d it is one of our commandments. The other three
parts spoken by Christ be nothing else but expositions unto the first
part of this commandment: for in very effect all these four parts be but
one commandment, that is to say, "Thou shalt not kill." Yet
nevertheless, the last three parts do shew unto thee how many ways thou
mayest kill thy neighbour contrary to this commandment: yet, for all
Christ's exposition in the three last parts of this card, the terms be
not open enough to thee that dost read and hear them spoken. No doubt,
the Jews understood Christ well enough, when he spake to them these three
last sentences; for he spake unto them in their own natural terms and
tongue. Wherefore, seeing that these terms were natural terms of the
Jews, it shall be necessary to expound them, and compare them unto some
like terms of our natural speech, that we, in like manner, may understand
Christ as well as the Jews did. We will begin first with the first part
of this card, and then after, with the other three parts. You must
therefore understand that the Jews and the Pharisees of the old law, to
whom this first part, this commandment, "Thou shalt not kill," was
spoken, thought it sufficient and enough for their discharge, not to kill
with any manner of material weapon, as sword, dagger, or with any such
weapon; and they thought it no great fault whatsoever they said or did by
their neighbours, so that they did not harm or meddle with their corporal
bodies: which was a false opinion in them, as prove well the three last
other sentences following the first part of this card.

Now, as touching the three other sentences, you must note and take heed,
what difference is between these three manner of offences: to be angry
with your neighbour; to call your neighbour "brainless," or any such word
of disdain; or to call your neighbour "fool." Whether these three manner
of offences be of themselves more grievous one than the other, it is to
be opened unto you. Truly, as they be of themselves divers offences, so
they kill diversly, one more than the other; as you shall perceive by the
first of these three, and so forth. A man which conceiveth against his
neighbour or brother ire or wrath in his mind, by some manner of occasion
given unto him, although he be angry in his mind against his said
neighbour, he will peradventure express his ire by no manner of sign,
either in word or deed: yet, nevertheless, he offendeth against God, and