which he was put and crucified/ the crowns of thorns. the pillar. the soorges. the nails and the spear. which the angels shall hold/ then our lord shall show to the sinners his wounds. the which shall appear in his hands in his feet/ and in his side/ And as saint Johan with the golden mouth saith he shall say ye evil cursed I was made man for you. And have suffered the pains and tribulations that ye here now see. And many other torments for you. and finably death. and passion right doulourous and painful: And for you had counseled with me and mine angels and my saints Joy and glory without end. if ye would have served me truly and loved and kept my commandments but all these things and mine other benfaittes ye have put in forgetting and have not set it at your heart/ but all your intention and your heart. ye have set on worldly things. and have accomplished your wills and desires. On that other part shall be the devil which knoweth all the sins and vain glory: vain words and idle/ and hath lost and wasted so moche time without good cause where as he might have done so much good that he should have company with god/ the devil shall leye against him as saith saint Austyn wyhout to leave any thing/ there shall be brought forth saith saint Jherome the obscure and dark sins. which have not be shewede by confession ne amended by penance ¶ There shall they be opened and manifested to fore all. ¶ And he that hath had shame toshewe. it to one only pressed in that hour he shall receive shame and confusion to fore god. and all the court of lxuen. and damnation perpetual. Item the angels and all the saints with our lord shall be moche angri. & shall strongly accuse them alas alas the caitiff sinners. how married/ astonied. angered. & a bashed shall they be. for flee ne gainsay may they not do. then ne ourlord by just sentence shall do cast them that shall be dampened bounden hands and feet. in to hell. & in to the pit of hell and in to the torments afore said perdurably. and he shall bring them that be good in body and in soul with him in to heaven. The holy scripture and the holy canons warnen us strongly to think oft in this judgement. And for to make us ready without tarrying. For to go worthily and holily with god and his saints   

¶ For to convert the sinner to good life Capitulo. lxxxix  
When thou art in deadly sin: thou art in all perils that thou hast herd. For by thy sin thou hast lost the love of god/ which hath so moche loved the. & would become man and die for the. Item thou art prived fro all the goods of holy church/ For the●n thou takest nooparte. Item thou were the son of god. and thou art now son and servant to the devils. to whom thou hast yelden thyself by thy sin Iten thou that oughtest to give eusample: and cause to do well to other/ givest to them ensample to do evil Item thou hast more great pain and ennuye for to do thy sin than another hath to do well and tolede good life. And verily of thy sin. that in so little time is passed. thou hast nothyug but the sin. and diffame of the remnant. Item thou that were a cytezeyn. and he ryter of the city of heaven. brother and fellow of the glorious virgin mary and of all the saints of heaven. thou art prived for thy sin/ and art made a brenning blonde in the fire of hell ¶ A caitiff sinner do shame to the devil which thus hath taken thee/ ¶ And convert thyself to our lord without more abiding: ¶ For by long tarrying been many lost and dampened. and say not I shall amend me time enough as other do/ for thou knowest well. we have not leisure tabide till to morn and oft-times assoon dieth the young as the old. and we see commonly that there is none so fair a vysa gone face/ But that a little fever or malady in a short time bungeth it to death. & little think we on it/ Now then think and confess the and do● penance and lead a good life with all thy power. For if thou so do thou rejoicest the angels. & recowerst the love of god and the life perdntable in the joy of heaven of the which thou shalt here speak here following   

¶ Of the joys of heaven Capitulo lxxxx  
O glorious wyalme of heaven. where is had all joy. all glory all good. and all blessedness. and all thing that heart will desire without any default. the angels and the saints in seeing god face to face in his beauty. in his majesty and in his glorious company have in him so great delight that they may not therein be fulfilled. but they have all way joy wytout end/ honour and glory so great that all the delyces of all the toys of this world been but sorrows and anguishes to the regard of that glory. O soul saith saint austin thou oughtest to flee this mortal life. and take that which is life wytout death which is youth without age. light without darkness/ joy without heaviness. peace without end & without disoorde. will without wrong. royalme without changing in which is the guerdon that they shall have that have done well and it is so great that it may not be measured. & so precious that it may not be esteemed. yet saith saint austin/ O life giving life which all way oughtest to be in remembrance. in the which is all surety: and sovereign abundance well assuerd. Joyouse blyssydnes. affluence of richesse/ Influence of delyces. & abundance of all goods. saint thomas of alquyn saith that the joys of heaven be such & so great that all & the master in geometry may not measure them. All they of ar●memet●ke may not reckon them. all gramariens all rethoricyens/ & the may stres of all sciences may not by words say ne declare them/ many wonders & marvels may be said but who that would say what there is. it should contain over great scripture. & therefore we leave and pass over to speak thereof by cause of shortness. for saint paul saith that eye never saw. near never heard mouth can not express. ne heart think the great joy. that god hath counseled to them that love him/ let us advance us then saith saint austin for to go● in to this great glory with our parents and friends. the holy patriarchs & prophets/ thapostles and martyrs/ the confessors and virgins the married young and continent. which now been sure of their glory. but yet be they diligent to serve our lord/   

¶ Of good admonition and warning. Capitulo/ lxxxx  
The glory tofore said is appareled of god to them that love him and keep his commandments/ and to them that of that they have & done/ praise not themself ne be not proud there of & after their faculty departen gladly to the power & needy. & set not their heart principally but in our lord. and to them that the evils the pains. and the tribulations that come to them or is done to them. suffren patiently for the love of god and for to have this great eglorie/ Our lord admonesteth us that we be alway ready. and keep us fro sin. and that we put not our hearts pryucypally in this caitiff world. which is nothing but a little passing. full of weeping: of sorrows and of anguishes/ which we shalleve/ & take vone heed of the hour with out to bear any thing with us/ safe the good deeds and the evil that we have done. And our body caitiff shall be cowerd with the earth as a foul stinking caroyne. & worms shall eat & wrote therein. Our lord promiseth not to us to morn. to th'end that our hearts & our principal intention be in him & in his love For we ¶ aught to love god/ and to remember oft a devoutly how the sweet ihesus vouchedsauf to humble himself for us. and descend fro his glory of heaven in to the womb of the glorious virgin marry. and become a man and our brother/ & suffered death & passion for us & how he hath made us of naught. & semblable to him which might have made us if it had pleased him like unto toodes & other worms if we know well all the grate that he hath do to us/ & thank & give him laud therefore that is the thing above all other/ by which we may most  & most lightly have his love & his grace much pleased it to god when one knowlechith the graces & the benefaittes that he hath done & when he is remercyed. & thanked therefore/ Example: we read that the great chauntre of paris. fond on a time in a field a Exam converse that is to say a brother & no pressed of the order of aste aulx keeping sheep which was much comtemplatif & devout toward god & wept oft in beholding a crapauld or toode the chauntre demanded him wherefore he wept he answered to him saying I aught well to weep for my sins/ & give thankings to god which hath made me to his semblance/ for if it had plaised him he had well made me like unto this crapauld or to ode. Thus this good man thanked and remercyed god: thenne let us render and give graces and thankings to our lord of all his benefaittes & let us enjoy in him. & sing we in our hearts with great joy for we been the sons and the daughters of god made and form to his semblance. brethren and sisters of Jesus christ/ and bought and redeemed with his precious blood/ Fed with his precious body/ fellows to angels of heaven/ herityers' but if it be long on us for evermore with out end of the glorious royalme of heaven. to which bring us the sweet and debonair Jhesu christ Amen   

¶ Thexcasation of him that made this book. Cao./ lxxxxij  
This book was first made in the year of our lord. M. ccc. lxxxviij. by the revered father in god. my lord Guy de roy Achybysshop of sens: But the year after following. a religyo● brother of th'order of clugny beheld & red over this book right diligently and fond that it was right short after the matter and he put thereto many examples and diverse authorities. chapters of doctors and masters authorised how be it that it is much shortly said and made. for the world is at this time so little devout that it demandeth but shortness and briefte/ & in special in the service of our lord and in things that appertain Exam to the salvation of the soul/ for commonly is desired a short mass/ but they will have a long table. Example. It is red that at troyes in champagne in the h●us of guye freres or cordelyers was a knight that fond a frere that would say mass. to whom he said/ Frere I pray the that I may have a mass of a knight. The frere which was a good clerk & a devout man and that saw well his intent answered to him ye shall not sire/ but ye shall have a mass of a king. The frere said his mass at his ease. & nothing after the will of the knight many priests been there now in these days in the world. that intend more to do the pleasure of the world than to the salvation of themself. the religious man afore said excuseth him in this manner. if in this book I have any thing said well. god be thanked & praised thereof & I have in any thing failed. if I pray the redars & herars to pardon me. for I have done it ygnorauntly. & marvel ye nothing though out of so pour earth. is issued so good fruit. for it is by the grace of god & of the holy ghost which hath aroused & watered it without which no good fruit may come forth. Our lord said to nychodemus prince of the jews that the ghost inspireth & giveth his grace where as it pleaseth him & the holy ghost saith by the prophet. open thy mouth. & I shall fill it with my grace. & god the father said to moses when he sent him to speak to king pharaoh. thou shalt open thy mouth. & I shall speak for the The holy evangelist saith that caiphass which was bishop of the Jews how be it that he was an cuyl sinner. nevertheless by the grace of the holy ghost he prophtcied the death of our lord. and said to the Jews. ye know no thing I say to you/ that it behoveth that one man die for all the people to th'end that all the folk perish not. Thus have I said nothing of myself/ but all that I have said. I have said it by the grace of the holy ghost   

¶ The complaint of him that made this book/ Ca▪ lxxxxiij  
ALas all sorrowing I am as a mylnare which gr●ndeth the wheat of which other men live. & when he hath grounden he abideth all wide. ne there abideth nothing with him ne retryneth for himself of his meal. but delivered it to the people. Certainly thus is it of me. Alas pour sinner I have delivered and grounden the corn and the spiritual victual. of which ye readers and herars live and shall be fed spiritually & moche shall profit to you. if it be not your own default. Alas I retain little to my profit/ for dertes I confess humbly tofore god and his glorious mother and all the seyntes/ that I am not such as I admonoste you that ye should be The words be there well/ but theffect is not such ne like the words god knoweth that I am woe therefore and it dysplayseth me. And I desire and covet moche that I may make my works accord to my words. ¶ And to that end I abide in the world and labour How be it that I do lass than I aught to do for to come to perfection and to good works like as my heart desireth And of that other part. how well that I be good. Yet have I desire that all other be good/ And I would well that I were the wert of all them that been in the world. but I would not enpayre ne be worse than I am. for I have no need to lose any thing. but I would that all other were better than I am. And that is that me trcomforteth/ ¶ For to love and desire the good of other. is the beginning to come to perfection/ ¶ You that read or here this book. take it not in despite by cause it hath be made compiled & wreton of a sinful man & that right little knoweth. for an evil man filleth well his wine. how well he maketh it not. & a foul masson crooked and lame maketh well a fair house/ how well that he maketh not the stones ne the other matere. certainly in like wise is it of me: I have do no thing/ but have drawn the words of this book of holy scriptures. & out of books of traytyes of doctors & of masters authorised of whom the scriptures been holden. and have joined that one with that other there is herein nothing of mine but the pain and labour that I have had in turning over of many books. But I complain nothing the labour that I have had for the love of god. & of them that it shall profit/ and if there be any that can find any thing for to amend. I submit me and abandon this book to the correction and amendment of all them that may and can amend it. Our Lord Jesus custe sayeth in the gospel of the pharisces of the priests/ & masters of the law in admonesting & preaching to other/ & saith do ye that they say to you. but do not that which they do. if a pressed had a good & a fair house/ & he despesshed and destroyed it without cause. or if he had a fair vine full of fruit and would take it up by the rote without to gather the fruit or grapes. certainly few people full of wisdom would take example of him. and would not so do by theyres/ and therefore I say to you if we of the church say to you well do ye there after/ and if ye see us do evil. do ye it not. for at the day of judgement no excusations shall be received. But every man shall bear his owen deed/ for he that shall have done well shall have joy glory and life perdurable with our lord and his sweet mother the glorious virgin mary and all the saints. and he that shall have done evil & repenteth him not shall have pain. torment/ and damnation with them that be dampened in hell. and in the end I pray you that ye will all pray god for me. and that as long as god will give you space and power. that ye intend to good works & to do penance. For ye know not how long the time shall endure. and be that will not when he may. he shall not when he would. And god by his grace grant for to govern us in such wise and live in this short life that we may come to his bliss for to live and regne there without end in secula seculorum Amen   

¶ Thus endeth the doctrinal of sapience the which is right utile and profitable to all christian men/ which is translated out of Frenshe in to english by wyllyam Caxton at westme stter finished the. seven. day of may the year of our lord/ M/ cccc lxxx ix  
Caxton me fieri fecit   

 Caxton's device