sure neuer to lese itâ— thy wil be done in earth as it is in heauen as to loue al that thou loueste and to hate al that thou heatest and that we kepe euermore thy commaundementes oure dayly breade gyue vs to day that is to saye breade of doctrine breade of penaunce and breade for our bodely sustentacion and forgyue vs al our sinnes that we haue done agaynst thee agaynste our neyghbours aâ—d agaynste oure selfe semblably as we forgyue other that haue offended to vs by wordes on our bodyes or our goodes and suffre not that we be ouercome in temptacioÌ„ that is to say as by the deuyll the worlde and the fleshe but delyuer vs from all euyll workes redy done and also them for to come amen ¶ here foloweth the story of the pater noster our father which art in heauen halowed be thy name let thy kingdome come thy wyl be done aswell in earth as it is in heauen geue vs thys daye our dayly bread and forgeue vs our trespaces as we forgeue our trespacers and lead vs not into temptation but deliuer vs from euyll for thine is the kingdome and the power and the glory for euer amen in the storye here before sheweth to simple people how this holye prayer the pater noster shoulde be sayd to god the father to god the son the god to holi ghost and to none other the which praier conteyneth and taketh all that be rightfully asked of god and our lorde iesu christ made it there to the entent that we shulde 〈…〉 and deuocion and he made it on a tyme when he taught his apostles specyally to make orayson and then the disciples sayde lorde and mayster learne vs to pray then our lorde opened his holy mouth and sayde to his apostles when ye will make any prayers after this maner as here foloweth shall you begynne sayinge thus ¶ oure father whiche art in heauen halowed be thy name thy kyngedome come thy wyll be doone in yearthe as it is in heauen gyue vs this day oure dayly breade and forgyue vs our trespasses as we forgyue them that trespas agaynste vs and let vs not be let into temptacion but delyuer vs from euill amen ¶ here after foloweth the salutacyon that the aungell gabriell made to the gloryous virgin mary with the greeting of the holy woman s. elisabeth hayle mary full grace our lorde is with thee blessed be thou of all women and blessed be the fruite of thy wombe iesus secondely in the boke of iesus the salutacyon in suche hayle mary full of grace our lorde is with thee blessed be thou amonge all woman and blessed be the fruite of thy wombe iesus christ. amen the salutacion of the aungel gabriell in this salutacion is thre mysteries the first is the salutacioÌ„ that the angell gabriel made the seconde is the louinge commendacioÌ„ that s. elisabeth made mother to s. iohn baptyst the iii. is the supplication that our mother holy church maketh and they be the most fairest wordes that we can saye to oure ladye that is the aue maria wherin we salue her praise her praye her speke to her and therfore it is onely sayd to her and not to saynt kathrine nor to saint margarete nor to none other saynte and if thou demaunde how thou mayst then pray to other sayntes i saye to the thou muste praye as our mother holye church prayeth in sayinge to s. peter holy s. peter pray for vs s. thomas praye for vs that they may pray to god to giue vs grace and that he forgeue vs our sinnes and that he gyue vs grace to do hys wyll penaunce kepe his commaundementes and so we shal pray to the saintes in heauen after the necessity that we haue s. peter s. andrewe s. iames the greate saynt iohn s. thomas s. iames the lesse s. philyp s. bartylmewe s. mathewe s. symon s. iude and s. mathias thyrdly in the boke of iesus is salutary scyence and is the credo whych we ought to beleue on peyne of dampnation capitulo x. i beleue in god the father almyghty maker of heuen earth and in iesu christ his onely sonne our lorde whiche was conceaued of the holy ghoste and suffered passion vnder ponce pilate crucified buried went into hel the iii. daye rose from death ascended into heuen sitteth on the right hand of the father and after shall come to iudge the quick and the deade i beleue in the holy ghost the holye catholyke churche the communion of sainctes and remission of sinnes the rysynge of the flesh the euerlasting life amen saynte peter put the fyrst article and sayd i beleue in god the father almighty creatour of heauen and of earth saynte andrewe put to the ii and sayd i beliue in iesu christ his onelye sonne our lorde saint iames the greate put to the iii sayinge i beleue that he was conceaued of the holye ghost borne of the virgin mary saint iohn put to the iiii sayinge i beleue that he suffered passyon vnder ponce pylate was crusifyed deade and buryed saynte thomas put to the v. sayinge i beleue that he discended into hell and the thyrde daye arose from death to lyfe saynte iames the lesse put to the vi sayinge i beleue that he ascended into heauen and sytteth on the right hande of god the father omnipotent saynt phylip put to the vii sayinge i beleue that after he shall come to iudge the quicke and the deade saynte bartylemewe put to the .viii. sayinge i beleue in the holye ghoste saynte mathewe put too the ix sayinge i beleue in the holy churche catholyke saynt symon put to the x. sayinge i beleue the communion of sayntes and remission of sinnes saynt iude put to the .xi. sayinge i beleue the resurrecâ—ion of the fleshe saint mathias put to the xii saying i beleue the lyfe eternall amen ¶ here foloweth the crede as it ought to be sayde i beleue in god the father almighty creatour of heauen of earth and in iesu christe hys onely sonne oure lord. that was conceaued of the holy ghost borne of the virgin mary suffered passyon vnder ponce pylate crucyfyed dead and buryed descended into hell and the thyrde day arose from death ascended into heauen and sytteth on the right hande of god the father omnipotent and after shall come to iudge the quicke and the dead i beleue in the holy ghost the holy churche catholike the communion of sayntes remission of sinnes resurrection of the fleshe and the lyfe eternall amen thys crede was made composed by the xii apostels of our lord of the which euery apostle hath put to his article as is here aboue shewed in the sayde crede as much as one of one parte as of the other our faith catholike is conteyned in the sayd xii articles that is the beginninge of our helth without the which none may be saâ—ed ne do nothinge that is agreable vnto god and faythe ought to be at
sporte or wittingly willing for to anoy other the .xi. branch of enuy subtraction in temporall thinges not geuing to the pore goods that be superfluous reteyning lawfull goodes without departing goodes that are exposed in euill vsages in spirituall thinges not being busy about the saluation of sinners not admonishing sinners to leaue their sinne not shewing to other the good that they can or of counsell not geuing counsell to them that aske it or geuing euill counsell willingly not counseyling when they may theÌ„ that do yll the .xii. branch of enuy drawing other to sin by example when they do euill afore their subiectes when any leadeth another in company to do euill lesse or vnder the colour of good do great hurt by counsell drawing the great to euill to cause his to be sene or by their sinne more delectably and be glad that they consent to sinne with them by force of requiring and admonesting not ceassing till they consent to euill by oppression and in doustrayning them the .xiii. branch of enuy false loue for the loue and fauour of man. them that fauoureth thee and doth thy will theÌ„ that may noy thee to th end that they do not to th ende thou mayst be seene gentle and meke for earthly profite fayning thee to be a friend to him and art not fayning that thou louest him more theÌ„ thou dost shewing to be his friende and art his enemy for fâ—eshly humanitie desending or susteyning any in their euill promoting them which are not worthy to be for to labour to liue more deliciously ¶ here endeth the braunches and small sprayes of enuy and followeth the braunches and small sprayes of wrath. as iniquitie hatred continuall consenting frowardly homicide uengance impacience clamour blasphemy and out of eche of these .x. braunches commeth ix other small braunches and spraâ—es and so the hole number is xâ—lx braunches the which letteth a man that he may not loue god ne his owne soule and for thys sinne it is harde to be accustomed in a man and be saued the first branch of wrath. iniquitie mocking himselfe letting other to loue that mocketh thee for declarations that thou hast in mocking or that thou art accustomed so to do cursinge other in his thought without speaking or of his mouth by wordes sowing discorde and noyse betwene people deceauing geuing wilfull counsell for to do euill awayting the sinner for to do euill seing sinne and not reproue it when they may the .ii. branch of wrath. hatred discorde by manifestes and rancoures seming a frende and haue rancour at the hart for to make peace and kepe malice in thy minde iniury in diffaming other in taking his goodes from him in hurting his body or his good name conspiration to scismatice or procure diuision in the church coniuring in persons in good or in euill conspiring in any workes the .iii. branch of wrath. continuing in vilitie repreuings repreue the pouertie in which they are the fâ—agellations that they haue or had or that they be come of a pore kinred sharpe wordes prouoking other to anger full of repreuing and iniuries such as may beare hurte and domage greuing his neighbours by outragious wordes and sayings by hurting of his person or homicide for to take from him his goodes or renowne the .iiii. branch of wrath. consenting not amending when they haue domination vpon the sinner or when he is familiar wyth him that helpeth to do euill and might let it reioysing of euill praysing and reioysing the sinners and not to mourne for the sinne that they haue done not correcting them that be euill helping to do do euill by counsell that thou geuest by helpe that thou geuest to them for thou defendest them that doth euill the .v. branch of wrath. frowardly impugning goodnes beleuing in any heresy for to haue meate and drinke for the loue of one and hate of another haunting strifes by customance for they reioyce in them by manifest hate that they will make appere by secrete rancours in their hartes strife by wordes as in questions inutile and frowarde for to shew his science for to gainesay him to whom they speake the .vi. branch of wrath. homicide in defending hauing will to slea and kyll himselfe or other without will to slea to slea vnaduisedly or ignorantly sleaing wilfully by treason by hate for he which they slea is good which they wene not for to kill wening to do well and do slea some man in coniecting any thing ioyously or by him geue any medicine the .vii. branch of wrath. uengance for wronge doing saying semblable iniuries in saying more greater iniuries or iniuries though that they ben lesse wening that it be his domage and is not noying him that correcteth thee for thy welth or do euill to him that doth thee good if it displease thee that they haue done for thy we le by faulte of some thing if any geueth or lendeth thee not their goodes that he hath not done that that he is not bound to do or hath not holpen thee to do thy yl wil the .viii. branch of wrath impacience in iudgemeÌ„ts of god. when that which pleaseth god displeaseth thee or for the will of god pleaseth thee not or thou hatest that which god would haue done in his wretchednes if thou be in any malady or sicknes or if thou be in great pouertie and nede or if thou haue any troubles or aduersities of wrongs of his neighbors for they haue missayde thee in wordes or they haue misdone to thy person or they haue misdone in thy goodes the .ix branch of wrath. clamour debate for inutile things as of beauty and fairenes of women or of his lynage frendes and parents or of thinges of the which doth anoy to make lesings false tales by very malice and hate by vaunting craking and bosting by fraude and vnfaithfulnes clattering to vanquish by force of speaking or for to anoy by clattering or for pleasure that they take in it the .x. branch of wrath. blaspheming knowing of god the which apperteyneth not to him as of his soueraigne might and puissance or of great goodnes in vs or of his rightwise iustice affirming of good things vnworthely by any errour in the which they be for dread and feare of leasing for couetise of winning to say that is good that is not in beleuing as doth idolatours in opinion by euill vnderstanding doing against the ordinances of the church here endeth the braunches and small sprayes of the sinne of wrath. and hereafter foloweth the .xvii. branches of slouth as euill thought anoye of wealth redynes to euill pusillanimitie euill wyll breakinge vowes impenitence insidelitie ignoraunce uayne sorowe slowly euill hope curiositie idlenesse euagacion lettinge to do good desolation out of the which .xvii. braunches commeth cliiii small braunches which bringeth a man to euerlasting dampnation and paines perpetuall the. first branch of slouth euill thought superfluous thoughtes to delite in thinking euill thinking that sinne is a sweete thing long abiding
and clense hys conscyence of 〈◊〉 his sinnes laboure by holy meditacions and sowe vertues anâ— good operations for to gether fruite of euerlastinge lyfe ¶ then sythe that here before hathe byn spoken of vyces rudely and lyghtâ—â— now it behoueth hereafter to speake of vertues in the thirde parte of this prâ—â—sente boke the whiche shal be as a lyttle garden pleasaunte full of trees anâ— floures in the which the conteÌ„platyue person may sport and play by gooâ— ensignementes gather sundry vertues and edifye hym selfe in good exercyse wherwith his soule shal be enorned and ordeyned afore his spouse iesu chriâ—â— when he shall come to vysyte and dwell with him in the begynnynge of thâ—â— whiche partie shal be the orayson domynicall of our lorde with the declarâ—â—tyon the better to vnderstande it and the sayde partye shall conteyne vi paâ—â—ties the first partie shal be the declaration of the sayde prayer the second of the salutacion angelyke that gabriell made to mary when she conceaueâ— her chylde iesus the iii. shal be of the xii articles of oure faythe the iiii shal be of the x. commaundementes of the lawe the fyfth shal be of the fielde of vertues for the first ye ought to know that by the oraison of our lord that is the pater noster when we saye it we demaunde of god suffysaunce of all thinges necessaay for to salute helpe of our soules of our bodies not only for vs but for all other and for all this cause we ought to haue the sayde orayson in great coÌ„teÌ„placion say it with great devotioÌ„ vnto god and vnto yonge people it shuld betaught sayde to them for though they vnderstande it not yet it profyteth theÌ„ to haue the kyngedome of heuen and they say it in perfyte loue charitie in the pater noster we aske vii peticions by eche peticion we may vnderstande vii other thinges as the vii sacramentes of holy church the vii gyftes of the holy ghoste the vii armures of iustyce spirituall the vii vertues princypall that we shoulde exercyse the seuen workes of mercy bodely the vii workes of mercy ghostly the vii deadlye sinnes that we shulde drede the declaration is this our father that art in heauen thy name be made holy in his peticion we aske of god our father to be his sonnes for otherwyse we can not be called his sonnes nor be our father that his name may be made by vs more holyer then any other thinge wherfore we receaue the sacrament of baptisme without that maÌ„ may not be made the sonne of god to receaue the vertue of meknesse against pryde and theÌ„ to clothe the naked helpe the nedy both bodely ghostly the ii is thy kyngdome come to vs is this peticion in so much thy name of god may not be perfitely halowed of vs in this worlde we aske his realme in the whiche perfitely we shal halowe it for to that kyngdom we be very heirs this peticion is the sacrament of priesthod by the which we are taught to good workes the gift of the holy-ghost is the gift of vnderstanding for to vnderstand desyre the kyngdome of heauen and we arme vs wyth the helme of largenes ageinst coueteous the iii. peticion is thy wil be done in the earth as it is in heauen for it is the faythfull will of god that his wyll shulde be fulfylled that is his coÌ„maundemeÌ„t by this peticion we make obeysauÌ„ce to god in our hertes when we desyre to do his will. by this is vnderstande the sacrament of mariage by the which we auoyde fornication and the gifte af counsell of the holy ghost for to order our obeysance veritably and so we arme vs with the armoure of saluation ageinst enuye the fourthe peticion is our dayely breade gyue vs this day here we aske of god to be susteyned with materiall breade for our bodyes and spiritual bread for our soules that is the bread of lyfe the body of iesu christ the whiche we receaue by faith in mynde of hys passion the ghyft of the holy ghost is strength to be faithfull in oure beliefe take we the sworde of pacience ageynst the synne of yre and vysyte the sycke men bodely and vse vertue of temperaunce ageynst wrathe the fyfte petyâ—ion is forgeue vs oure sinnes as we forgyue all men for trust well he that wyll not forgyue for the loue of godde god wil neuer forgyue hym hys sinnes and these .iii. peticions folowinge we aske of god to be delyuered from al euyll as of the sinne that we haue done deadely by these we aske of god to be assoyled and to gyue vs pardon by his mercye by the whiche we vnderstande the sacrament of penaunce forgyuenisse of sinne the holy ghostes gifte is scyence for to vnderstande the workes of mercy and to escapt synne and so clothe vs with lightnes ageinst couetyse and comforte pore prysoners and gyue good councell to them that aske and nede it and take the vertue of fayth ageynst couetyse the vi peticion is suffre vs not to be ouercome in temptacion by the seconde euyl that is not done but it maye happen we fall by the waye of temptacion here we aske of god to be stedfaste in the fayth that we may gladly do good workes in the vertue of hope and strength to do good dedes withstande temptacion to the which profyteth to vs the sacrament of confirmation whiche giueth to vs the knowledge of god by the vertue of veritie the gift of the holy ghost and so take we the spere of sobernesse ageinst glotony and comforte pilgrimes by vertue of hope the vii peticion is to deliuer vs frome all euyll amen the thirde euill is euyll of peyne that sinners maye haue yf they serue not god by this peticion we aske that we may be delyuered from all peynes and saued in paradyce vnto this say we all amen by these we aske so it be done as we desyre by the whiche we receaue the sacrament of the later anoyntynge that gyueth vs the sure way of saluation the gift of the holy ghoste is drede of iudgementes of god and gyrde vs with the gyrdle of chastitie ageynst lechery and burye we them that be deade bodely and praye for our enemies ghostly get we in vs the vertue of charitie and eschewe the sinne of lechery ¶ thus endeth the salutary scyence and garden of vertues ¶ and hereafter foloweth an other declaration of the pater noster capitulo .x. our father ryght merueylous in his creation swete and louinge ryche of al goods that byn in heauen myrrour of trinitie crowne of iocunditie and tresure of felicitie holy be thy name swete as hony in our mouth thou arte the melodyous harpe that causeth deuocion to sownde in our eares and to haue it continually by the desyre of our hartes thy realme come to vs in the whiche we shal be euer in ioy and rest without trouble and
the â—arte by knowledge of god in the mouth by confession praysinges to hym 〈◊〉 worke by exerceysinge of his commaundemeÌ„tes and good workes and the which sheweth them that so doth to haue true fayth lyfe that is to say to â—aue them and how wel that fayth in harte be good that in the mouth also â—euerthelesse the best is that which lyeth in good workes that one doth is â—he same fayth that lyeth in the hart and mouth for there is but one fayth â—ne god and this same crede ought to be had and knowen of euery man â—nd woman hauinge age competent and vnderstanding of reason ought for â—o say it both in the mornyng in the euenyng euery day deuoutly for it is of â—â—ght great deuotion therfore a good christen maÌ„ as sone as he ryseth from his bed and is arayde clothed kneleth besyde his bedde or other where and fyrst blesseth hym with the sygne of the crosse then sayth credo in deum or i beleue in god the father almighty as is aboue sayd then after the pater noster to god and to our ladye the aue maria afterwarde recoÌ„maunde him to his good angel in makynge prayer to him sayinge my good angel i require thee to kepe me and gouerne me in lykewyse wheÌ„ he goeth to rest at nyght and so at the least twyse in the day at the morow and in the euening ¶ fourthly in the boke of iesu is the x. commaundements of the law that god gaue to moyses on the mount of sinay for to preche and teache to the people capitulo xii ¶ one god onelye thou shalte loue worshyp perfytely god in vayne thou shalte not swere nor by that he made truely the sondayes thou shalt kepe in seruinge god deuoutlye father mother thou shalt honour end shalt lyue longely mansâ—eer thou shalt not be in dede ne wyllyngely lecherous thou shalt not be of thy body ne consentyngely no mans goods thou shalt not stele nor witholde falsely false wytnesse thou shalte not â—ere in any wyse lyingely the worke of the fleshe desyre not but in maryage onely the goodes of other couet not to haue them vniustly fourhly the sayde commaundemeÌ„ts ought to be obserued accomâ—plyshed vpon peyne of euerlasting dampnacion of body and sowl of theÌ„ that haue the vsage of reason for without the knowledge oâ— them conuenablye we may not eschewe â—ie the sinnes nor haue knowledge of theÌ„ nor confesse vs verytably of our sinnes wheâ—â—fore the ignoraunce of theÌ„ coÌ„men by desyre affectioÌ„ or other malyce excusetâ— not theÌ„ that know theÌ„ not but accuseth condempneth them therfore ouâ— lord coÌ„maundeth theÌ„ to be had in meditacion in theyr houses without in slâ—â—pynge in wakynge in al workes and thus we beholden bounde to kepâ— theÌ„ so that he which neuer harde speke of theÌ„ thinketh not to do euyl yf hâ— trespas in one only willingely dyeth sone after he shuld be dampned perduâ—rably by this it appereth that ignorauÌ„ce of the coÌ„maundementes byn periâ—â—lous wherfore eche man woman studye for to knowe theÌ„ lerne theÌ„ such as thou must gyue a rekenynge for as your children seruauntes and other the v. commaundementes of the churche i ii xâ— fifthly in the booke of iesus bin the v. commaundementes of holye churche whiche ought to be kepte all them that hath vsage of reason after as they be of power and it is sayde after that they be of power for that yf the man or womaÌ„ that maye not confesse them or receaue at easter or kepe the holy day commaunded or the fast of obligation when they haue wyl to do them bin lawfully letted sinne not but euery man and woman keepe them that auarice slouth or desyre to se manipleasures as daunces playes or iuggelers or despraysynge of our mother holy church be not cause that they trespas the commaundement to the ende that they renne not in dampnacion from the whiche kepe vs the mercy of god amen ¶ here is to be noted that the transgression of the commaundementes of holy churche oblygeth deadly sinne and by contynuance eternall dampnacyon as doth the oblygacyon of the commaundementes of the law of whom is spoken before for they that hereth the priestes redinge the commaundementes â—n the churche on the sondayes in the parochiall seruis tyme and accomplysheth the sayd commaundementes hereth god and doth his wyll but all â—hat misprayseth the priest and doth not theyr coÌ„maundementes after the ordinaunce of the church misprayseth god and sinneth mortally ¶ thus endeth the v. commaundementes of our mother holy churche ¶ here after foloweth of the man in the shippe that sheweth the vnstablenesse of the worlde capitulo .xiii. qui finem attendit felix qui bene viuit ergo quisquis ades precor hic sta perlege pensa mortem premetuens veniam pete cortere plara de reliquis cautus benefacte crimine serua viue mori presto munda sub mente quietis semita non virtus deus optimus anchora portus felix qui potuit tam tutum tangere portum sed miser est quicunque sub peste gehenne god guyde me ryght that i once myght come to the porte of peace myne exchaunge make and returne take that myne enemies me to cease one me folowed wolde me haue shalowed in the goulfe daungerous with wordely glose he doth me tosse amonge the waues perillous on rases holow some do me followe enemies me to take a great number do smite me vnder i doubt i shal not scape the fiend with wo the world also my flesh doth me trouble in wake and slepe to me they crepe thus encreaseth my sorow double they bid me not spare but bye their ware as all worldly vanitie they say hope amonge for to liue longe thus do they combre me the world doth smyle me to begyle and so doth the other two now must i seeke some me to kepe to saue me fro my fo i haue found one euen god alone i nede none other ayde that by his right put them to flight and made them all afrayde he spake to me full curteisly and profered me full faire if i do well with him to dwell in heauen to be his heire uersus nos sumus in hoc mundo sicut nauis super mare semper est in periculo semper timet accubare preuiliganti nos oportet remigare ne vibamus de poculo dire mortis et amare esto homo res fragilis curis oppressa labore mortis iudicii baratri perplexa timore si virtus sola tutam dat ducere vitam uirtus sola potest eternam condere famam felicem merita faciunt non copia ream grandia no ditant dicat bene grandibus vti discite nunc mortales quam sint mortalia vana precessere patres matres magnique parentes nos sequimur paribus ad mortem passibus imus unde superbimus in terram terra redimus super non fueram