ever in ioy and rest without trouble and sure never to lose it Thy will be done in earth as it is in heaven as to love all that thou lovest and to hate all that thou hatest and that wee keep evermore thy commandements Our daily bread give us to day that is to say bread of doctrin bread of penance and bread for our bodily sustentation And forgive us all our sins that we have done against thee against our neighbours and against our self Semblably as we forgive other that have offended us by words in our bodies or our goods And suffer not that we be overcome in temptation that is to say as by the devill the world and the flesh But deliver us from all evill works ready done and also them for to come Here followeth the History of the Pater noster row OVR Father which art in Heaven hallowed be thy name Let thy kingdome come Thy will be done as well in earth as it is in heaven Give us this day our daily bread And forgive us our trespasses as we forgive our trespassers And lead us not into temptation but deliver us from evill For thine is the kingdome and the power and the glory for ever and ever Amen IN the story here before sheweth the simple people how this holy praier the Pater noster should be said to God the father to God the son God the holy Ghost to none other The which praier containeth and taketh all that be rightfully asked of God our Lord Iesus Christ made it there to the intēt that we should have more hope and devotion and he made it on a time when he taught his Apostles speally to make orison And then the disciples said Lord and master learn us to pray and then our Lord opened his holy mouth and said to his Apostles when ye will make any prayers after this maner as here followeth shall you begin saying thus Our father which art in heaven hallowed be thy name Thy kingdom come Thy will be done in earth as it is in heaven Give us this day our dayly bread And forgive us our trespasses as we forgive them that trespasse against us and let us not be led into temptation But deliver vs from evill Amen Hereafter followeth the salutation that the Angell Gabriel made to the glorious Virgin Mary with the greeting of the holy woman S. Elizabeth Haile Mary full of grace our Lord is with thee Blessed art thou of all women and blessed be the fruit of thy wombe Iesus Secondly in the booke of Iesus the Salutation is such Haile Mary full of grace our Lord is with thee Blessed be thou amongst all women and blessed be the fruit of thy wombe Iesus Christ Amen The salutation of the Angel Gabriel IN this salutation is three mysteries The first is the salutation that the Angell Gabriel made The second is the loving commendation that S. Elizabeth made mother to S. Iohn Baptist The third is the supplicatiō that our mother holy church maketh And they be the most fair words that we can say to our Lady that is the Ave Maria wherin we salute her praise her pray her and speak to het And therfore it is only said to her and not to S. Katherine nor to S. Margaret nor to none other Saint And if thou demaund how thou maist then pray to other saints I say to thee thou must pray as our mother holy Church praieth in saying to Saint Peter Holy S. Peter pray for us S. Thomas pray for us That they may pray to God to give us grace he forgive us our sins And that he give us grace to doe his will penance keep his commandements so we shall pray to the saints in heaven after the necessity that we have S. Peter S. Andrew S. Iames the great S. Iohn S. Thomas S. Iames the lesse S. Philip S. Bartholomew S. Matthew S. Simon S. Iude and S. Matthias CHAP XI Thirdly in the book of Iesus is salutary science and is the Credo which we ought to beleeve on pain of damnation I beleeve in God the father almighty maker of heaven and Earth and in Iesus Christ his only Sonne our Lord. which was conceived of the holy Ghost and suffered passion under Ponce Pilate crucified dead and buried went into hell the third day rose from death Ascended into heaven and siteth on the right hand of God the Father And after shall come to iudge the quick and the dead I beleeve in the holy Ghost The Holy Catholick Church the communion of Saints and remission of sinnes The rising of the flesh The life everlasting Amen SAint Peter put the first article and said I believe in God the Father almightie creator of heaven and earth Saint Andrew put to the second and said I beleeve in Iesus Christ his onely son our Lord. Saint Iames the great put to the third saying I beleeve that he was conceived of the holy Ghost born of the Virgin Mary Saint Iohn put to the fourth saying I beleeve that he suffered passion under Ponce Pilate was crucified dead and buried Saint Thomas put to the fift saying I beleeve that he descended into hell and the third day arose from death to life Saint Iames the lesse put to the sixt saying I beleeve that he ascended into heavē and sitteth on the right hand of God the father omnipotent Saint Philip put to the seventh saying I beleeve that after he shall come to iudge the quick and the dead S. Bartholomew put to the eight saying I beleeve in the holy Ghost S. Matthew put to the ninth saying I beleeve in the holy Church Catholike S. Simon put to the tenth saying I beleeve the communion of saints and remission of sinnes Saint Iude put to the eleventh saying I beleeve the resurrection of the flesh Saint Matthias put to the twelfth saying I beleeve the life eternall Amen Here followeth the Creed as it ought to be said I Beleeve in God the father almighty creator of heaven earth And in Iesus Christ his only son our Lord. That was conceived by the holy Ghost born of the Virgin Mary Sufferd passion under Ponce Pilate crucified dead and buried Descended into hel and the third day arose from death Ascended into heaven and sitteth on the right hand of God the father omnipotent And after shall come to iudge the quick and the dead I beleeve in the holy Ghost The holy Church Catholike The communion of saints Remission of sins Resurrection of the flesh and life eternall Amen THis Creede was made composed by the xii Apostles of our Lord of the which every Apostle hath put to his Article as is here above shewed in the Creed as much of one part as of the other our faith Catholike is cōtained in the said xii Articles that is the begining of our health without which none may be saved ne do nothing that is agreeable to God and faith ought to be at the
have or to know more than they do Hypocrisy Dissembling by words to be better than they be Seeming by works to be good and be not Desiring praise for his good deeds by other Dispraising themselves for to have praise To dispraise his deeds that other should praise them To repent his doings because they be dispraised Dispraising himself that others may praise him The ii branch of Pride Vain-glory of the world For riches When they ween to be the better for their goods Or weeneth to be worse without them To be ashamed that they lack riches in their need For pompes Delighting him to have a great houshold Reioycing them in the fair shape of their bodies Or in new fashion or multitude of his clothes For honours When they desire to be honoured with other good Willing to be honored and dread Or to the end it may be said that they be mighty The iii. branch of Pride Glad of evill doing Declaring their sins For to be praised of cursed and unhappy people Or for to shew that they be prompt to evill doing Delighting in recordation of his evill deeds Being glad that they be evill For that they love the friendship of the world Or for they doubt not the righteousnesse of God Or else they love not God with their heart To have no shame of evill doing For they know not which is vertue ne vice Nor to amend themselves be not willing For to be seen gladly when he doth evill The iiii branch of Pride Boasting of sin Praising thy self Openly before all folks or few Or secretly before one or by himself Seeking occasion for to be praised only In shewing themselves better than they be Covering their evills that they be not seen Telling their good deeds that they may be known Hiding their sins that they appear not great Weening that they be wise and be not To be great in iudgement with himself only Dispraising the understanding of other Preferring their own vertue before the grace of God The v. branch of Pride Inobedience Openly gain-saying Dispraising his master or them that be above him Dispraising the merits that come of obedience Desiring to be such that he may gain-say others Doing unduly all that they ought to do When negligently they do that they ought to do Or when they do it otherwise than appertaineth Or to let domage and to have profit For to require grace importunate When they have custome in sin and fall oft therein Enviously and frowardly asking grace for it Insatiatly persevering without amending The vi branch of Pride Disdain Dispraising other For their ignorance and fault of understanding For their poverty and scarcenesse of riches For their sicknesse and default of members Preferring themselves before other Shewing himself cunning in some works In praising their deeds dispraise them of other In considering of lesse than he exalt himself Dispraising other lesse than himself That will compare themselves for riches or science Or they which be almost as great as he Or which in things abovesaid are above him The vii branch of Pride To tempt God Desiring to sinfull living For they consider but sensible things For they will not beleeve things they see not To iudge things to come or they happen To expose themselves in perill To beleeve themselves that God should deliver them Or to dispraise and dye in such dangerous peril Or beleeve in destinys that otherwise it may not be Not helping themselves from perill For they will use no reason for to help themselves For they will use their own folly without counsel For they be too slothfull not willing to labour The viii branch of Pride Excesse To go before thy betters unworthily Vsurping the might that they ought not to have Exceeding the power to them committed or given Treating them evil that be under their puissance To abstain them overmuch For they be lesse worthy in such authority For they are too cruel to them that be subiect To make himself hated and may profit by fair speech To oppresse the poor men or servants By might or riches of his friends For violence that the soveraigns may do For the riches or great goods that they have The ix branch of Pride Disprasing Putting his soul in perill Being in deadly sin without repenting him Being in sin and care not for to know it Or to understand it and reioyce of it Caring not for things to come Not beleeving the life to come for the good people Beleeving the life to come but not stedfastly Or to beleeve it well and not amend their lives Prefer the body to the soul. Being diligent to the body and negligent to the soul Desiring temporall goods and not spirituall Nourishing continually the flesh in delights The x. branch of Pride False goodnesse Vnrightfull to be dispraised For his presumption arrogancy and pride For his vain-glory vantuing and praising Or for to shew to live of advantage Vniustly willing to be praised When thy delight in worldly lovings When they have dread to be dispraised For to desire to be honoured without cause To do good in an evill intent For ignorance when they beleeve not to do good Wickedly do good in hope that it shall turn to evill Fraudulently doing it for to deceive other The xi branch of Pride Hardness Being unkind in their deeds To be presumptuous and not prove the truth By entreating over straightly the rightfull things Travelling more than of right them that be iust To be fierce and over cruell When there is none affection ne love unto other To find new manners to do evill To have no shame to do cruelty Importunity When one desireth a thing ever continually Or when one is over-hasty to have his duty Or to be over envious in asking it The xii branch of Pride Presumption Beleeve no man but themself In gainsaying alway in the deeds of other Not beleeving that other then do good for God For his own deeds to be content of himself Speaking of high things Exalting himself and shewing that he is great To contrary his neighbours or other such In blaspheming God and holy Saints Beleeve more in himself than he should do When any will not know their own defaults When any dispraiseth the faults of other Vndertaking to come that they may not The xiii branch of Pride Rebellion Harden him self in fighting That may not sufâ—er patiently to be smitten To grudge against the will of God For to be smitten blaspheme God and his saints Resist to God To let any good to be done Not to help to do good when they may Or to be sorry that any body should do good To uphold evill For to do sin more liberally For familiarity that they have to him that sinneth Or that this sin that they defend The xiiii branch of Pride Obstination By fasting Will not hear their betters to teach them good Ne to do thereafter nâ— mendeth them noâ— Wilfully to do evill for to be mended Not willing to forsake
compatient courage in them that sustain affliction Indulgence is remission of the evill doing of other by the consideration of himself he hath offended divers to have remission of God for the offences he hath done Compassion is a vertue the which ingendereth an affection or condolent courage for the dolour and affliction that he seeth in his neighbour Benignity is an ardent regard of courage and diligence from one friend to another with a replenishing dulsure and sweetnes of good manners that one hath Concord is a vertue that commeth of covenance of courages concorded and alied in right undefiled in such sort as they abide united and conioyned stedfastly without duplicity or unstablenesse of thought or courage Of Faith FAith is a vertue by the true knowledge of visible things having his thought elevate in holy studying for to come to the beleef of things that we see not and these been the branches Religion Cleannes Obedience Chastity Continence Virginity and Affection Religion is by the which been exercised and done the divine services to God and unto his saints with great reverence great diligeÌ„ce the which services bee done ceremonially sweetly Cleannes or virginity is integrate well and purely kept as well in body as in soul for the regard that a man hath of the love or fear of God Obedience is a voluntary and free abnegation and renouncing of his own wil by pittifull devotion Chastity is cleanlines and the honest habitude of all the body by ardent heat and furiosity of vices so domaged and holden subiects Continence is by the which impetuosity of carnall desires been refrained and withholden by a moderation of counsell taken of himself or other Affection is effusion of pittifull love to his neighbour comming of a reioycing conceived of good faith in them that they love Liberality is a vertue by the which the liberall courage is not kept by any manner of covetise for doing plenteous largition of his goods without excesse but moderately to them that haâ—e need Of Hope HOpe is a mooving of courage abiding stedfastly to take and have the things that a man appetiteth and desireth of the which the branches been contemplation Ioy Honesty confession patience compunction and Longanimity Contemplation is the death and destruction of carnall affections by an interior reioycing of thought elevat to comprise high things Ioy is iocundity spirituall comming of the contempment of the things present and worldly Honesty is a shame by the which a man yeeldeth himself humble toward every man of the which cometh a laudable profit with faire custom and honesty Confession is by the which the secret sicknesse of soul is relevate and shewed unto the confessor to the praysing of God with hope to have mercy Patience is will and inseparable sufferance of adversary and contrary things for hope of eternall glory that we desire to have Compunction is a dolour of great value sighing for fear of the compunction divine or for love of the paiment that we abide Longanimity is infatigable will to accomplish the holy and iust desires that a man hath in his thought Of Prudence PRudence is diligent keeping of himself with discreet providence to know and discern which is good and which is bad and the branches are these Fear of God counsell memory Intelligence Providence and Deliberation Fear of God is a diligent keeping which wakeneth on a man by faith and good manners of the divine commandements Counsell is a subtile regard of thoughts that the causes of such things a man would doe or that a man hath in government be well examined and brought about Memory is a representation imaginative by regard of the thought of things preterities and passed that a man hath seen and done or heard recounted and told Intelligence is for to dispose by vivacity reasonably or evidently the state of the time present or of the things that been now Providence is that that by which a man gathereth in him the advancement of things to come by prudent subtiltie and regard of things passed Deliberation is a consideration replenished maturity and esperance to foresee the begining of such things as one hath delibered and purposed to do or make Of Attemperance ATtemperance is a stedfast and a discreet domination of reason against the impiteous movings of the courage in things illicit and unlawfull and these be his branches Discretion Morality Taciturnity Fasting Sobernesse Affliction and dispraising of the world Descretion is a reason provided assured and moderate of the humane movings to iudge and discerne the cause of all things Morality is to be tempered and ruled iustly and sweetly by the manners of them with whom they be conversant keeping alwayes the vertue of nature Taciturnity is to attemper himself of inutile and dishonest words of the which vertue commeth a fruitfull rest unto him that so himself moderateth Fasting is a vertue of discreet abstinence the which a man keepeth ordained to wake and keep the sanctified things interiors Sobernesse is a vertue pure and immaculate attemperance of the one part and of the other of a man of the body and soul. Affliction of body is it by the which the seeds of the wanton and wilfull thoughts by discreet chastisings be oppressed Dispraising of the world is amorous love that a man or a woman hath to the spirituall things coming and having no regard to the caducke things and transitories of this world Of Justice IVstice is a vertue whereby grace of community is upholden and the dignity of every person is observed and their owne yeelded and the branches be these Law Straightnes Equity Correction Observance Iudgement and vertue Law is by the which all lawfull things bee commanded to be done and to defend all things which ought not to be done Straightnes is by the which iuridicke vengeance is prohibited and straightly is exercised iustice to the transgressors that have offended Equity is a right worthy retribution of merite to the ballance of Iustice right wisely and iustly thought Correction is for to inhibite and defend by the bridle of reason all errors if any bee accustomed for to doe any evill Observance of Swearing is a Iustice to constrain any noisible transgression of Law or Customes promulged to the People Iudgement is by the which after the merits or demerits of any persons heard is that he have torment or suffer death for his evill doing or guerdon and reward for his benefits Verity is that by the which any sayings or doings be recited or shewed by approvable reason without to adiust diminish or to make it any otherwise than it is Of Force FOrce is for to have a sure and stedfast courage among the adversities of labors and perils that may happen to come or into the which a person may fall And the branches be these Magnificence Confidence Tolerance Rest Stablenesse Perseverance and reason Magnificence is a ioyous clearnes of courage administring things laudable and magnificentiall that is to say high or
other Lordshipps that been under the obedience of the Catholike Church The second nation is of Greeks HOrace complaineth speaking of this nation of Greece for the vexation that it hath had in times past The Greeks have the Patriark of Constantinople Arch-bishops and Abbots to the spiritualty and to the temporalty Emperours Dukes and Earles They be now but of smal number for Agariens and Turks have taken the greatest part of Greece the which part obeyeth not the catholike Church for their errour They been condemned by the Church for that they say Spiritus Sanctus non procedit a filio The third Nation is of Armenians WE read that the Nation of Armenians is nigh Antioch they use all one language in the divine service and in holy scripture as who should sing English in the Church and both the men and women understand all They have their Primate which they call Catholike to whom they obey as to the king in great devotion and reverence They fast the Lent and eate no fish and they drink no wine and eat flesh on the Saturday The fourth Nation is of Georgians THis Nation is called Georgians of St. George of whom they bear the Image in battaile and he is their Patron They been in the parts Oriential and been strong and delicious half Persians and half Assyrians and they speak foul and foolish language and make their sacraments as the Greeks The preists have their crownes round raised on their heads and the clarkes have them square When they goe to the holy Sepulcher they pay no tribute to the Sarazins they enter into Ierusalem their standards displaid for the Sarazins feareth them the women use armors as the men When they write to the Soldan incontinent that which they demand is granted them The fift Nation is of Assuriens I Find also by writing that the Nation of Suriens hath taken the name of a citie named Sur the which is the most eminent and most upholden among all other cities and townes of the countrey of Surrey These people for their vulgar and common speech speaketh the language Sarazionis their holy scriptures divinities and offices of the service in the Greek They have the Bishops keep constitutions of the Greeks and obey them in all things They sacrifice with raised bread and have opinions of the Greekes as the Latines There be some Christian men in the holy land that ensueth them and been called Samaritans which were converted in the time of the Apostles but they be not perfect Christian men The sixt Nation is of Mororabins SOmetime were wont to bee a Nation of people in the country of Affrick and Spain called Mororabiens but now they been but few They bee called Mororabiens for that in many things they held the use in Christian men being in Araby they use the language of Latin in the divine offices sacred things and obey to the Church and to the Prelates of the Latines They confesse them in the language Azymonien or in Latin They bin different to the Latines for that in their divine offices they have the hours to long And for the day is divided in xxiv hours of night and day so many offices hours Psalmes and all other Orizons have they along the which they say not after the custome of the Latines for that that the Latins say in the begining they say in the end or in the middst Some divideth the holy sacraments in vii parts and other in x. This is a right devout nation they conioyn no persons by mariage but if they be born in their own countrey and land the strangers be not received in mariage And when a man leeseth his wife by death he will never be wedded againe but live in chastity The cause of so great diversity among Christian men was for that in time past the Christians were let and not constrained to celebrate councell general For this cause there arose divers heretikes in many parts For there was none that might remedy it The seventh Nation is of Prester Johns land in Indie THen is the land of Indie whereof Prester Iohn is For his might is so great that it exceedeth all christendom This Prester Iohn hath under him lxx kings the which do to him obeisance and homage and when hee rideth about his country hee maketh to be borne afore him a Crosse of wood And when he will go to battaile he maketh two to be borne before him one of gold and the other of precious stones and in that land is the body of St. Thomas the Apostle buryed in a Tombe of stone and one of his hands is out of the Tombe and that hand every body may see that goeth thether The eight Nation is of Jacobites FOllowing after the Nation of Iacobits the which been named St. Iames the disciple of Alexander the Patriarck These Iacobites have taken and occupied a great part of Asia in the parts Occidentall and the land of Mambre that is in Egypt and the Land of Ethiopians unto Indie with more then xx Realms The children of that Country bee circumcised and baptised with an hot yron for they have printed the Character of the Crosse on their foreheads and on other parts of the body as on the armes and the brest they shrive them onely to God and not to the preists In this Province the Indians and Agarenoriens say that Iesus Christ hath only but the nature divine Some among them speaketh the language of Calde and Araby and divers other that speaketh other languages after the diversities of nations They were condemned at the councell of Calcedony The ninth Nation is of Nescoriens OF Nescorianus that was of Constantinople hath bin made this name Nescoriens These Nescorians putteth in Iesus Christ two persons one divine and another humain and they deny our Lady to be the mother of God but they say well Iesus to be man they speak the language of Caldee and sacrifice the body of Iesus Christ with raised bread They inhabit in Tartary and in great Inde they be in great number their countrey containeth almost as much as Almaigne and Italy The tenth Nation of Moroniens RObust is the Nation of Moronyens called of an heretick of Morone They put in Iesus Christ one understanding and one will they inhabit in Libia in the province of Venice and be a great number they use specially bows and arrowes and they have bells Their Bishopes have rings Miters and Crosses as the Lattines they use the letter of Caldee in their divine scriptures and in their vulgar speech they use the letter of Araby They have been under the obedience and lordship of the most holy and sacred Church Romain their Patriark was at the general councell of saint Iohn de Latran celebrate at Rome under Pope Innocent the third but since then they be returned They were first condemned at the councel of Constantinople and since been returned to the obedience of the Romain Church and yet returned againe to their false and evill opinions wherein they persevere CHAP. LV. Here beginneth a few proverbs THese proverbs be good to mark The which followeth in this book Be thou never so great a clark Disdaine not on them to look The first is man be content As God hath set thee in degree Each man may not have land and rent It were not convenient so to bee If thou have not worldly goods at will Therefore care nothing by the rede of me Do well and Gods commandement fulfill For every man may not a goldsmith be He that hath a penny in his purse If he the right way of Gods law hold He shall come to heaven as soon I wusse As a King that weareth on a crown of gold Also there is of men full many a score And each of then doth keep well his wife Which never had a noble in store And yet they live a full merry life And also another forget it nat Keep your own home as doth a mouse For I tell you the devil is a wily cat He will spye you in another mans house And in especiall God to please Desire thou never none other mans thing Remember that many fingers is wel at ease That never ware on no gay gold ring And this I tell you for good and all Remember it you that be wise That man or woman hath a great fall The which slide down and do never rise And one also forget not behind That man or woman is likely good to be That banisheth malice out of their mind And sleepeth every night in charity I read you work by good counsell For that man is worthy to have care That hath twise faln into a well And yet the third time cannot beware Say that a fryer told you this He is wise that doth forsake sin Then may we come to heavens blisse God give us grace that place to winne O Ye Clerkes famous and eloquent Cunning is caught by reading and exercise Of noble matters full excâ—llent And remembreth what Salomon saith the wise That praiseth businesse and idlenesse doth dispise And saith he that many books doth read and see It is full likely wisdome have shall hee Remember Clearks dayly doth their diligence Into our corrupt speech matters to translate Yet between French and English is great difference Their langing in reading is douse and delicate In their mother tongue they be so fortunate They have the Bible and the Apocalipse of divinitie With other noble books that now in English be And remember readers where ever ye go That Honey is sweet but cunning is sweeter Caton the great Cleark sometimes said so How gold is good and learning much better Yet many full good be that never knew letter And yet vertuous none can be of living But first of Preists and Clerks they must have learning Wherefore with patience I you all desire Beware of the rising of false heresie Let every perfect faith set your hearts afire And the chaffe from the corn cleane out to try They that beleeveth amisse be worthy to die And he is the greatest fool in this world iwis That thinketh no mans wit so good as his Thus endeth the Shepheards Kalender Drawn into English to Gods reverence And for profit and pleasure shall Clerks to cheer Plainly shewed to their intelligence Ours is done now readers do your diligence And remember that the Printer saith to you this He that liveth well may not die amiss FINIS