The boke named the royall — Somme des vices et vertus. English

Author: Laurent, Dominican, fl. 1279.1507

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The boke named the Royall.

‘ [...]ego. Colligo. [...]do.’ ‘ [...]. [...]. [...]. Re’

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HEre foloweth y ^e table of the [...]ubtyces of this present boke entytled & named Ryal whiche speketh fyrst of the ten commaundementes.

Fyrst of the two tables of the lawe whiche god delyuerd vnto Moyses for to preche to the people. Ca. primo.
Of the fyrst commaundement. Ca. ii.
Of the fyrste commaundement of the lawe. Ca. iii.
Of the seconde commaundement of the lawe. Ca. iiii.
How one ought to loue his neyghboure. Ca. v.
Here folowe y ^e .x. cōmaūdemētes of y ^e lawe ꝑticuler. vi.
Of the iii. fyrst cōmaūdementes partyculer and y ^e fyrst thynge that a subget oweth to his lorde. Ca. vi.
Of the seconde thynge y ^t a subget oweth to his lorde. vii.
The thyrd thynge y ^t a subget oweth to his lorde Ca. ix.
Of the seuen other commaundementes apperteynyng to the loue of his neyghboure Ca. x.
Of the .xii. artycles of the fayth Ca. xi.
Of y ^e beest that saynt Iohan theuangelyst sawe in thapocalyps Ca. xii.
The deuysyon of the seuen deedly synnes. Ca. xiii.
Of the braunches of the synne of pryde. Ca. xiiii
Of the fyrst braunche and of the fyrste bowgh. Ca. xv.
Of the seconde bowgh of the fyrst braunche. Ca. xvi.
Of the thyrde bowgh. Ca. xvii.
Of the seconde braunche of pryde. Ca. xviii.
The thyrde braunche of pryde Ca. xix.
The fourth braunche whiche is ambycyon. Ca. xx.
The .v. braunche whiche is vaynglorye. Ca. xxi.
The .vi. braunche is ypocrysye. Ca. xxii.
The .vii. braunche of pryde. Ca. xxiii.
The seconde heed of the beest. Ca. xxiiii.
[Page]The thyrde heed of the beest of helle is Ire. Ca. xxv
The fyrst warre of the synne of yre. C. xxvi.
Of y ^e synne of slowth y ^e clerkes calle accidie. Ca. xxvii.
Of pusyllamynyte of delayeng & werynes. Ca. xxviii
Of delayenge to do well. Ca. xxix.
Of the synne and vyce of neclygēce. Ca. xxx.
Of forgettynge & the vyce y ^t cometh therof. Ca. xxxi.
Of the vyce of latchednes. Ca. xxxii.
Of euyl poyntes of slouth. Ca. xxxiii.
Of the synne of auerice. Ca. xxxiiii
Of dyuers maners & spyces of vsurye. Ca. xxxv.
The .ii. maner of vsurye Ca. xxxvi. Of thefte. Ca. xxvii
The .iii. braunche of the synne of aueryce. Ca. xxxviii
The synne of chalenge. Ca. xxxix
Of seuen maners of the synne of chalenge. Ca. xl
The fytte braunche of aueryce. Ca. xli
Of the synne of symonye. Ca. xlii.
Of the fyrst bough of symonye. Ca. xliii.
Of y ^e synne of malignite y ^t cometh of aueryce. Ca. xliiii
Of marchaundise. Ca. xlv
The .ix. braunche of auaryce. Ca. xlvi
Of the synne of lecherye: Ca. xlvii
Of dyuers estates of lecherye. Ca. xlviii.
Of the synne of glotonye. Ca. xlix
Of the synne of the tongue. C. L.
Of the synne that is in ydle wordes. C. li.
Of the synne of auauntynge. C. lii
Of euyll sayers of other. C. liii
Of the synne to say lesynges. C. liiii.
Of the synne of periurye. C. lv
Of the synne & peryll y ^t is in chydynge. C. lvi
Of the synne of murmure. C. lvii.
[Page]Of the synne and peryll that is in rebellyon. Ca. lviii.
Of the synne of blasphemye. Ca. lix.
That this lyf nys but deth as it appyereth Ca. lx.
How man lyueth deyenge in this worlde. Ca. lxi.
How a mā ought to lyue holyly & lerne to do wel. Ca. lxii
Of .iii. maners of goodes spyrytuell. Ca. lxiii.
Of the goodes of tortune. Ca. lxiiii.
Of the goodes of nature. Ca. lxv.
Of the goodes of grace. Ca. lxvi.
What vertue is honourable good. Ca. lxvii.
Of vecay sapyence or wysedome. Ca. lxviii.
Of the prowesse of y ^e knyghtes of Ihesu cryst. Ca. lxix.
Of y ^e veray seygnorye y ^t gyueth grace & vertues. C. lxx.
Of veray fraunchyse. Ca. lxxi.
Of veray noblesse. Ca. lxxii.
That charyte is moost grettest of vertues. Ca. lxxiii.
Of two maners of goodes delectable. Ca. lxxiiii.
Of vertues in specyall. Ca. lxxv.
The seuen petycyons & requestys that ben conteyned in the holy pater noster. Ca. lxxvi.
wherfore y ^u sayst fader our / & not fader myn. Ca. lxxvii.
Why it is sayd qui est in celis. Ca. lxxviii.
How sanctificetur nomen tuum is expowned. Ca. lxxix.
The .ii. petycyon & requeste of y ^e pater noster. Ca. lxxx.
The .iii. petycyon & request of y ^e holy pater nr̄. Ca. lxxxi.
The fourth petycyon and requeste. Ca. lxxxii.
The .v. petycyon & requeste of y ^e pater noster. Ca. lxxxiii.
The .vi. petycyon & requeste of y ^e pater nr̄. Ca. lxxxiiii.
The seuenth petycyon of the pater noster. Ca. lxxxv.
Of the seuen gyftes of the holy ghoost. Ca. lxxxvi.
They be called gyftes for thre reasons. Ca lxxxvii.
Why y ^e gyftes of the holy ghost be called gyftes. lxxxviii.
[Page]why there be seuen gyftes & no mo ne lasse. Ca. lxxxix.
Of .vii. vertues / wherof thre ben deuyne / & .iiiii. cardynall. Ca. lxxxx.
Of the foure cardynall vertues. Ca. lxxxxi.
Yet of the foure cardynall vertues. Ca. lxxxxii.
Of the vertue of attemperaunce. Ca. lxxxxiii.
Of the vertue of strength. Ca. lxxxxiiii.
Of the vertue of Iustyse. Ca. lxxxxv.
How a man ought to take fro hym the .vii. dedely synnes. Ca. lxxxxvi.
Of the gyfte of holy drede. Ca. lxxxxvii.
Of foure rotes of the synne of pryde. Ca. lxxxxviii.
Of the vertue of humylyte. Ca. lxxxxix.
Of the vertue of humylyte. Ca. C.
Of hym that is veray humble. Ca. Ci.
Of hym that is humble of herte. Ca. Cii.
How a man ought to hate pryde. Ca. Ciii.
Of dyuers estates of pryde. Ca. Ciiii.
Of thensygnement & doctryne of our lorde. Ca. Cv.
Of the pryuyte that god hath to the soule. Ca. Cvi.
Of the comparyson of the mustard seed to the loue of god. Ca. Cvii.
Of the gyfte of holy drede and pyte. Ca. Cviii.
Of seuen maners of loue spyrytuell. Ca. Cix.
Of the seuen gyftes of the holy ghoost and fyrst of the gyfte of scyence. Ca. Cx.
Of y ^e seconde degre of equyte & ryghtwysnes. Ca. Cxi.
Of the thyrde degree of the vertue of equyte. Ca. Cxii.
Of y ^e fourthe & fyfthe degre of y ^e vertue of equyte Cxiii.
Of the syxte degree of the vertue of equyte. Ca. Cxiiii.
Of the seuenth degree of y ^e vertue of equyte. Ca. Cxv.
The vertues ageynst y ^e seuen dedely synnes. Ca. Cxvi.
[Page]How one ought to lyue in the [...] estate. C. Cxvii
Of y ^e deuysion of vertues after y ^e phylosophers. C. xviii
Of the fyrst vertue magnanymyte. C. Cxix
Of the vertue of fraunce or trust. Ca. Cxx
Of the vertue of surte. Ca. Cxxi.
Of the fourth degre of the vertue prowesse. Ca. Cxxii
Of y ^e fyft degre of the vertue of prowesse. Ca. Cxxiii.
Of the syxt degre of y ^e vertue of prowesse. Ca. Cxxiiii
Of the spyrytuell batayle agaynst synne. C. Cxxv
Of the fyrst batayle agaynst all vyces. Ca. Cxxvi
Of very repentaunce of hert. Ca. Cxxvii
How a man ought to confesse hym. Ca. Cxxviii.
Of the vertue of the yeft of counseyll / and of god / and meryte that is therin. Ca. Cxxix.
Of the degrees of the vertue of mercy. Ca. Cxxx.
y ^e braūches of y ^e vertue of mercy & of almesse. ca. Cxxxi
The seuen braūches of mercy on the lyfte syde and the fyrst braunche. C. Cxxxii
The seconde braunche. Ca. C.xxxiii
The thyrde braunche. Ca. Cxxxiiii.
The fourthe braunche. Ca. Cxxxv.
The fyfte braūche of mercy. Ca. Cxxxvi.
The .vi braūche of mercy. Ca. Cxxxvii
The :vii braunche of mercy. Ca. Cxxxviii.
How a person ought to do almesse. Ca. Cxxix
Of the lyfe actyfe and of the lyfe cōtemplatyfe. ca Cxl
Of the vertue of chastite the fyrste degre. Ca. Cxli
The seconde degre of the vertue of chastyte. Ca. Cxlii
She thyrde degre of the vertue of chastyte. Ca. Cxliii
The fourth degre of the vertue of chastyte. Ca. Cxliiii
The .v. degre of the vertue of chastyte. Ca. Cxlv
The vi degre of the vertue of chastyte. Ca. Cxlvi.
[Page]The .vii. degree of the vertue of chastyte. Ca. Cxlvii.
Of the fyrst estate of them that ben hole and chaste of body. Ca. Cxlviii.
The seconde estate of them y ^t ben corrupte Ca. Cxlix.
The thyrde estate and the fourth estate. Ca. CL.
The fyfthe estate of chastyte. Ca. Cli.
The .vi. estate of the vertue of vyrgynyte and chastyte Ca. Clii.
The seuenth estate of the vertue of chastyte. Ca. Cliii.
Of the gyfte of sapyence. Ca. Cliiii.
Of the fyrst degree of sobrenes & of mesure. Ca. Clv.
Of y ^e seconde degree of sobrenes & of mesure. Ca. Clvi
Of y ^e .iii. degre of sobrenes & of attēperaūce. Ca. Clvii.
Of y ^e .iiii. degree of sobrenes .& of mesure Ca. Clviii.
The v. degree of sobrenes & of mesure. Ca. Clx.
The .vi degree of sobrenes & of attemperaūce. Ca. Clx.
The .vii. degre of sobrenes & of attemperaūce. Ca. Clxi.

Explicit

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Our fader that art in heuē sanctified be thy name thy kingdom come to vs / thy wyl be done in erth as in heuen / our dayly brede gyue vs to day & for gyue vs our de [...] as we forgyue our de [...]s. & lede vs not in to tēptacōn but delyuer vs frō euyl. amē

¶The fyue commaundementes of the chyrche.

¶The sondayes here thou masse and the [...]estes of cōmaundement.
¶Of thy synnes thou the confesse at the leest one tyme of the yere.
¶And thy creatour thou shalte receyue / at Eester humbly.
¶These feestes thou shalte halowe / that ben gyuen the in cōmaundement.
¶The foure ymbres bigyles thou shalte feste [...] the [...]me entyerly.

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¶Here after ben conteyned and declared the x cōmaundementes of the lawe whiche our lorde delyuered vnto Moyses the prophete for to preche to the people for to holde and kepe. Capitulo. primo.

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FOr to haue and to come vnto y ^e knowelege of the .x. commaūdemē tes of the lawe y ^e whiche euery creature reasonable is holden for to kepe for to haue lyf pardurable. It is to wete y ^e syth y ^t creacyon of humayne creature four lawes haue bē. ¶The fyrst lawe is called y ^e lawe of nature. Whiche is none other thynge but knowelege of good and euyll by the whiche we knowe that whiche we ought to ensyewe after reason / and also that whiche we ought to fle / that is to doo other that whiche we wolde after reason sholde be done to vs. And not to doo to other y ^e / whiche we wolde after reason sholde not be done to vs. And this lawe gaue god to man & to woman [Page] in his creacion / & that same lawe euery creature reasonable ought to kepe / and by Ignoraunce not to be excused / syth they haue vnderstandynge of reason. ¶The ii. lawe cometh of the deuyll to dystroye the lawe of nature aforesayd / and that is sayd lawe of concupyscence whiche was put in the creature reasonable by the sȳne of Inobedyence / whiche was in our fyrst fader / for to fo he dysobeyed to god by synne / the body humayne was obeyssaunt to the soule and to reason entyerly / but as so ne as he had dysobeyed god / the body by concupyscence dysobeyed to reason. Of whiche it happeth ofte / how be it that the creature by y ^e fyrst lawe of nature knewe the good to be done / and the euyll to be eschewed. Alwaye by concupyscence and folysshe plesaunce is lefte y ^e ryght Iugement of reason / & is enclyned to do the contrarye and this sayth saynt powle / that he founde a lawe in his membris / y ^t is to wete the sayd lawe of concupyscence whiche gaynsayed to the lawe of reason whiche was in the soule / and of this lawe of concupyscence set by syn̄e in the creature. None escaped but onely Ihesu & the glorious virgȳ marie. The .iii lawe is said y ^e lawe wryton whiche was delyuerd for the creature / y ^t by the lawe of concupyscence wolde enclyne hym ageynst the Iugement of reason to do euyll / to withdrawe hym to do synne for doubte of punycyon / & thys lawe was delyuered to moyses and to the chyldren of Israhel. The .iiii. lawe is sayd of loue and of grace whiche is none other thyng but to loue god & his neyghboure. And was delyuered by cause y ^t the lawe of scrypture whiche for drede to be punysshed withdrewe the creature to do euyll was not suffycyente / for how well that it empesshed the dede / as touchynge the werke. Neuertheles it empesshed not to [Page] the creature the wyll too do euyll / the whiche thynge is deedly synne / as oftentymes as it is concluded in y ^e thȳ ge that sholde be as to the deed / and this .iiii. lawe of loue is in two commaūdementes pryncypally comprysed The fyrst is this. Thou shalte loue thy god with all thy herte / with all thy soule / with al thyn entendement / and with all thy myght. The .ii. is that y ^u shalt loue thy neyghboure as thy selfe. And these two commaundementes be so conioyned that the one may not be accomplysshed without that other.

¶Of the fyrst commaundement. Ca. .ii.

FOr to haue the knowelege of the sayd fyrst commaundement ought for to be knowen that .ii. thynges enclyne vs to loue god. The fyrst is to here gladly for to speke of hym & ofte / for naturally whan we here of ony persone sayd grete good / we ben enclyned to prayse & loue hym / & therfore to go oft to holy chyrche to predycaciōs and sermons / is to a creature grete vtylyte & prouffyte. The seconde thynge is to thynke ofte and to haue in mȳ de the grete benefaytes that a creature hath receyued / & receyueth euery day of god / for naturally we ben enclyned to loue them that done vs good. This loue of god is acquyred & goten by these two thynges in a creature & is kepte and multyplyed by .ii. other thynges. Fyrst for to withdrawe & take away his herte fro the loue of temporall goodes. For the herte may not be parfyte in dyuers thynges / and therfore none may loue god and the wordly thynges togyder perfytly. Secondly for to haue stedfast pacyēce in trybulacōn & to suffre it for y ^e loue of god / for y ^e thynge that loue hath moost trauayle for / & by [Page] moost payne is goten / ought to be moost loued / & moost dere worthely kept / and this sapyence is moche necessary and prouffytable to all them that wyll go with god / For thus as sayth holy scrypture / by many trybulacyōs behoueth vs to entre in to the realme of heuen. And this manyfesteth and sheweth to vs the lyues of sayntes / y ^e whiche for to come to god haue so moche suffred and endured. After it is to wete / that to thaccomplysshement of the sayd commaundement .iiii. thynges admonesteth the creature. ¶The fyrst is to haue in mynde contynually the goodes that the creature hathe receyued of god. as sayd is tofore. For whan y ^e creature consydereth that he hath receyued of god body & soule / & all other godes y ^t he hath / spyrytuall and temporall / the perylles also whiche he hath escaped. The glory of heuen whiche he hath apparayled to vs. The creature humayne shall Iuge y ^t he oweth to loue god w ^t all his herte. The .ii. reason is to haue in consyderacion the grete puyssaunce / excellence / & nobles of god. And w ^t that the grete mysery & pouerte of our self / by the whiche consyderacyon y ^e creature shall Iuge / y ^e whan he shall loue god w ^t all his herte / he shall serue hym w ^t all his myght / whiche yet he doth full lytel vnto the regarde of his grete excellence noblenesse and puyssaunce. ¶And therfore the creature humayne sholde alway the more for to enforce hym to loue / to serue / & for to honour god. ¶The thyrde reason is to take away the loue and affeccyon of worldly thynges as sayd is to fore. For where all the herte suffyseth not for to loue almyghty god suffycyently / consydered his grete excellence noblenes and puyssaunte magnyfycence as is tofore sayd / thenne he that putteth in his herte the loue of thȳ ges temporell / the whiche ben but stynkynge fylthe and [Page] ordure to the regarde of god / semeth well that he dooth to god grete velony / and in this case he loueth not god with all his herte after the sayd commaūdement / for of so moch as y ^e herte of y ^e creature is set to loue other thynge than god of so moche it is lesse in god. The fourth reason is to kepe hym selfe and to put from hym all synnes and in especyall deedly synne / for no creature beynge in deedly synne may loue god. For by deedly synne the creature offendeth god and is pryued and out of grace / whiche thynge is contrary to his loue.

¶Of the fyrst commaundement of the law. Ca. iii.

WE ought thenne accordynge to the sayd fyrst commaundement to loue with all our herte The whiche thynge the creature dothe / whā in all his werkes his entencyon is ryghtfull and after goddes wyll. For the entencyon of the creature is suche vertu that he rendre his werkes & operacyon after god good or euyll / and therfore what so euer werke that the creature do yf his entencion be euyl the operacyon and al the werke is without meryte / and conuerted fro it / in to do euyll / herof it is sayd in the gospell by our sauyour Ihesu cryst / yf thyn eye be euyll all thy body is derke. That is to saye yf thyn entencyon be euyll / all thy werkes ben derke and in synne and w ^tout meryte. And therfore it behoueth to rendre the werke of the creature good and merytorye and that his entencyon be ryghtfull accordynge to goddes wyll. But bycause that for to rendre the werke of the creature good and merytoryous accordynge vnto god / suffyseth not onely good entencyon. But it behoueth also to haue the ryghtfull [Page] entencion and good wylle lyke as it may appyere in hym / that wyll stele and take other mennys goodes for to nourysshe and fede the poure peple / For thentencyon of the wylle to gyue for goddes sake to the pore peple is good. But y ^e wylle to stele or take awaye other mennes goodes is euyll for to so do. And therfore that dede shal be euyll / and may not be excused. For by cause that an euyll werke for ony good entencyon may not be excused It is sayd after in y ^e commaundement / that y ^e creature ought to loue god with all his soule. That is to saye that his wyll accorde in all his werkes to the wyll of god / & this demaunde we of god whan we say our pater noster whan we praye god that his wyll be done in vs. ¶Also by cause that yet for to accomplisshe y ^e sayd commaundement / suffyse not onelye good entencyon and good wyl it is after sayd in the same commaundement / that the creature ought to loue his god with all his entendemēt and vnderstondynge. That is to saye that in thentendement of the creature be no deedly synnes delybered by consentynge ne concluded. For alle consentynges concluded in thynge that sholde be as touchynge the dede of deedly synne / though soo be that the dede be not done outward as touchynge the werke that ony thynge ensie we therof / yet it is deedly synne. And the creature beynge in deedly sȳne may not loue god as aboue is sayd Also by cause y ^t yet for taccomplysshe the sayd commaundement suffyse not onelye good entencyon & good wyll as touchynge the werkes withoutforth / & that in thentendement of the creature groweth deedly synne by consentynge / but it behoueth that the creature put and employe all the strengthe and puyssaunce that he hath in good werkes and dedes. Iuste and vertuous / that they [Page] be to thonoure and worshyp of almyghty god and to y ^e saluacion of hym self and his neyghboure. It is sayd afin the foresayd commaundement that the creature ouȝt for to loue his god with all his myght and with all his strengthe. And therfore all they that put and employe all theyr myght and strengthe in the werkys of synne / done ageynst the sayd commaundemenet & synne deedly. Thus it appyereth clerely that for taccomplysshe the sayd fyrst commaundement pryncypall. The creature ought to gyue vnto god entencyon / wyll / entendement and all his strength and good wyll by the maner that is aforesayd.

¶The seconde commaundement of y ^e lawe is how eche man ought to loue his neghboure. Ca. .iiii.

FOr to haue knowleche of the seconde commaundement pryncypall aforsayd touchynge the loue of his neyghboure whome the creature ought to loue as hym self. It is to wete that to y ^e loue of our neyghbour four thynges ought to moue vs. Fyrst for by cause that we all ben chyldren of god by creacyon. And naturally brethern and systers loue that one that other. And thus we ben all members of Ihesu Cryst / whiche is our heed and one membre loueth another naturally. Secondly to this ought to brynge vs the loue & obeyssaunce that we owe to god as aforesayd is / whiche commaundeth vs to loue our neyghboure. Thyrdly to this loue ought to brynge vs the commynycacyon whiche is emonge creatures humayne. For our lorde Ihesu cryste made vs all & created / for vs all he hath suffryd paynfull deth And to vs all he hathe apparaylled the glorye and y ^e beatytude [Page] of heuen / yf we lose it not by synne. And naturally euery creature of one lykenes / of one fourme / and of one semblaunce loueth and ought to loue the other / lyke as we se in bestes and byrdes that eche loue other. And hym that is to hym lyke & his parayll. And therfore euery creature that loueth not his neyghboure myspryseth not onely ayenst the lawe dyuyne / but also ayenst the lawe of nature. The fourth thȳge that to this loue ought to brynge is the prouffyte that cometh therof. For whan a creature loueth well another he desyreth his prouffyte his honour / his sauement / and purchaseth it gladly. By these foure thynges aforesayd appereth clerely that we ought to loue our neyghboure as oure selfe / and this loue is in fyue thynges. Fyrst whan one loueth his neyghboure truely / that is to say for the wele of hym / and that is in hym / and nothynge for his owne propre. To y ^e knowelege of whiche thynge is to wete amonge reasonable creatures / thre maners of loue ben founden.

¶Here is contayned how one ought to loue his neyghboure. Ca. v.

THe fyrste is whan a creature loueth an other creature for the prouffyte and vtilyte that he doothe vnto hym. And this loue is not veray and parfyte. For whan that the prouffyte fayleth / the loue fayleth also. The seconde is whan a creature loueth an other creature for her beaute / and the pleasure and delyte that he taketh therin This loue is not veraye. For she fayleth whan the pleasure or delyte dothe fade away and fayle The thyrde is whanne for the loue of our lorde all myghty and for the [Page] well of hym the creature loueth a nother creature. And this loue is grete & veray / & accordynge to god. Secōdly whan one loueth his neyghbour ordynatly that is to wete lasse than god. Thus as the creature oweth to loue hym selfe lasse than god. And this techeth vs our sauyoure Ihesu Cryste whan he sayth. He that loueth fader or moder or his brother or sister or his chyldern or or ony other thynge more than me. He is not worthy to haue me / how shall it be knowen. Saynte Gregory enseygneth it to vs / that the werkes of without forth doon for a creature shewe the loue that one hath vnto hym withinforth. For naturally one doth gladly whiche he weneth that it ought for to please or her that he loueth. ¶And also by this it apperyth clerly / that whan ony manere of creature leueth to do vnto the werkes. The whiche accordynge to god he is holden and bounden For to doo other werkys contrary vnto the pleasure of the creature / thenne he loueth that creature more than he doth God. And also in this doynge he myspreyseth a gaynst the two commaundementes aforesayd and also synneth dedly. ¶Thyrdly the loue a fore sayd is whā the creature loueth his neyghbour by dedys. Also that is for to say not by wordes only / but also in fate and dede to procure in hym his profyte and to empresse & let his domage with his power as he dothe to hym selfe. ¶Fourthly whan a creature loueth his neyghbour in tymes. That is also for to be vnderstonde also well in the of his aduersyte: and also in pouerte / as in the tyme of his rychesse / and also of his prosperyte. For in especyall in the tyme of his aduersyte / and also of his pouerte the veray frende is proued. ✿ ¶And fyfthly whan the creature loueth his neyghbour holyly. That is to say y ^t [Page] y ^e creature ought not to loue another for to drawe hym vnto synne / or for to be his felowe in euyll werkes. As ben they that accompanye theym to robbe & stele other mennes goodes / or do other euyll and wycked dedes. For after reason thou sholdest not Iuge that thou oughtest doo suche thynges. After the fyue thynges that euery creature ought to rendre vnto his neyghboure after the sayd seconde commaundement / is to wete that two thynges sheweth pryncypally the loue whan it is in the creatures. ¶The fyrst is for to haue pacyence and compassyon in myscheyf and in the aduersyte or pouerte of other For one excuseth and pardoneth gladly and lyghtly the defawte or offence of the persone that he loueth / and these be sygnes of grete loue. The .ii. is humylyte whiche causeth pacyence. For comynly whan a persone is proude he knoweth not his defautes. But despyseth the other by presumpcyon / and may not supporte y ^t defawtes that he Iugeth in theym. But he is Impacyent And without forth he sheweth and manyfesteth ofte angre and dyspleasaunce. But by cause that the sayd commaundement for to loue his neyghboure as hym selfe was by the Iewes and pharysees euyll vnderstonden / and may be and is yet by many other. For they holde y ^t they ought loue theym that loueth them / & to hate them that hate theym / and for theyr neyghboure they vnderstode onelye theyr frendys ¶It is to vnderstonde that whan loue or hate is in a creature .ii. thynges ben to be consydered / that is to wete the nature that he hath and the sȳne or defaute of hym / euery creature of god after his nature / ought for to be byloued / but his synne and defawte ought for to be dyspysed and hated. ¶And after this foresayd exposycyon ought for to be vnderstonden [Page] the commaundement that Ihesu cryst made to his appostles for to loue theyr enemyes. For the nature humayne we ought to loue / and to do well to them that hate vs / and pray for them that do to vs euyll / and y ^t persecute vs. But we owe alway to hate theyr sȳnes & theyr defautes. Neuerthelesse we may well / and it is lefull to vs to desyre the dystruccyon of a creature obstynate in euyl and in synnes / and that destroyeth holy chyrche / & domageth and hurteth other. For the desyre of this is to desyre the good of other / and nothynge the euyll / to the ende that he cease to do euyll / and perseuer in euyll. And not onely for his dystruccyon. Suche people whan they haue desyred after thentendement aforesayd ben called after thappostle the mynysters of god.

¶Here after foloweth the .x. commaundementes of the lawe pertyculer. Ca. vi.

NOw it is to wete that these two pryncipall commaundementes aforesayd were gyuen to Moyses / whan god delyuered vnto him y ^e lawe in .x. commaundementes partyculer. The whiche commaundementes euery creature reasonable is bounden for to kepe / for to haue the lyfe and glory pardurable. ¶The thre fyrst haue regarde to the dyleccyon and loue of god accordynge vnto the pryncypall commaundement tofore sayd. And y ^e seuen other partyculer apperteyneth to the loue and to the dylection of his neyghboure / accordynge to y ^e other commaundement pryncypall ensyewynge. And of the same .x. commaundementes there ben two affyrmatyues onely the whiche enduceth the creature for to doo [Page] well / and .viii. other negatyues whiche defende to do yll The cause is for so moche as for to kepe hym from doynge euyll / is the puyssaunce of the creature for y ^e fre wyll that he hathe to the whiche he may not be constrayned / but to doo well is not in the puyssaunce of the creature / but it is the specyall grace of god.

¶Of the thre fyrst commaundementes partyculer. Capitulo. vii.

FOr to haue the knowlege of the .iii. fyrst commaū dementes apperteynynge to the loue & dyleccōn of god. It is to wete that a veraye subgect oweth to his lorde thre thynges / the whiche the creature oweth vnto god soueraynly. The fyrst is fayth or fydelyte / that is to say that thonour / seruyce / and obeysaunce that the subgect oweth to his lorde / and the sygnoury that he ought to haue ouer hym be not by hym delyuered to an other. For in suche a case he sholde be holden for a traytre and for false and euyll. And vpon this was gyuen of god to Moyses the fyrste commaundement y ^e whiche is suche. ¶Thou shalte not adoure no straunge god. That is to say / the obeysaunce / honour and seruyce that the creature ought to do to god / lyke as it is deuysed vpon y ^e fyrst commaundement pryncypall / he shall in no wyse do vnto ony other than to god. ¶Ageynst this commaundement doth and synne mortally all the people that entremet them of dyuynacyons / of sortyleges and sorceryes. For after saynt Austyn suche thȳges may not be made ne done without to haue ony or some couenauntes with the deuyl / by the whiche all suche thynges ben sayd and made. And therfore all suche people be cursed & excomenyed [Page] of holy chyrche. ¶And yet also all they that holde and beleue that the planettes and the sterres gouerne y ^e soules of the creatures. For god onely gouerneth man and woman / and for to serue man and woman they ben made and created. Thyrdly all they that in ony other maner thynge what so euer it be that set more theyr hope in than in god / be it in goodes temporell or in creatures or that more loue theym than god. The whiche happeth whan for suche loue / or for to gete suche a thynge / the creature dysobeyeth vnto the commaundementes of god and of holy chyrche. ¶Fourthly all they that for to obey to theym and to do theyr pleasures make theyr subgectes and seruauntes to dysobeye the commaundementes of almyghty god and holy chyrche. ¶Fyfthly & all they that in suche a case obey vnto the creature. And yet also all theym that more beleue to theyr owne wytte than they do vnto the commaundementes of god / and to the ordynaunces of holy chyrche. As do they that retche not to knowe y ^e cōmaundementes of god / the artycles of the fayth / and all other thynges that of necessyte ben to be beleued / kepte / and holden for to haue glory & lyfe pardurable. But many beleue for to gete heuen by theyr folysshe presumpcyon. And therfore they wyll gouerne them at theyr pleasure and wyll / and yet all they that for to haue the delectacyons and the eases of y ^e flesshe and of theyr bodyes dysobey to god and to his commaundementes.

¶The seconde thynge that the veray subget oweth to his lorde. Ca. viii.

[Page]THe second thynge y ^t y ^e veray subget oweth to his lord / and in especyall to god / is that he ne say ne do thynge y ^t may be to his vylonnye / or to his Iniurye or dyshonour. And vpon this was delyuerd the seconde commaundement apperteynynge to y ^e loue of god whiche is suche. Thou shalt not take the name of thy god in vayne. That is to say for to afferme and do byleue thȳ ge the whiche thou sayest or doost / thou shalte not swere the name of god / but for thynges the whiche ben very table and for good and Iust cause. And in case of nede & of necessyte. For othe is ordeyned for to sette an ende in thynges lytygyous and debatefull / of the whiche fayth or demonstraunce may in none other wyse be knowen but by othe and true swerȳge. And in this was restrayned to the crysten that / whiche was graunted to the Iewes. For it was leful to them to swere and not to be periured. But to the crysten people is not onely defended to pariure and forswere hym self / but also to swere Excepte in caas of necessyte as sayd is ¶And therfore it is sayd by our sauyour Ihesu Cryst yf thou wylt ony thȳ ges afferme or denye late thy word be / it is thus / or it is not thus / and yf thou makest oth of haboundaunce / but in caas of necessyte it is euyll and it is synne ¶And the cause of thys restraynte or defence is by cause that the creature hath noo membre so feble ne to y ^e kepynge may by a creature be lasse sette / thenne in the tongue ¶And to this purpose sayth Saynt Iames thappostle / that alle nature of beestys / of byrdes and of serpentys may be dompted and taken by the creature humayne but no ne may not / nor wyll not refrayne and with holde his tonge / ne kepe hym frome euyll saynge or of ouermoche superfluous spekynge / sclaundrynge and detraccyon? [Page] ¶And therfore sayth the holy appostle saynt Iames y ^t the man is perfyte and wyse that setteth to his tonge suche garde that he myspryse not ne synne not in his spekynge. And for that fraylnes the creature that vseth or accustometh hym for to swere periureth or forswereth lyghtly. The whiche thynge of hym self is deedly synne whan the periurynge is made in ernest & by delyberacyon / and the moost gretest synne that is after / is for to adoure straunge goddes / whiche is sayd synne of ydolatry. And therfore not to take the name of god in vayne by the maner that sayd is / was the seconde commaundement gyuen of our lorde to moyses as tofore is sayd.

¶The thyrde thynge that the veray subgecte oweth vnto his lorde. Ca. ix.

THe thyrde thynge that the veray subgect oweth to his lorde and soueraynly to god / is seruyce / & vpon this was delyuered to Moyses the thyrde cōmaū dement apperteynynge to the dyleccion and loue of god and is suche as foloweth. Thou shalt halowe and sanctyfy the sonday / that is to saye. Thou shalt cease the sayd day fro all worldly werkes / and in especyall of the werkes of synne. And that daye thou shalt occupye thy selfe and employe the in the preasynge and in the seruyce of almyghty god in knowlegynge the benefaytes and the grace that thou hast of hym. And god wolde that by the Iewes the sabot day sholde be employed in his preasynge and his seruyce. In mynde of that whiche he had made and fourmed all thynges / and the seuenth day he ceased / and dyde rest for to make newe creatures. And by the crysten people in the steed of the foresayd Sabotte [Page] day that the Iewes halowed. ¶The day of the sonday hath ben ordeyned in mȳde of the recreacyon of the creature resonable made by the resurrexcyon of our sauiour Ihesu cryst / Whiche a rose on suche a day. And semblably the sayntes / and the solempnytees commaunded by the chyrche for to be kepte and also lyke as the sondaye ought euery creature to employe in the praysynge and lounynge to god and of his sayntes and to seace and rest erthely and also worthely werkes / and also in especyal fro synne. And in especyall the creature ought to cease of two thynges / fyrste fro all werkes temporall / erthely / and also corporell excepte foure cases. The fyrste is for to haue the necessyte of his lyfe. The seconde also is for the necessyte of the lyfe of his neyghbour. The .iii is for the necessyte of holy chyrche The fourth is for the auctoryte of his souerayne and his cōmaūdemēt: whan in such dayes he cōmaundeth to werke for ony causes Iust and resonable. In whiche foure causes it is lefull to a creature vpon the sayd daye for to do werke corporell. ¶The seconde thynge whereof the humayne creature ought for to cease in especyall vpon the sayd dayes is to do synne / and in especyall for dedly synne / for how well that a creature ough for to kepe hym selfe from all synne and in especyall fro deedly synne. Neuerthelesse synne doone in the sayd dayes is moche more greuous than in other dayes. The thyrde thynge wherof a creature ought to kepe hym in the sayd dayes is of ydlenes / for to be ydle is cause of ouer moche euyll & of synnes & in especyall on the sayd dayes ought a creature to occupye and enbesye hym in thre thynges. Fyrst in makyng sacrefyce to god of hȳ selfe / & of all that he hath & in especyal a creature ought on y ^e sayd dayes to gyue hȳ selfe to [Page] god by deuout oraysons and prayers. And to haue grete sorowe and bytter repentaunce of his synnes. Secondely a creature ought to occupye hym in the louenge and praysynge of his maker and creatour. And bycause that in the mouthe of a synner / praysynge is not pleasaunt to god euery creature ought to make clene his herte from all synnes by bytter repentaunce / by deuout confessyon and by penaunce. ¶Thyrdly a creature ought to occupye hym in the sayd dayes in doynge almesses for the loue of god / of suche goodes as god hath gyuen to hym / to to them that haue nede and necessyte / and more largely ought to be gyuen in the sayd dayes than in other. Also yet in y ^e dayes of the feestes of sayntes y ^e creature ought to tourne his entendement in the consyderacyon of thre thinges. ¶Fyrst the creature ought to consyder the grete lyberalyte and largesse of god that the saynt of whome the feest is / for a lytell seruyce that he hath doone to god. God hath so gretely rewarded and guardoned that hath gyuen to hym glorye and Ioye pardurable w ^t him And with this god wyll that of his creatures he be honoured and praysed in this worlde. And by this cōsyderacyon y ^e creature ought to be all towarde god / & ought desyre with all his herte to doubte / to loue and serue deuoutly and perseuerauntly suche a lorde the whiche payeth so well and truely his vertuous seruauntes. ¶Secondely a creature ought in his herte to ymagyn & thynke of the glory and Ioye inestymable that the saynt hath with all myghty god / whiche is soo grete that herte humayne may not thynke ne mouthe expresse ne speke / & by suche consyderacyon he desyreth to haue suche wele / And by this the creature desyreth with all his herte to serue / loue and also to drede god / the whiche for this gyueth [Page] suche wele to a creature. Thyrdly a creature ought consyder in the sayd dayes the grete myserye of hym self the dyuers trybulacyons / afflyccyons / maladyes / and euyll accydentes / fortunes and seruytudes / and many moo parylles that ben euery day in thys poore worlde. And by this consyderacyon a creature ought to haue y ^e worlde in despyte / and not to preyse worldly thynges / and to serue god with all his power. And to desyre to be oute of this myserye / for to haue the grete Ioye and glorye of heuen whiche the saynt hath with god.

¶Here after folowen the seuen other commaundementes / apparteynynge to the loue and dyleccyon of his neyghboure Ca. x.

AFter the thre commaundementes aforesayd apparteynynge to the loue and dyleccyon of god Folowe the seuen other apparteynynge to the loue of his neyghboure accordynge to the seconde commaundemente pryncypall aforesayd. For to haue the knowleche of theym / is to wete / that the creature that loueth his neyghboure after the sayd commaundemente / ought to haue .ii. thynges / that is to wete not to do euyll / and for to do well. And therfore of the sayd seuen commaundementes partyculer / the fyrst enduceth and excyteth the creature to do wel. But how be it that euery creature is bounden to do well to his neyghboure. Neuerthelesse he is moost bounden by especyall to do good to tho persones that to hym be moost nygh and moost conioyned. And therfore the sayd fyrst commaundement of these vii. enduceth & admonesteth the creature to do wel / & cō maunded [Page] to honoure serue and ayde fader and moder / whiche ben the persones moost conioynt to vs / and too whome we ben moost holden after god. And it is suche / honour thy fader and moder to the ende that thou haue good and longe lyfe vpon the erthe. The cause wherfore we ought to honour our faders and moders / is for y ^e grete benefaytes that we receyue of them in thre thynges pryncipally. Fyrst the chylde receyueth of fader and moder his beynge For therfore the chylde ought to bere to them more gretter honour and obeyssaunce than too ony other after god. Secondly the chylde receyueth of fader and moder nourisshynge in his chyldehode. And therfore the chylde is bounden to gouerne them in theyr olde aege / and of his goodes for to admynystre vntoo them theyr necessytees after his power yf they haue nede ¶Thyrdly the chylde receyueth of fader and moder techynge & doctryne. And therfore in all thynges / that be not ageynst god the chylde oweth to obeye to them / & in thys doynge .v. thynges ben promysed of god by the prophete to y ^e chylde. ¶Fyrst grace in this worlde and glorye perdurable in y ^e other. Secondly lōge lyf whiche ought not to be nombred in the nombre of yeres / but in the nombre of good vertues. And in lyf whiche is withoute synne. Thyrdly ioye & lygnage of chyldren. Fourthly fame or renomme lowable. Fyfthly rychesses. After it is to wete that some be not sayd fader for cause of carnall generacyon / but for many other causes. Somme ben sayd fader / and to eche of theym we ought for to bere honour and reuerence. Fyrst some be sayd fader for good and holy doctryne / and good ensaumple that they haue gyuen and shewed of good and holy contemplatyf lyf. As the apostles and other sayntes / for by theyr holy [Page] doctryne they haue made as chyldren of Ihesu cryst by faythe. And to them we ought to bere honoure / reuerence / and obeysaūce / not onely with the mouth / but by ensyewynge theyr werkes / and theyr good and holy lyues and doctryne. Secondly some ben sayd fader for the admynystracyon that they haue of god / lyke as the prelates ben of holy chyrche / to whome we ought to gyue honoure in obeynge to them and to theyr commaundemē tes / as to the mynysters of god. Thyrdly some be sayd fader for the garde and defence that they ought to doo theyr people as ben the kynge / the prynce and other lordes whiche haue the people to gouerne and to kepe. and them we ought to loue and honoure and to them obeye by subiection / for theyr power cometh of god. Fourthly some ben sayd fader / and ben to be honoured for the we le and good that is receyued of them / as ben they that socoure the poore in theyr necessyte / as fader by pyte and by compassion. Fyfthly some be sayd fader and ought to be honoured for theyr olde aege / as ben the people whiche ben of grete aege.

AFter the sayd fyrst commaundement partyculer touchynge the loue & dyleccyon of his neyghboure / whiche enduceth and somoneth a creature to doo wel. Folowen the other .vi. whiche defende to a creature to doo euyll. And therfore that amonge all the euylles that a creature may do to another / the gretest euyl is to sle him / & this was gyuen to moyses in the seconde commaūdement of the .vii. & is. Thou shalt not slee / that is to wete creature reasonable of thy propre wyll & auctoryte. To the knowleche of whiche commaūdement is to [Page] wete that after holy scrypture been slayne creatures resonable in many maners / Fyrst by smytynge in the body and hurtynge in suche maner that deth ensyeweth therof / and this is not only agaynst the secōde cōmaū demente pryncypall a fore sayd whiche commaundeth hym for to loue his neyghboure as hymselfe. But it is agaynst nature for naturally all thyngees lyke & semblable loue eche other Secondly by gyuynge counseyll fauour or ayde & tendeth a creature to slee a nother bodyly / or to make hym to fall into dedly synne. Thyrdly in makynge conforte and also ayde vnto a creature for to sle a nother corporally or for to cause hym for to fall in to dedly synne. Fourthly in consentynge hym selfe to y ^e bodly deth of another spyrytuall as touchynge to dedly synne / as to make a nother for to fall. The whiche consentynge is vnderstonde / as oftymes as I may lette a nother fro deth corporall or spyrytuall as touchynge dedly synne and I let hȳ not. By this it appereth clerely ynough that a creature somtyme sleeth a body / by iniurye done to his body in suche wyse that deth ensyeweth. And sometyme the soule for to make it fall in to dedly synne and somtyme body and soule to gyder / by sleynge hym selfe or a woman grete with chylde lyuynge. The seconde commaundemente defendeth hym too do euyll to a persone conioyned in maryage and that is this. Thou shalte do none aduoutrye / that is to saye with a woman conioyned to a nother by maryage thou shalte haue no commyxyon / or flesshely company. Ne a woman also maryed w ^t ony other man thā her husbō de & it is to wete y ^t man & woman in doynge a gaynst the sayd cōmaūdement, synne fyrst a gaynst y ^e lawe of god whiche hath defēded auoutrye by y ^e sayd commaū dement [Page] / and yet they synne ageynst the lawe of god / by the whiche it is sayd / that this whiche god hath conioyned by maryage / that by man it may not be deceuered ne departed. In gyuynge ouer his body by carnall copulacyon to another. For after the holy scrypture man and woman by maryage ben constytued tweyne in one flesshe. Yet eft they synne ageynst the sacrament of maryage made in the face of holy chyrche. By the whiche man and woman promytte theyr trouth to other. By vertue of the whiche othe the body of the man lōgeth to the woman / and the body of the woman is to the man / and ne ought not to be abandoned ne delyuered to other by cō myxcyon carnall / alwaye how well that in the thynges aforesayd they synne deedly as sayd is yet the offēce and synne of the woman / that abandoneth her body to an other man than her husbonde by company carnall / and commyxcion / is more greter whan chyldren or lygnage ensueth than is of the man. For with the sȳnes aforsayd she commytteth theft / in gyuynge to her husbonde heyres for to succede to hym of an other man than of hymselfe / and by this the woman cōmytteth sacrylege / treason and theft. And in other cases the synne of the man y ^t hathe commysed aduoutrye / is to be reprehended more than of the woman / by cause that he ought for to haue more greter knowlege / and to be more stronge for to keke hym from synne / than the woman whiche is frayle / and deceyued lyghtly by concupyscence. Also a man is ordeyned and constytued heed and mayster of the woman / and in doynge that synne he gyueth to his wyf euyll ensample. And also it is to wete that by y ^e commaū demente aforesayd is not onely defended aduoutrye of y ^e man and woman assembled by matrymony / but also [Page] all fornycacion cōmyxcion / and flesshely companye bytwene man and woman other than in lawfull maryage is deedly synne / and deffended by the sayd commaundement / and to holde the contrarye is heresye. For to take awaye fro god that whiche is gyuen and consecrate in y ^e holy sacrament of baptesme for to gyue to a creature is more grete Iniurye and mysprysion and more greter synne than to take it fro a creature. Thenne sythe that it is defended that suche Iniurye be made to a creature by more stronger reason / it ought in no wyse to be done vnto god. Also yet ageynst the sayd commaundement ne mespryseth not onelye man & woman by aduoultry and fornycacyon as touchynge y ^e dede or fayte / but all the tymes y ^t for to doo it they haue the wylle delyberyd and concluded. Without the dede be doone or folowe it is deedly synne / & also all byholdynges touchynges and kyssynges made by deliberacion for to come to the dede of carnall cōmyxcion and fornycacion as well by man as by woman out of maryage. Without that the dede ensyewe / is deedly synne / & is defended by the sayd commandemēt. The .iii. cōmaūdemēt defendeth to do euyll to another in his temporell goodes y ^t is. Thou shalt do no theft. Ageynst this commaundement myspryse and synnen deedly all they that pryuely and secretely take others goodes in entencion to reteyne them ageynst the wylle of hym or them that owe them / and thys maner of takynge is thefte. Also all they that manyfestly or openlye by force and by vyolence taketh the goodes and herytages of other mennes / and this maner of takynge is callyd rauyne / and it is gretter deedly synne than is thefte. In this synne fallen the prynces and lordes y ^t w ^t out cause reasonable / leueye / and reyse vpō theyr people [Page] tayllage / aydes / and Indue subuencyons / and that for auaryce maketh euyll and wycked ordynaunces vpon theyr people. For after saynt Austyn. All wycked sygnourye is thefte. And after the sayd saynt Austyn suche people and suche lordes ben called the grete theues. Also all they that retayne the hyre and salary of other / and that they owe to other. For this is ayenst Iustyce / that wyll that euery man be rendred that whiche is his. Also all they that in fayte of marchaundyse by delyberacyon and in dede aduysed commyse and do falsehode or domage to other. Also tauerners and sellers of wyne that put water with the wyne that they sell / or put in the same of lasse value and of lesse pryce than that whiche is in y ^e vessell / and sell all at one pryce. ¶Also ayenst this cōmaundement myspryse and synne all they that do vsury / whiche is cōmysed and made in many maners / some tyme openly / that is to wete whan a creature leneth money to an other / and by a certayne couenaunt shall haue profyte therby / some tyme preuely and secretly / and that is in dyuers maners. Fyrst whan a creature leneth to an other golde or syluer / or ony other thynge and for y ^e more greter suerte to be payde agayne / is delyuered in his honde some thynge that of the same cometh prouffyte / as medowes / vynes / or other herytages / & yf he receyue the sayd prouffyte without that he wyll ony thynge rebate of that whiche is lente. Secondly whan for y ^e more suerte to haue agayne that whiche hath be lente / a persone hath receyued pledge / as hors / or other beestes / of whome the vsage hath done hym prouffyte / and wyl no thynge rebate therfore as afore is sayd. Thyrdly whan ostage is delyuered to some for the payment of some fynaunces. And therfore he taketh his dyspences vpon y ^e [Page] sayd hostages durynge the tyme: Fourthely whan ony fynaunce is due to ony persone / and of the payment of the sayd fynaunce / he gyueth delay for certayne prouffyte that is made for that cause. Fyfthly whan a creature is accustomed to by rentes or other thynges / by suche cō dycyon / that yf within certayne tyme his money be not rendred ne payed agayne / he shall haue that thynge / & for the tyme of the sayd beynge he byeth it for lasse than it is worthe. And he seeth clerely that he hath solde that hath not / ne shall not haue at the terme power to pay ne to rendre that whiche is lent. And yf he haue not the power in this hope and wyll / he gyueth hym tyme of rechate or byenge agayne / that thenne he shall haue the prouffyte of the thynge / and with that he shall haue agayne all that he hath lent without ony thynge to rebate therof. Also whan ony persone gyueth terme of payment for the thynge that he hath solde and for the abydȳge of his payment he hath solde it more derer than it is worthe or of value. Also whan a creature byeth ony thynge y ^t shall be delyuerd vnto hym at certayne tyme to come / and for the abydynge the delyueraunce of that thynge / he byeth it for lesse than it is worthe. Also whan a creature accompanyeth hym with another in the fayte of marchaundyse / and delyuereth his moneye by suche couenaunte that he shall be felawe and partyner in the gayne / and bere no thynge in the losse. And vpon this case of vsure is cō prysed the maner for to delyuer beestes to delynge that shall not dye / whiche ben called beestes of yron. That is to say / supposed that they dye or perysshe / he that taketh them to moyson or delynge shall delyuer theym agayne And he that hath delyuered theym shall not bere no parte of the losse / but in the gayne he shall haue his parte. [Page] ¶Also whan a creature byeth ony rente / herytage / reuenue / or other thynge that shall be payed to hym at certeyn terme by suche condycyon / that yf he be not payed at the sayd terme / he shall gyue for euery daye or for euery weke somme thynge for the forberynge / and for the defaulte of payement y ^e byer leueyeth and receyueth the sayd payne or thynge. Also whan for to abyde the payement of that whiche is lente of hym that soo oweth the prest or dette is receyued seruyse or werkys and laboures bodely. Also ageynst the sayd commaundement mespryse and synne deedly that bye dygnytees espyrytuell and benefyces / and all other that commyse symonye. Also all they that by force of tyrannye holden temporall seygnoryes and lordeshyppes / and in all the cases aforesayd / the creature is holden to restore all that whiche he hath had and receyued of ony other ageynst the sayd cō maundemente. After the thre commaundementes to foresayd whiche defende to do euyll by werke foloweth the .iiii. whiche deffendeth to do euyll in hurtynge or doynge wronge to other by worde / and that is this. Thou shalt not speke ayenst y ^e neyghboure false wytnes / ayēst this commaūdement tryspacen and synnen mortally all they that accusen other in fals Iugement / also all they that Iudgen falsely / also all they that by detraccyon of sayenge euyll of other take aweye theyr good name / & fame. Also all they that recyten and taken pleasyr and delyte in sayenge and recountynge that whiche they haue herde saye & recyte in deffame of other / also all they y ^t alowe the wordes of a creature sayd in the deffame / & anoyenge of another. Also by the sayd cōmaundemēt is defended all lesynges that is cōmysed in many maners. Somtyme in thynges whiche beholdeth the faythe of [Page] holy chyrche to the spyrytuall hurte of an other / and to his dampnacyon in delyuerynge vnto hym false doctryne / and agaynst the trouthe of the fayth of holy chyrche Somtyme in thinges that ben to the domage and grefe of another as touchinge his godes temporell / and in these two cases all lesynges is founde deedly synne. Somtyme a lesynge is sayd and commysed in his propre dede by humylyte / as dothe some people whiche accuseth thē selfe in confessyon by humylyte of that whiche they haue not done. And fro suche a lesynge ought a creature moche for to kepe hȳ and for to be ware ryght gretely there of / for such humylyte is wycked. For after the saynge of saynt Austyn. Lyke as a creature ought not for to hele ne hyde in his confessyon that whiche he hath doone. In lyke wyse ought he not for to saye that whiche he hathe not done. ¶Somtyme a creature lyeth in his owne dede for shame. That is to wete whan he sayth some thynge whiche he weneth be true. And in sayng it he auyseth hym and knoweth hym selfe that it is not so. And neuerthelesse for shame he dare not withdrawe that he hathe sayd / accordynge vnto the trouthe. ¶And sometyme a creature lyeth for to haue some prouffyte therby / or for to escape some peryll. Sometyme for to do prouffyte vnto an other. Or to delyuer or kepe hym from some peryll or for to empesshe his prouffyte. Or to lette his domage Also somtyme the creatures maketh lesynges or lyes or Iapes or playes / and for to gladde and enioye the people with whiche they are in companye with all. ¶And from all these lesynges after the sayenge of swete saynt Austȳ A creature ought all way to kepe hȳ fro makynge of lesynges. For euery lesynge that a creature maketh is synne. And the two fyrst ben deedly sȳnes / and the other by [Page] euyl custō may brynge a creature to deedly synne / after these .iiii. commaundementes aforesayd whiche defende to do euyll by werke and by worde folowe y ^e other two whiche defende the wylle of lyberte to greue & doo euyl to another. The first deffendeth y ^e wyl to hurte another in his godes teporall. And that is this. Thou shalt not coueyte the thynge of thy neyghboure Ayenst this commaundement mespryseth & synneth a creature sōtyme mortally or deedly / that is to wete as ofte as by delyberacyon he coueyteth & wolde haue the goodes of another and ayenst reason. Somtyme venyally that is to wete whan he coueyteth y ^e goodes of another. But he wolde not haue them but by reason as for y ^e prys that they be worthe / and by the good wyll of hym or them that owe them. The seconde commaundement defendeth y ^e wyll delybered or concluded to coueyte y ^e wyf of another mā for to haue carnall companye with her. For to haue the knowleche of the sayd commaundement it is to vnderstonde that in .iii. maners concupyscence carnall is in a creature Fyrst in the herte whan it is by consentynge delybered and concluded. To this purpose sayth our sauyour Ihesu Cryst / that he that byholdeth a woman by carnall concupyscence / that is to say by a wyl concluded to haue hyr companye flesshly in his herte / he hath commysed fornycacyon / & synneth deedly. Secondly in the mouth in expressynge and declarynge the euyll desyre that is in the herte by consentynge y ^e whiche consētynge is called deedly synne / thyrdly in werke whan the euyll purpose or consentynge is done in dede. After it is to wete y ^t .iiii. thynges pryncypally kepeth a creature fro fallynge into the synne of concupyscence. ¶The fyrst is to flee euyll companye & all occasyons y ^t gyuen & moeuen [Page] cause of concupyscence. As for to frequent and to se women oft and to here speke of them. The .ii. is to put out & not remembre in his herte the euyll thoughtes and the temptacyōs that come by the thynges that he hath seen and to chastyse his body and holde in penaunce & afflyccyon. The .iii. is to haue recours to god by deuout orysō and prayer whan flesshely temptacyon cometh in requyrynge deuoutly his helpe. The fourthe is also in occupyenge hymselfe in good werkes accordynge to god. And alway to fle ydlenes whiche is cause of all euyll. Thus it appereth clerely by the cmaundementes aforesayd & declared that the creature that loueth god hath of necessyte for to do thre thynges. Fyrst y ^t he adoure and worshyp but one god after the fyrst commaundement partyculer. Secondly that the name of god he receyue not in vayne after the seconde commaundement. Thyrdly that he honoure god after the thyrde commaundement In lyke wyse a creature y ^t loueth his neyghboure hathe of necessyte to do .vii. thynges. The fyrst is y ^t he doo honoure and reuerence due after the .iiii. commaundemēt The seconde y ^t he doo none euyll ne Iniurye by werke. Fyrst as touchynge to his persone after y ^e .v. cōmaundement. Secondly as touchynge the persone to hym conioyned after the .vi. commaundement. Thyrdly as touchynge to his godes after the .vii. cōmaundement. Also do not ne bere domage by his worde after the .viii commaundement. Ne also by thought and wyll concluded Fyrst whan he coueyteth his wyfe after the .ix. cōmaundement. Secondly as touchynge to coueyt his thynges after the .x. commaundement. The whiche god gyue vs grace to accomplysshe. Amen.

[Page]¶Thus endeth the cōmaundementes of the crysten lawe whiche eche man ought to holde and kepe entyerly for to haue the lyf and glorye pardurable. Deo gracias

¶Here foloweth the twelue artycles of the fayth made by the .xii. apostles.

S. Peter.
S. Andrewe.
S. iames y ^e more:
S. Iohan.
S. Thomas.
S. iames y ^e lesse

¶These ben the .xii. articles of the crysten fayth whiche euery man ought too byleue fermely. For otherwyse he may not be saued / yf he haue vnderstondynge & reason in hymself and they ben .xii. artycles after the nombre of the twelue apostles / whiche establysshed theym to holde and kepe / of whome the fyrst apperteyneth to the fader The seconde to the sone / and y ^e .iii. to the holy goste For this is foundement of y ^e fayth to byleue in the holy trynyte. That is in the fader / and in the sone / and in the holy ghoost one god in .iii. persones Al these artycles ben [Page] conteyned in the grete Credo and in the lytel credo / the whiche the .xii. apostles made / of whiche eche of theym made & sette a clause of whome the fyrst is thys.

¶The fyrst artycle of the fayth capitulo. .xi.

S. Phylyppe.
S. Barthylmew.
S. Mathewe.
S. Symon.
S. Iude.
S. Mathyas.

I Byleue in god fader all myght creatour or maker of heuen & erthe / this article made saint peter sayenge. Credo in deum patrem omnipotem creatorem celi & terre. The .ii. apperteyneth to the sone as touchynge his deyte / that he is god / and that is thys I byleue in our lorde / sone of the fader / and in this we ought for to byleue that he is semblable & egall vnto the fader & to all thynges [Page] the whiche apperteyne vnto the deyte / and is one thynge with the fader / sauf the persone whiche is other than the fader as touchynge thumanyte. This artycle made saynt Andrewe saynge. Et in Ihesum xp̄m filium eius vnicum dn̄m nostrum. ¶The .iii. artycle is of the cōcepcyon of cryst / and was conceyued of the holy goost & borne of Marye. That is to say that he was conceyued in y ^e vyrgyn Mary. And by the vertue of the holy goost and nothynge of man / and that the vyrgyn Marye abode alway vyrgyn & tofore and after. This artycle set in saynt Iames the more saynge. Out conceptus est de spiritu sancto natus ex maria virgine. ¶The fourthe artycle pertayneth to the passyon of Ihesu cryst / that is to saye that he suffred vnder Pylate his passyon. The whiche Pylate was prouoste and Iuge for the tyme in Iherusalem for the Romaynes. And of hym was Ihesu cryst Iuged wrongfully at the request of the ryght felon Iewes and crucyfyed and deed and layde in the sepulcre & dyscended in to hell. This artycle made saynt Iohan theuā gelyst saynge. Passus sub poncio pylato crucifixus mortuus et sepultus / descendit ad inferna. ¶The fyfth artycle is of the resurreccyon of Ihesu cryst. That is to saye The thyrde daye he arose fro dethe. This artycle made saynt Thomas saynge. Tercia die resurrexit a mortuis. ¶The .vi. artycle is of the ascencyon of Ihesu cryst / That is to say. He ascended vnto heuen and sytteth vpon the ryght syde of god the fader almyghty. This artycle made saynt Iames the lasse sayng. Ascendit ad celos sedet ad dextram dei patris omnipotentis. ✿ ¶The seuenth artycle is of the comynge of our sauyoure Ihesu cryst vnto the dome or Iugement. That is to say. From thens he is come for to Iuge the lyuynge and the deed. [Page] This artycle made saynt Phelyp sayenge. Inde venturus est iudicare viuos & mortuos The .viii. artycle is to byleue in the persone of the holy goost. This artycle made saynt bartylmewe sayenge. Credo in spiritum sanctū ¶The .ix. article is to byleue in the holy chirche of rome and in thordynaunces of holy chirche. This artycle made saynt mathewe sayenge. Sanctam ecclesiam catholicam. ¶The .x. is to byleue in the holy sacrament and by the same holy sacrament is made remyssyon of sȳnes to all them that receyue hym worthely. Thys artycle made Saynt Symon sayenge. Sancto (rum) cōmuniouem remissionem peccatorum. The .xi artycle is of the generall resurreccyon in propre bodyes. This artycle made saynt Iude broder of saynt Symon saynge. Carnis resurreccionē. The .xii. & the last artycle is to byleue heuen to be lyfe pardurable. This artycle composed and made saynt mathye saynge vitam eternam Amen.

¶Thus endeth the twelue artycles of the fayth.

¶Of the beest that saynt Iohan the euangelist sawe in thappocalyps capitulo. xii.

THe holy appostle saynt Iohan the euangelist in the book of his reuelacions y ^e whiche is callyd apocalips sayth that he sawe a beest whiche yssued oute of the see merueyllously desgysed and moche dredefull. For the body of the beest was of a leoparde / the feet of a beex the throte of lyon / and he had .vii. heedes / and .x. hornes aboue and aboue the .x. hornes .x. crownes / and saynt Iohan sawe that this cruell beest hath power and myght too [Page] fyght ayenst saȳ tes

[figure]

and to ouercome them / & to conquere them. this beest so cruell / so coūterfayted / so dyuers & so dredefull / sygnyfyeth y ^e deuyl y ^t is full of sorow & of bytternes. The body of this beest was as sayeth saynt Iohan lyke to a liopard For in lyke wyse as the lyoparde hath dyuers coloures / In lyke wyse hath the deuyll dyuers maners of engyns for to deceyue and to drawe the people to synne. The fete of the beest were of a beere. For in lyke wyse as the bere hath the myght and strength in his fete and in his armes and holdeth ryght strongly / and byclyppeth faste that whiche he hath vnder his fete and embraceth with his armes. In semblable wyse dooth the deuyll them y ^t he embraceth and hath beten doune by synne. The throte of the lyon was in hym for his grete cruelte. The .vii. heedes of the sayd beest / ben the seuen chyef and pryncypall synnes / by the whiche synnes the deuyll draweth vnto hym as it were all the vnyuersall worlde. For oftymes it happeneth that many persones fall in some throte of these seuen heedes. That is for to vnderstande of y ^e seuen deedly synnes. And therfore sayth saynt Iohan the euangelyst that the sayd beest had power ayenst the [Page] sayntes / for in the erthe is none so holy a man that parfytelye may eschewe all the maners of synnes / that of these .vii. heedes / and of the .vii. deedly synnes descende / withoute specyall pryuylege and grace of god / lyke as it was in the virgyn mary / whiche neuer dyd synne / or in another saynt after the specyall grace that he had of god / lyke as the gloryous vyrgyn marye had specyall & synguler grace of god aboue all other creatures The .x. hornes of the beest sygnefye the brekynge of the .x. commaundementes of the lawe of our lorde / whiche the deuyll pourchaceth as moche as he may that the creature breke theym / in lyke wyse as he purchaceth that y ^e creature falle in the .vii. deedly synnes toforesayd / or in sōme of the braunches of theym. The .x. crownes of the sayd beest sygnefyen y ^e vyctoryes that the deuyll hath vpon the synners / by cause that he hath made theym for too breke y ^e ten commaundements of the lawe of our lorde

Herafter foloweth the deuysyon of the .vii. deedly synnes ca. xlii.

[figure]

[Page] THe fyrst heed of the beest is pryde. The seconde enuy. The .iii. yre. The .iiii. slouthe. The .v. auaryce. The .vi. glotonye. The .vii. lecherye. Oute of the .vii. synnes deedly descendeth all maner of synnes and therfore be they called chefe of vyces / for they ben chefe of all vyces and of all synnes be they deedly or venyall. Eueryche of these seuē deedly synnes is departed in many partyes / and fyrste we shall speke of the synne of pryde. This was the fyrste synne & the begynnynge of all euyll whan the angell Lucyfer for his grete beaute and his grete vnderstondȳge he wolde haue ben aboue all other aungelles and wolde compare to god that so good and fayre had made hym / & bycause he toke suche pryde in hym he fell from heuen in to helle and became a deuyll / and all his company w ^t hȳ. All proude men resemble this Lucyfer / whiche wyll be aboue the other / and be more praysed / more alowed / & more enhaunced than the other / whiche ben better and of more value than they be. This synne of pryde is ouer peryllous / for it blyndeth man and woman / so that they knowe not ne se not the peryll wherin they be by synne. This is the ryght stronge wyne of the deuyll / & the most especyall of the whiche he enyureth or maketh dronke y ^e grete lordes and ladyes / the bourgeyses / the ryche / y ^e noble and valyaunt persones / and generally all maner of people. But in especyal the grete lordes and ladyes in suche maner that they knowe not them self / ne se not theyr defautes / ne theyr folyes ne theyr sȳnes / This is y ^e most peryllous malady of all other. Truely he is in grete peryll to whome all treacle torneth to venȳ / lyke as doctryne & chastysynge dooth to proude. For y ^e more men chastyse & blame them of theyr defautes / so moche more be [Page] they angry and defende them. Pryde is the fyrst doughter of the deuyl / and she that hath moste gretest parte in his herytage. Pryde warreth ayēst god & his goodnes & all graces / and agaynst all the good werkes that ben in the man. For pryde maketh of almesse synne / and of vertue vyce / and thus is pryde a theef to god / and with the goodes that one ought gete heuen / he maketh hym wyn hell. This synne is the fyrste. For it assauteth the knyghtes of our lorde / and that laste leueth theym. For whan the knyghtes of our lorde haue ouercomen & vaynquysshed all other vyces and synnes. Thenne assaute theym moost strongly the synne of pryde and of vayne glory.

¶The braūches of y ^e synne of pryde ben these. Ca. xiiii

THe synne of pryde deuydeth hym & departeth in so many partyes that vneth they may be nombred. But there ben in this synne .vii. pryncypal partyes / whiche ben as .vii. braunches that yssue & growe of an euyll rote. Of whiche the fyrst braunche is dysloyalte or vntrouthe. The seconde dyspyte. The thyrde is surquydrye whiche some call presumpcyon. The .iiii. folchaste / whiche is called ambycyon. The fyfthe vaynglorye. The .vi. ypocrysye. The .vii. euyll and foule shame of well doynge. To these seuen partyes and braunches appertayne all the synnes that groweth of pryde. But eueryche of these seuen braunches haue many smal bowes.

¶The fyrst braunche is dysloyalte or vntrouthe. Ca. xv.

[Page] THe fyrst braunche of pryde is dysloyalte / whiche deuydeth hym in to thre braunches. The fyrst is euyll. The seconde is werse. The thyrde is worste. That one is vylaynous. That other is wode. The thyrde is renyenge. Vylanous generall is in all sȳnes / for no synne is w ^tout vylonye. But the vylony of whiche we speke here specyally that groweth of pryde is a partye of dysloyalte / whiche is called of clerkes Ingratytude that is vnkyndenes. That is to say forgetynge of god and of his yeftes / that men thanke not our lorde ne yeue hym laude and praysynges therof. But he forgeteth and rendreth euyll for good and velonye for curtesye. This vylonye doth euery creature to our lorde god whan he forgeteth his goodnes grace and yeftes / and yeldeth not to hym therfore praysynges and thankes lyke as he ought to do. But oftymes fyghteth in euyll custome and vsage ageynst the wyll of god. This is moche grete vylony whā a persone receyueth grete bounte and goodnes / & daygneth not ones to saye gramercy / yet is the vylonye greter whan one seeth / and whan he forgeteth. But y ^e slouthe is ouer grete whan a persone receyueth all waye the bountees & rendreth alwaye euyll for good / who then bethought hym well and toke hede of y ^e bountees and goodes that god hath gyuen and done to hym and doth contynuelly fro day to day / for he hath noo goodes / but god hath gyuen them to hym. Ne goodes of nature / as beaute / helthe strengthe of body clere vnderstondynge and naturall wytte as of the party of the soule. Ne goodes of fortune as rychesses / honoures / & hautesses. Ne goodes of grace / as ben vertues / grace / & good werkes. wel ought suche one to thanke god / & honour doute & loue hȳ w ^t all [Page] his godes / for one bounte requyreth & asketh another.

Of the .ii. bough of the fyrst braunche Ca. xvi.

THe seconde bough of dysloyalte that groweth of pryde is woodnes. That man is holden for wode that is out of his wytte / in whome reason is gone & departed. Thenne he is a ryght grete fole and well may be sayd out of his wytte and wode that in good ernest wasteth destroyeth / and setteth in euyl vsage the godes that ben not his / but ben the godes of his lorde of whiche he must straytely count and gyue a rekenynge / that is to wete the tyme that he hath loste / and how he hath employed his tyme / and of the temporall goodes how he hath vsed them the whiche he had in kepynge / & hath dyspended theym in folyes / in outrages / and in euyl vsages tofore the eyen of his lorde that is god. Ne hath not pourueyed hym to rendre his accompt / & knoweth well that he must reken & wote not whan / ne the day / ne the houre. Suche folye is called forcenery or woodnes. Of this vyce and of this synne ben the grete proude men y ^t vse ryght euyll y ^e godes y ^t god hath lent them.

¶Of y ^e .iii. boughe of dysloyalte. Ca. xvii

THe thyrde boughe of dysloyalte that cometh of pryde is renyenge he is well renyed that y ^e londe whiche he holdeth of his lorde putteth in y ^e hande of his enemy / & dooth to hȳ homage. This synne doo all they y ^e synne mortally For in asmoche as in thē is they do homage vnto the deuyll. [Page] And become seruauntes & caytyues of the enemye and rendre to hym all that they holden of god / bothe body and soule. And all other thynges that they haue they put in the seruyce of the deuyll. And how be it that suche folke saye and calle them crysten / they renye god by werke / and shewe that they ben not. But in thre maners a man is callyd renegate or renyed / and fals crysten. Or for by cause that he byleueth not that he ought lyke as dooth the bougre or the heretyke / and the apostata that renyeth his feythe. Or by cause that they breke y ^e feythe that they byleue / lyke as done they that ben pariured / and be lye theyr fayth. Or by cause the beleue more thā they ought to do / lyke as done deuynours. Sorciers / & the charmerers whiche vse and werke by tharte of the deuyll / and all they that in suche euyll werkys byleue and sette theyr hope synne deedly. For all these thynges ben ayenst the feythe / and therfore holy chirche for bedeth and deffendeth theym These been the maners of desloyaulte whiche is the fyrst braunche of pryde.

¶The seconde braunche of pryde capitulo .xviii.

THe seconde braunche of. Pryde is despyte / whiche is a moche grete synne / and how well that deedly synne be not wythout despyte of god / Yet alwey after that we here speke / in this despyte specyally may one synne in thre maners: Or by cause that a persone preyseth not ryghtfully another in his herte lyke as he ought to do. Or by cause he bereth not reuerence ne honour there as he ought to do. or by cause he obeyeth not aryght theym to whome he ought to obeye. ¶Now thȳ ke ryght well dylygently in thyn herte how oft tymes y ^u [Page] hast mysprysed here in whiche thou haste in thyn herte / thyn owne self and other falsely praysed. And the better dyspraysed dyspyted and y ^e wors praysed / and how ofte thou haste dyspysed in thyn herte them that ben of more value than thou arte. And how thou haste dyspysed them for some forayne grace that god hath gyuen to the Or for noblesse / or for beaute / or for prowesse / or for strē gthe of body / or for lyghtnes. Or for what sōeuer other good that it be / by y ^e whiche thou haste praysed more thy selfe than thou oughtest to do / and the other thou haste lasse praysed than thou oughtest. After thynke how many tymes thou hast borne lytell honoure and reuerence to theym that thou oughtest. Fyrst to god & to his swete moder and to all the aungelles & sayntes of heuen. For there is none but thou hast trespaced to by dyspyte or by Irreuerence. In that thou hast oft tymes euyll kepte y ^e feestes and holy dayes. After thynke how many tymes thou hast serued euyll our lorde Ihesu cryst. Or in that / y ^t thou hast not not gladly herde his seruyce / ne sayd his houres / ne herde his sermons. And whan thou wenest to here the masse in the chirche or the holy sermons thou Ianglest and bourdest tofore god. and lettest other to do well / after thynke how thou haste many tymes done lytell honoure to the body of Ihesu cryst whan thou seest hym / or whan thou receyuest hym. In this thou art not worthely apparaylled ne made redy by confessyon & by repentaunce. Or by aduenture that wers is thou hast receyued hym in deedly synne thy selfe wetynge. The whiche thynge is a grete dyspyte vnto god as to crucyfy hȳ After thynke how vnto thy swete felawe / & to thy good keper thyn aūgell whiche all way is w ^t the / & all way kepeth y ^e / how many velanyes thou hast done to hym in so [Page] [...] [Page] [...] [Page] moche as thou hast commysed synne tofore hym / after thynke how oftyme thou hast be inobedyent to thy fader & to thy moder and to theym to whome thou oughtest obbeye and bere honour. Yf thou wylt in this maner recorde thy lyf thou shalte see that thou hast ofter synned in this maner of pryde whiche is called despyte / thā thou canst recounte or telle /

¶Of y ^e .iii. braunche of pryde / y ^t is arrogance. Ca. xix

THe thyrde braunche of pryde is arrogance whiche is callyd surquydrye or presumpcyon / that is to wete whan a man weneth more of hym self than he ought. That is to saye that he weneth to be of more valure than he is worthe / or to knowe more / or to mow more than other. Thys synne is the fortresse of the deuyll. For he kepeth and nouryssheth all y ^e grete synnes. This synne sheweth hym in many maners by werke and by worde. But namely he sheweth hȳ in vi. maners. That is to wyte in syngularyte. For the proude surquidrous y ^t weneth to be more of valewe and power / and to knowe more than the other / daygneth not to do as thother doo whiche ben of more value than he is. Also he wyll be synguler in his werkys. This is the fyrst synne for whiche surquydrye sheweth hym in werke or by dede. The seconde folye is enterpryse of grete dyspences of his owne or of other for to be preysed and renoumed. And that he be holden the more large and y ^e more curteyse. The thyrde euyll that groweth of surquydrye is folysshe empryse of leude stryffe. For thus sayth Salamon / emonge y ^e proude men ben alwaye stryues and plees. The .iiii. boughe of thys braunche by whiche the proude man sheweth the [Page] pryde of his herte is auauntynge / whiche is a moche foule synne to god and to the worlde / he that auaūteth hym is lyke vnto the cuckow that can synge no thynge but of hym self / this synne is foule in hym / that by his owne mouthe auanteth hym / of his wytte or of parage / or of his werkys or of his prowessys. But this synne double in theym that folowe and flatre these vauntours / and losengers / and suffre theym for to preyse theym and for to saye of theym that they durst not saye and for to lye and for to crye theyr oublyes. The fyfthe tacke of this braunche is derysyon. For that is the custom of y ^e proude surquydrous / for it suffyseth not ynough to despyse the other in his herte / that hath not the grace that he weneth to haue / but he maketh his mockeryes / and derysyons. And yet that werse is he scorneth and mocketh the good wyse men / and theym that he seeth be good and honeste / whiche is a moche grete synne and perylous. For by theyr euyll tongues they lette moche peple to do well. The .vi. boughe of this braūche is rebellyon. That is whan a man is rebell to all theym y ^t wolde hym good For yf one repreue y ^e proude surquydrous he deffendeth hym / yf one chastyse hym anone he is angry / yf one coū ceyll hym he byleueth it not but his owne wytte. This is a peryllous maladye that may not suffre y ^t he be touched & to whome euery medycyne torneth to venym. It is an euyll thynge to murmure / but moche werse is rebellyon / rebellyon is a vyce of the herte whiche is harde & froward and dyuers / that wyll alwaye that his wyll be done and his sentence holden / and kepte & wyll that all other bowe and enclyne to hym / and he shall not bowe ne humble hymself vnto noo maner persone. ¶This is the harde herte of the worde of salamon whiche may [Page] not fayle to come to an euyll ende / and lyke as murmure is ayenst god and ayēst man ryght so is suche an herte that is rebell ayenst god and ayenst men. This synne and thys vyce whiche is called rebellyon departeth and deuydeth hym in to foure braunches. Suche an herte is repugnante and rebell to byleue counceyle and to suffre chastysynge / and to receyue doctryne yf ony of theyr frendes wolde counceyle and shewe theyr prouffyte / or theyr defautes / he dayneth not to take hede there to ne here it. But bycause that they haue spoken he wyll y ^e more gladlyer do all the contrary. And on the other partye they be moche rebell to the counceyles of our lorde / as to the counceyle of the holy gospelles / of y ^e other holy scryptures / and sermons. To whiche they be bounden to doo and to accomplysshe the wyll of god for to haue glory ꝑdurable. And the deuyll lyeth tofore them eyther Impotence / or youth or aege / or other euyll reasons / so that at the laste they may nothynge do. After whan men repreue and chastyse theym / they defende theym as a bore so that they wyll not knowe theyr folyes / and so moche more as they excuse them / so moche more is theyr synne Also it is whan god smyteth / chastyseth / or correcteth them to thende they sholde knowe theyr synnes & theyr defautes / and that to the ende they repent and amende them. They conne hym no thanke but dyspyse hym saynge. O what haue I trespaced / what wyll god do w ^t me And thus they murmure ayenst god. Thus dooth and say the foles. For that the whiche sholde be tryacle and purgacōn of y ^e soule it tourneth to them venȳ / & the medycyne torneth to y ^e deth. After they be of so dyuers wyttes y ^t they knowe no good doctryne. But alway defēde theyr sentence what soeuer it be / & in y ^t wyse they fal oft [Page] errour and in false oppynyons / in heresyes and myscreaūce. Blasphemye is also as sayth saynt. Austyn whan one byleueth y ^t whiche he ought not to byleue. But especyally we call blasphemye whan one myssayeth of god or of his sayntes / or of his creatures or of his sacramentes that be made in holy chirche / this synne blasphemye is done in many maners as in the saynge in his mynde or thought / as done the heretykes / or whan it is sayd by couetyse of wynnyng. As done the enchauntours or the sorceryers. Or whan it is sayd by dyspyte as done these grete swerers / that sweren so vylaynously by god / by his blessyd moder and by all his sayntes / whiche is a moche horryble thynge to here and to herken. Suche folke ben lyke an hounde enraged and wood that byte and knowe nothynge theyr mayster ne lorde. This synne is so grete that god punyssheth it somtyme openlye lyke as we haue sayd tofore / whan we speke of the euyll and wycked people. ¶Of this synne sayth god in y ^e gospell / that it shall neuer be pardoned ne foryeuen in this worlde ne in that other / That is to saye vnnethe he shall be forgyuen / by cause that vnnethe he repenteth hym / or it may be perauenture that he shal neuer repente hym

Of the .iiii. braunche whiche is ambicion. Ca. .xx.

THe fourth braūche of pryde is ambycyon. That is an euyl desyre to amounte & ryse hyghe. This synne is y ^e panne of helle in whiche the deuyll fryeth his frytours / This braunche stratcheth hym in many maners on the ryght syde & on the lyfte syde. For they that desyre to waxe hye and ryche wyll playse somme / & therof [Page] growen many synnes / lyke as it were on the ryght syde. That is to wete losangerye / flaterye seduction / adulacion / folyly geuynge / & folyly despendynge / by cause they sholde ben holden large & curtoys / vnto other they wyll noye and greue and therof comen and sourde the synnes on the lyfte syde. As for to myssaye of hym whome he wyll gryeue for tenhaunce hym self / and gyue too that other blame. And that wers is / that he desyreth y ^e deth of hym / that holdeth that thynge for whiche he entendeth and desyreth / and of this braūche groweth stryues. Treason / euyll counsayll / and conspyracyons.

¶The fyfthe braunce is vaynglorye capitulo. xxi.

THe fyfth braunche of pryde is vaynglorye. This is folysshe pleasure or vayne praysynge. That is whan ony feleth in his herte a reioysynge of that / that is or weneth to be preysed of somme thynge that is in hȳ or weneth to haue. And wolde be preysed or y ^t / of whiche he ought to preyse god. And by y ^e vyane glorye taketh aweye fro god y ^t whiche is his. For of all maner goodes what someuer they be / he ought to haue y ^t honoure & the glorye. And to vs the prouffyte. Vaynglorye is the grete wynde that bereth doune the grete toures and y ^e grete steples. The grete castellys and the grete forteresses / and dryueth doune to therthe the grete forestys / and maketh the grete montaygnes to quake & shake. These ben the hye men and the moost valyauntes / the grete prynces and the grete lordes. This is y ^e peny of y ^e deuyll by whiche he byeth all the fayre wares in y ^e fayre of thys worlde & markettes. These ben good werkes. And for bycause that there ben thre maners of goodes y ^e whiche [Page] the man hath of god / and that y ^e deuyll wyll bye theym with his peny. Therfore this braunche departeth hym in thre bowes oute of whiche sourde soo many synnes y ^e no clerke may nombre theym. These .iiii. maners of goodes that the man hath of god ben the goodes of nature the goodes of fortune & y ^e goodes of grace. The goodes of nature ben the goodes that a parsone hath by nature as towarde the body / or towarde the soule. The goodes of the partye of y ^e body ben helthe reaulte strengthe prowesse good faconde / good voys and lyghtnes of body. The goodes of the partye of the soule been clere vnderstandynge / clere wytte to vnderstonde & reteyne. Subtyll engyne for to fynde good memorye and mynde vertues naturell by the whiche a man is more naturally curtoys than another or more large or more debonayr / or more attempred or more gracyous / or to be well ordeyned. Of all these yeftes ought euery man to prayse & thanke god / serue and honoure hym. For fro god comen all these goodes that we may haue but the proude man selleth theym to the deuyll for the false money of vayn glorye. And fyghteth ofte ageyn god with al the goodes than he hath lente to hym / whiche ben here aboue declared. ¶How many persones haue accustomed to synne oft by vaynglory in dyuers maner / euery man may Iuge in hym selfe. In the goodes of fortune ben hyghnes / honoures rychesses / delyces and prosperytees / y ^e whiche ben called in many maners. For whan dame fortune hathe torned her whele. And hath reysed a man & hath set hym in the moost hyest degree of her whele as a wynde mylle dooth / and vnto the moost hyest mounte and come all the .xii. wyndes and blowe meruayllously with the wynde of vaynglorye. For whan that he is soo hye [Page] reysed in prosperyte / he thynketh in his herte on his grete dygnyte. After in his prosperyte. After in his ryches. After on the grete companye that foloweth hym. After on the fayre meney y ^t serueth hym. After in his fayre manoyrs. After on his fayre horse. After on the plente of of his fayre robes. After on thapparayle of his lodgynge in vessell and in beddes / and in other maner harneys that is fayre and noble. After on the grete presentes and on the grete feestes that ben made to hym ouer all where he gooth. After on his grete renoume & his grete loos & praysynge whiche fleeth all about / wherin he Ioyeth & gloryfyeth the veray caytyf in his herte that he wote not where he is. These ben the .xii. wyndes of vaynglory / y ^t is to say / maners of temptacyons of vaynglory / whiche they haue that ben in this hye estate / or in y ^e worlde / or in relygyon / or clerke / or lay man. The goodes of grace ben vertues and good werkes. Ayenst these goodes bloweth somtyme the wynde of vaynglory / & oftyme throweth doune the moost gretest trees and the moost hye. These ben the moost wyse men / and it is to wete that in good vertues and good werkes the deuyll tempteth by synne of vaynglorye in thre maners: That one is in the herte withinforthe whan a persone enioyeth hym of the good that he hath done pryuely / as of prayers / & orysōs or of pryue good werkes / and weneth that he be better w ^t god than he is. That other is whan he suffreth a folysshe gladnes come in to his herte of that he hereth / or seeth his good fame or renoume and y ^t he is reputed and holden for a good and noble wyse man. The thyrde is whan he desyreth & secheth & purchaseth praysynge loos & good fame / & in y ^t entēcyon he dooth his good dedes & werkes nothȳge for god proprely but for the worlde.

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¶The .vi. braūche of pryde is Ypocrysye. Ca. xxii.

THe .vi. braunche of the synne of pryde is Ypocrysye. This is a synne that sheweth good dedes w ^t outforth / whiche ben not withinforth. Thenne they ben Ypocrytes whiche counterfayte the wyse man withoutforthe / and they be nothynge soo withinforthe. For they doo more in the entencyon to haue the name of a go [...] man than the trouthe and the holynes. And this is departed in to thre partyes. For there is one Ypocrysy folysshe / one foule / and one subtyll. They be foule Ypocrytes that done the ordures and fylthes of synne secretly in hydde places / and counterfayte the good men tofore the people. Our lorde calleth them in the gospell sepulcres paynted and gylte. They ben folysshe Ypocrytes y ^t kepe them clene ynough as towarde theyr body & do moche grete penaunce & good werkes / pryncypally for the praysynge of the worlde / bycause they wolde be reputed and holden for good and holy. Suche people ben well fo folysshe. ✿ For of good metall they make false moneye. They ben subtyll Ypocrytes that wyll moūte in hye estate and taketh away and steele the dygnytees and offyces. They do all y ^t a good man ought to do so subtylly / y ^t no man may knowe it vnto the tyme that it be achyeued & goten / & all redy mounted & raysed in to hye estate & dygnytees / & thenne they shewe theyr vyces / theyr fayntyses and y ^e Ypocryses that were in theym within theyr herte. That is to wete pryde / auaryce / and malyce / and other euyl werkes wherby may be clerely knowen theyr wyckednes & theyr Ypocrysy. And y ^t the tree was neuer good / & y ^t all the werke & dede of suche a ꝑsone was fayntyse & Ypocrysye of y ^t he had shewed tofore.

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¶The seuenth braūche of pryde is fooll drede Ca. xxiii.

THe seuenth braunche of pryde is fooll drede and fole shame that is whā one leueth to do well for the worlde / to thēde that he be not reputed and holden for an ypocryte and a. papelart / and fereth & doubteth more the worlde than god. This shame cometh of euyll pleasaūce And therfore is she doughter of pryde. And y ^e seuenth braunche pryncypall maketh a persone oftyme too leue to doo well / for to playse wyckedly the worlde.

¶The .ii. heed of the beest of helle is enuye Ca. xxiiii.

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THe seconde heed of the beest of helle is enuye. This is y ^e serpente y ^t enuenymeth all. Enuye is moder of the deth And by the enuye of the deuyll came the dethe to the worlde. ¶This is the synne the whiche moost ryght and sone [Page] maketh a man to resemble to the deuyl his fader / for the deuyll hateth nothynge more than the wele of another. And loueth nothinge but the harme of another. And by this synne the enuyous man may not se the wele of another / no more than the owle may se the clerenes of y ^e day or clerenes of the sonne. ¶This synne is departed in to thre braunches whiche be pryncypall. For this sȳne poysoneth fyrst the herte of thenuyous persone / and after y ^e mouthe. And after that the werkes. The herte of thenuyous is so poysoned & ouertorned that it may not se y ^e good of another / but that it greue his herte withinforth and Iudgeth euyl that whiche he seeth / or that he hereth he taketh and demeth alway the werste. And all this he dooth to his owne harme. ¶The herte of an enuyous ꝑsone hath so many venymous thoughtes and fals demimynges and Iugementes that they may not be nōbred After this whan the enuyous persone dooth or hereth ony euyll of ony other what someuer he be / is it of harme of his body / as euyll of his dethe or of his sekenes / or of euyll fortune / or of pouerte / or euyll spyrytuell lyke as whan he hereth y ^t some whiche haue ben holden for good men ben blamed and defamed of some vyces and defautes. Of these thynges enioyeth the enuyous persone in his herte. After whan thenuyous persone hereth the wele of another Thenne cometh to hym a sorowe and an heuynes to his herte that he may not be eased ne make ony good chere ne fayre semblaunt. Now mayste thou se y ^t the venymous herte of thenuyous persone synneth generally. In malyce in gladnes and Ioye of the harme of other / and in sorow of the wele of another. Thus sȳneth the enuyous man by his mouth. For nedes muste suche wyne come out of the tappe as there is within the vessel. [Page] And by cause that the herte is all full of venym / it by houeth that suche yssue oute of y ^e mouth. Thenne by the mouthe of thenuyous persone yssue thre maners of venymous wordes of whome Dauyd speketh in his psaulter / that the mouthe of thenuyous persone is full of maledy [...]tyon. For of y ^e good & wele of another he myssayeth appayreth and lasseth as moche as he may Of hurtynge. For all the harme & deffaultes of another he secheth and sercheth / and sheweth forth to his power. Of Trayson. For all that he seeth or hereth he peruerteth to hys power / and tourneth it to euyll and Iudgeth it falselye ¶After y ^e enuyous persone hath thre maners of venym in werke lyke as he hath in his mouthe and in his herte For the nature of the enuyous is to quen [...] and too destroye to his power all goodnesses / be they lytyl be they grete / or myddle or perfyght. ¶Thenne he is of y ^e nature of a basylyke that may suffre noo verdure nygh vnto hym / neyther herbe ne busshe ne tree. ¶Thenne after y ^e gospell the good or wel hath in hym self thre estates. For it is fyrst as in the herte after in the ere / and after it is full of grayn. Thenne al thus there be somme that haue good begynnynge to come well forth / and to prouffyte well / & ben lyke as the herbe. Theym the enuyous thynketh to destroye yf he may / thother ben also lyke theerys of corne that floure wel and prouffyte wel to god and to the worlde. And theym the fende cryeth to destroye and to shame too his power The other been perfyte in grete estate and do moche good to god & to y ^e worlde. For to bete doune theyr good loos and renoume & for to mynisshe theyr good dedes / the enuyous dresseth all hys engynes. For as moche gretter as the goodnes is. So moche more sorow he hath. This synne is soo perylous that [Page] vnneth may one that vseth it come a ryght to veray repentaunce. For this synne is contrary to the holy goost / whiche is fountayne of all goodnesses. And god sayth in the gospell. Who that synneth ayenst the holy ghoost he shall neuer haue forgyuenes ne mercy in this worlde ne in the other. For he synneth of his propre malyce. And it ought holy for to be vnderstande that there is noo synne how grete it be / but that god forgyueth and pardoneth in this worlde yf a persone repenteth with good herte. But vnneth it happeth that ony repente of this synne. For suche one warreth with his power the grace of the holy goost / in that / that he warreth the spyrytuell good of another. In lykewyse as the Iewes warred agaynst our lorde Ihesu cryste for the good that he dyde. ¶And ye ought to knowe that there be .vi. synnes specyally agaynst the holy goost. That is to wete (presumpcyon) y ^e whiche enlargeth ouer moche to synne / and prayseth lytell the Iustyce of our lorde / and ouer moche to truste in his mercy / & therfore moche people synne in hope. The .ii. synne ageynst the holy goost is (dyspayre) whiche benȳ meth and taketh awaye frome god his mercy. Lyke as presumpcyon taketh frome hym his Iustyce. The .iii. is (obstynacyon). This is hardenes of herte. Whan one is so enharded in his synne and in his malyce / that he may not be humbled ne meked ne bowe and wyll not repent hym ne amende. The fourthe synne agaynst the holy goste is (dyspyte of penaunce). That is whan a man purposeth in his herte / that he shall neuer repente hym of his synne. The fyfth is to warre agaynst the grace of the holy goost in an other. The syxth is to warre agaynst the trouthe in ernest wetyngly / and in especyall the trouthe of the Crysten faythe. ¶All these foresayd synnes ben [Page] ageynst the bounte and goodnes of the holy ghoost / and they ben soo grete that vnnethe they come too veray repentaunce. And therfore ben they vnnethe forgyuen & pardoned.

¶The .iii. heed of the beest of helle is Ire or wrath Ca. .xxv.

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THe thyrde heed of y ^e beest is Ire. But thou owest to knowe that there is an yre whiche is vertuous / that the good men haue ayenste thys synne / whiche geten the vertues ayenste the vyces. There is another Ire whiche is a moche grete vyce / that is felonnye of herte / oute of whome yssueth many braūche. And in especyal foure warres that the felons haue.

¶Of the fyrst warre. of the synne of yre / whiche is suche. Ca. .xxvi

[Page]THe fyrst warre of the synne of yre / is to hym self for whan Ire surmounteth the man / she tourmenteth the soule and the body so moche that the man may not slepe ne reste. Somtyme yre taketh awaye the etynge and drynkynge / and maketh one falle in a feuer or in so grete heuynesse or malancolye / or despayr that he taketh the deth This is a fyre y ^t wasteth all y ^e goodes of the hows ¶The second warre that y ^e felon hath that is to god. For yre and felonnye surmounte and fyre somtyme all the people / by aduersyte temporalle / or by maladye and sekenesse / or by dethe of frendys. Or by ony manere of meschaunce that his wylle is not done that he grutcheth and murmureth ayenst god our lorde & sayth maugre / and in despyte of god and of all hys Sayntes. And swereth and blasphemeth ayenst god and his blyssed sayntes. The thyrde warre of Ire y ^t the felon hath that is vnto theym that ben vnder hym / that is to his wyf and to his meyne and breketh pottes and cuppes & lyke as he were oute of his wytte / & so is he. The fourth warre is withoutforth to his neyghboure & by dwellers aboute hym and of this braunche growe .vi. bowes. For whan Ire ryseth bytwene two men / there is then stryfe dyscorde / wordes / vylonyes / wronges. And after rancour whiche dwellyth in y ^e herte / after cometh hate medlynge and bataylle / after desyre for tauenge hym / after other whyle homycyde & manslaughter. After cometh ofte mortalle warre emonge the frendes / out of whiche yssuen ofte euyll in dyuers maners / and many y ^t may not be amended For whan there is warre bytwene two hye grete men it happeth ofte that many men be slayne whiche neuer had blamed ne trespaced / monasteryes & chyrches ben broken vp / and throwen doune / and ben [Page] somtyme brente townes. destroyed and brent. Abbayes and grete pryoryes destroyed / men women & chyldren dysheryted and put to pouerte / robberyes / women maryed / and maydens defouled and corrupt / and ouer many other euylles that ben doo for that cause. And al this be they bounde to rendre and to make amendes / al they by whome so many myscheues and harmes haue be done: And all they that haue be in theyr helpe in suche wycked and euyll werkes / & therfore they be in grete peryll of dampnacyon / and ferre frome theyr saluacyon. For they may not amende ne rendre the domages that they haue done / & they behoue to restore or to be forlore.

¶Of the synne of slouthe the whiche is sayd accyde. Ca. xxvii.

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THe fourthe heed of the beest of hell is slouthe / y ^e whiche is called of clerkes accydye. This sȳne is greuous to do wel. This sȳne is an ouer yll rote [Page] & casteth out many euyll braunches. For this synne causeth a man to come vnto euyll amendemente / and more euyll begynnynge / and ouer euyll endynge. The slowe persone hath euyll begynnynge by .vi. maners synnes. The fyrst vyce is fayntnes / that is whan a man loueth lytyl and fayntly our lorde / whome he oweth to loue ardauntly / and this happeth whan he is flawe. latchous and slowfull to do well. The seconde vyce of slouthe is tendrenesse / that is the bedde wherin the deuyll resteth hym and sayth to y ^e man or woman. Thou hast be euer tenderly nourysshed thou arte of ouer feble complexyon Thou mayst not do grete penaūces / y ^u arte ouer tendre thou sholdest anone be deed / and for this the caytyf suffreth to be cherysshed / and to do all the eases and the delyte of his body. The thyrde vyce is ydlenesse. This is a synne of whome cometh many euyls as the holy scrypture sayth. For whan the deuyll fyndeth a man ydle he putteth him anone in his werkes / that is / he maketh hȳ fyrst to thynke euyll / to desyre vylonyes rybaundryes / lecheryes to lose his tyme / and to leue to do moche good that he myght do by whiche he myght gete heuen. The fourth vyce of s [...]outh is heuynesse / whā a man is so heuy that he secheth nothynge ne loueth soo moche as too lye doune reste and slepe. Somtyme how well he be slowe they ben waker and quycke ynoughe to the nedes of the worlde. But they be all slepy to the nedes and werkys of god / and for to do the werkys that sholde be to theyr saluacyon / and these maner of slouthfull men had leuer to lose thre masses than a swete or a good nap of slepe. ¶The fyfth vyce of slouthe is shrewdnes or cursednes that is whan a man lyeth in synne and feleth the temptacyons of the deuyll and of his flesshe whiche assayleth [Page] hym. [...] he wyll not lyfte vp his heed ne his herte to god by contrycyon. Ne crye to god deuoutly by confessyon. Ne stratche vp his handes vnto god by satysfaccyon. To suche slouthe resembleth y ^e wycked man that had leuer rote in foule stynkynge pryson / than take on hym the laboure to go vp the stayre / or degrees to escape and go his way.

Of pusyllanymyte / of delay / & werynes. Ca. xxviii.

THe .vi. vyce of slouthe is pusyllanymyte. In this vyce be they y ^t haue fere & drede of nought / and dare not begȳne to do well / for they haue drede that god shall fayle them. This is the fere & drede that some people haue of theyr dreme. They resemble hym that dare not entre in to the pathe or way for feere of the snayle y ^t sheweth his hornes. And resemble also the chylde y ^t dare not go in the way for gaglynge and hyssynge of the gees These ben the syxe vyces that taketh away from a man good begȳnynge. And for .vi. other vyces the slowe persone may not haue good amendement. These ben the .vi tatches or condycyons of euyll seruauntes that so doo y ^t no good wyse man ought to receyue in to his seruyce / y ^t is to wete whan he is delaynge / necligent / forgetful / slowe / lachous / and faylynge to do well.

¶Of delaynge to do well Ca. xxix

THe fyrst vyce is delaynge. For whan god putteth in the herte of a man good wyll or volenty for to do well. Thenne cometh the olde enmye the deuyl whiche sayth to hȳ. Thou shalt [Page] recouer well ynough / thou arte yonge and stronge thou shalt lyue longe ynoughe. By this maner the deuyll destroubleth a man to do well.

¶Of the vyce and synne of neclygence. capi. xxx

AFter delayenge cometh neclygence / for who soo maketh delayenge it is no wondre though he do a thynge neclygentlye. This is a vyce of whiche all the worlde is entatched yf it be well taken hede of. For there be not many that be delygent to do that they oughte to do anenste god and theyr neyghbour.

¶Of the vyce of forgetynge. capitulo. xxxi.

AFter neclygence cometh oublyence or forgetyng for who is not retchynge and neclygente he forgeteth ofte. by these two synnes of neclygence and forgetynge happeth ofte that some persone can not well confesse ne shryue hymselfe. For whan a man is not remembrynge ne not retchynge and neclygent to confesse hym He forgeteth his synnes wherof is grete peryl. for no persone may haue pardon without very confessyon. And he may not haue very confessyon that hath not repentaunce in his hole herte of al his sȳnes / knowlege of his mouthe / and obedyence in werkes. This amendes and thys satysfaccyon ought euery man to doo. Ne there is none how good and wyse he be / yf he seeth and consyderethe well his defautes but that he fyndeth ynough to say alwaye in his confessyon. But neclygence and forgetynge blyndeth the people that they see nothynge in the booke of theyr confessyon and of theyr conscyence. And after that cometh fere or drede the whiche doth come always [Page] of defaulte of herte / & of euyll custome that byndeth so a man that vneth he putteth hym selfe to do well / & somtyme this cometh by defaulte of dyscrecyon / and of folysshe feruoure by whiche a man taketh on hym and tourmenteth so his body by fastynge / by wakynge / by penaū ces / and by other werkes that he falleth in to langoure and in suche maladye & sekenes / that he may not laboure in the seruyce of god / and of this he falleth in suche fere / that he hath no sauoure of deuocyon to do well.

¶Of the vyce of latchednes. Ca. xxxii

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AFter cometh lachednes that maketh a man latchous / & appayreth fro day to day so moche that he is alway recreaunt & defaylynge And this is the .vi. vyce of whiche the yll seruauntes is entached whan he faylleth tofore that he come to the ende of his terme / & it is sayd comynly. Who that serueth and serueth not to thende he loseth his rewarde.

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Of the euyl poyntes of accydye & of slouth. Ca. xxxiii.

THere ben .vi. poyntes in y ^e synne of accyde and of slouthe y ^t bryngeth a man to his ende. The fyrst is inobedyence / whan one wyll not do y ^t / y ^t is charged hȳ in penaūce. Or yf he be boden somtyme to do a thynge y ^t hȳ semeth harde / he excuseth hȳ y ^t he may not doo it. Or yf he accepteth it / he dooth lytell or nought. The .ii. poynte is īpacyence. For as he may nothynge do by Inobedyē ce. Ryght so may he nothynge suffre by īpacyence. So y ^e none dare speke to hȳ of his prouffyte. The .iii. poynte is murmure / for whan he is spoken to of his ꝓffyte he anone murmureth & weneth to be dyspysed / & thā he falleth in to heuynes / y ^t all y ^t is sayd to hȳ / all y ^t is done to hȳ / & all y ^t he seeth all greueth hȳ / & thus he falleth in langoure & it noyeth hȳ to liue / so y ^t he wolde dye. After these sorowfull poyntes of slouth gyueth y ^e deuyll y ^e mortal stroke & putteth hȳ in dyspayre / wherby he seketh deth & sleeth hymselfe. Or elles he fareth w ^t hȳ self as all dyspayred / he y ^t gyueth hȳ to all euyls / & dredeth not to do sȳne

¶Of the synne of auaryce or couetyse. Ca. xxxiiii.

THe .v. heed of y ^e beest is auarice y ^t otherwise is called couetyse / y ^t is rote of al euylles lyke as saynt poule sayth. This is y ^e maystres y ^t hath so grete a scole y ^t all gone thyder to study / as sayth y ^e holy scrypture / For all maner of people studye in auaryce / prelate / clerke / lay man & relygyous. Auaryce is a loue of dysordynate hauoyr & ryches. This dysordynaūce sheweth hymselfe in .iii. maners generally. In getȳge ardaūtly. In retaynynge straynably & in dyspendȳge scarcely. These ben y ^e .iii. braūches prȳ cypall y ^t growe oute of this rote. But especyally / yssueth [Page] oute of this rote of auaryce many bowes whiche been moche grete deedly syn̄e. The fyrst is vsure. The seconde thefte. The thyrde raueyne. The .iiii. chalenge. The fyfthe sacrylege. The .vi. Symonye. The .vii. malygnytees. The: viii. marchandyse. The .ix. in wycked craftes The .x. in euyll & wycked playes / and eueryche of these bowes departeth hym in to many maners.

¶Of dyuers maner & spyces of vsure Ca. .xxxv.

THe fyrst bough of vsure departeth hym in to .vii twygges. For there is one maner of vsurers lenynge openly whiche lene theyr monye for other mony. And aboue the catell they take and leueye theyr gayne / or in money / or in hors / or in whete or in wyn or in fruyt of therthe / whiche they take in gayne withoute to rekene the fruytes in payement. And yet that werse is / they wyll rekene two tymes in y ^e yere or thryes for too areyse theyr vsures / and wyll yet haue bountees or rewardes aboue for euery terme / & thus be they holpen aboue that they lene pryncypally. Suche people ben vsurers couched & vylaynous. But there ben other maner vsurers lenynge & curtoys whiche lene theyr monye withoute makynge of ony couenaunte. Neuerthelesse they entende to haue prouffyte and rewardes therfore / in money or in catayll / or in golde or in syluer / or in yeftes or in presents / or in robes or in ton̄es of wyne or in fatte swyne or in seruyces. Or in labour of horses or of oxen or asses or of cartes or waynes. Or of prebendes for theyr chyldren / or in other thynges / and in all these and suche thynges is vsure / whan it is lente for occasyon to haue somme prouffyte. This is the fyrst maner of vsure / that [Page] leneth his good wyckedly & shrewdly.

¶The seconde. Ca. xxxvi

THe seconde maner of vsure is in them that lente not the money in theyr owne persone. But that whiche theyr faders or theyr moders / theyr wyues / or theyr husbondes / or theyr predecessours haue goten by vsure they retayne it / and wyll not rendre it ne yelde it a gayne. The thyrde maner of vsure is in them that daygne not ne wyll not lenne by theyr owne hande / but they make theyr seruauntes and other people to lenne for thē theyr money / tho ben the maysters vsurers. ¶Of these synnes be not quyte the grete and hye lordes that kepe & sustayne the Iewes and lombardes of pyemoūt & other places / whiche dystroye the contraye / and they take the rewardes and grete gyftes & somtyme the raunsones or redempcyons / whiche ben the catayle and cheuyssaunce of the poore people. The fourthe maner is in theym that lene other mennes money / or that borowe it with lytell coste. Suche people ben dyscyples of vsurers whiche lerne this foule and wycked stynkynge crafte. The fyfthe maner is in marchaūdyse / whan ony selleth ony maner thynge what someuer be for more than it is worthe for y ^e abydynge of the terme than he wolde do for redy money and that more is the vntrue seller and wycked whan he seeth the people more at grete myschefe / thenne he shall sell his waare the more derer / ye twyes or thtyes more than it is worthe. Suche maner people doo ouer moche harme. For / for theyr longe terme they doo destroye and appourysshe the knyghtes and other hye men the whiche folowe the assembles / the warres and the tournoyes [Page] that they delyuer to theym theyr londes and theyr herytages in gayge and wedde / and so lyenge in gayge they deye & neuer quytte ne paye. The other synnen in byenge the thynges as corn wyn or other thynges lasse y ^e halfe than it is worth for the money that they paye tofore hande / and after they selle the same thre or foure tymes more dere than the thynge was solde & delyuerd to theȳ fore. Other marchauntes bye the thynges whā they be at no prys and good chepe / as whete in haruest. wyn in the vynyerde or other marchandyse / for to selle ageyn in the tyme whan they shall be more dere. The other bye theyr whete in the stalkys and erys and the wyn in the flourynge whan they shewe fayr forth / by suche couenaunte that they haue theyr achate sauf & theyr mesure The .vi. maner is of theym that delyuer theyr money to marchauntes in suche wyse that they shall be felowes & parte in the gayne / and no thynge in the losse. Or that delyuer theyr beestes to halues / soo that they be as yron That is to saye that yf they deye or perysshe he y ^t taketh theym to halues shall sette & put other beestys in theyr place / of so moche & as grete of valure & prys as were-they that ben deed or perysshed at his propre charge / & dyspence. The .vii. maner is of theym that put and sette theyr nexte neyghbours in theyr werke and labour / by cause that they haue lente theim golde or syluer or corne or hath done to theym ony curtosye or frendshyp / and whan they see theym poure and nedy / then̄e make they with theym bargaynes for theyr auayle / and for the money y ^t they delyuer to the poure man / or for a lytyl corne that they selle to hym well dere and for more than it is worthe in market. He wyll haue of hȳ syxe peny worth werke or labour for two pens. These ben y ^e bowes that [Page] growe out of the euyll braunche of vsure.

¶Of thefte. Ca. xxxvii

THe seconde braunche of auaryce is theft / this is to take or retayne other mennes thynge wrongfully without knowelege or ayenst the wyll of hym that oweth it. And this synne may be done in foure maners / after foure maners of theues For there ben some theues openly. Some couertly / some priuely / and some felawly The comyn and open theues ben they that stele in suche wyse that there is Iustyce done on them whan they ben taken. And of them ben dyuers maners / as well on these as on the londe. The couert theues ben they that take away secretely and couertly grete thynges & small thynges by theyr barate / treason / or by subtyll wytte and engynne. The preuy theues ben they that take awaey no thynge from straungers / but of theyr neyghbours / and knowen / and of them ben bothe grete and small as / the vntrue receyuour / shryues / prouostes / exchetours / bayllyues / sergyauntes / and other suche as taketh the amē des / and restrayne the rentes to theyr lordes / and acoūt moche in costes and dyspences and lasse receytes and rē tes. Thus done the grete offycers whiche ben in the houses of the grete lordes and ryche men that maketh grete coostes and dyspences / and gyue largely the goodes of theyr lordes and maysters without theyr knowynge & ageynst theyr wyll. In this synne synneth the wyfe the whiche causeth by her synne that the chylde the whiche y ^t she knowerh ryght well that she hathe hadde it of another man than of her propre husbande / enheryteth and hathe the herytage where as he hathe noo ryght therto. [Page] ¶In this synne also synneth the wyf that taketh awaye the goodes of hir husbonde / for to dyspende and put it to euyll vsage. ¶ That other theef is the lytell theef that taketh awaye out of the hows the breed or wyne & other thynges / or fro theyr neyghboure theyr capons or hennys / or y ^e fruyt oute of theyr gardyns or other thynges Suche ben they that reteyne y ^e thynges that they haue founden and knowen well to whome they belonge / and therfore they sholde not reteyne theym. But they ought to do by the counceyll of holy chirche / or by the counceyl of theyr confessour. The theuys y ^e ben felowes ben they that parteth theyr thefte / or by composycyon or by yefte or by achate or by other manere. ¶Also they y ^t consente to the thefte / or counceylleth or that commaundeth it to be done. Also they that counceylle y ^e theuys or deffende theym or sustayne them in theyr malyce / or receyue thē in to theyr hous or in to theyr londe / or y ^e gadre togyder the thefte. Also the wycked Iustyses that suffre theym for yeftes / or by prayers or by ony other euyll reasons and wyll not ne dare not do Iustyce.

¶The thyrde braunche of the synne of Auaryce is rauyne as foloweth Ca. .xxxviii.

THe thyrde braūche of auaryce is Rauyne whiche hath many bowes. The fyrst is an euyll executour of testamentes. Suche people robbe theim that ben dede whiche is ouer grete an vntrouthe ¶The seconde is in wycked & euyll lordes / be they knyghtes or other lordes or bourgeyses whiche ete and fle y ^e poore peple by tayllees / by aydes Imposycyons amendes or by other maner / whiche seche & purchace that whiche may greue [Page] theyr subgettis / and accomplysshe theyr euyll wyll / and they ought to kepe & deffende them. In this sȳne ben y ^e grete prynces y ^e barons / whiche by theyr myght taken awaye fro the poore & other that they may subdue theyr castellys theyr rentes and theyr baronnyes. And also other ryche men that take awaye by strengthe fro theyr propre neyghburs londes vygnes and other thynges. And taken on all sydes soo that noo thynge may escape theym ¶The thyrde ben robbours of euyll hostryes or Innes whiche robbe the pylgrymes & the marchauntes and other that passe and walke by the countrey. ¶The fourth is in theym that wyll not paye y ^t they owe. And that reteyne wrongfully and wythout cause the hyre or wages of theyr seruauntes or of theym that doo theyr werke. ¶The fyfthe is in these grete prelates that pylle theyr subgettes / and that raunson theym by ouer grete procuracions / or by other exactions & extorcions that they do in many maners. ¶These ben the wulues that destroy the sheep y ^t they sholde kepe. ¶The syxte thefte is in bayllyes Shyreues bedellys sergeaūtes and other offycyers / whiche doo the grete rauyne and extorcions vpon the poore peple and bye the grete herytages / and so moche there is of other maner of rauyne whiche sholde be ouerlonge to reherce here. But y ^e moost grete parte is conteyned in the thynge aboue sayd.

¶Of the synne of chalenge Ca. .xxxix.

THe fourth of Auaryce is chalenge / that is to renne on another wrongfully. To this synne aperteyneth all barate trycherye and falsnesse that happeth [Page] in plees. In y ^e clargye hath dame auaryce many scolers & in especyall seuen maner of people that studye therin.

Of .vii. maners of the synne of chalenge. Ca. xl.

THe fyrst ben the false pledours that make the false partycyons and demaundes / and seche false Iuges / and the false wytnesses / and the false aduocates And false letters for to trouble other / and trauayle the people wrongfully in the spyrytuell courte / or in the tē porall courte. ¶The seconde ben they that put awaye & set at nought that is ryght. And seketh barates and delayes for too take awaye frome other theyr chyuaunce. ¶The thyrde ben the false and vntrue wytnesses. For they make the false & vnryght maryages & weddȳges. They take away the herytages. They doo so moche harme and domages that none may amende it / and all this they do for theyr grete couetyse. ¶The fourthe ben the false aduocates that sustayne the euyll causes all wetynge / and empesshe and lette the good people / for the hyre and the gyftes that they take on bothe sydes. And they make oft the good causes to be loste / and the quarelles of good men and maketh of ryght wronge / and of wrō ge ryght by theyr wyckednes and couetyse lyke as they that ben maysters of the barate & of y ^e trechery. ¶The fyfth ben the false notaryes that make false letters and Instrumentes / and falseth the seales / and maketh false lybelles and many other vntrouthes. ¶The .vi. thefte doone the false and vntrue Iuges whiche entende and ben more fauourable ayenst reason more to one partye / than to an other / for gyftes for promysses for ꝓpryetces or for loue / or for hate / or for drede / or for fauour / yf that [Page] they delaye the causes and y ^e quarylles wrongfully and make men to do grete costes and dyspences / and taken grete yeftes and somtyme of bothe partyes / and sellen Iustyce / or they leue to do Iustyce / and done to poore peple so grete domages and hurte that they may not ne can not amende ne repayre. The .vii. ben the euyll accessours whiche gyuen euyll counceylle to Iuges / and causen that the causes and quarellys be loste by the offyces and seruyces that they haue. All these persones tofore sayd ben bounden and holden to rendre & yelde agayn all y ^e whiche they haue thus had and taken euyl of other and also all the costes and domages that the other haue had and suffred for theym.

¶The .v. braunche of auaryce is sacrylege Ca. .xli.

THe fyfth braunche of Auaryce is sacrylege / whā one breketh or hurteth or treateth vylaynously y ^e holy and blessyd thynges or the persones of holy chirche or ellys the holy places / whiche been appropred or longynge to the seruyce of god / and this doeth the synne of couetyse in many maners. Fyrst whan one treateth vylaynsly y ^e body of our lorde / lyke as done the heretykes the Sorciers or wytches / and the wycked preestes for wynnynge / in lyke wyse saye I of thother sacramentes Also whā one breketh taketh awaye or treateth vylaynsly the sayntuaryes / the crosses / the chalyces / the cresme the corporalles / y ^t halowed vestymentes and other thynges mysteryes of the chirche. Also whan one brenneth and destroyeth chirches / or holy places / or chirchyerdes or howses of relygyon / or whan ony drawe out theym y ^e bē fledde for refuge or socour in to monasteryes or chyrcheyardes [Page] for theyr suerte or warraunt. ¶Also whan y ^e one maketh medles or batayle in the chyrche so that blode be shedde / or whan the sinne of lechery is done therin Also whan honde is layde in wrathe and euyll on preest or clerke or on ony man or woman of relygion. Also whā one bereth awaye by euyll reason oute of holy place ony thynge blyssed and halowed / or vnhalowed what someuer it be. Of this synne be not quyte they that the godes of holy chyrche the patrymonye of Ihesu cryste dyspendeth in euyll vsage. Ne they that reteyne it by auaryce / Whan they ought to gyue it to the poore people in holy chyrche or put it in good vsage. Ne they also that take a way or retayne with wronge or with force / the thynges whiche are longynge to y ^e poore in holy chyrche / or who that payeth them euyll / lyke as the rentes / the offringes the dysmes and the other ryghtes & dutyes of holy chyrche. ¶Of this same synne be not quyte they that breke y ^e sonday and other feestes commaunded. For the holy dayes haue theyr fraunchyses lyke as haue the holy places These ben the bowes the whiche growe out of the braū che of sacrylege.

¶Of y ^e synne of symony. Ca. xlii

THe syxte braunche of auaryce is Symony. Symony hath taken the name of an enchauntoure the whiche was named Symon / y ^e whiche wolde haue boughte of saynt Peter the appostle the grace for to do myracles. And therfore he offred to hym grete hauoyce and good. And therfore ben they called Symonyakes all they that wyll selle or bye ony thynges spyrytuell [Page] whiche is emonge all deedly synnes one of the grettest and thys braunche hath many bowes.

¶Of the fyrst boughe of Symonye Ca. .xliii.

THe fyrst is in theym that selle or bye the thynges halowed / or blessyd or the body of our lorde or other sacramentes of holy chirche. ¶The seconde is in theym that selle the worde of god / & preche pryncypally for money. The thyrde is the synne of theym / whiche by yeftes or by promysses / or by prayers of frendes doo soo moche that somme be promoted to dygnyte of holy chirche / lyke as ben bysshops Abbotes Deene archedeken or or other whiche ben made by electyon. The fourth is y ^e synne of theym that for yeftes or for promysses for prayers or by force of armes / or for seruyses dyshonest gyue the prebendes the cures or other benefyces of holy chirche. The .v. is the synne of theym whiche by couenaūte made entre in to relygyon / and in theym that in suche manere receyue theym. Ther ben many other dyuersȳ nes in symonye / but it apparteyneth more to clerkes thā to laye men and this boke was more made for the laye men than for the clerkys whiche knowe and haue the bokes / yet neuerthelesse it is necessarye & nede to laye men that they kepe theym fro this synne in .iii. causes. One is whan they wyll ayde and helpe theyr kynnesmen and theyr frendes too ryse vnto dygnytees of holy chyrche. The other is whan they gyue the prebendes that ben of theyr yefte / and the benefyces. ¶The thyrde is whan they sette and put theyr chyldren in to relygyon / in these thre poyntes yf they gyue or receyue yeftes or prayers not leesfull or euyll seruyse / they may soone falle in too [Page] this synne of Symony. For lyke as sayth the lawe wryton. There be thre maner of gyftes of symony. Gyftes of the honde / lyke as golde / or syluer / or other Iewell / Gyftes of the mouthe / as ben prayers. Gyftes of seruyce dyshonest. I call gyftes dyshonest wher the synne is done pryncypally for thynges spyrytuall.

¶Of the synne of malygnyte whiche cometh of auaryce. Ca. xliiii.

THe seuenth braunche of Auaryce is malygnyte. Whan a man is so wycked that he fereth not to do a grete synne / deedly and horryble / or to do grete harme to other for lytell conquest of prouffyte for hym selfe ¶This braunche hath many bowes. The fyrst is whā ony persone for drede of pouerte or for couetyse of wynnynge he rynyeth and forsaketh god or for to denye the crysten fayth / and becometh heretyke or Iewe / or sarasyn. To this synne appertayneth the synne of them that for money dooth call the deuylles & make the enchauntements and maketh to loke in the swerde of crystall / or in the vngle or nayle of the fynger / for to attayne and fȳ de the theft or other thynges lost. And of them also that pourchase the charmes by sorcerye or by other wycked crafte what soeuer it be whan persones ben in maryage hate eche other and may not dele ne haue cōpany one w ^t an other by maryage. Or persones that be not in maryage hate eche other by synne folyly. ¶The seconde is the synne of cursynge / or by euyl saynge / by treason or by detraccyon / whan a mam for wynnynge or for hyre dooth thynge / for whiche ony persone is put vnto dethe / or by swerde / or by venym / or by ony other maner. ¶The .iii. [Page] synne is of theym that for to wynne / brenne howses / or tounes / castelles or chyrches / or dystroy the vynes or cornes / and doo other dyuers grete domages. ¶The .iiii. is the synne of them that oft pourchace the plees / debates / and the warres in cytees or in castelles in chapytres / or amonge other hye and grete men bycause that they wene too gete and wynne more in warre than in the peas. ¶The fyfthe is the synne of bayllyes and suche offycers that accuse and chalenge the poore people and make thē to be raunsoned and tourmented for a lytell gayne that they haue therof. To this synne appertayneth the synne of false Iuges / of false men of lawe / and aduocates / and of false questes and wytnesses of whiche we haue spoken tofore / and in many other maners is the synne of malygnyte. But it were ouerlonge for too wryte it here. And better may eche man rede and consyder his synnes & many other in his conscyence than in the skynne of a shepe or in paper.

¶Of marchaundyse. Ca. xlv

THe .viii. braunche of auaryce is marchandyse / wherin men synne in many maners / for tempo goodes / and specyally in seuen maners. ¶The fyrst maner is to sell as deere as he may. The seconde is to lye / swere / and forswere the more for to selle his marchaūdyse. The thyrde is the deceyte & fraude y ^t is doone in the weyght & in the mesure / and this may be done in thre maners. The fyrste is whan a persone hath dyuers weyghtes & dyuers mesures / and byeth by a more greter weyght / and lēger mesure and selleth by a lasse. The [Page] seconde is whan one hath a trewe weyght and a trewe mesure & wayeth or meteth vntruly and falsely as y ^e tauerner whiche fylleth his mesure with scum & fome / the .iii. maner is whan they that selle by weyght / pourchace and do so moche by deceyte & fraude / that the ylke thynge that is weyed semeth to be more of weyghte thā it is. The fourth manere for too synne in marchaundyse is to selle the derrer for the terme / herof we haue spoken tofore. ¶The fyfthe is to selle otherwyse than y ^t mustre is and worse / lyke as these scryueners & wrytars done that at the begynnynge shewe and wryte good letter / and after make werse and shende all. ¶The .vi. is in hydynge and concelynge the trouthe of the thynge that is solde / and so do these brokers and coorsers of hors. The seuenth is to make & pourchace that the ware or thynge that is solde seme moche better than it is / lyke as done the merciers and drapers that chesen and make the places derke where as they selle theyr clothe & ware. And in many other maners may men synne in marchandyse but it sholde be ouerlonge to saye here.

¶The nynthe braunche of auaryce Ca. .lxiii.

THe .ix braunche of auaryce is in many mysteres or craftes. In this synneth moche peple and in many maners lyke as done these commyn women / whiche for lytel wynnynge abandone and gyue them self al to synne. Also these hazardours / bawdes kepars of forboden games & many other whiche for temporell prouffyte abandone theym too dyshoneste & vnthryfty craftes / whiche may not be done without synne as well of them that do it as they that susteyne it. ¶The .x. braunche [Page] of auaryce is in euyll playes and games / as the dyse at cardes tables or what someuer games that men play at for money or for gayne temporelle. Suche maner playes in especyall of dyse and tables ben deffended and for boden by the decrees and lawe for many perylles that comen therof. The fyrst is couetyse / y ^e seconde ouer grete vsure as .xii. for .vi. and not at a moneth or thre dayes / The thyrde synne to multeplye lesynges & vayne wordes / and that werse is grete blasphemyes of god and of his sayntes. The angre and wrath that oftymes hath be taken too correcte and chastyse the other. For somtyme theyr vysage hath be torned bacward & behynde. Somtyme sōme haue loste theyr eyen. Somme theyr speche. ¶There was a knyght that sware by the eyen of god / & anone the eyen of his heede sprange oute and fyll vpon the eschequer. ¶There was also an archer by cause he had all loste at playe / in despyte he drewe his bowe and shotte vp towarde god on hye / and on the morne whan he was sette ageyne at his play / the arowe fyll doune vpon the eschequyer all blody of blood and threste oute his eyen. ¶The fourth is euyl example y ^t they whiche playe gyuen to other that beholde the playe. ¶The fyfthe is to lese the tyme whiche ought too be employed in good werkys & many other wyse. ¶One thynge ought not to be forgeten / that is that he that wynneth at suche games may not / ne ought not in ony manere to reteyne his gayne / but he ought to gyue it all for goddes sake / but yf it were in suche manere y ^t he played for another / or by deceyte or by force lyke as doeth he that maketh another to playe with hym by force. In this manere he ought to rendre it to hym that hath loste. In lyke wyse I saye of y ^t whiche is wonne at tournoys. These been y ^e [Page] braūches of auaryce / there bē ynough of other but they appertayne more to clarkys than to laye men / and this book is made more for y ^e laye men than for clerkys that knowe y ^e scryptures ¶One thynge ought ye too knowe that the auarycious man hath a deuyll to whome he serueth / whiche is called in the gospell māmona / and that deuyll maketh to his seruaunte syx commaundementes The fyrst is to kepe well that he hath / the seconde that in no wyse he mynysshe it. The thyrde is y ^t he encreace it alwaye be it daye or nyght / the fourth that he gyue noo thynge ne do almesse for goddes sake / ne curtosye to ony other. The fyfthe that he ne lene ne gyue to the poore & nedy ony thynge / ne put not in peryll & Ieoparde that whiche he hath in his possessyon. The .vi. y ^t he refrayne hym self and restrayne his meyne fro mete and drynke for to spare his good

¶Of the synne of lecherye whiche is loue dysordynatly .xlvii.

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[Page] THe .vi. heed of the beest of hell is lecherye / the whiche is outragyous loue and dysordynate in flesshely delytes. Of this synne the deuyll deceyueth a mā in .vi. maners. Lyke as sayth saynt Gregory Fyrst in folysshe & false beholdynges. After in folysshe and leude talkynges and wordes. After in false touchynges. After in false kyssynges. After cometh the dede. For fro folysshe beholdynge comynycacōn cometh & speche / & fro speche to touchȳge / & fro touchynge to kyssynge / and fro kyssynge to the dede. Thus subtylly bryngeth the deuyll that one to y ^e other. Fyrst this synne is deuyded in two maners. For there is lechery of herte / and lecherye of body. Lecherye of herte hath foure degrees. For the spyryte of fornycacyon whiche is the fyre of lechery enbraceth the hert / and maketh fyrst to come the thoughtes / the fygures and the Imagynacyon of synne in the herte / and in consentynges / after the herte delyteth hym in folysshe thoughtes / and yet he delyteth how well that yet he wyll not do the dede / & in his thought he abydeth / and this delyte is the seconde degree / whiche may be a deedly synne / so grete may the delyte be. The thyrde degre is the consentȳge of the herte of reason and of wyll / and these consentynges concluded ben deedly synne in caas y ^t the deed by dedly synne after the consentynge cometh y ^e desyere / and grete brennynge of the flesshe that they haue to this synne / and do ne many synnes in the day in seynge the ladyes and the damoyselles rychely and fresshely apparayled / whiche ofte dysguyse and araye theym proudly for to make the foles and musardes to muse and beholde theym & certes they synne moche greuously / for by theyr coueytyse / by theyr pryde & by theyr cause peryssheth many soules / & [Page] [...] [Page] [...] [Page] moche peple put to deth and to synne. For thus as sayth the prouerbe / dame dator is the arblast to the tour. For she hath not a membre in hyr body but it is a grynne of the deuyll. As salamon sayth / wherof must be gyuen acomptes at the daye of Iugement of the soules whiche by thoccasyon and cause of them be dampned. That is to vnderstonde whan they by occasyon and cause other to synne by theyr entysynge and labour. Lecherye of y ^e body is departed in to the lecherye of the eyen of y ^e eerys of the mouth / of the handes / and of all the fyue wyttes of the body / and in especyall of y ^e vylaynnous dede and werke. To this synne apperteyneth all y ^e thynges of the flesshe / that moeuen and desyre to do this synne. As done these oultrages and the excesse of mete and drynke / of swete beddes and softe / of delycyoꝰ robes and in all maner of excesse of body without necessyte.

¶Of dyuers estates of y ^e synne of lecherye. Ca. xlviii.

THe synne of lecherye hathe many estates and is departed in many braunches after the estate of the persones that done it. And it goeth mountynge fro degree to degree / and fro euyll in to werse. The fyrst is of syngle man and syngle woman that holden no bonde of vowe / ne of maryage / ne of ordre ne of relygyon / ne of other thynge. This is the fyrst synne of lechery. The seconde synne is of comyn wymmen / and this is more foul & more abhomynable. For by cause suche wymmen ben somtyme maryed and haue lefte theyr husbondes / or somtyme ben of relygyon / and refuse no man ne broder ne cosyn ne kynne ne other. The thyrde synne is of y ^e [Page] man syngle with a wydowe / or the reuers. That is a wydower with a syngle woman. The fourth too defoule a vyrgyn. The fyfth is with a wedded woman. This is y ^e synne of aduoutrye whiche is moche greuous. For there is brekynnge of feyth y ^t the one ought to kepe to another After there is sacrylege whan y ^e sacrament of maryage is broken / and herof happeth somtyme dysherytaunce and fals maryage. This synne doubleth hym somtyme whan it is of a wedded man to a woman maryed to another man. The .vi. synne is whan a man vseth his wyf in thynge deffended and dysordeyned ageyn nature and ordre of maryage. A man may sle hȳ self with his owne swerde So a man may sȳne deedly with his owne wyf. For this cause god smote Onam the neuew of Iacob w ^t an euyll deth / and the deuyll whiche was named asmodeus strangled the seuen husbondes of y ^e holy damoysell Sara whiche after was wyf to yonge thobye. For all y ^e sacramentes of holy chirche ought to be treated clenly & holyly / and to holde and kepe theym in grete reuerence The .vii. synne of lecherye is too haue flesshly companye with his godsyb / or goddoughter / ne with the chyldren of theym / for suche persones may not assemble withoute synne / ne also by maryage. The .viii. is of man with his kynneswoman / and this synne encreaceth / and dyscreaseth after that the kynne is nyghe or ferre. The: ix. is of a man with the kynne of his wyf / or the reuerse / the wyf with y ^e kynne of hyr husbonde / this synne is moche peryllous. For whan the man hath hadde companye with suche a woman / he may not after haue his maryage of the cosyns of his wyf. And yf he take her the maryage is none after the lawe / and yf he take a wyf after her cosyn / he loseth the ryght that he hath too his owne wyf / in so [Page] moche that he may not ne ought not to dwell with her / yf she requyre it not tofore. The .x. of a woman to a clerke. This synne aryseth and aualeth moche after thorder and after the dygnytees ordred. The .xi. is of a man of y ^t worlde / with a woman of relygyon / or the reuerse / a woman of the worlde with a man of relygyon / & this synne encreaseth and dyscreaseth after thestate of the persones that done it. The .xii. is of the prelates / whiche ought to be forme and ensample of clennes / of chastyte and of holy lyfe to all the worlde. The laste is moost foule and soo abhomynable that it ought not be named. This synne is ayenst nature / whiche the deuyll entyseth and sheweth a man in many maners whiche ben not to be named for the mater / whiche is ouermoche abhomynable. But in confessyon it ought to be sayd / yf it be he or she to whome it hath happed. For of so moche as the synne is more grete and more horryble / of so moche auayleth the more the confessyon. For the grete shame that a man hathe to to saye his synne / is a grete parte of the penaunce / after holy scripture. ¶This synne dyspleaseth so moche vnto god / that he dyde doo rayne fyre brennynge and stynkynge sulphre vpon Sodom and Gomor / and dyde doo synke for this synne fyue cytees doune to hel. The deuyl hym selfe that purchased this synne / hath shame and abhorred it whan it is doone.

¶Of the synne of glotonye. Ca. xlix.

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THe seuenth heed of the beest of helle is y ^e synne of y ^e mouth / otherwyse callyd glotonnye whiche hath two offyces / of whiche that one apperteyneth to the taste / as to ete and drynke and that other is in spekynge. Therfore this vyce and this synne is deuyded in two partyes pryncypally / that is to wyte in the synne of glotonye / whiche is in etynge and drynkynge / & in the synne of the shrewde tongue / that is in foule and folysshe spekynge. and fyrst we shall saye of the synne of glotonye / whiche is a vyce that moche pleaseth the deuyll / and dyspleaseth to god. By this synne hath the deuyl grete power in man wherof we rede in the gospell that god gaf lycence to deuylles for to entre in to swyn / & whā they were entred they drowned theym in the see. This sygnefyeth that the glotons that lede the lyf of hogges and of swyn the deuyls haue leue to entre in to theym and to drowne theym in y ^e see of helle. And maketh theym to ete so moche that they brest / & drynke so moche that they be drowned. whan y ^e champyon hath ouerthrowen his felowe he holdeth hȳ by the gorge / by cause he sholde not relyeue. Ryght so is [Page] it of hym that the deuyll holdeth by his synne in his mete the deuyll renneth to his gorge lyke as the wolfe doth to the shepe for to strāgle hym / lyke as he dyde to Adam and Eue in paradyce terrester. This is the fyssher of hell whiche taketh the fysshes with the grynnes by the throte. This vyce dyspleaseth moche. For the gloton dothe to hym grete shame whan he maketh his god of a sacke ful of donge. This is y ^e bely whiche he loueth more than god and douteth and serueth it. God commaundeth y ^t he sholde faste. The bely sayth nay / thou shalt not / but y ^u shalte ete longe and take it by layser. ¶ Also god commaundeth to ryse erly. His god his bely sayth thou shalt not. I am ouer full me lyst to slepe. The chyrche is none hare / she wyll not fle away / and it is not yet open. It shal wel abyde and tary for me. And whan the gloton aryseth he begynneth his matyns and his prayers & sayth. O god what shall we ete this day / shall we not fynde that is ony thynge worthe. After these matyns cometh the lawdes and sayth. A lorde how well dranke we yester euen the good wyne / and how good mete ete we. Thenne after this be wepeth the gloton his synnes and sayth. Alas sayth he I wende well this nyght to haue dyed / the wyne yester euen was ouer stronge / myn heed aketh. I shal not be eased tyll I haue dronken. This god of the wombe of glotonye is ouer euyll. For fyrst he becometh a tauerner goer / and frequenteth tauernes / after he playeth at the dyse / and after he selleth his good away / after he becometh a rybaude / an holyer and letchour / and at the laste he hangeth on the galowes. This is the salary and scotte that is ofte payde for the synne of glotonye. This synne is departed after saynt Gregory in to .v. braūches For there is synne in fyue maners in etynge & drynkȳge [Page] & therfore some drynke tofore tyme / or w ^tout reasō or mesure / or ouer ardauntly or ouer plentyuously or ouer curyously. Thenne the braunche of this synne is to eete tofore tyme. Ouer moche to ete is a foule thynge to a man y ^t hath aege & dyscrecyon whan he may not abyde a due houre for to ete and drynke. By grete excesse of glotony it happeth ofte that a man that is hole and stronge of bo drynketh and eteth without cause reasonable tofore tyme ordeyned / and that he cometh to the meet as dothe a dombe beest. And moche sȳne and maladyes bodely happen oft by y ^e customes / & therof it cometh that this gloton sayth that he may not faste ne doo penaunce. For he sayth he hath an euyll heed and an euyll herte also. And certaynly he sayth trouthe / and for to breke the fastynge dayes and vygylles commaunded is ryght a grete sȳne For he dampneth hym selfe / and also wyll haue company with hym / and withdraweth and letteth them to doo well. And ledeth them vnto hell. For he maketh theym to breke theyr fastes / & to doo glotony / whiche they wolde kepe yf it were not the euyll company and felaushyp. For these glotons and these lechoures amonge all other euylles that they do / done a synne that is proprely y ^e crafte of the deuyll / that is whan they lette and withdrawe all them that they may fro well doynge / and mocke and scorne all them that loue to do wel. ¶These glotons say that they may not faste / but they lyen falsely. For lytell loue of god causeth theym to say so. For yf they loued as moche the veray glory of heuen as they do the vayne glory of the worlde. For lyke as they faste for theyr worldy occupacyon and temporall goodes often vnto the nyght as well myght they faste vnto noone for the loue of god yf that they loued hym. And yf that they dyde desyred [Page] theyr saluacyon. But they be lyke vnto the chylde that all day wyll haue breed in his honde. And trouthe it is y ^e lyke as one synneth by etynge and drynkynge ouer erly Ryght so one synneth by ouer late souper. These people that so moche loue to wake by nyght and wast the tyme in ydlenes / and go late to bedde / and aryse late synneth in many maners. Fyrst in this that they waste & lose the tyme and torne it / whan they make of the nyght y ^e daye and of they daye the nyght. God curseth suche people by the prophete. For men ought on y ^e day to do good & occupye hym in good and holy werkes. And in the nyght to prayse god / and to praye hym deuoutly / and to yelde hȳ thankȳges of his gyftes. But they that then lye in theyr beddes whan they sholde be vp and rysen must nedes slepe whan they sholde praye to god and worshyp hym / and here the seruyce of our lorde / and thus lese all the tyme / and the daye and the nyght. Also in these grete wakynges ben commysed many synnes / as play at y ^e chesse at tables & at y ^e dyse / and is there spoken many folysshe wordes and corrupte / of whiche many synnes folowe & ensyewe. And also y ^e caytyues waste theyr bodyes theyr tyme / theyr soule / theyr wytte / and theyr good. The .ii. braunche of glotony is to ete and drynke outragyously and without mesure. These that so done ben lyke vnto a gulfe that swaloweth all / in lyke wyse as an abysme. It is ouer grete wysdome to kepe mesure in etynge and drynkynge. Also it is grete helthe for moche people dye ofte tofore theyr tyme by outragyous etynge / and drynkynge / and by suche excesses and suche outrages comen and sourdeth many maladyes and sekenesses. But he y ^e wyll knowe and take this mesure / he ought to knowe y ^t there be many maners for to lyue in the worlde. Some [Page] lyueth after the flesshe and after the eases of the body. Some after theyr Iolyte. Other after theyr Ypocrysye Other after physyke. Other after theyr honeste. Other after that theyr synne requyreth. Other after theyr spyryte / and after the loue of god. ¶They that lyue after y ^e flesshe as saynt Poule sayth sleeth theyr soules / for they make of theyr bely theyr god. They retayne neyther reason ne mesure / and therfore they shall haue in that other worlde payne and tourment without mesure. ¶They y ^t lyue after theyr Iolyte wyll holde company with foles / suche folke can not / may not / ne wyll not holde ne kepe measure ne reason. They that lyue after Ypocrysye ben they that ben marters to the deuyll. Suche Ypocrytes haue two mesures. For the ii deuylles that tourmenteth thypocryte ben moche contrary that one to that other / y ^e one sayth ete ynough that thou mayst be fayre and fatte The other sayth thou shalte not / but thou shalte faste so that thou be pale and lene / to thende that the worlde holde the for a good man. And that it may appere that thou doost moche penaunce. Now it behoueth that y ^e Ypocryte haue two mesures / one lytell and another grete / of y ^e whiche they vse the lytell mesure tofore the people / and y ^e grete mesure they vse so that no man seeth them / they retayne not the true mesure that ben auarycyous. In suche maner as the mouthe wyll / whiche is lady of the house / and commaundour. Thenne bytwene the bely and y ^e mouthe of the gloton ben thre dysputacyons. The bely sayth I wolde be full / the mouth sayth I wyll not be ful the bely sayth to hȳ I wyll that thou ete & take ynough and dyspende largely. The mouthe sayth I shall not. I wyll that y ^u restrayne the. And what shall the sory caytyf do whiche is seruaunt to his two euyll lordes. Two [Page] mesures maken the peas. The mesure of the bely in an other mannes hous good and large / and the mesure of his mouth in his owne hous soroufull and ouerscars. ¶They that lyuen after physyke kepen the mesure of ypocras / whiche is lytel and streyte / and it happeth ofte that he y ^e lyueth by physyke deyeth. ¶They that lyuen after honeste they kepe and holde the mesure of rayson / & lyuen honourably in the worlde. For they eren in tyme and houre. And taken in gree and at worth that whiche they haue curioyslye clenly and gladlye. They that lyue after that theyr synne requyreth kepe suche mesure as is charged to theym in penaunce. They that lyue after the spyryte ben they that for the loue of god rule and gouerne them self lyke as the holy goost ensygneth and techeth theym to holde and kepe mesure reason & ordre They haue the lordshyp and seygnorye ouer theyr body whiche is so dysciplyned and endoctryned by penaunce and so wel cha [...]ysed that he demaundeth none ou [...]trage and doeth that whiche the spyryte commaundeth and withoute contradyction. Now mayst thou see by that whiche we haue here sayd that the deuyll hath many engynes for to take y ^e peple by theyr throtes and by theyr [...]tony. For fyrst he sheweth to theym the wynes and y ^e [...] whiche ben fayre and delyeyouses / lyke as he dyd to Eue the apple / and yf it be not worthe he sayth to hȳ [...] & drynke lyke as dyd suche one / thou must nedes [...] companye wylte thou that men mocke and scorne [...] wylte thou ben holden a popelarde. Or he sayth [...] y ^u must nedys kepe y ^e helthe of thy body / who hath [...] hath no thynge. Be not an homycyde of thy self. Thou owest to thy body his sustenaūce. Or he sayth to [...] otherwyse Beholde and consydere y ^e good that [Page] y ^u dooste / & what y ^u mayst do. Thou etest not for the delytes of the body / but for to serue god Thou oughtest to kepe thy strength to god lyke as dauyd the prophete sayth Of these reasons abouesayd be somtyme attayned & deceyued the moost wyse men. The thyrde braūche of this vyce is to renne & take ouer gredely the mete / lyke as y ^e dogge dothe the carayne / & how moche greter is the gredenes so moche greter is the synne. For lyke as it is not synne to haue y ^e rychesses Iustly goten & truely but not ouer moche to loue thē / ne to vse them euyll / ryght soo it is not sȳne to ete But y ^t it be not ouer gredely ne ouer disordynatly. All maner metes ben good vnto good people to them y ^t by reason / & by measure vseth theym without ony excesse & without outrage / and alway we ought too prayse god & rendre thankynges to god of his goodnes & of his gyftes / & by the swetenes of y ^e meet we ought to thynke on the swetnes of god / & of that celestyall / & swete mete of glory pardurable whiche fylleth & accomplyssheth the desyre of y ^e herte. Therfore men rede in houses of relygyon at mete by cause y ^t whan the body taketh his refeccyon on y ^t one parte / y ^t the soule sholde take his spyrytuall mete & refeccyon on that other parte. The .iiii. braunche of this synne of glotony is of them y ^e ouer nobly wyll ete & drynke / & whiche dyspende & waste that wherof an .C. poore men myght be well fed. Suche people sȳne dyuersly. Fyrst in grete despences y ^t they make After in y ^t / y ^t they vse ouer grete gredynes & delyte than vayne glory y ^t they haue. But this is not onely thexces of y ^e throte / but it is for pryde / & for y ^e praysynge of y ^e world y ^t they seke soo dere metes & multyply soo many meases wherof oft tymes growe many sȳnes. The .v. braūche of glotony is the curyosyte of glotons / y ^t thynke on none [Page] other thynge but for to delyte theym in metes / they ben ꝓprelye lycherous whiche seche not sauf onely y ^e delytes of theyr throte & mouth. In .iii. thynges namely lyeth y ^e synne of suche people. Fyrst in y ^e grete charge that they haue in pourchasynge and in arayenge theyr metes. After in the glorye and in the grete playsyr that they haue in seynge and beholdynge theym / and that they may recounte what dylygence they put to that / that the metes ben well arayed / and that eueryche haue his ryght & propre sawce / & how they may of one thynge make dyuers messes dysguysed for the delycyousnesse of the mouthe / and whan the messys or the metes comen in one after another / thenne be sayd the bourdes for entremesses and thus goeth the tyme / and the caytyss forgete theym self and reason slepeth and thynketh no thynge of the deth / ne on y ^e synnes that they do / theyr stomacke cryeth and sayth. Dame throte ye slee me. I am soo full that I am lyke to breke. Thenne the lychorous tongue answereth though y ^u sholdest to brest I shal not suffre this lycorous mete escape me / after the lycorousnes of meete cometh vaynglorye y ^t is to remēbre it. Thenne desyre & wysshe they y ^t they had as longe a necke as a crane / & as grete a bely as a cowe that they myght yet deuoure and swalowe more mete. Now hast thou herde the synnes that comen of glotonye and of lycourousnesse / and by cause that these synnes sourden and comen ofte in the tauerne whiche is foūtayne of synne. Therfore I wyll a lytell touche the synnes that ben made and done in y ^e tauerne The tauerne is the scole of y ^e deuyll where as his dyscyples studye / and his propre chapel where as his seruyce is done / and that is the place where he sheweth & doeth his myracles bothe daye and nyght / suche as appertey-come [Page] to shewe his vertues & to make his myracles lyke as ye may se in many places / the blynde for to se / the lame and croked to be redressed / to madde men theyr wyt to dombe men speche / and to deefe men theyr herynge. But the deuyll in the tauerne dooth all the contrary / for y ^e tauerne is his chapel / as is aforesayd where men doth to hym seruyce / for whan the man gooth to y ^e tauerne he gooth all ryght / and whan he retorneth he hath neyther fote ne hande / by whiche he may hymselfe bere ne sustayne. And whan he gooth thyder he speketh well / hereth & vnderstandeth / and whan he retorneth he hath loste all this / lyke as he that hath neyther wytte ne reason ne memorye in hym selfe. Suche ben the myracles that the deuyll maketh in the tauerne / and what lesson is sayd in y ^e tauerne I shall saye to you. There is redde / lerned / herde and seen all fylthe and ordure of synne / that is to wete / glotonye / lechery / swerynge / forswerynge / lyenge / myssaynge / renyenge god & his saynces / mysherkenynge / brawlynge and many other sȳnes. Thenne sourdeth and cometh stryues / homycydes / or manslaughter / there is lerned to steele / & to hange / the tauerne is a fosse & pytte of theues / and also it is the fortresse of the deuyll for to warre ayenst god and his sayntes / & the tauerner that sustayneth suche people dyshordonate ben parteyners of all theyr synnes that they do in theyr tauernes / And certayne yf a ꝑsone sayd as moche shame to his owne fader or to his moder / or to his knaue / as suche maner people do to theyr fader of heuen and to our lady & to the sayntes they sholde be moche angrye / & fynde and set other remedye than god dothe.

¶Of the synnes of y ^e tonge. Ca. l.

[Page]WHo that wyll knowe and thynke of the synnes of the tongue / hym byhoueth to thynke and acounte to thynke what y ^e tongue is & fro whens she cometh and what harme & euyll she doeth. For it happeth that somtyme y ^e worde is synne in him self / by cause it is euyl and happeth by cause that it is synne / men synne for as moche y ^t she yssueth and cometh of an euyll herte. And also it happeth that the worde is grete synne by cause it dooth euyll / how well that it be fayre and well polysshed ¶Now thou oughtest to knowe that the euyll tongue is the tree that god curseth in y ^e gospell / by cause he founde theron no thynge but leeuys. By y ^e leeuys ben vnderstonden in holy scrypture wordes. And lyke as it sholde be a thynge dyffycile and herde to nombre the leeuys of trees. Ryght so it is Impossyble to compte and nombre the synnes that growen of the tongue. But we shal sette and put ten chyef braūches whiche growen oute of this tree. And these .x. braunches may thus be named / ydlenes / auauntynge / losange rye / detraction / lyes or lesynges. Forswerynges / contencyons murmure / rebellyon and blasphemye.

¶Of the synne that ben in ydle wordes Ca. .li.

THey that abandōne theym to ydle wordes geten grete dommage and grete perylle / whiche they apperceyue not ¶And also they lese y ^e tyme whiche they may neuer recouere. And lose also the good dedes that they sholde & myght do vnto theyr owne salute & helthe And lesen the ioye of heuen / and y ^e tresour of theyr herte and replenysshe it of vanyte & of synnes: They discouer the potte & the flyes entre therin. They calle theym ydle [Page] wordes / but they ben not. For they ben moche costyous damageous & peryllous as they that auoyde fro the herte al goodnes / and replenysshe it whith vanyte. For they shall rendre reason and yelde acompt of theym too god straytly at the day of Iugement / lyke as god sayth in y ^e gospell. This is not thenne a lytel thynge ne lytell ydlenes / whan it byhoueth to yelde reason and accomptes at the daye of dome vnto a lytel thought / and in so hye a court as is tofore god and all his sayntes. In this ydle wordes men synneth in syxe maners. There ben some vayne wordes of whiche some tongues be soo full that so moch speke a fore and after that they be lyke y ^e clyket and y ^e clappe of a mylle whiche may neuer reste and also somme wordes ben so curyous of theym that gladly heren tydynges tolde / that they ofte set theyr herte to the desease of them that here theym / so that the recounters ben ofte holden for fooles and lyars. After comen the rehersayll and the fayre wordes / wherin is moche vaynglorye / in theym that can subtylly shewe and saye them for to make the herars to laughe / after been the truffes bourdes & lyes full of fylthe of ordure and of synne whiche been callyd ydle wordes / but they be not / for they be peryllous & greuable. After ben Iapes / the esbatemens and playes not lefull / y ^t saye somtyme vpon good men & vpon them that wolde fayne do well / by cause that they myght withdrawe fro theyr herte y ^e goodnes that they haue conceyued & purpose to do. These be not ydle wordes / for thou art lyke an homycyde yf y ^u withdrawe by they tongue a man or a woman or a chylde fro doynge well or fro doynge a good dede. And god shall conne the as good thanke / as the kynge sholde doo too the / yf y ^t thou haddeste slayne or mordred his owne sone or stolen [Page] away his treasoure.

¶Of the synne of auauntaunce. Ca. lii.

AFter cometh the synne of auauntaynge whiche is moche grete / moche foule / falfe / & moche vylanous / it is moche grete. For the that auaunteth hymself is moche hateful to god for he taketh awaye his glory and also his Ioye. Also as we haue sayd tofore / this is a moche false sȳ ne / for his goodes of whiche he myght gete heuen he gyueth for a lytell wynde / and so it is a moche foule synne. For all the worlde holdeth hym for a fole / for a vylayne / and for nyce / and this braunche hath .v. leues. There be v. maners of vaūtours. That one is of tyme past. This is the synne of them that so gladly remembre theyr werkes and theyr prowesses / and that whiche they wene to haue done well / or sayd well. That other is of tyme present / that is the synne of them that no thynge do gladly ne payne them to do well / ne to say well whan they ben not seen ne herde. They in doynge or in saynge / or in syngynge auaunt them self and sell for nought all that they haue done. To this man appertayneth the sȳne of them that so auaunt and boost them of the good that they haue / or of that whiche thy wene to haue of theyr noblesse or of theyr rychesse. They ben lyke to the Cuckowe / that can not synge but of hym selfe. ¶The thyrde is of them that ben surquydrous and that thynke and say in themselfe. I shall auenge me herof. I shall make hylles and valayes. The fourthe is more subtyll / that is of them y ^t dare not prayse themselfe for shame. But all that euer y ^e other dothe and say they blame and dyspyse lyke as noo [Page] were worth / but that whiche they can do or saye ¶The fyfthe is yet more subtyll / that is of theym y ^t wyll whan that men preyse theym / and they dare not saye it openly they make it all contrarye and make theym self humble and saye that they be no thynge worth and synners thre tymes wers thā they be / by cause they wolde be preysed and for that men sholde holde theym for well humble & meke. Alas sayth Saynt Bernarde y ^t this is a sorouful auauntynge. They make theym self deuylles by cause they sholde be reputed for aūgellys / and fayne themself to be euyll / to thende that men sholde repute theym for good. But certeynly a man sholde not more angre them than to saye ye saye trouthe To this apperteyneth the synne that seketh the aduocates for to preyse them / and to crye theyr oublyes / by whos mouth they speke more hardely.

¶Of euyll sayenge of other. Ca. liii.

THe losangers ben nouryces of the deuyl that gyue souke to the chyldren and make theym slepe in theyr synnes by theyr fayre syngynge. They enoynte the waye of helle with the hony of flaterye by cause that the synners sholde go it the more hardely. This synne is departed in to fyue partyes that ben lyke as fyue leues on this braunche. The fyrst is of these flaterers / y ^e whan they see that he or they / that they see dyspose theym too saye well or to doo well / anone they shewe and telle it to hym / by cause that he sholde haue therof vayne glorye / But his defautes they shall neuer say ne tell hym. The seconde synne is that the lytell good that the chyldren do they double it. That is to saye / that them y ^t they prayse [Page] and fede by slatery / they encrease it and double it / and adioust therto so moche y ^t it is more lesynge than trouth and therfore ben they called false wytnes in holy scrypture. The thyrde synne is whan they make a man or a woman to vnderstande that he hath in hȳ many good vertues and moche grace / where as he hath none. And therfore holy scrypture calleth suche flaterers enchauntours for they enchaunte so moche the man or woman / y ^t they beleue thē better than them selfe & y ^t they beleue better y ^t they here than y ^e whiche they se / & that they say to them better that they knowe and fele The .iiii. synne is whan they synge alway the placebo of flatery. That is to saye my lorde or my lady ye say trouthe / my lorde dothe well & tourneth all thynge by flaterye what someuer he doth or sayth be it good or euyll / and therfore ben they called Ecko. That is the soune that redoundeth in hye mountaynes and wodes and accordeth alway to that whiche is cryed and sayd / be it true be it false. The fyfth ben the flaterers that defendeth excuseth and couer the vyces and the synnes of them that wyll flater and prayse / and therfore ben they called in wrytynge tayles / for they couer the ordures and synnes of the ryche men for some tē porall good / and therfore ben they lykened in scrypture to the tayle of a foxe / for theyr flatery barate & trechery.

¶Of losangery and flatery.

THe losengyers and myssayers ben of one scole. These ben y ^e .ii. seraynes other wyse called mermaydens / of whiche we fynde in y ^e boke of y ^e nature of bestes / whiche is a monster of these whiche is callyd [Page] serayns / whiche hath y ^e body of a woman the taylle of a fysshe / and vngles or clawes of an egle / & they lynge so swetely that they make the maronners to slepe / & after they deuoure theym. These ben y ^e losengyers and flaterers whiche by theyr fayre speche make men to slepe in theyr synnes. There ben somme serpentes whiche haue the name of serayns / that renne more swyftely thā a [...]hors / and somtyme they flee / and theyr venym is soo stronge that tryacle may not auayle ayenst it. For sooner cometh the deth thā the bytynge of y ^e serpentis sel [...] These ben the myssaryers of whome Salamon sayth / that they byte in trayson lyke a serpent / with this been slayne thre at ones. That is he that sayth it / he [...] it / and he of whome is myssayd. This is the ryght cruell beest that is callyd hate / whiche fynyssheth destroyeth / and bryngeth out of the erth the bodyes of the dede men and eteth theym. These ben they that byte and ere the goodmen of relygyon y ^t ben in the worlde. Suche manere peple ben more cruell than is helle whiche deuoureth the wycked / but these peple renne vpon y ^e good and beuoureth theym. Suche maner peple resemblen these [...]e / whiche whan she hath pygges gladly wyll byte a man clad with whyt clothes. They ben lyke the huppe whiche maketh his nest in the ordure of a man and there testeth hym / and lyke the dorre or waspe that flee y ^e floutes / and louen dunge and ordure & this braunche hath fyue leues. The fyrst is whan they contryue the lesynges and euyll for to hurte blame and defame other. The seconde is whan they haue herde the blame and harme they saye it forth and reporte it too the peple and adiust an [...]re of them self therin. The thyrde is whan they quenche and sette atte nought all the good dedes the whiche [Page] that a man hath done / and make it to be holden for euyll They ete the man al hole / y ^e other ete it not all. But they byte hym and bere away a pyece. This is the fourth leef of this braunche / whiche is proprely called detraccyon. For he alway withdraweth & cutteth of a pyece of good that he hereth spoken of other. For whā ony good is spoken of ony other tofore hym / alway he contryueth some thȳge to say to his reproche / and gyueth therto a but / as thus / he is ryght a good man and I loue hym well / but there ben suche defautes in hym / certaynely I am sory therfore. This is the scorpyon whiche blandissheth with his face and prycketh with his tayle. The fyfth is whan he peruerteth and tourneth all to y ^e wers party / and the good in to euyll. And for that cause he is a false Iuge & vntrue also.

¶Of the synne to say lesynges. Ca. liiii.

LEsynge falseth a man / lyke as one falsed y ^e kȳ ges seale / or the bulles of the pope / and bycause that suche men false the money and bereth forthe false letters he shall be Iuged at y ^e day of day of dome as a false man. The lyer is amonge the good true men as the false peny amonge the good / and as the chaffe amonge the corne. The lyer is lyke to the deuyll whiche is his fader / lyke as god sayth in the gospell / for he is a lyer / and the fader of lesynges / lyke as he that forged the fyrste lesynge. And yet he forgeth and techeth them forth all day. The deuyl sheweth hym in many maners and in many fourmes / and transfygureth hym selfe in many guyses for to deceyue y ^e people. Ryght so dothe the lyer. Then is he lyke the plouer y ^t [Page] lyueth of the wynde and of the ayre / and hath nothynge in his entrayles but wynde. And also to euery coloure y ^t he seeth he chaungeth his sonne. In this braunche ben. thre bowes / for there is one maner lesynge brennynge / another pleasaunt / and another noyenge / and in al thre is synne. For lyke as sayth saynt Austyn / how well he y ^t lyeth / and with his lesynge dooth good and prouffyte to another / neuertheles he dooth his owne hurte and wrō ge / thenne these lyes ardaunt ben synnes. But the lyes pleasaunt ben more greter synne / lyke as ben the lyes of losengyers / of flaterers / of mynstrelles / of truffars whiche that sayen these bourdes lesynge / and derysyons for to solace the folke and to make them laughe / and it is no doute for to take hede and to here them it is a synne / but the lesynges greuynge and noyenge ben deedly synne / whā they be sayd ernestly with a fore thought for to harme and hurte ony other. To this braunche appertayne all the falsetees / the fallaces the deceytes and gyles that ben done & sayd throughe out all the worlde for to deceyue and hurte ony other in soule or in body in hauoyre in renoume or in fame.

¶Of the synne of forswerynge. Ca. lv.

IT is euyll to lye. But it is moche wers and greter sȳne a man to sorswere hȳselfe. It is a peryllous thynge to forswere hymselfe / and therfore our lorde defendeth it moche / not for that bycause y ^t one may in no wyse swere w ^tout synne. For ofte to swere maketh a man often to forswere hym and ofte to synne. For in seuen maners may a man synne in makynge of othes. ¶Fyrst whan one swereth ardauntly [Page] [...] [Page] [...] [Page] / this is by despyte and gladly / lyke as it semeth that he delyteth or y ^t he were fro hym self. Saynt Iames defendeth not onely too swere whan it is of nede / but the wylle to swere. Also whan one swereth for nought It is for nought / whan one swereth lyghtly withoute cause and withoute reason. This is deffended in the seconde commaundement of y ^e lawe / whiche god wrote in the tables of stone with his blessyd fyngre & delyuerde them to Moyses y ^e prophete for to preche them to y ^e people. After whan one swereth accustomably / lyke as many done y ^t ben euyll taught and that can no thynge saye withoute swerynge. For for to swere is none other thynge but to calle god to wytnesse / the cause ought to be moche grete resonable and trewe / where as sholde be called or dare calle so grete a lorde as god is to witnesse / his gloryous moder and his sayntes. Also whan one swereth folyly / and this cometh & happeth in many maners as where swereth by yre or sodaynly / of whiche whan he is repreued he repenteth anone / or whan one swereth for a thynge whiche he may not kepe without synne. Suche swerynges ought to be lefte / and of theym do penaunce of the folysshe othe. Or whan one swereth certeynly of the thynge of whiche he was not certayne how well it be trewe. Or whan one swereth certaynly of that whiche he knoweth not / or that he may not accomplysshe. Or whā one swereth by the creatures as somme saye by the sonne that shyneth / or by the fyre that there brenneth. Or by my heed Or by y ^e soule of my fader. Or suche semblable thynges. God deffendeth all these othes in y ^e gospell. For too that whiche I ought to conferme. I ought not too take too wytnesse but the souerayne trouthe / that is all myghty god omnypotente the whiche y ^t knoweth [Page] all / and nothynge the pure creatures whiche be nothynge but vanytees. For whan men swere ernestly by them they do dyshonoure to god. For thonoure of god ought alwayes to be kepte in all thynges. But whan men swere by the holy gospelles / men swere by hym of whome y ^e wordes ben that ben there wryten. And whan one swereth by the holy relykes or by the sayntes of heuen / they swere by them and by god that Inhabyteth in them. After whan one swereth vylaynsly of god and of his sayntes. In this ben the crysten men werse than the sarasȳs that swereth in no maner / ne suffreth that ony swere vylaynsly tofore theym of Ihesu lyke as crysten men doo. And who y ^t swereth in theyr law Mahomet theyr god he shall be stoned. In this ben the crysten men more cruell than the Iewes that crucyfyed Ihesu cryste. For they brake none of his bones. But they that swere by hȳ rent and make mo pyeces of hym than is made of a beest in y ^e bouchery. And there be many false crysten men that in lyke wyse breke in pyeces our blessed lady & other sayntes in swerynge vylaynesly. And certaynly it is meruayle how cryste my suffre. After whan one swereth falsely or bereth fals wytnes to his wetynge in ony maner that he swereth couertly or openly / or by arte colour or sophȳ For the lawe wryten sayth. God that loueth symplesse & trouthe in suche a thynge / he receyueth the othe and vnderstondeth the worde / as they say that entende it / and y ^t symply and w ^tout barate vnderstonde it. Moche is the grete debonayrte of god / whan suche men swere y ^e / whiche they knowe for certaynte that it is not trouthe. Or that they promyse or graunte a thynge the whiche they wyll not kepe ne holde / that the deuyl strangle them not anone ryght. For whan they saye as god kepe me / or els [Page] as god wyll me helpe / he putteth hym self out of y ^e grace of god & of his ayde & helpe. Now ought they of veray ryght too lese wytte and mynde / and all that they holde of god. ¶The last braunche of this synne is whan one breketh the fayth that he hath promysed and greaūted / by his fayth or by his othe. For fayth lyed and othe broken is all one.

¶Of y ^e synne & peryll that is of chydynge Ca. .lvi.

SAynt Austyn sayth that there is none soo lyke to the deuyll as is y ^e chydar. This crafte withoute doubte pleseth moche the deuyll / and dysplayseth moche vnto god whiche loueth aboue all other thynges pees and concorde. This braunche departeth hym in to .vii. bowes / of whiche the fyrst is too stryue. The seconde to chyde. The thyrde ledenger. The fourth to curse. The fyfthe too reproche or to repreue. The syxte to menace or to threte. The seuēth dyscorde and to reyse hate. This is whan the deuyl seeth pees & loue bytwene two persones it moche desplayseth hym / & for to make theym dyscorde he dooth his power to make them to stryue / & whan they begynne to stryue the deuyll begynneth to blowe the fyre of angre. Then after the stryffe and angre cometh the noyse & chydynge Thenne as the fyre is lyght and the smoke is vp anone cometh y ^e flamme and lepeth out. Stryuynge is whan y ^e one sayth to y ^e other. It is so / it is not so / it was it was not so. Chydynge is whan they demene and saye one to that other grete wordes After cometh y ^e ledanges that is whan they pynche & shoue y ^t one to y ^e other & saye grete vylanyes & grete felonyes. there ben some so felons y ^e [Page] cuttynge than a rasoure / & more percynge than arowes or alles. Suche folke resemble the porpyn whiche is full of pryckes and sharpe poyntures / and is ouer fell & angry / and whan he is wrothe he launceth and casteth his pryckes lyke arowes out of bis body and throweth on y ^e ryght syde and on the lyft syde. Also he resembleth the felon mastyf that byteth or barketh on all them that he seeth go by the way. After this cometh the curses and maledyccyons / this is whan that one curseth y ^t other. And this is so grete a synne as the scrypture sayth that who curseth his neyghboure / he is cursed of god. And saynt poule sayth that suche folke may not haue the realme of of god. And Salomon sayth that theyr mouthes ben lyke as the potte that boyleth and casteth out on all sydes / and scaldeth them that ben about it. After cometh the reproches whiche ben yet more synne that is whan a man reprocheth another of his synnes and his defautes / or of his folyes / his pouerte / his poore kynne / or other defautes that he hath in hym / he wexeth angry and synneth. After cometh the menaces and thretenynges & thenne begynne the medlynges and warres. But aboue all the sȳnes y ^e we haue here named / passeth the synne of them that by theyr wycked tonges areyse and moeue dyscordes deuysyons and euyll wyll amonge theym y ^t ben frendes togyder / and that dystourbe and lete the peas & accordes. God hateth moche suche people as wytnesseth y ^e scrypture.

¶Of the synne of murmure. Ca. lvii.

AS we se that it happeth oft tyme that they that dare not answere ne chyde / begyn to murmure [Page] and too grunte with his teeth Therfore after the synne of chydynge we sette y ^e synne of murmure / how moche this sȳne is grete and how god taketh vengeaunce and correction of it we shall shewe. For god oftymes hath taken vengeaunce on suche / lyke as the holy scrypture recordeth. For / for this the erthe opened and swolowed in dathan and abyron / and they descended all quycke in to helle. And for this synne god sente a fyre from heuen y ^t brente chore and all his felowes / that is to wete .ii. hondred and .xl. thousande of the grettest that were in the hoost of our lorde in deserte. For this synne loste the Iewes the londe of promyssyon whiche god had promysed So that of .vi. C. thousande that god hadde delyuered and put out of seruage of the kynge of Egypt pharao / and that had nourysshed theym .xl. yere in deserte with the manna of heuen. Of all theym there entryd in to y ^e holy londe of promyssyon but two persones onelye / whiche were named Caleph and Iosue / but all deyed with sorow in deserte. This synne hath two braunches. For somme murmure ayenst god / and somme ayenst man. The synne of murmure ayenst man is in many maners lyke as seruauntes ayenste theyr lordes and maysters / and chamberers and women ayenst theyr ladyes and maystresses / chyldren ayenst fader & moder. The poore ayenst the ryche. The vylaynes ayenst the nobles. The laye peple ayenst the clerkes & ayenst the prelates. And the cloysterers ayenst thabbotees pryours and the offycers. And this murmure groweth ageynst these persones of mobedyence / by cause that there is made to them ouer harde commaūdementes / or of drede / or of inpacience by cause all thynges be not done ryghtfully / or of enuye / or of felonnye / by cause y ^t one is auaunced more [Page] than another / and many other euyll rancours. ¶Murmure ayenst god hath many occasyons that is he y ^t loste grace and pacience & wolde be more thā god. For suche thynge as god hath made in erthe / yf he hath not made it after his wylle / anone he grutcheth ayenst god / and syngeth the deuyls pater noster. For lyke as y ^e holy ghoste enseygneth & techeth his chosen to synge in theyr herte y ^e swete songe of heuen / that is deogracias / of all that he hath made & gyuen vs / & of al that he sendeth vs. In lyke wyse the wycked spyryte maketh his dyscyples to synge the songe of helle. That is murmure that alwaye shal dure in helle. Certeyne suche a man is a moche fool and woode y ^t wyll that god sholde gyue to hym acomptes of all that he hath made / yf he sende to hym pouerte or maladye or dere tyme / or yf he take fro one & gyue to another / and all this be not done at his deuyse / anone he taketh ayenst god & murmureth ayenst hym / & can hym maugre / and what meruayle is it thoughe god auenge hym on suche folke whan they wolde take fro hym his seygnorye / his sapyence and his puyssaunce.

¶Of y ^e synne & perylle that is in rebellyon Ca. .lviii.

EVyll thynge is it of murmure / but moche more euyll is it of rebellyon. Rebellyon is a vyce that cometh fro y ^e herte / whiche is harde / frowarde & dyuers & alwaye wyll that his wyll be done & his sentence holden / & he that wyll that other humble & bowe to hȳ / & he wyll not bowe ne enclyne to no man. This is an herte dyuers of whiche salamon sayth y ^t he may not faylle of an euyll ende / and lyke as murmure is ayenst god and also it is ayenst man. Ryght soois suche an herte rebell [Page] ayenst god and man. This vyce hath .iiii. braunches / for suche an herte is frowarde & rebell to beleue counceyle / and to accomplysshe and do the cōmaūdements of god and to suffre chastysynge / and to receyue doctryne. Of this vyce thou haste herde in the chappytres of pryde.

¶Of the synne of blasphemy. Ca. lix.

BLasphemy is as sayth saynt Austyn as moche as it groweth. &c. Seche all the condycynes in the chapytre of pryde tofore wryten in the rubrysshe of arrogaunce in y ^e ende. Now we haue shewed .x. maners of synne of the tō ge / of whiche the fyrste is ydle wordes / & the laste is blasphemy. And this is that Salomon sayth / that the begȳ nynge of the euyll tonge is foly / and the ende shall be ouer euyll / here fynysshe thenne the deedly synnes and al the braūches that dyscende of them. And knowe ye for trouthe y ^t who sholde well studye in this boke / he myght well prouffyte and lerne to knowe all maner of synnes / to confesse hymselfe well / for none may confesse his synnes well / yf he knowe theym not. Now thou oughtest to knowe that he that redeth in this boke ought to thynke and take hede dylygently yf he be culpable of ony of these synnes aforesayd. And yf he fynde hȳ culpable of ony he ought to repente hym / & anone to confesse hym dylygently / and to kepe hym to his power fro other synnes in whiche he is not culpaple / and also he ought to prayse & thanke god humbly / & to pray hym deuoutly y ^t he wyl kepe hym by his swete grace.

¶How this lyfe is but dethe as it appereth. Ca. lx.

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‘ [...].’ ‘Furore consumor.’ ‘Heu infame.’ ‘Animam a [...]isimus.’ ‘Spes no bis [...]lla’

GReuously dyeth he that hathe not lerned too deye / lerne thenne to dye yf thou shall conne lyue / for no man shall can lyue / that hath not lerned to dye / and he is by ryght called a caytyf that can not lyue ne that knoweth not to dye / yf thou wyll lyue frely and surelye lerne to deye wyselye / yf thou saye how shall it bee lerned. I shall now telle to the. Thou oughtest to knowe that this lyf nys but deth. For deth is a departynge / this knoweth euery [Page] man. And therfore it is sayd of a man whan he deyeth y ^t he departeth / & whan he is deed he is departed. This lyfnys no thynge but a departynge / ye truely a moche shorte departynge. For all the lyf of a man yf he lyued a thousande yere / it is not onely a moment to the regarde of y ^t other lyfe / whiche alway dureth. In tourment or in Ioy pardurable. This witnesseth to vs the kynges / the dukes / the erles / the prynces / and the emperoures whiche had somtyme the glorye of this worlde. Now wepe they in hell / crye and howle / cratche and sayth alas / what auayleth vs our power / honour / noblesse / Ioye / beautees and all rychesses. Soone is all this departed and fayled as a shadowe or smoke. and moche faster fledde from vs than byrdes fleynge / or quarelles oute of a crosse bowe. Thus departeth away our lyfe. Now we were / and anone we ben deed / and all our lyfe was not a lytel moment Now be we in pardurable tormentes. Our Ioye in wepynge. Our carolles and feestes in sorowe. Roobes / hoodes / feestes / dygnytees / games / rychesses / and all welthes ben fayled vs. Suche ben the songes of hell lyke as holy wryte recounteth. For to shewe to vs that this lyfe is nothynge but a departynge / and this dethe is nothynge but a departynge / and to lyue is nothynge but to departe. Thenne the lyuynge in this worlde is noo thynge but for to deye / and this is true as the pater noster. For whan thou beganest for to lyue / anone thou begannest / for to deye / and for too approche vnto the dethe / and all thy yonge aege and thyn olde aege and all thy tyme the whiche is passed / the deth hath conquered and retayned Thou sayst that thou hast .xl. yere. whiche is not trouthe the dethe hath theym. And neuer shall he yelde them to the agayne. Therfore the wytte of the worlde is but all [Page] folye. And certayne the clerkys seynge / seen noo thynge at all / daye and nyght they done one thynge / & the more they do y ^e lasse they knowe / alwaye they deyen and can not deye / for nyght and daye thou deyest as I haue sayd to the. Yet in another maner I shall teche the this clergye / to thende that thou knowe well to lyue and well to dye. Now take hede & vnderstonde y ^e deth is no thynge but the deceuerynge of body & soule / this knoweth well euery man & vnderstondeth. Now techeth vs Cathon the wyse man / lerne sayth he to deye. To departe and deceuere oft thy soule and thy spyryte fro they body / lyke as dyd many of the grete phylosophres that soo moche hated this lyf & despysed the worlde & soo moche desyred to deye y ^t they slewe them lelf by theyr owne agrement but it auaylled thym no thynge. For they had not y ^e grace ne the faythe of our lorde Ihesu Cryst. But the holy men whiche loue god & drede hym / of thre dethes haue they passed the tweyne. For they ben deed as touchynge synnes / and deed as touchynge y ^t worlde. Now abyde they the last deth that is the thyrde / & that is y ^e deceueraūce of soule and body. Bytwene them & heuen is but a lytel walle / for they passe it by thought and by desyre. And thoughe y ^e body is in this worlde on this syde / the herte and the spyryte is on that other syde in that other worlde / there where theyr conuersacion is in heuen / lyke as sayth saynt poule. Theyr solace theyr Ioye / theyr consolacion is by thought on the ferther syde in heuen / where theyr conuersacion is lyke as sayth saynt Poule. And therfore they hate theyr lyf whiche is but deth & desyre y ^e bodely deth. For this damoysell bereth Ioye that is y ^e deth y ^t crowneth al y ^e sayntes & set them in Ioye infynyte. Deth is to a good man ende of all his euyls / & gate [Page] and entre of all goodes. Dethe is the ryuer that departeth dethe and lyfe. Dethe is on this syde lyfe / and on y ^e other syde also. But the wyse men of this worlde whiche ben on this syde of the ryuer of this worlde seen so clere And on that other syde they se nothynge. And therfore ben they called in scrypture fooles and blynde. For this dethe they call departynge. And the dethe that is comune to good they call the ende. And therfore they hate soo moche the dethe. For they knowe not what it is / ne on y ^t other syde of the ryuer they haue not conuersed / ne knowe nothynge what gooth therout. Thenne yf thou wyll knowe what is good and what is euyll / yssue out of thy selfe / yssue out of the worlde / lerne to dye. Dysseuer thy soule fro thy body by thought. Sende thyn herte in to y ^e other worlde. That is in heuen / in hell / and in purgatory There shalte thou se what is good and what is euyll. In hell thou shalte se mo sorowes and dyuers tourmentes than ony man may or can deuyse / or ony herte thynke / In purgatory also thou shalte se moo tourmentes than ony may endure. In heuen thou shalt se more Ioye and glory than ony may desyre. In hell shall be shewed and ensygned to the how god vengeth deedly synne. Purgatory shall shewe and ensygne the how god purgeth deedly sȳne. In heuen y ^u shalt se clerely vertues good werkes how hyely they ben gouerned and rewarded. And in the se thre thynges vnderstande how & all that / y ^t the behoueth to knowe to lyue well and deye well.

¶How men lyue dyenge in this worlde. Ca. lxi.

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Remembre frendes grete and small.

For to be redy whan dethe dothe call.

NOw beholde and take hede a lytell / and ennoye ne greue y ^e not at these thre thynges. Therfore to knowe and wyll to hate synne Forgete thy body one tyme in the daye & go to hell lyuynge / to thende that y ^u go not thyder at thy dethe. Thus doone ofte the good men & y ^e wyse. There y ^u shalte se all that the herte hateth / colde / hete / honger / thyrst / and dyuers tourmentes / as wepynges syghes / and waylynges / that the herte may not thynke ne [...]onge deuyse / & alway shall endure without ende / & therfore is this payne by right called perdurable / which is alwaye dethe in lyuynge / and lyfe in dyenge / whan y ^u shalte se thenne that this one deedly synne muste nedes be so dere bought / thou haddest leuer be flayne al quycke tofore thou sholdest consente for to doo one onely synne. [Page] After go to purgatorye / there shalt thou see the paynes of soules / whiche haue had very repentaūce of theyr synnes in this worlde but they were not parfytely purged. Now make they the remenaūte of theyr penaunce vnto they be clere and nette / lyke as they were at the tyme & houre whan they were baptised / but this penaunce is moche horryble and harde / for all y ^e payne that women euer suffred in trauayllynge & delyuerynge of theyr thyldren / and also saynt bartylmewe suffryd to beflayne all quycke saynt stephen to be stoned w ^t stones / saynt laurente & saynt vyncent to be brente & rosted vpon brennynge cooles All these martyrdoms and tormentes ne ben not but as a bayne in colde water after the wytnesse of scrypture to the regarde of tormentes of purgatorye where as the sowles brenne vntyll they be purged of all theyr synnes / lyke as golde & syluer be purged & fyned in the fyre / tyll no more be founde to be purged. For this fyre of purgatorye is of suche nature / that all that they fynde in the soule is it of dede of worde and of thought that hath torned to ony synne lytell or grete / all is there brente and purged. And also there ben punysshed and purged al y ^e synnes venyal / whiche we calle lytel synnes whiche we ofte do. Lyke as foule thoughtes / ydle wordes. Iapes trufes lyes and all other vanytees so longe tyll the soule haue no more to be purged of / and that she be so clene so pure so nette and so worthy y ^t she be sayntefyed for to entre in to heuen / where as none may entre but yf he be ryght fyne ryght clene & ryght cleer. This fyre dreden all they that to theyr power kepe theym fro deedly sȳne / and y ^e kepe holyly theyr body theyrmouth theyr eerys theyr eyen / and all theyr fyue naturell wyttes fro all synnes. And also lyuenas they sholde euery [Page] daye dye and come tofore the Iugement. And by cause that none may lyue all withoute synne / lyke as sayth Salamon. For seuen tymes in the daye falleth y ^e ryght wysman. And therfore by holy confessyon / by teerys by orysons by almesses other good dedes ought euery man to be relyeued / and putte a way fro synne and a mende his lyfe. And to Iuge hym selfe of his sȳnes to the ende that he a byde more suerly the last Iugemente. ¶Also to lerne to knowe euyll / and to fle it and all synne grete and lytell. And that he be thenne in y ^e grete drede of god whiche is the begynnynge of all good and of good lyfe.

¶How we ought to lyue holyly & lerne to do wel. ca lxii

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NOw it suffyseth not to leue al sinnes and all euylles. But that it be lerned too do good / and yf we lerne to gete the vertues / by the whiche we may cast and put a waye the vyces and all sȳnes with out whiche vertues no man may lyue well ne ryghtfully Then yf thou wylte lerne to lyue well after vertu lerne also to dye as I haue a fore sayd to the / deseuer thy spyryte fro thy body by thought and by desyere. And go out of this worlde deynge / and go into the londe of lyuȳge where none shal dye ne wexe olde y ^t is in heuen. There [Page] is lerned to lyue well / and al wysedome and all curtesye For there may entre no vylayne. There is the gloryous companye of god and of y ^e gloryous virgyne his moder saynt marye of Angelles and of sayntes. There surhabounde all goodes beautees Rychesses honoures strengthe lyghtnes scyence fraunchyse vertues wytte glorye and ioye perdurable. There is no poynte of ypocresye ne of trycherye / ne of losengerye / ne of dyscorde / ne of enuye ne hungre ne thryst ne hete ne colde ne euyll ne sorowe ne drede of enemyes. But alwaye feestes and ryall espousaylles songe and ioye withoute ende. This ioye is so grete / that who that shall haue tasted one onely drop of the moost leste ioye that is there / he sholde be fyred & soo entalented in the loue of god that all the ioye of this worlde sholde be vnto hym stenche and tormentes and rychesses dunge / & honoures but fylthe & vyletees. And the desyre for too come thyder shall make hym an hondred thousand tyme more ardauntly to hate synne / and to loue vertues and to do well. For loue is more stronge than drede / and then is the lyf fayre and honeste / whan a persone fleeth all euyls & synnes. And enforceth hym to do al the good y ^t he may / not onely for fere to be dampned but for the desyre of y ^e glorye perdurable and for the loue of god And for y ^e grete clennesse that vertues haue and good lyf / and theym whome the loue of god ledeth / moche hastelyer soner and more ardauntly comen therto / and lasse costeth / than they that serue god for drede. The hare renneth and soo doth y ^e greyhounde That one for drede that other by desyre. That one fleeth y ^e other chaceth. The holy man renneth to god lyke a greyhounde For he hath alwaye his eyen and his desyre too heuen where he seeth y ^e pray y ^t he chaceth / & for y ^t he forgeteth y ^e [Page] goddes of this worlde / lyke as the gentyll hounde whā he seeth his pray. This is the way and the lyfe to the fyue good and true louers of god / to gentyll hertes that so moche loueth vertues and hateth sȳnes / that yf they were certayne / that they ne sholde ne myght knowe the sȳ nes / ne that god sholde not auenge them / yet they wolde not deygne to do ne to consent to synne / but al theyr thought and payne of theyr herte is to kepe theym clene from all synnes. And to apparayle them that be worthy to se and haue pardurably the glory of heuen / where as herte velanous entached with synne shall neuer entre / ne foole ne felonous ne proude man.

¶Of .iii. maner of spyrytuell goodes. Ca. lxiii.

NOw haue I well shewed to y ^t how one shol lerne to dye & lede and vse good and holy lyfe / & for to gete vertues so that a man knowe well & euedently clennes / and what is synnes / what is almesse & what is vertue. Also that one knowe well and certaynely / and to Iuge what is euyl / and what is good / & what is synne / and to can deuyse the veray good & the grete good fro the lytell For a thynge not knowen is neyther hated ne desyred / & therfore oughtest thou to knowe that y ^e scryptures sayth that there ben some small thynges that be called the lytell good / and some the myddle good. And some y ^e grete good / and some veray good y ^t is ryghtful to al y ^e worlde is somtyme deceyued. For they gyue y ^e grete godes for y ^e lytel / or the grete for the myddle. For this worlde is as a fayre / where as be many folysshe marchaūtes / and fooles / y ^t bye glasse for saphyres / and brasse for golde / & bladders [Page] [...] [Page] [...] [Page] for lanternes. But he is a good marchaunte that of euery thynge knoweth well clerely the trouthe and y ^e propre vertue / lyke as the holy ghoost enseygneth vs / & another maystre techeth vs too knowe y ^e grete thynges fro the smale the precyouse fro the vyle / the swete from the bytter.

¶Of the goodes of fortune Ca. .lxiiii.

THey calle the smalle goodes y ^e goodes of fortune whiche dame fortune hath aboute her whele / & alwaye taketh awaye and gyueth / and torneth that whiche is aboue to falle vnder. These ben y ^e precyouse stones that the fooles haue bought for rubyes for saphyrs and for emerawdes. These ben also as Ieweles and yonge chyldren whiche god gyueth to vs for to solace vs with / and for to drawe our loue to hym By cause that he knoweth well that we been tendre & feble and that we may not holde the sharpe wayes of penaunce / of anguysshe and of martyrdome / lyke as done the good knyghtes of god whiche conquere the royame of heuen by strengthe and take it by theyr prowesse and theyr good vertues. Thenne that is not the grete good ne well ryghtful. For yf that were the grete good and veray Then were foles the blessyd chyldren of god Ihesu Cryst whiche chosen pouerte shame and sharpnesse for to gyue and to shewe to vs ensaumple. And refused the ioyes y ^e honoures and y ^e rychessys of this worlde / yf these goodes transytorye worldly and temporall ben veray good / thenne be not al the veray goodes in heuen. Then is not god parfytelye good and happy by cause he wyll not vse suche goodes / Thenne god is not good ne naturall by cause he gyueth [Page] not these worldly goodes to his frendes / but he gyueth theym more largely to his enemyes / yf these were veray good / thenne were foles all the sayntes / al the good clerkys & y ^e wyse phylosophres that fledde fro suche worldly goodes & despysed theym as dunge / yf these be veray good / thenne fayleth y ^e holy scrypture that calleth them lyes and vanytees / nettes and grynnes of the deuyl / & this is as trewe as the pater noster. For these ben the engynes of the deuyll / by whiche he deceyueth the soules in a thousande maners / and byndeth theym and taketh and holdeth theym But y ^e wyse marchaunte that is the wyse man / whome y ^e holy ghoost enlumyneth by veray knowleche / that oueral knoweth and can decerne what euery thynge is worth / he seeth ryght well & vnderstondeth that all the worlde is not a good morsell for too fylle the herte of one man / and that there is therin moche euyll and lytell good. And therfore he beholdeth y ^e euylles & perylles that ben therin / and knoweth well that it is trouthe that is comunelye sayd / who that gyueth not that whiche he loueth / he taketh not whiche he desyreth Suche folke gyuen the worlde for to haue heuen / & forsaketh ouerall rychesses for ioye / fylthe & ordure for golde / and leue all for godes sake / rychesses delyces & honoures / and bycome poore in this worlde for to wynne good and for to gete the rychesse of heuen. This is the moost fayrest lyf & moste sure that may be in this worlde There ben other that see that in many maners may one do his prouffyt & his sauacyon with goodes temporall & y ^t he may haue without ouermoche to loue theym. For god commaundeth not a man to leue al. They reteyne them / but lytel they preyse them. They vse them but lytel they loue them / lyke as dyd Abraham Iob and Dauyd [Page] / & many other whiche eschewed & fledde the peryls And they do spyrytuell prouffyte w ^t temporall goodes / & wyll by heuen with theyr almesses and other good dedes. They can bye out theyr synnes & helpe theyr neyghboures. They can the more loue god / drede & doute hym for the perylles y ^t they be in / and the more humble them selfe whan they se and consyder theyr synnes & theyr defautes / whan in sharpe and strayte wayes of penaunce they dare not go / whan so lytel for goddes sake they wyl suffre & gyue / whiche so moche suffred to saue them / and wolde .xxxii. yere in this worlde be poore for to enryche them in heuen. They saue them selfe well but it is harde to do. For it is a more lyght thynge to leue all the godes at ones / than to retayne them & not to loue theym.

¶Of the godes of fortune whiche folowe here. Ca. lxv.

THe meane or myddle of goodes ben y ^e goodes of nature and of doctryne. Of nature lyke as beaute of body / prowesse / force / or strengthe / vygour / lyghtnes / debonayrte / clere wytte & clere engyne for to fynde / good memorye for to retayne well / & good voyce for to synge well. All these goodes aforesayd nature bryngeth theym in y ^e natyuyte or byrth of a persone. Doctryne clargy & all other godes be goten by studye or by accustomaūce / lyke as ben good vertues / good maners / and other vertues. But these be not yet veray good ryghtfull. For they doo not that whiche is perfytely good. For many a phylosophre / and grete clerkes. Emperoures. Kynges / and many other prynces and other grete lordes the whiche hath had many of these goodes ben dampned in hell pytte. ¶Also all these [Page] goodes hath our lorde gyuen to his enemyes as well as to his frendes. To Sarasyns To Iewes To false crysten men lyke as he hath too good men. Also this is not veray good that faylleth at nede / and that may be loste maulgre hym self. And thought theuys may not take theym and robbe theym. Yet y ^e deth taketh them alwaye at the laste. Also I saye that the veraye goodes aydeth alwaye and greuen neuer / but certeynlye suche goodes and suche graces forayne ben oft domage & greue them that haue them / yf they vse them not well accordȳge to god. For some auaunt them and ben proude and dyspyse the other / whan they to whome god hath gyuen suche graces and suche goodes as I haue tofore sayd and named / yf they vse them not well and Iustly accordynge to god / they shall bee in gretter tormente in helle. And straytly they must acompte and yelde a rekenynge at y ^e daye of dome / of that they haue done / and how they haue vsed and despended it. Notwithstondynge they haue goten goodes that god hath lente to them for multeplyenge and encrees.

Here after is shewed of the goodes of grace Ca. .lxvi.

NOw haue I shortly shewyd the tytell good and the meane good. Now wyll I shewe to the whiche is the veray good ryghtfull & parfyte. This doeth he whiche hath the good with ryghte and vnderstondynge For withoute y ^e whiche was neuer no good with ryght This good is called the grace of god and vertue & charytee. Grace by cause that she gyeueth lyf and helthe too the soule. For withoute that / the soule is deed. For lyke as the body is deed withoute the soule. So is the soule [Page] deed without the grace of god. It is called vertue by cause it adourneth y ^e soule w ^t good werkes & with good maners / it is called charyte bycause it Ioyneth the soule to god / & also dooth all thynge as it were with god. For charyte is nothynge elys but a dere vnyte / That is the perfeccyon and y ^e beneurte to whiche we ought to entende Moche were deceyued the auncyente phylosophers y ^t so curyously dysputeden & enquyreden who was the souerayne good in this lyfe / and neuer coude they fynde ne knowe it / For some sette theyr stuyde and theyr wytin delytes of the body. The other in rychessys the other in honeste but the grete phylosopher saynte Poule whiche was rauysshed vnto the thyrde heuen / and passed all the other phylosophers techeth vs by many reasons that the souerayne good in this lyfe and that the quene of vertues is for to loue god and to haue veray charyte in hym selfe For w ^t out this good ne aualen all the other goodes ryght nought. And who that hath this good of charyte he hathe all other goodes / and whan all other goodes shall fayle / this good shall not fayle and aboue all the grete goodes that ben this charyte is lady. And thenne the gretest good the whiche is vnder heuen. Is charyte And also after by cause that thou wylte and desyerest this good the whiche by ryght is called vertue / and that thou desyerest to loue it moost / and to seche it aboue all other goodes And I wyll yet shewe vnto the his valure & it is acustomed for to deuyle thre maner of goodes in the worlde / that is to wyte goodes honourable godes delectable & goodes prouffytable There be no mo goodes ne veray ne good ne fayre but these thre maners / and this seest thou openly of the worlde y ^t none desyreth ne loueth ony thynge but that he wene y ^t it [Page] be honourable or delectable or prouffytable. The proude secheth thȳge honourable. The couetous man seketh thynges prouffytable. The delycious secheth thynges delectable. And whan they sechen this thynge vaynlye. Euery man ought to knowe y ^t vertues haue these thre propretees. For vertue is moche honourable and delectable and prouffytable.

¶What vertues been goodes honourable Ca. .lxvii.

ALl vertues ben goodes honourable / this mayst thou see in this manere. Syxe thynges been in this worlde moche desyred by cause that they seme moche honourable / that is to wyte beaulte wytte prowesse power fraunchyse and noblesse. These ben .vi. fountaynes of vanyte. Of vayne glorye cometh and sourdeth a plante Beaute is a thynge moche loued. For it is a thȳ ge moche honourable / and neuerthelesse beaute that the eyen and the body se and loue / is a thynge fals couerte and vayne. It is fals for he or she is noo thynge fayre. But our eyen ben vayne and feble that see noo thynge but the skȳne w ^toutforth. Thenne who myght see as clere as a beest y ^t is called a lynx whiche seth thorughe oute a walle he sholde clerely see that a fayre body nys but a whyte sacke ful of stynkynge dunge / & lyke a dunghylle couerd with snowe or with grene grasse. ¶Also I saye to y ^t y ^e this beaulte is moche shorte & not abydynge. For it is sone faylled and anone passed as a fume or a smoke and as the flour of y ^e felde or of the medowe. Anone as the soule departeth fro the body / fayre well all the beaulte is faylled and gone. Thenne the beaute that the body hath / the soule hath gyuen it too hym. And therfore [Page] moche fooles ben they that for the beaute of the body gloryfye themselfe. But the beaute of the soule is the ryght beaute / whiche alwaye encreaceth and neuer shall fayle. This is the veray beaute by whiche y ^e soule pleaseth god & to the aungelles that seeth the herte. This beaute rendreth & gyueth to the soule graces vertues and loue of god. For she reformeth reparaylleth and rendreth her ryght enprynte. That is the ymage of her maker / which is beaute without cōparyson / and who best resembleth in getynge the vertues / in pluckynge vp and caste from hym all synnes / & kepe his cōmaundemētes entyerly he is moost fayre. Then the moost fayre thynge that is vnder god / is the soule whiche hath parfytly his ryght four me and his ryght clerete / coloure of floure / clerenes of y ^e sonne / fygure of man / and pleasaūce of precyous stones. And all that the eye of the body seeth of beaute is fylthe & foule to the regarde of y ^e soule / & all y ^t may be thoughte of beaulte may not be cōpared to the soule.

¶Of veray sapyence. Ca. lxviii

CLere wytte and clergye is a thynge moche honourable / and moche to be praysed. But and y ^u wylte be wyse a ryght and lerne verey clergye / do so that y ^u haue veray good / that is grace and vertues. That is the veray sapyence y ^t enlumyneth y ^e herte of a man / lyke as the sonne enlumyneth all the worlde. This wytte passeth & sourmounteth all the wytte of the worlde / lyke as the sonne passeth the clerenes of y ^e mone / For the wyt of y ^e worlde is but foly / lyke as the scrypture sayth / and chyldehode & wodenes [Page]

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Foly is in them that so moche loueth the worlde and his beaute / and that can not knowe the day fro the nyght. Ne Iuge betwene grete and lytell / and bytwene precyous and vyle. They wene the mone to be the sonne. For they wene that the honoure of the worlde be veraye glorye / and a lytell apple to be a grete mountayne / for they wene that the worlde be a grete thynge. But to y ^e regarde of heuen it ne is but pouerte. They wene that a glasse be a saphyr. And they wene that theyr strengthe & theyr power be moche grete / whiche is more feble & more frayle than is glasse. ¶Also I saye that this chyldehode of y ^e [Page] wytte of y ^e worlde is in them that so moche make them wyse for to kepe and ease the body and to be in delyces whiche lyuen as a chylde / that seche nothynge ellys but to do theyr propre wyll. In suche people reason is deed and therfore they lyuen as beestys / for theyr wytte is al torned and corrupt / lyke as is the taste and sauour of a seeke man or of a woman grete with chylde / whiche fyndeth more sauour and appetyte in a soure apple than in brede made of whete / and more sauoure in a cool than in good metes. Also these people may not byleue y ^t there is more Ioye & delyte in louynge god and to serue and to honoure hym / than in doynge the wyll of y ^e caroyne of theyr body. For they can not ryght fully Iuge betwene swete and bytter. Also I saye y ^t the wytte of the worlde is wodenesse in theym that so moche be subtyll in fyndynge malyce for tengyne and deceyue other / bee it by strengthe or by plee or by barate. And that ne thynke ne studye sauf to auaunce and enhaunce them self / and to greue other. This wytte as sayth saynt Iames is the wytte of y ^e deuyll / whiche alwaye payneth hym self to do harme to other. But the veray wytte y ^t the holy ghoost enseygneth and techeth to the frendes of our lorde is in knowynge without mysprysynge what euery thynge worthe / he sheweth that the worlde is vayne in beynge foule in valour / in louynge it and sauourynge it The rychessys been vyle and transytorye. And the delytes ben bytter. After he gyueth feelynge that the loue of god and vertues is a thynge veray precyous & swete / veray for she fylleth y ^e herte & nouryssheth it. She is precyous for one may bye god and all that he hath. She is swete / for it is y ^e manna that all thynges maketh swete / labour sorowe wepynges shames trybulacyons aduersytees [Page] martyrdomes and all paynes. And all that one may thȳ ke to loue / it maketh it sauoure lyke sugre. This is the wytte and the sapyēce wherof the scrypture sayth. This is the sapyence oute of whiche groweth purete and veray conscyence.

¶Of the prowesse of the knyghtes of Ihesu Cryst. Ca. lxix.

AFter I saye that vertues & charyte gyueth very prowesse. Thenne there is no prowesse by ryght but in the knyghtes of god whiche the holy ghoost adoubeth and armeth with vertues & charyte. In prowesse ben thre partyes. Hardynes / strengthe / & stedfastnesse. There is none noble by ryght but yf he haue these .iii. thȳ ges / but yf he be hardy / prudent / & entreprenaunt of grete thynges / and stronge & puyssaunt for to pursue them and ferme & stable to fynysshe theym. But without wyt and without pourueyaunce no thynge auayleth none of these thre thynges. For lyke as sayth the boke of the arte of chyualry. Errour without batayle may not be amended. For it is anone cōpared. Folysshe entrepryse is where as lyeth lytell prouffyte / moche dyspence & grete payne and peryll. These ben thentrepryses of them that be called wyse and hardy in this worlde / that theyr bodyes and theyr soules putteth in synne / in peryll / and in payne for to gete a lytel lose and praysynge whiche is moche vayne / and lytell endureth. ¶But vertue dooth make a man of grete herte / and of wyse entrepryse / whan that she maketh a man the whiche is nothynge but erthe soo hardy / that he dare entrepryse for to conquere the realme of heuen / and to vaynquysshe all the deuylles of hell [Page] that ben so stronge ¶This enterpryse is good wyse and moche prouffytable. For there is therin lytel perylle / and lytell payne but there is glorye honour and prouffyte inestymable / & perdurable without mesure / who hath no vertu hath no grete herte / but he is lyke hym that is aferde of nought. Suche ben they y ^t doubten the euylles the aduersytees / perylles / & trybulacyons of the worlde And that haue drede to lese that / whiche they may not longe kepe. ¶They haue no grete herte y ^t gyue it ouer for nought / lyke as done they that gyue theyr hertes for to loue y ^e godes of fortune / whiche in trouthe ben ryght nought / but fylthe charge and ordure too the regarde of the goodes & glorye perdurable ¶Thenne suche people ben lyke a chylde / y ^t loueth better an apple or a myrrour than a royame. But vertu gyueth grete herte by ryght. For vertue maketh them too conquere heuen / despyse y ^e worlde / & to bere grete dedes of penaunce. And to supporte and gladly suffre all the euylles of the worlde and to endure theym for goddes sake. And also for too withstonde and resyste all the assaultes of y ^e deuyll. Lyke as the wyse and prudente Seneke sayth / wepynges myschaunces / sorows trybulacōns / harmes shames / perylles / and all that whiche euyll fortune may menace and doo / haue noo more power ayenst vertu / than one drope of water sholde doo in y ^e see / vertue maketh a man hardy as a lyon / stronge as an holyfaunte / ferme and durablee as the sonne whiche alwaye renneth and is neuer wery. Thenne there is no prowesse ne strengthe but in vertues.

Of veray seygnorye whiche gyueth grace & vertues .lxx

[Page]THus is there none veray seygnory / but in vertues. A grete lorde is he that knoweth all the worlde. Suche a lorde gyueth too a man suche vertues and grace. For he setteth a man in his ryght estate / in whiche he was fyrst sette in and made. The man was made in suche honour and in suche seygnorye / that he was lorde ouer all creatures that were vnder heuen / to whome all thynges obeyed / and to whome no thynge myght noye ne greue / and this is the ryght estate to the man and to his seygnorye / but he lost this seygnorye by synne. And myght not recouer it ageyne but by vertu. But vertue setteth a man on hygh and setteth y ^e worlde vnder feet and maketh hym too conuerse in heuen / vertue maketh a man by good ryght gretter lorde of y ^e worlde / than the kynge is of his reame. For of y ^e goodes of the worlde he hath as moche as his herte desyreth / he hath his vsage and his sustenaunce / and as moche as he may haue for suffysaunce / and more suffysantlye than the kynge hath in his reame. For all that the good hath and the euyll / al is his. Therfore of all he doth his prouffyte and preyseth god and thanketh and loueth hym the more & doubteth and serueth. And in this he seeth & knoweth that euery creature is made for to serue hym. Also there is another seygnorye moche grete / withoute whome there is none by ryght lorde for he is emperour and lorde of hym self / that is of his body and or his herte / whiche he Iustyceth theym in good pees and dooth his wylle. For his herte is so ioyned to the wyll of god / so that of all that / that god dooth he thanketh hym / and it playseth hym well. And this is the seygnorye that vertue gyueth too hym that hath it. Of this speketh Seneke and sayth as grete honour gyueth god to the / whan thou arte lorde and emperour [Page] of thy self and more whan a kynge / ha lorde god how many kynges emperours & other grete lordes haue ben in the worlde and also barons / that haue citees / castellys / & royames that haue not this seygnorye. For they be not lordes of theyr hertes. By cause that it tormenteth ofte / by wrath or by maletalente / or by couetyse / or by desyre that they may not accomplysshe.

¶Here is spoken of veray fraunchyse Ca. .xxi.

AFter this I saye there is none that hath veray fraunchyse / yf he haue not grace & verue. Then yf thou wylte knowe what is veray fraūchyse of a man & of a woman by ryght. Thou oughtest to vnderstonde that a man hath .iii. maner of fraunchyses. One of nature / another of grace / and the thyrde of glorye. The fyrst is free wyll by whiche a man may chese & do frely good or euyll. This fraunchyse holdeth euery man of god so frely that no man may do it wronge / ne all the deuylles of helle may not enforce a man ayenste his wyll to do a synne without his accorde and consentemente. For yf a man dyd euyll ayenst his wyll / he sholde haue therof no synne / for as moche as he in no wyse myght eschewe it / lyke as sayth saynt austyn. This fredom and fraūchyse hath euery man. But this fredō is not in chyldren / ne in wood men / ne in fooles / by cause they haue not y ^e vsage of reason by whiche they can chese the good from y ^e euyll A man putteth awaye from hym this fraunchyse in grete partye whā he synneth deedly. For he selleth hymself vnto the deuyll for the delyte of his synne. And yeldeth hym self vnto hym and bycometh his seruaunt by synne so that he may not caste hym self out / ne put hym fro his [Page] wyll / for he hath deserued the deth of helle / yf the grace of god helpe hym not. The seconde fraunchyse is suche that y ^e wyse man hath in this worlde / whome god hath fraunchysed by grace and by vertues from the seruyce of the deuyll / and fro synne / that they bee not bonde to golde ne to syluer / ne to temporall godes of this worlde ne to theyr bodyes whiche is caroyn / ne to godes of fortune / whiche the deth may soone take awaye / but they haue theyr hertes lyft vp and gyuen to god / so that they preyse noo thynge the goodes of the worlde / ne the honours / ne the vanytes / ne kynge / ne duke / ne meschaunce ne pouerte / ne shame / ne deth. For they ben now deed to the worlde / and haue the herte soo deceuered & taken awaye fro the loue of y ^e worlde / that they desyre the deth lyke as the werkman his payment of his Iourney or dayes labour / and the labourer his hyre / and also lyke as they that ben in the torment and in the fortune of y ^e see / desyre to come to port salue. And lyke as the prysonner desyreth good delyueraunce / and as the pylgrym desyreth to come ageyne in to his contreye. And yf they be parfytelye free in this worlde lyke as a creature may be / thenne fere they ne doubte they no thynge but god / & ben in gret pees of herte. For they haue then theyr herte in god and ben in heuen by desyre. And this fraunchyse cometh of grace and of vertue. But yet all this fraunchyse nys but seruytude vnto the regarde of the thyrde fraunchyse that they haue that been in glorye. They be verayly free. For they be verayly delyuerd fro all perylles and fro all tormentes / fro fere of deth and of deth / fro the grynnes and empesshements of the worlde fro myserye / fro pouerte / and fro all payne of herte & of body w ^tout retornynge / of whiche thynge there is none fre [Page] in this worlde / how parfyte that he be.

¶Of veray noblesse Ca. .lxxii.

THey that shall haue the seconde fraunchyse of whiche I haue spoken shal come to grete noblesse. The veray noblesse cometh of gentyll herte. Certeyne none herte is gentyll but yf he loue god. There is no noblesse but to serue and loue god and to kepe hym fro all synnes and from the seruage of the deuyll. Ne there is no vylanye but to angre god by synne. Ther is no man by ryght gentyl / ne noble of the gentylnesse of his body. For as touchynge y ^e body we ben all sonnes of one moder. That is of the erthe and of sylthe of whiche we al haue taken flesshe and blood. Of this parte there is none gentyll ne free. But our swete fader Ihesu Cryst whiche is kynge of heuen that fourmed the body of the erthe and created y ^e soule to his ymage and semblaunce / and all in lyke wyse as it is of the carnall fader / y ^t is moche glad and ioyous whan his sone resembleth hym Ryght so is it of our fader Ihesu Cryst. For by y ^e holy scrypture / and by his messagers he techeth vs / that we sholde payne our self to resemble hym. And therfore he sent to vs his blessed sone Ihesu Cryst in to therthe for to brynge & gyue to vs the veray exemplayre / by whiche we may be reformed to his ymage and semblaunce lyke as they that dwelle in the hye cytee of heuen. That been the aungellys and y ^e sayntes of heuen / where eueryche is of soo moche more hye and more noble. As more proprely he bereth this fayre ymage & therfore y ^e holy men in this worlde payne hem self to knowe god / and to loue hym with all theyr herte / and [Page] purge theym clense and kepe them from all synnes. For of soo moche as the herte of a creature is more pure and more clene without synne / of so moche he seeth more clerely & more euydently the precious face of Ihesu cryst / and of so moche he loueth more ardauntly / of soo moche he resembleth more proprelye. And by that he hath the more gretter glorye. And this is the veray noblesse that god hath gyuen vs. ¶And therfore sayth ryght well Saynt Iohan the appostle and euangelyst / that then̄e we shall be y ^e sonnes of god / and we shall resemble hym proprely / whan we shall see hym euydently lyke as he is This shall be in his glorye / whan we shall be in heuen. For no man seeth so dyscouerd ne so clerely the beaute of god / lyke as sayth saynt poule. But thenne we shall see hym face to face proprely and clerely whan we shal be in glorye in his Ioyous companye ¶The veray noblesse of a man thenne begynneth by grace and by vertues / & that is parfyght glorye. This noblesse maketh the holy ghoost in the hertes that he purgeth and enlumyneth in trouthe and in parfyte charyte. These ben the grettest goodes that god hath doone to aungellys lyke as saynt Denys sayth by whiche they resēble theyr maker. Thus werketh y ^e holy ghoost by grace and by vertue in the hertes of good men / by whiche they be reformed to thymage and too the semblaunce of theyr maker Ihesu Cryst as moche as it may be in this mortall lyf. For they reyse theym self soo in god / and enbrace theym self so with the loue of god. And all theyr entendement / al theyr entencyon / theyr wyll / theyr memorye is all conuerted to god And this loue and this enbracement and desyre whiche encreaceth Ioyneth and vnyeth so y ^e herte to god / that they may noo thynge wyll / but that / that god wyll For [Page] there is not bytwene theym and god but one selfe wyll. And thenne he hath the ymage & the semblaunce of god as moche as may be had in this worlde. And this is the moost grete noblesse & the moost hye gentylnes to whiche one may atteyne or mounte. Ha good god how ferre from this noblesse and fro this hyenes ben they that make them so noble and so quaynte. Of this poore noblesse that they haue of theyr moder the erthe whiche bereth & nouryssheth the hogges as well as she dooth the Emperoures and the kynges. And they auaunt them of theyr gentylnes / bycause they wene they be of more gentyl fylthe than the other. And of this kynred and parage conne they ryght well recounte and tell. But that other syde & that other nobles they beholde nothynge at all / of which cometh veray noblesse and the gentyl parage. They sholde beholde and take hede to theyr veray exemplayre Iesu cryste / whiche more loued and honoured his moder / than dyde ony other man. And neuerthelesse whan one sayd to Ihesu cryste. Syr your moder and your cosyns stondeth without to seche you / he answered to them and sayd. And who is my moder / and who is my fader and cosyns / who some euer do the wyll of my fader that is in heuen / he is my broder / he is my fader / my syster / & my moder. For this is the noble syde and the gentyl kynred by whiche cometh and groweth to the herte veray glory and of that other groweth and spryngeth vayne nobles and pryde.

¶How charyte is the gretest of vertues. Ca. lxiii.

[Page]NOw I haue suffysauntly shewed to y ^e that there ben no goodes honourable by ryght but vertues and charyte. This is the fayre loue of god. For there is none other good prouffytable without this vertue of charyte. This wytnesseth to vs saynt Poule that sayth thus. Yf I haue as moche scyence so y ^t I knewe all clergye and all langages / and spake as well as men or aungellys / and knewe al the scryptures and the counseylles of god / and yf I delyuered my body to martyrdome / and gaf all that I had to poore people / and yf I dyd by myracles that the mountaynes lepen from one place to another / yf I had not y ^e vertue of charyte / al this sholde not auaylle me. ¶Now beholde thenne and take hede that saynt Poule whome we ought to byleue / hath here named the grettest thynges and good that one may do / and y ^e moost auaylle and prouffyten. That ben penaūce of the body / to suffre martyrdome to ayde the poore people / to conuert synners / and to haue scyence of langages and thappostles sayth all these thynges auayllen not w ^t oute charyte / and yf suche and so grete godes auayllen not / how shold lasse good auayle. That same mayst thou knowe by reason. Thynke on this prouerbe whiche is comunely sayd. As moche is a man worthe as his londe is of value. This is as trewe as the pater noster / who well vnderstandeth / how the man is of no value / or somme thynge or more or lasse. And this is no doubte but it be that he haue loue and charyte of god / and who that hath moost is moost worthe / and who that hath lasse is lasse worthe / and who that hath nougth is nought worthe. For how well that a man hath temporall godes / lyke as is golde or syluer or other rychesses / or of spyrituel goodes or naturall goodes / lyke as is arte / subtyll engyne [Page] / scyence / clergy / strength / prowes or other goodes How shall I saye y ^t they prouffyte / for they ben y ^e moost parte more cruelly dāpned / bycause they vse not aryght the goodes that god hath lent to them for to multyplye and for to wynne than ben they that nothynge knowe. ¶Also yf he do bodyly werkes / as done the labourers / the mynstrelles and other werke men. Or yf he do spyrytuall werkes as to fast / wake / clothe the poore / were heyre / yf this be without charyte al this auayleth nothynge For he shall neuer haue therof meryte. But he that hath vertue and parfyte charyte / of all that that god sendeth hym in this worlde he dothe his prouffyte. And with all conquereth grace and glory. ¶Charyte is good and sure marchaundyse. For ouer all it wynneth and neuer leseth. She hyeth all the good wares / and maketh all hers and alway she hath her peny agayne. This is the loue of the herte whiche is the peny / with whiche she byeth all y ^e godes of the worlde / and it remayneth alwaye in the almerye / loue of charyte hath in all places his sales. Charyte wynneth in all quarelles / and hath vyctory in all batayles. She dooth so moche that it is as moche worth to her to gyue a peny / as to another an hondred pounde. And also charyte dooth so moche that it auayleth one as moche to faste one day / as another all the lente / & to say one pater noster / as another to say a psaulter. And this is for none other reason / but by cause that as moche is a man worthe as his londe is of value / and soo moche ben worthe his werkes / for so moche as a man hath veray loue in god / so moche he wynneth more euery daye. The loue the whiche a man hath to god is the poyse & weyght of saynt Myghell. For none other thynge may not weye whan one taketh euery daye his wages / but the loue & [Page] charyte. And therfore I say that there is none good profytable / proprely to speke by ryght / but fayre loue and charyte.

Of two maners of delectable goodes. Ca. lxxiiii.

IN lyke wyse as god made man of body and soule. Ryght so hath he gyuen two maners of delectable godes for to drawe his herte to hym / and in whome is all the veray delyte. ¶The some goodes cometh withoutforth / & by the .v. wyttes or the body / by seynge / by herynge / by smellynge / by tastynge and by touchynge. These .v. wyttes ben also as fyue conduytes / by whiche the goodes delectable of the worlde entreth in to the herte for to delyte hym and for to lycke and drawe to the veray delyces whiche ben in god to serue / to loue and to honoure hym / for all the delyte of this worlde that y ^e fyue wyttes haue / ben not but a droppe of dewe to the regarde of the fountayne that is Ihesu cryste. But of the grete see of these goodes / descendeth the droppe of dewe / whan one seeth it a ferre resemble to a precyous stone. But whan one weneth to take it it falleth to groūde and becometh nought. Thus is it of the delytes of y ^e fyue wyttes bodely / whan one thȳketh or fygureth or wyssheth / or whan one desyreth them / it appereth moche precyous. But whan a man hath & holdeth them / anone they be lost / & become truffes and dremes. Thynke on the delyte of y ^e last yere / and of thy dreme to nyght / thou shalte se y ^t all is one / anone they passe & anone they come agayne / & in no maner may they fulfyll the herte of a man. And yf in a droppe be as moche swetenes / y ^t it is the swetenesse of all y ^e foūtayne. Then [Page] is that a delectable good. And therfore the wyse & holy men in all that they sawe in this worlde / & sauoured of the delectable goodes of the worlde preyseden god / and moost desyred the loue of hym / and the more that they sawe the droppes swete / the more they desyred to come to the foūtayne celestyal. And therfore it is wel knowen that the more that one forgeteth the droppe / the more he loueth the fountayne / & the reuerse. The more that one loueth the droppe the more he hateth the fountayne and forgeteth it. And the more that the swetenesse of y ^e worlde pleaseth to a creature whiche he so moche desyreth / y ^e lasse hathe he of the swetenesse of god. Therfore the gode men take the lasse of the swetenesse of the worlde as moche as they may and wyll not vse the flesshly delytes ne the deduytes that comen by the fyue wyttes bodyly A good lorde god how moche ben they fooles / and more than beestes / that knowe well that the body of a man is the moost foule thynge that may be / & that the soule of a man is the moost noble thynge / the moost precyous and y ^e moost noble creature that may be. Therfore they sholde not wene that the goodes that come of the body be more delectable and swete / than they of the spyryte / whiche ben veray good / pure / and perdurable / and may fulfyl the herte and replenysshe it. Suche godes gyueth god to a man in this worlde / whā he gyueth to hym pease of herte and vyctorye ayenst his synnes and ayenst thenemyes of helle. And gyueth to hym glorye of conscyence and apeasyble herte / whan he replenyssheth y ^e herte with loue & spyrytuell Ioye. Of suche Ioye ne of suche delyte / no semblaunce ne no comparyson may be foūden in y ^e ioyes of y ^e worlde ne ben not but drops to y ^e regarde of y ^e foūtayne of swetenesse that is Ihesu Cryst. This [Page] is the fountayne of swetenes of whiche our lorde speketh in the gospell / who that shall drynke of the water that I shall gyue hym he shall become a lyuynge foūtayne. whiche shall make hym lepe in to the lyfe pardurable. This is the fountayne of Ioye / of swetenes / and of charyte / y ^e whiche may fylle and replynysshe the herte. And none other thynge what someuer it be / may not fyll it. ¶Of this fountayne hath tasted Dauyd the prophete whiche sayth in his psaulter. O lorde god how moche is the multytude of thy grece swetenes / whiche thou kepest to thy seruauntes and departest to thy frendes. And certayne who had well tasted and sauoured this swetenes y ^t god hath gyuen to his frendes / he sholde dyspyse all the delyces and all the Ioyes of this worlde / and sholde chese & retayne the spyrytuall Ioye. And sholde do lyke as they that bulte the meele and deceuereth the floure fro y ^e bren and grous / and as they that make oyle / that take the clere pure fatte / and leue the grosse matere. For Ioye of the herte that cometh of god to loue / to serue / and honoure hym whiche is veray Ioye parfyte / lyke as sayth the prouerbe. That none hath parfyte Ioye yf it come not of loue. And therfore this Ioye is called oyle in holy scrypture / lyke as our lorde sayth by the prophete. I shall gyue sayth he oyle of Ioye for wepynge. This is Ioye of herte pure and veray for wepynge of penaunce. Of this oyle ben enoynted they that god hath made kynges and lordes of the worlde and of them selfe. And then̄e is a man parfyte crysten whan that he is enoynted with holy cresme. For of crysme is sayd cryste / and of Cryst is sayd crysten / that is of Ihesu cryste. And who that is enoynted of suche oyntemente / the whiche is of Ioye and loue of god / he lyueth in god / and god in hym. Lyke as the holy [Page] appostle sayth. And this is thenne the lyf of a crysten / y ^t is to speke ryght / the lyf of a man / this is a good lyf and blyssednes that crysten men ought to seche and desyre for to gete the lyf perdurable / ye knowe moche wel that he is not in lyf / but in langoure / that alwaye lyueth in payne / in thought and in anguysshe. This is no thynge but now wepe / and anone laughe. Now is at ease / now is he at mysease / now is he in angre / now is he in pease / now in Ioye / now in sorowe. Thenne who that wyll lede a good lyf / and lyue Iustly without synne / seche he that he haue the veray good / thenne he shal haue lyf honourable / delectable and prouffytable. And thenne he shal lyue as a man resonable. That is to saye holyly / ordynatly / wysely Ioyously & meryly. Meryly without angre / wysely without erroure / and. Ioyously without sorowe / and this lyf hath one by grace and by vertue / and none otherwyse.

¶Here after is spoken of vertues in especyal. Ca. lxxv.

NOw I haue shewyd to the generally here tofore the dygnyte and y ^e valure of the vertue of charyte / and wherfore one ought to gete it. For grete prouffyt cometh for to haue it / as Ioye / honoure / and glorye perdurable. But by cause men knowe not the thynge so wel in generall as they do in specyall Therfore is myn entencyon to speke of vertues in especyall / in suche manere y ^t eueryche that wyll studye in this boke may ordeyne his lyf by vertue and by good werkes. For otherwyse lytell sholde auaylle to knowe the good yf he do it not. For lyke as sayth saynt Iames the appostle / who y ^e knoweth y ^e good & doth it not / he synneth & mysdoth / he is a fooll [Page] That knoweth the ryght way / and ernestly go out of it The holy scrypture sayth thus. The wyse man or wyse woman hath a fayre gardyn full of verdure and fayre trees / and of good fruytes / wherof god sayth in the boke of loue to the holy soule. My syster / my frende thou arte a gardyn enclosed of two closures. That is of the grace of god and of aungelles. This gardyn planted the grete gardyner. That is god the fader whan that he admolysshed and made softe the herte of the creature humayne / and made it swete and treatable lyke waxe chaufed And as good erthe well arayed and cultyued / and worthy that good ympes sholde be therin plāted. These ympes ben the vertues whiche the holy goost bydeweth w ^t his grace. The blyssed sone of god / whiche is the veraye sonne / by the vertue of his clerenes maketh them to growe on hye / and prouffyte. These thre thynges be necessarye to all thynges that growe in erthe / that is to wete / erthe conuenable / humoure nourysshable / and heet reasonable / without these thre thȳges spyrytually may not y ^e ympes of vertues growe ne brynge forth fruyte. These thre thynges maketh the grace of the holy ghoost in y ^e herte of the persone / & maketh to wexe grene / to flourysshe & to fructyfye / & it maketh hym as a gardyn moche delectable full of good and precyous trees. But in lyke wyse as god planted in paradys terrester plente of good trees and of fruyte. And in the myddle he planted a tree whiche was called the tree of lyfe. By cause that his fruyte had strengthe and vertue to kepe lyfe to theym that sholde ete of it without deyenge / and without euer to haue ony maladye or sykenesses. Ryght so dooth he spyrytually in the herte of a persone. The grete gardyner / y ^e whiche is god the fader. For he planted the trees of vertues. [Page] And in the myddle he sette the tree of lyf. That is Ihesu cryst / whiche sayth in the gospell / who that eteth my flesshe and drynketh my blood hathe lyf perdurable This tree enuerdureth & embelyssheth by his vertu all y ^e whiche is in paradys. By y ^e vertu of this tree growen and flourysshen & fructefyeth all y ^e other trees. In this tree is all good / as moche as there is. This tree is to be preysed and to be loued for many thynges. For the rote / for the fruyt / for the stocke for the floure / for the odour for the leef / and for his fayre shadowe. The rote of this tree is the ryght grete loue and the oultrageous charyte of god y ^e fader / of whiche he loued vs so moche / that for to bye ageyne his euyll seruaunte / he gaf his ryght blessed sone and delyuerd hym to deth and to tormente. Of this rote speketh y ^e prophete & sayth thus. That a rodde shall yssue of the rote of Iesse. This worde is as moche to saye as embracer of loue. The stocke of this precyous tree / is the precyous flesshe of Ihesu Cryst. The herte of this tree / that was the holy soule in whiche was the precyous marghe of the sapyence of god. The barke of the tree was the fayr conuersacion without forth. The droppynges of this tree and the body / weren thre precyous thynges and of ryght grete vertu / whiche yssued and dropped out of the preyous membres of Ihesu cryst that were y ^e water / the teres y ^e swete and the blode. The leuys of this tree weren the precyous and holy wordes of Ihesu Cryst whiche heleden all maladyes. The floures were y ^e holy thoughtes of Ihesu Cryste whiche were fayre / honest and berynge fruyt. The fruyt weren y ^e twelue apostles / whiche fled all the worlde and nourysshed it with theyr holy doctryne / by theyr examples / by theyr good werkys / and with theyr benefaytes. The [Page] braunche of this tree in one sens / ben all the chosen that euer were / and that ben / and that euer shall ben. For lyke as our sauyour Ihesu Cryste sayd to his appostles. I am sayd he the vygne / and ye ben y ^e braunches ¶In another sens / his braunches were his fayre vertues / & his gloryouse exemples / whiche he shewed by werke / & taught theym with his mouth. These were the parfyte vertues and full of veray beneuerte and blyssednesse / whiche Ihesu Cryst shewed to his pryue frendes to the xii. appostes / whome he ledde in to the moūtayne / and there he satte as sayth the gospell / & his dyscyples were aboute hym. And thenne the debonayr. Ihesus opened his mouth and sayd Blessed be the poore of spyryte / for the reame of heuen is theyres. Blessed be the debonayr for they shall be lordes of the erthe. Blessed be they that wepen. For they shall be comforted. Blessed be they that haue hongre and thurst for Iustyce / for they shall be ful fedde. Blessed be y ^e mercyfull / for they shall fynde mercy Blessed be they y ^t be clene of herte / for they shall see god Blessed be the peasyble / for they shal be called the sones of god. ¶These ben the seuen braunches of lyf of y ^e blessed sone of god Ihesu Cryste. In y ^e shadowe of this tree ought the synne / & good herte to shadowe hym / & ought to se and beholde these fayre braunches / whiche bere the fruyte of lyf perdurable In these braunches and in these seuen wordes is enclosed all hyenesse / all perfection of grace / of vertu and of blessednesse / as moche as may be had in this worlde / & to haue and atteyne in that other. For these be seuen rules of holy lyf whiche Ihesu Cryst taughte to his chyldern. This is the veray phylosophye that the maystre of angellys enseygned vnto his dyscyples. ¶In these wordes is enclosed all the somme of y ^e [Page] veray perfeccyon of the newe lawe of loue and of swetenes. And it is well sayd newe.. For it may well waxe olde / lyke as dyde tholde lawe to the Iewes. And bycause that the soule was waxen olde by synne / it is made youge agayn and becomen newe by these wordes aforesayd It is veray newe and dysguysed fro the other lawes / lawe is sayd bycause it is bounden. But the other byndeth and this vnbyndeth The other lawe chargeth / and this lawe dyschargeth. The other lawes menaceth and thre teneth. This lawe promyseth. In other lawes is plee / in this newe lawe is peas. In other lawes is drede / in this newe lawe is loue. The other lawes haue maledyccyon / and cursynge / this newe lawe hath benedyccyon & blyssynge. ¶Thenne is this newe lawe all full of beneurte and blyssednes. And therfore ben blyssed all they that kepe it and accomplysshe it. This sayth Salamon. For all they that kepe it well wynneth the tree of lyfe pardurable. Then these .vii. wordes abouesayd whiche god sayd ben called blyssynges. For they make a man to be blyssed as moche as he may be in this present lyfe / and yet more blyssed in that other. Now hast thou herde what the tree of lyfe is / whiche is in the myddle of paradyce y ^e whiche god planted in y ^e holy soule. In the shadowe of this tree groweth and prouffyteth the fruyte. The tree of vertues whiche god the fader the whiche is the grete gardyner planted and sette in this gardyn / and dyde bedewe it with the fountayne of grace / the whiche maketh it for to wexe grene / growe and to prouffyte / and holdeth it in vertue and in lyfe. This foresayd fountayne is departed in to seuen ryuers. These ben the seuen gyftes of the holy ghoost / the whiche arouseth and bewat [...]eth all the gardyn. Now beholde the ryght grete curteysye of our [Page] lorde / y ^e whiche came in to this worlde for to seche & saue that whiche was loste / by cause that he knewe well our pouerte and our feblenesse / by whiche we may falle in to synne But by our self we may not releue vs ne yssue out of synne ne gete vertue / ne do none other good / but yf it be by the grace of god / or that it come of his yefte / & therfore he cesseth not to excyte vs that we praye & requyre hym these yeftes. And promyseth moche to vs / that yf we requyre & demaunde hym ony thynge that is good for vs / and that it be ryghtfull we shall haue it. And yet y ^e debonayre Ihesus doth vnto vs more of his curtosye For he is our aduocate that formeth for vs our requeste and our petycyon. For we haue not the wytte yf he formed it not to vs. ¶The petycion / the requeste or oryson that y ^e swete Ihesus enformed and taughte vs with his blyssed mouth / is moche fayre / moche good / & but shorte by cause we sholde reteyne it well. That is y ^e pater noster / wherin ben .vii. petycyons and requestys / by y ^e whiche we requyre our good fader Ihesu Cryst / that he gyue vs the .vii. yeftes of the holy ghoost / that he delyuer vs fro the .vii. deedly synnes / & that he take them awaye fro our hertes. And in stede of the sayd synnes / that he by his grace wyll plante there and nourysshe y ^e .vii. vertues / whiche brynge vs to the .vii. blessynges of perfeccion and of holy lyfe / by whiche we may haue the promysses that the debonayre Ihesu made & promysed to his chosen people in the seuen wordes aforesayd. ¶Thenne our entencyon is w ^t the ayde and grace of y ^e holy ghoost to speke fyrst of the seuen petycions of the holy ghoost whiche ben conteyned in the holy pater noster. ¶After I purpose to saye of the yeftes of the holy ghoost. After of the seuen vertues / ageynst the seuen deedly synnes. [Page] ¶The .vii. petycyons and requestes ben lyke as .vii. fayre maydens that neuer cease to drawe the lyuȳge waters out of seuen ryuers for to water and arouse these seuen trees that bere the fruyte of lyfe pardurable.

¶Of seuen petycyons and requestes that be conteyned in the Pater noster. Ca. lxxvi.

Our fader that art in heuē sanctified be thy name thy kingdom come to vs / thy wyl be done in erth as in heuen / our dayly brede gyue vs to day & forgyue vs our dett as we forgyue our detts. & lede vs not in to tēptacōn but delyuer vs frō euyl. amē

AS a lytell chylde is sette to scole / at the begȳ nynge he lerneth his (Pater noster). Who y ^e wyll lerne of this Clergye and knowe it / he must be lytell and humble as is a chylde. For our good mayster Ihesu cryst techeth his scolers this clergye whiche is the moost prouffytable / and moost fayre that is. What man or woman that this dotryne well knoweth / vnderstandeth & well retayneth it. [Page] For suche there be that wene well for to vnderstonde it / that no thynge knowe therof / by y ^e barke or rynde w ^tout forth That is the lettre whiche is good. But lytell is it worthe to the regarde of the marghe / of the godnes and of the grete substaunce whiche withinforth is soo swete. It is moche shorte in wordes & moche lōge in substaūce lyght to saye & subtyll for to vnderstonde. This prayer and oryson passeth & surmounteth all other in thre thynges. That is to wytte. In shortnesse. In dygnyte / and in prouffytablenesse ¶The dygnyte is in that / that the ryght blessed sonne of god made it / too god the fader in shorte wordes. God the holy ghoost touchynge his demaunde / he wyll that it be shorte in wordes / by cause y ^t none excuse hym to lerne it and to conne it. And also by cause that none sholde be greued to say it wyllyngly and ofte. And for to shewe that god y ^e fader hereth vs ryght soone / and graunteth it gladly whan we praye hym w ^t good herte / so that it be not of longe ryotte ne of wordes polysshed ne rymed. ¶For swete saynt Gregory sayth Verayly for to werke is not to saye fayre and glosynge wordes with the mouthe / but too caste oute wepynges and depe syghes from the herte. ¶The valure and the prouffyte of this oryson or prayer is so grete / that it compryseth and encloseth in wordes moche shorte / all that whiche may be desyred of herte / and prayed and demaū ded of mouthe. That is to be delyuerd of al euylles / and replenysshed with all goodes ¶Thus begynneth the holy pater noster. Fader our that arte in heuen. ¶Beholde now how that our blyssed aduocate / & our ryght good and blyssed mayster and souerayne our redēptour and sauyour Ihesu cryste / the whiche is the sapyence & wysdom of god y ^e fader omnypotent / & that knoweth al [Page] the vsages and al the lawes of his courte / techeth vs for to plete well / and to speke wysely / subtylly / and shortely But certaynly yf the fyrst worde that thou sayst. Fader our that arte in heuen / yf that it be well vnderstanden & well pursued he shall gyue to the all thy request and all thy demaunde. ¶For saynt Bernarde sayth that y ^e orayson that begynneth by the ryght name of god the fader / gyueth to vs hope to Impetre and gete all our prayers and requestes. This swete worde (fader) whiche maketh swete all the remanaunt / sheweth to the that / whiche y ^u oughtest to beleue and somoneth the to that / whiche y ^u oughtest to doo. And these two thynges saueth the man whan he beleueth well and aryght. And whan he dooth after that he ought to do / whan thou callest hym (fader) thou knowest that he is lorde of the house / that is of heuen and of erthe / and capytayne and begynnynge. And fountayne of whome all creatures and al godes cometh This knowlegest thou in that / his puyssaunce & myght. ¶After I say by cause that he is a fader / he is ordeyner gouerner / and purueyer of his meyny / and specyally of his chyldren / that is of the men of whome hymself hath created / made and fourmed to his semblaunce / & in this thou knowlegest his sapyence / yet also syth that he is fader by nature & by ryght / he loueth that whiche he hath made. Lyke as sayth the boke of sapyence. And he is debonayre and loueth and nouryssheth his chyldren / and dooth theyr prouffyte better than they can deuyse. And he beteth and chastyseth them whan they mysdone or offende / for theyr prouffyte and welthe as a good fader / And gladly he receyueth and taketh theym vnto mercy and to pardon / whan they haue trespaced or offended / and retorne to hym by grete repentaunce. And by this [Page] we knowe his boūte and his grete debonayrte. ¶Now I haue shewed to y ^e thenne this worde / whan y ^u sayst / Fader) his puyssaunce / his sapyence / his bounte / and his debonayrte. On that other parte he remembreth thy selfe / thy noblesse / thy beaute / and thy rychesse. ¶Of more grete noblesse ne mayst thou not be sone. Ne vnto so grete a kynge. Ne vnto so myghty and puyssaunt an Emperoure as is god. For more greter ryches mayst thou not haue / than to be heyre of all that he hath / More grete beaute mayst thou not haue than to resemble hym by right The whiche beaute is so grete that it passeth the beaute of man and of aungelles. Thenne this worde (fader) remembreth the that thou arte his sone / bycause that thou paynest thy selfe to resemble hym / as a good sone ought to resemble his fader and to ensue thy good fader / in all good vertues and in all good werkes. That is to saye y ^t thou be wyse / and noble / vygorous / stronge / and puyssaunt to do well / to kepe the from all synnes / and strongely resyst ayenst the temptacyons of the fende. And y ^t thou be wyse / and aduysed / large / curteyse / swete / & debonayre / clene without velony / and without synne / lyke as is thy fader our lorde Ihesu cryste. And that thou hate synne and fylth and all euyll / as dooth thy good fader Ihesu cryste / so that thou forsake hym not. This worde thenne (fader) remembreth the all the tymes that thou sayest it / that yf thou be his good & true sone thou oughtest to resemble hym by nature / by commaundement & by ryght. For thou owest to hym loue / honoure / reuerence and drede / seruyce / and obedience. Now thynke than whan thou sayest thy pater noster / that thou be vnto hȳ a good sone and true yf thou wylte that he be vnto the a good fader swete and debonayre / It is sayd to a knyght [Page] thynke whos sone thou arte / for to gyue to hym the greter courage / whan he entreth in to the tournoyenge / here seest thou how this fyrst worde whan thou sayest fader / how swete it is / and how it admonesteth the / that thou be valyaunte and noble and techeth the what thou sholdest be.

¶Wherfore thou sayst fader oure / and not fader myn. Ca. lxxvii.

NOw demaunde I of y ^e wherfore that thou sayest fader oure / and thou sayest not fader myn. ¶And vnto whome thou accompaniest the / whan thou sayest gyue to vs & not gyue to me. None ought to saye fader our / but he that is his sone by nature withoute hegynnynge and withoute endynge. That is the blessed sone of god Ihesu Cryst. But we ben not his sones by nature / but in as moche as we be made to his ymage and to his semblaunce. So ben the sarasyns and the Iewes / we ben his sones by grace and by adopcyon. Adopcyon is a worde of lawe For the lawe of the Emperours whan an hye man hath no chyldren / he may chese the sone of a poore man yf he wyl / and make of hym his sone and his hayre yf he wyll by adopcyon. This is by aduoerye. And by y ^t he shall be his herytyer and his heyre and haue his herytage ¶This grace hath gyuen to vs the sone of god the fader withoute our deserte / lyke as saynt Poule sayth / whan he made vs come to baptesme / where as we were poore and naked / and all sones of wrathe and of helle.

¶Thenne whan we saye fader our / and we saye gyue to vs / we accompany with vs all our bretherin by adopcyon [Page] / the whiche ben sones and chyldren of our moder y ^e holy chyrche / the fayth that they receyued in baptysme. ¶Now we shewe thenne by this worde (ours) the larges and y ^e curteysye of god our fader / whiche gyueth more gladly ynough than lytell to many than to one / wherof saynt Gregory sayth / that the prayer that is comyn is moche worthe and prouffytable. In lyke wyse as the cā del is better employed and is more prouffytable that serueth and lyghteth many men / than that whiche serueth & lyghteth but one man alone. This worde (fader our) admonesteth vs to yelde thankynges with al our hertes of this grace whiche god hath done to vs / by whiche we ben his sones and his heyres / and that moche ardauntly we ought to loue our broder and fader Ihesu cryst whiche hath accompanyed vs with hym to this grace. This worde (our) admonesteth that we kepe in our hertes the holy ghoost whiche is our wytnesse of this adopcyon. ✿ ¶And lyke as it were a gage or wedde. This sayth the appostle saynt Poule. By whome we be sure / y ^t we shall haue the herytage of our fader our lorde Ihesu cryst / y ^t is the glory of our fader of heuen. This worde fader our techeth vs and sayth that we ben al brethren / bothe grete and small / poore and ryche / hygh and lowe / of one fader and of one moder. That is of god and of holy chyrch And that no man ought for to dyspyse / ne myspryse an an other / but to loue hym as his owne broder / and that one ought to ayde and helpe an other / lyke as the membres do of one selfe body. And also we ought to pray the one for that other lyke as sayd the blyssed appostle swete saynt Iames. And in this our prouffyte is moche grete / For whan that thou sayest thy prayers in comyn / thou hast parte in all y ^e comynalte of our moder holy chyrche. [Page] ¶And for one Pater noster that thou sayest / thou wynnest more than an hondred thousand. This worde (our) techeth vs to hate thre thynges in especyall. Pryde. Hate / and Auaryce. Pryde putteth a man oute of companye / whā he wyll be aboue al other people. Hate putteth hym oute of company. For whan he hateth and warreth one / he warreth all the other. Auaryce putteth hym out of companye. For he wyll not hym self / ne that his thynges comyne with other. And therfore suche people haue no parte ne cōpanye in y ^e holy pater noster. This worde our / sheweth that god is oures / yf it be not in our deffaulte / yf we wyll. The fader the sone and y ^e holy ghoost That is yf we kepe his commaundementes lyke as the gospell sayth.

¶Why we saye / qui es in celis Ca. lxxviii.

AS that I saye / qui es in celis / y ^t is to saye / whiche art in heuen. I saye two thynges / lyke as I shall saye The kynge is at parys. I saye two thynges / that he is a kynge and that he is at parys. Ryght so whā I saye that he is in heuen. I saye that he is / and that he is in heuen ¶It is founden in holy scrypture in two bokes of the lawe that god appyered to Moyses the prophete in a moūtayne & sayd to hym. Go thou in to Egipte & saye to kynge Pharao on my behalue that he delyuer my people the chyldren of Israhell from the seruage wherin he holdeth theym. Syr sayd Moyses yf it be demaunded of me how ye bee named what shall I saye. I am that I am / sayd god. Thus shall thou saye to the chylderen of Israhell. He y ^t is sendeth me to you. Now sayen the holy and good clerkys / that amonge all y ^e hye [Page] names of our lordes this name is y ^e fyrst and moost propre. And that moost aryght techeth vs what god is. For all his other names / eyther they speke of his bounte / or of his excellence / or of his sapyence / or of his puyssaunce / or that he is suche or suche. That is the ryght good / the ryght wyse / the ryght fayre / the ryght puyssaunt / & many other wordes as ben sayd of hym to his loenge & praysynge / and the whiche say nothynge of the beynge of god But we that ben grosse and rude to speke of so hye a thȳ ge / speke of god / lyke as one speketh and deuyseth of a man of whome he knoweth not the name. Thus as it is sayd / he is a kynge / he is a duke / he is an erle / he is so grete / he is so fayre / he is so ryche / he is so large. And many of suche propryetees and accydents. How and by what maner one may knowe what he is / & what maner man But he sayth not his propre name a ryght. ¶But thus as we speke of god / we fynde many fayre and swete wordes. The whiche sheweth vnto vs some thynge of hym / But there ne is no worde so propre / as this same worde here folowynge. (qui est.) whiche soo proprely is shewed to vs and so subtylly / in as moche as our entendement may stratche and compryse. For our blyssed lorde Ihesu cryste is he that is onely. Lyke as Iob sayth / he is onely. for to say ryght. For he is onely pardurable without begynnynge and without endynge. But this may not be sayd of none other thynge. ¶After he is very trouthe / & veryte. For he is waye and trouthe. All maner thynges that ben created and that ben creatures / ben vayne and vanytees. As the wyse kynge Salamon sayth / And be as nothynge vnto the regarde of hym. And to nought shall they come / fro whens they came yf that he witholde and sustayne theym not. And also preserue and kepe [Page] theym by his vertue / yet also he is onelye establement and stedfastnesse. For he is alwaye hym self / and in one self poynte withoute trouble without to chaunge hym / without to moeue hymn ony maner / this sayth saynt Iames. All other thynges ben moeuable in somme manere of theyr nature. Thenne is he proprely called / that is. For he is verayly withoute vanyte / establysshement without begynnynge / withoute ende / without he was and without he shall be / for in hym is no departynge. Now oughtest thou here vnderstonde that he is. And that there is no thynge that may better be knowen than this / that god is. And therfore I counceyll y ^e that thou muse not tenquyre ferther. For thou mayst sone erre & go out of the waye / late it suffyse to the that thou saye. Fader our the whiche arte in heuen. ¶Trouth it is that he is oueral present in erthe in heuen / in see / and in helle lyke as he is in heuen. But it is sayd that he is in heuen by cause that he is more seen there / more knowen / more byloued / and more honoured ¶After I saye that the debonayr Ihesus is in persones spyrytuell and dououte. That is in the holy hertes / that ben hye / clensed / clene and purged from all synne as is the heuen. For in suche hertes is he seen / knowen / honoured and loued. ¶Now hast thou herde these .iiii. wordes Pater noster quies in celis The fyrst worde somoneth the to honour god. The seconde to loue god. The thyrde to redoubte god. For how well he be fader and oure / alwaye he is Iuste and not meuable. The fourth worde somoneth y ^e to engyne thy self to hym and to encorage and enforce the / for syth he is so hye & thou arte so lowe / yf thou be not hardy and vygorous to vaynquysshe al sȳnes / to resyste al y ^e temptacons of y ^e enemye / & to kepe hooly his cōmaūdemētes [Page] thou shalte not come in to y ^e glorye of heuen. The fyrst worde abouesayd sheweth to vs the lengthe of his eternyte. The seconde y ^e largesse of his charyte. The thyrde the depnesse of his veryte and trouthe. And the fourth the hyenesse of his mageste / who someuer shall haue these foure thynges attayned w ^tout doute he shal be blessed

How Sctificetur nomen tuū is expowned. Ca. lxxix.

NOw hast thou herde the prologue of y ^e holy Pater noster whiche is lyke vnto an entre in to a towne. A lorde god who y ^e wel coude all this songe / he sholde fynde therin many swete notes. For it is no doubte that in the prayer and songe spyrytuell whiche the sapyence of god made / he that taught the byrdes to synge / hath many notes and wordes subtyll & swere in his holy songe and prayer of the holy Pater noster / how well that it conteyneth lytell letter. In this songe & excellente oryson ben the seuen petycyons & requestes of y ^e holy Pater noster whiche gete and Impetre the seuen gyftes of the holy ghoost / whiche put awaye and destroye the seuen vyces capytall of the herte those ben the seuen deedly synnes. And they plante / and nourysshe the .vii. vertues / by the whiche one may come to the seuen blessynges. Of these vii. petycions and requestes The thre fyrst make a man holy as moche as he may be in this worlde. The .iiii. after maketh hym parfytly Iuste. All the holynesse of a man that is made to thymage of the holy Trynyte after thre thynges that ben in y ^e soule / y ^t is to wete / memorye entendement and wyll is in thre thynges. In this that the soule be parfytely purged / and the wyll parfytely [Page] enlumyned / and the vnderstandynge parfytely confermed in god / & with god in the memory. And the more y ^e soule receyueth of god these thre thynges / the more habundauntly and more proprely she approcheth more too his ryght grete beaute naturall. That is to the semblaū ce of the fader / and of the sone / & of the holy goost. That is whan god the fader confermeth vnto hym his memory. God the sone enlumyneth to hym his vnderstandynge. God the holy ghoost purgeth in hym his wyll. These thre gyftes we requyre in the thre fyrst petycyons of the holy pater noster / whan we saye. Sanctificetur nomen we shewe to our good fader curteysly our pryncypall desyre / whiche we ought alwaye to haue. That is that his gloryous name be sanctyfyed / and that it be confermed in vs. Thenne whan we say. Sanctificetur nomen tuū. we shewe to our good fader Ihesu cryst curteysly our desyre. That is to saye. Syr this is our souerayne desyre. This requyre we aboue all thynges that thy blyssed name be sanctyfyed in vs. That is thy good renoume / thy knowlege / thy faythe be confermed in vs. In this fyrst petycyon we requyre the fyrst & the pryncypall gyft of y ^e holy ghoost. That is the gyft of sapyence whiche maketh stedfast and confermeth the herte in god / and Ioyneth hym so to hym that he may not be dysioyned ne deceuered. Sapyence is sayd of sauoure and for to sauour / for whan a man receyueth this gyft / he tasteth and assauoureth and feleth the swetenes of god / lyke as is felte the swetenes of good wyne by the taste better than by syght But to this that thou vnderstande better what it is to say. Thy name be sanctyfyed. Thou oughtest for to knowe that this worde (Saynt) is as moche to say as pure / as golde / as erthe / as dyed in blode / as confermed. In [Page] these fyue maners is sanctyfyed y ^e holy ghoost of sapyence in the herte of a man. Fyrst he clenseth and purgeth lyke as the fyre fyneth and purgeth y ^e golde and the syluer / after he taketh it awaye fro the erthe / that is fro all carnall affeccions / & maketh all to bycome lothely that whiche he was wonte to loue / lyke as y ^e water is hated to hym that is lykorous to y ^e good wyne. After he haloweth hym self all to the seruyce of god. For he leueth all charges / and putteth hym self all to thynke on god and to loue serue and honoure hym / lyke as the chirche and the monasterye is halowed to the seruyce of god. Soo y ^t he ought none other thynge doo but to serue and honoure god. After he dyeth hym self in blode. For he putteth hym self in one so stronge and ardant loue & in soo swete loue of Ihesu Cryst / & of deuocyon / that whan he thynketh on hym & on his passyon / he is as he were all dronke of y ^t precyous blood that Ihesu Cryst shedde for hym in his holy passyon lyke as is a soppe of hote brede / whā it is put in wyne. This is a newe bapteme. For to dye & to baptyse is all one. After he confermeth hym in god so strongelye / that nothynge may dysseuere ne desioyne hym. Nowe thenne / wyll thou to saye this worde / thy name bee sanctyfyed in vs. That is to saye gyue to vs yefte of sapyence by whiche we maye be soo fyned as is the golde / and the syluer in the fornays / and clensed fro all ordures of synne / by whiche we be dronken of his loue and that al other loues be to vs bytter by whiche we be soo gyuen to the and vnto thy seruyce / that we neuer retche of none other charge / too thende that we be not onelye wesshen fro all synnes / but dyed in grayne / renewed and rebaptysed in the precyous bloode of Ihesu Cryst by deuocyon of feruent loue to this that the blyssed [Page] name of our good fader Ihesu cryste be so confermed in vs / that he be our good fader / and we his sones / & his seruauntes / as veray obedyent vnto to all his commaū demementes / and in suche maner / that nothynge what someuer it be / may come ne happen to dysioyne this fastnes ne this grace. Moche is grete the grace of god whā the wyll of the creature humayne is so rooted in god and confermed that it may not wagge ne moeue for no temptacyon. Moche greter a thynge it is / whan one is soo affermed in the loue of god and so dronken in his swetnes that noo solace / ne no comforte / ne noo pleasaunce may not be had but in hym / and then is the herte parfytely cō fermed in god / whan the memory is so fastned and Ioyned to hym / that it may not thynke on no thynge but on hym. And this requyre we whan we say. Sanctificetur nomen tuum. This is to say. Syr thy name be sanctyfyed in vs.

¶Here is the seconde petycyon and request of the holy pater noster. Ca. lxxx.

ADueniat regnū tuum. This is the seconde petycyon & request of y ^e holy pater noster / where we pray & requyre / y ^t y ^e realme of heuen come to vs / & be w ^tin vs. Our lorde sayth in the gospel to his disciples The reame of is in you vnderstonde well how this may be / whan god gyueth to a persone in his herte the spyryte of vnderstandynge Thus as the sonne taketh away y ^e darkenes of y ^e nyght. And dooth waste the cloudes and the mystes in the mornynge. Ryght soo wasteth this spyryte and dothe take [Page] awaye all the derknesses of the herte / and sheweth hym all his synnes and defaultes grete and small / lyke as the rayes of the sonne sheweth the motes and y ^e duste that is in the hous. ¶Also this spyryte of vnderstondynge sheweth on that other parte / not onelye that whiche is within hym / but that whiche is vnder hym / helle / and that whiche is aboue hym / heuen / and that whiche is aboute hym / all the fayre creatures / whiche all preysen god & wytnessen how god is fayre / good / wyse / puyssant swete / and grete. And who that seeth moost clere y ^e creatures / is moost desyrynge to see god / but lete hym consydere that he is not pure ne worthy to see hym. Thenne the good herte / trewe and deuoute chauffeth hym / and is angry w ^t hym self. Thenne he begȳneth to entre in to his herte and to examyn hym. And there he fyndeth soo many synnes / vyces / pouertees / defautes / troublynges of herte and of thoughtes & euyll wyll / that he is angry with hym selfe by grete contrycyon and dyspleasyr that he hath of his synnes. And thenne he begynneth to clense his herte and purge hym of al ordures of synne by bytter repentaunce / and by deuoute confessyon / and after by sharpe and condygne penaunce. But whan he hath longe ledde this lyf / and hath caste oute al his synnes by veray confessyon. Thenne he fyndeth pease & reste and consolacion. And fereth soo moche god to falle ageyne to synne / that hym semeth that all the worlde be to hym helle to the regarde of this clerenesse and this pease that that he fyndeth in his herte. And this demaunde we of god whan we saye. Adueniat regnum tuum / that is to saye. Fayre fader plese it to the that the holy ghoost wyll enlumyne in vs the herte / and clense and purge it fro all synnes. And that he vouchesauf to come and dwelle [Page] as a kynge and a lorde / gouernour / and commaundour in houre hertes / so that all the herte be his / and that he be kynge & lorde and alwaye that we mayse hym. For it is lyfe pardurable to haue the reame of god within vs. Therfore sayth our lorde in the gospell / that y ^e realme of god is as a treasour hyd in a felde / that is in the herte of a good man / whiche is more grete than all the worlde.

The .iii. petycyon & request of y ^e holy Pater nr̄. Ca. lxxxi

FIat voluntas tua sicut in celo et in terra. This is y ^e .iii. pytycyon & request / where we pray our lorde y ^t his wyll be done in vs / lyke as it is done in heuen / that is in holy aungelles that ben in heuen / whiche ben so inlumyned & confermed in god / that they may wyll none other thynge but that whiche god wyll / we may not haue this petycyon ne this perfeccyon but we haue the gyft of coū ceyle / whiche is y ^e thyrde gyft of the holy goost / y ^t techeth vs to do his good wyll / & that he conuert our caytyfe & frayle wyll so that in vs growe no propre wyll / but that his wyll be onely lady of the herte holy / & doo in vs what someuer he wyll / lyke as his wyll is done in holy aungelles of heuen whiche may not synne. And y ^t alway dooth the wyl of god w ^tout myspryse and gaynsaynge. ¶Now hast thou herde the thre petycions and fyrst requestes of the holy (pater noster / whiche ben the hyest & moost worthy. In the fyrste we demaunde the yeft of sapyence. In the seconde the gyft of vnderstandynge / and in the thyrde the gyft of counceyle / lyke as I haue tofore shewed. ¶These thre thȳges we do not requyre & demaūde / bycause [Page] we sholde haue them in this mortall lyf parfytely. But we shewe vnto our good fader Ihesu Cryst our desyres / that they be alwaye in heuen where they ought to be. To the ende that these thre requestes & petycyons be doone and accomplyshest in vs in the lyfe pardurable / we demaunde them in this present lyfe. In y ^e other foure petycyons that cometh after we speke an other langage. For we say to our good fader Ihesu cryst. Gyue to vs ꝑdone vs / kepe vs / & delyuer vs. For yf we haue not of Ihesu cryst these foure petycyons & requestes in this present worlde / we ben but deed. For they be necessarye vnto euery persone in this mortall lyfe.

¶The .iiii petycyon and request. Ca. lxxxii.

DAnem nr̄m cotidianū da nobis hodie. Well techeth vs our good mayster Ihesu cryste / to speke humbly and wysely. For he techeth vs to say. Fayre fader gyue to vs this daye our breed cotydyan or dayly. What may the sone lesse demaunde of his fader / than onely breed for to passe forthe the daye / he demaundeth none outrage / ne wyne / ne flesshe / ne fysshe / but he demaundeth breed & no more not for a yere / ne yet for a weke / but for to passe with the day onely. This semeth that it is a lytel thynge that we demaunde / but certaynly we requyre a moche grete thȳge / whan we requyre of an abbot the breed of an abbay / or requyre the fraternyte / the companye / the parte / & the ryght in al the godes of thabbay. Ryght so it is of hȳ y ^t axeth of god this dayly breed / he hath fratnyte parte company / and ryght in all the goodes that ben in heuen. This is the blyssed breed of heuen / of that blyssed [Page] couente. The brede of heuen. The brede of aungellys / the brede delectable / the brede of the lyf perdurable. For it gyueth lyf vnderstondynge / neuer to deye / and preserueth a man / wherof god sayth in the gospell. I am the brede of lyf whiche descended fro heuen / who that shall ete of this brede shall alwaye lyue w ^tout deyenge. This brede is ryght good mete. For it stauncheth all the hongres of the worlde / and fylleth a man and replenyssheth this doth not other mete / this is the breed and the mete that thou takest at the sacrament of y ^e aulter. And this mete thou oughtest to take in grete ardour and in grete deuocyon of herte / and in grete desyre. That is to vnderstonde that thou oughtest to byleue feythfully that this mete so moche precyous is the veray body of Ihesu Cryste / and the soule / and y ^e godhede all togyder without errour and withoute to demaunde or aske ony ferther. For god may more than man may vnderstonde. After a man ought to vnderstonde and chewe this precyous mete / lyke as the oxe fedeth of the grasse and cheweth his cudde / and then he taketh it in. That is to saye that one ought to remembre deuoutlye and ofte by partyes / the bountes and graces of our lorde / and all y ^e sorowes that Ihesu Cryste suffred in erthe for vs. Thenne the herte fyndeth the sauour of this precyous mete and causeth a ryght grete ardour of the loue of god in ryght grete desyre and wyll to do and to suffre all that he may for hym / and more than he may. And all this doth the vertue of this blessed brede celestyall of the sacramente of the masse whiche is y ^e veray precyous body of Ihesu Cryst. This is the brede that comforteth and enforceth the herte to that / that he be well stronge to suffre & to do grete thynges for the loue of god. But this may not be [Page] but yf he haue the fourthe gyft of the holy goost / whiche is called the gyft of strength / whiche armeth and encourageth the knyght of god / and maketh hȳ to renne gladly to martyrdome and to suffre Ioyously the tourmētes Now mayst thou se / whan we demaunde this breed of aungelles. We demaunde the gyft of strength. For lyke as the bodely breed or materyall susteyne the body and enforce it. Ryght so the gyft of strength maketh the herte stronge to suffre and to do grete thȳges for god This breed celestyall of aungelles / we call (our) for he was made of our paste he was sone of god the fader / & was sone & borne of the gloryous vyrgyn Mary. Blyssed be this gloryous vyrgyn fro whome came this blyssed floure. For that was y ^e debonayre Ihesus / y ^t was crucyfyed on the crosse for to redeme y ^e worlde fro paynes of hell. And this dyde he for the grete brennynge loue that he hadde vnto vs. This is the bysquyt of whiche he garnysshed his shyppe of holy chyrche for to passe the grete se of this peryllous worlde / he is oures / for he left to vs at his departynge & leue takynge at his laste testament the swete Ihesu cryst / the ryght large / as the moost grete and moost ryche treasoure that he myght leue to vs. For he gaue hym selfe to vs as the moost fayrest Iewel that he myght gyue to vs. And we ought deuoutly / clenly / & reuerently kepe hym without synne / & of this breed of aū gelles we ought euery daye to vse for the loue of hȳ / and in mynde of his holy passyon / he is verely ours. For noo maner thynge may he taken away frome vs ayenst the wyll of ours / that is of hymselfe / we doo call our breed cotydyan / the whiche is for to saye of euery day / that is for to vnderstande the cotydyan dystrybucyon the whiche he gyueth to his preestes & relygious people eche day [Page] whiche done his seruyses and synge his masses and his houres / that is to all good crysten men and wymmen that euery daye by veray loue deuoutely make remenbraunce of the dolorous passyon of Ihesu Cryste that he suffred for vs ¶The groos of the prouende of this brede of aungellys we take in haruest / that is in heuen whan we shall see the swete Ihesu Cryst dyscouerd / in his ryght grete beaule lyke as he is. Therfore is it sayd cotydyan / that euery daye is to vs necessarye. And euery one ought to take the holy sacrament of the aulter lyke as done the preestys / whiche ben therto ordeyned. ¶Or otherwyse euery good crysten man or woman ought to take hym by ryght fayth. This brede is ryght precyous / ryght noble and ryght well arayed. This is meteryall in whiche ben all maner of delyces and all good sauours lyke as sayth the boke of sapyence. This is none erthely mete that ought to be gyuen to raskayll / but to hertes gentyll and noble whiche ben purged & clensed fro all ordure of synne by veray repentaūce / by deuoute confessyon / and by entyer satysfaccion and penaunce. ✿ ¶Of the vertue of this brede of aungellys sayth saynt mathe we theuangelyst / and calleth it brede sursubstancyall. That is to saye / that it passeth and surmounteth all substaunce and all creatures of praysynge and of vertue / of all dygnytees / and in all maners of valure. Nor none may better name it ne descryue it ne more suffysaū tlye than to calle it / brede sursubstancyall. ¶It is sayd that a mete is substācyous / whā there is therin ynough of substaunce and of nourysshynge. And for soo moche more as it is nourysshynge / so moche more it is sayd that it is substancyall. ¶And by cause that in this precyous brede of Aungellys is more of nourysshynge of vertue / [Page] and of good than euer may be thought and sayd is not sayd onelye that it is substancyous bytwene ony vnderstondynge & supposynge / but it is sayd sursubstancious This brede requyre we at our good fader Ihesu Cryst and we praye hym that he wyl gyue it to vs in this day that is in this present mortall lyfe / to thende y ^t we may make a good Iourneye / and abyde more gladly our rewarde / y ^t is in the ende of our lyfe the glorye pardurable of heuen.

¶Here foloweth the .v. petycyon & request of the holy pater noster. Ca. lxxxiii.

DImitte nobis debita nr̄a: sicut et nos dimittimꝰ debitoribus nr̄is. In this request & petycyon we requyre and demaunde our good fader of heuen / that he wyl pardone & forgyue vs our sȳnes & our trespaces / lyke as we forgyue them that haue trespasced to vs / or that trespace to vs Thenne we saye thus Fayre fader quyte to vs our dettes lyke as we quyte our detters. Our dettes be our synnes whiche we haue encreased vpon our soules. This is the best and moost dere wedde that we may fyne / wherof the synner for one deedly synne whiche is soone passed as too the delyte / or as touchynge the dede is bounden to so grete vsure that he hath no power to paye ne to fynysshe / that is the payne of helle whiche is without ende. ¶After he oweth vnto god whom he hath dyspleased so grete amendes that he hath noo power for to paye it. For in all his lyfe yf he lyued an hondred yere or more he myght ne coude not make suffysaun [...] penaunce [Page] For one deedly synne onely / yf god wolde vse his ryght full Iustyce / it sholde neuer be forgyuen to the ¶And therfore it byhoueth that in bytter and grete repentaunce the wycked synner retorne vnto the mercy of the debonayr and blessed lorde Ihesu Cryste. And that he cry hym mercy and demaunde pardon & foryeuenes ¶.For by the ryght of the courte of Iustyce / the synner shal be Iuged & condempned vnto deth perdurable. And therfore our good fader Ihesu Cryst whiche is softe and debonayr for to foryeue and pardone / large and curtoys for to yeue / we praye hym that he wyll pardone and foryeue to vs our synnes and trespaces. But thynke and consyder well how thou prayest. For thou sayest pardone to vs our sȳnes as we ꝑdon other. God shall not foryeue ne pardone to vs / as he hym self sayth in the gospel yf we forgyue not and pardone to other that haue trespaced to vs. Thenne he that sayth his Pater noster yf he kepe in his herte rancour & felonnye he prayeth more ayenst hym self than for hym self. For he prayeth to god that he forgyue hym not his synnes / whan he sayth forgyue me lyke as I forgyue / and therfore all the tymes that thou shalt saye thy Pater noster tofore god y ^e seeth thyn herte. Thou oughtest to forgyue all euyll talentes and cast out of thyn herte all Ire and al rancour Otherwyse thy prayer is more ayenst the than with the / yf it seme to y ^e an harde thynge and greuous to forgyue and pardone to theym that hate the / and that wyll the euyll or that haue moche trespaced to the / or myssayed. Thynke that god pardoned his deth to theym that crucefyed hym / for to gyue to the an exaumple for to forgyue / and more yet for to praye for them that haue trespaced to y ^e that god forgyue them / and more yet for to do well and [Page] good to theym / & to helpe theym yf they haue nede. For as he sayth in the gospell / that it is not a grete thynge ne grete meryte ayenst god to doo good to theym / that do vs good / ne to loue theym that loue vs. For so done the paynyms and y ^e Sarasyns. Iewes and other synners But we that ben the chyldren of god by fayth & by grace and ben named crysten of our blessed Lorde Ihesu Cryst and ben heyres with hym of y ^e herytage of heuen ought for to forgyue eche other. And also ought for to loue our enemyes. That is to saye theyr persones & praye for theym and to doo good to theym yf they haue nede. For so comaūdeth god in the gospell. Thenne we ought onely hate the synnes and to loue theyr soules. Lyke as the membres of one body loue and supporte eche other yf one membre hurte that other by aduenture / y ^e other aduengeth hym not. And therfore we that ben all one body in Ihesu Cryst lyke as thappostles sayth we ouȝt to loue and supporte eche other / & not to hate ne to greue / and who that dooth otherwyse he is an homycyde of hym self / this sayth the scrypture. Suche there be that can saye theyr pater noster / that it were better for them and more auayllable that they coude say it a ryght. For who that pardoneth not / nor forgyueth with herte / and with mouthe / he moeueth his Iuge ayenste hym. And in this prayer that we make to god / we requyre of hym the yefte of scyence whiche maketh a man wyse and also cunnynge. This spyryte sheweth vnto hym what he is and in lyke wyse from whens he cometh / whether he goeth / and what he hath done and what he hath trespaced how moche he hath lente / and how moche he oweth. and whan he seeth that he hath not wherof to paye / thenne this spyryte maketh hym to repente / to wepe and also to [Page] [...]yghe / and crye god mercy and say. O good lorde forgyue and pardone to me my dettes / that be my sȳnes. For I am moche endetted to the / for the euylles & synnes y ^t I haue commysed and done / & for the good dedes that I haue forgoten and left to do / whiche y ^t I ought & myght haue done and for the godes & benefayres that thou hast done to me / & the grete bountees whiche I haue all day receyued and euyll vsed theym / & haue euyll serued the. And bycause lorde that I moche drede & doubte to make my payment. I requyre the to pardone me that / whiche I owe vnto the. Whan this spyryte of scyence hath thus enlumyned hym that he knoweth his defautes and synnes. Thenne he casteth out of his herte all hate and rancoure and pardoneth all his euyll wyll & anger yf he haue ony. And yf he haue none / and is in wyll & in purpose to pardone & forgyue with good herte yf ony haue trespaced to hym. Than may he well saye. Fayre fader forgyue vs our trespaces / lyke as we do to them that haue trespaced vs.

The .vi. petycyon & request of the pater nr̄. Ca. lxxxiiii.

ET ne nos inducas in temptacionem. Brente chylde fyre dredeth / & he that somtyme is falin to synne / whan his synne is pardoned hym he is more doutous and more a ferde / & hathe more drede of y ^e temptacyon of synne than he hadde tofore / and therfore he prayeth vnto all myghty god vnto whome he hathe soo moche trespaced / and also that he hathe forgyuen and pardoned hym / that he wyll kepe hym frome fallynge in to it agayne / and sayth thus Et ne nos inducas in temptationem. That is for to saye [Page] Fayre swete fader / suffre not thou y ^t we entre in to temptacyon / and that we consent not to ony sȳne. The deuyll is the temptoure of synne / for it is his crafte / of y ^e whiche he serueth in the hous of god to preue the newe knightes of god. And yf the temptacyon were not good and prouffytable to good people. God the whiche dooth all thynge for our prouffyte / wolde neuer suffre that temptacyon sholde come. But as saynt Bernarde sayth whan our temptoure smyteth vs on the backe. He forgeth vnto vs our crownes of glorye / lyke as he that smyteth on the backe of a good knyght / forgeth to hym his praysynge and his glorye / The deuyll tempteth a man proprely to thende that he take hym aweye and departe hym holly frome the loue of our lorde Ihesu Cryste ¶Therfore prayed and prayeth to vs saynt Poule the appostle / and vnto his dyssyples / that they be founded and ferme as a toure / and roted as a tre / in charyte / and in the loue of god so that no temptacyon may moeue theym ne make them for to staker ne quaure. ¶And therfore in this petycyon and requeste we requyre and demaunde y ^e ayde and helpe of god in our bataylle ayenst the fende / that he wyl gyue to vs the yefte of pyte. That is a grace that arouseth and bedeweth the herte / and maketh hym swete and pyetous / and maketh hym al to rendre and were grene / and to bere fruyt ynough of good werkes without forth / and withinforth. And within to make stedfast and ferme his rootes in the londe of lyuynge people / y ^t is lyke as y ^e good cyment of whiche ben made these walles sarazynoys / whiche may not be broken ne defeated with pykeys ne with hamer whan we say thenne. Et ne nos in ducas in temptacyonem. That is to saye swete fader make thou our hertes ferme and in lyke wyse stable [Page] / that they moeue not ne quauer for no temptacyon y ^t come to them by the grace of the gyft of pyte / we praye not that we be in no wyse tempted. For that were a folysshe prayer and shamefull / lyke as the sone of a lorde / or of another noble man / that sholde be adoubed a newe knyght / & he sholde say to his fader. Fayre fader I pray you that ye me deporte or forbere & kepe that I neuer se batayle ne tournoy. We ought well wyll to be tempted / for it is our grete prouffyte in many maners. For we be the more humble and the more doutous & the more wyse in many cases / & the better proued and the more hardy. For as Salomon sayth y ^e. Who y ^t hath not be tēpted / he may knowe nothynge a ryght / but lyke as one knoweth of y ^e batayle of Troye by here saynge for he may not knowe hym selfe ne his Infyrmyte / ne the strength of his ennemyes / ne theyr subtylte / ne how god is true & redy at nede to ayde his frende / ne how & many tymes he hathe kepte vs from many perylles & synnes / and by all these reasons he shal not conne loue god aryght / ne thanke hȳ of his yeftes yf he be not tempted / but pray we hym that he kepe to vs our hertes y ^t they entre not in to temptacyon / y ^t is to say that the herte consent not therto / & as touchynge our selfe we be so poore / that we may not an houre of the daye sustayne thassautes & the dyuers temptacyons of the fende w ^tout y ^e helpe of our lorde. And whan he faylleth for to ayde and helpe vs we entre in to temptacyon. And whan he helpeth vs we resyste & we fyght and vaynquysshe the fende our enemy whan that we cō sent not to synne.

¶The .vii. petycyon of y ^e pater noster. Ca. lxxxv.

[Page] SEd libera nos a malo amen / saynt austyn sayth that all the other temptacyons ben to vs eyther for to doo well or for to leue to do well. But all the yeftes and all the good that a man doth / or that he can gete / is for to put awaye and destroye pryde and all synnes and euylles. And therfore whan god hath gyuen to a man this that he hath requyred of god in the .vi. requestes aforesayd. Thenne certaynlye it is of veray nede that god delyuer hym from the puyssaunce of y ^e fende / fro all his engynes and from all his temptacyons. And therfore cometh at the laste this petycyon and requeste as the ryergarde whiche sayth thus. Sed libera nos a malo a men / that is to saye. Fayre fader Ihesu Cryste delyuer vs fro all euyll / fro all synnes and fro all perylles passed / present / and to come. And fro all thengynes of the fende our enemye / that we lose not by pryde the goodes that thou hast gyuen to vs. ¶In this requeste we praye to god that he gyue to vs the yefte of holy drede. By the whiche we may be delyueryd fro the fende and from his temptacyons / and fro all manere of euyll / that is fro all perylles and fro al synnes in this worlde and in that other amen So be it as we haue sayd / so moche is it to saye this worde amen. ¶Now hast thou herde the seuen petycyons and requestys / that god made with his blessed mouthe for to enseygne and teche vs to lerne all that whiche we may and ought to praye & demaunde for the body and for the soule and for this worlde and for that other. And all is conteyned and comprysed in the holy Pater noster Now kepe the well that thou saye it aryght with herte and with mouthe. For grete good shall come to the therof / yf thou so do.

[Page]¶Thus endeth the seuen petycyons of the holy Pater noster.

¶Of the .vii. gyftes of the holy goost. Ca. lxxxvi.

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AFter the petycyons and requestes that ben conteyned in the holy pater noster. Vs behoueth to speke in grete reuerēce of so hy a mater as of the holy gyftes of the holy ghoost / lyke as he hym selfe of his grace shall ensygne and teche vs. And we shall say fyrst whiche ben y ^e gyftes of the holy ghoost. ¶After wherfore they be called [Page] gyftes / and wherfore they be called of the holy goost. After wherfore they be seuen gyftes of the holy ghoost ne moo ne lasse. Also we shall say of the goodes that the gyftes of the holy goost do. Custome it is / reason and curteysy / that a hye man / ryche / valyaunt / and noble / whan he wyll go to his spouse that he loueth with all his herte / y ^t he bete to her of his Iewelles. ¶Ysaye the prophete saw in his spyryte the gloryous espousaylles that were made in the bely of the blyssed vyrgyn Mary / whan y ^e blyssed sone of god espoused her / and toke in her our blode & our flesshe / our humanite & our nature. So recounteth to vs the sayd prophete of the Iewelles & the fayre gyftes y ^t he brought with hym for to gyue to vs his espouse and to her parentes. And sayth thus the sayd prophete moch curteysly. Fro the rote of Iesse shall yssue a rodde y ^e shall bere the floure of nazareth. That is to say / out of the grete charyte / and fro the grete enbracynge or brennynge of the loue of god shall come to vs a rodde whiche shall b [...]re the floure of floures. For nazareth is as moche for to say as floure. And Iesse is as moche to say as enbracȳ ge or brennynge. And vpō this floure shall rest the holy goost the spyryte of sapyence & of vnderstondynge / the spyryte of strength and of counceyle / the spyryte of scyence and of pyte / & the spyryte of the drede of god. These ben the graces of whiche he was all full fro the houre that he was conceyued in the precyous bely of his moder lyke as the grete se is full of water / and is well and foū tayne of all the fresshe waters and salte / of whiche he arouseth and watreth all the worlde. Ryght so was he as sayth saynt Iohan theuangelyst so full of grace / of veryte or trouthe y ^e of his plante we take all. These .vii. spyrytes & these seuen gyftes we take them and receyue in the [Page] holy baptesme But thus as the graces corporell whiche god gyueth to chyldren / in wytte / in bounte / in strengthe / and in other graces / whiche he gyueth at his playser to eueryche he sheweth hym lytyll / lyke as a chylde groweth and cometh forth. Ryght so is it in spyrytuell graces / after that / that eueryche prouffyteth and groweth in good werkes / and gyueth all his herte / & all his thought to god / after y ^t / god gyueth to hym more of his graces / & that sheweth the same gyftes by werkes / somme in one / & other in / other / at the playsyre of y ^e holy ghoost as sayth saynt Poule y ^e appostle. Then in our begȳnynge these graces and these vertues ben lowe / and ryse on heyght. That is fro the spyryte and yefte of drede vnto the gyftes of sapyence. For holy drede is the begynnynge of sapyēce. Lyke as Dauyd sayth & Salamon. But in Ihesu Cryste weren alwaye all the graces and al the vertues plenerly without ony mesure. And therfore the prophete setteth them in descendynge eche gyftes after the ordre of his dygnyte / lyke as the petycyons & requestes of the holy Pater noster ben sette forthe after the ordre of theyr dygnyte / the hyetofore / and the lower after.

¶Why they be called gyftes / for thre reasons. Ca. .lxxxvii.

SVche maner graces haue to name gyftes / for .iii. thynges & for thre reasons. Fyrst for theyr dygnyte & for theyr valour / yf a man at the courte of the kynge gyue a robe to a chylde / or to a poore man a dysshe of weyght This is noo thynge that ought to be called the gyfte of [Page] a kynge. Therfore calleth saynt Iames thappostle all y ^e other temporall goodes that god gyueth / not a gyft / but lytell gyftes whiche ben moeuable and passȳge. But these graces abouesayd he called them gyftes parfyte. For god gyueth them to no creature / but that he gyueth hȳ hym selfe. ✿ ¶The seconde reason is bycause that the other graces and the other gyftes he leneth theym to vs for to vse them in this present lyfe. But the seuen gyftes tofore sayd ben veray gyftes by ryght without reprysynge and reprehendynge / for whan all y ^e other gyftes shall fayle / these .vii. gyftes shall alwaye abyde in theyr ferme estate. Thenne they be soo proprely oures that we maye not lese theym ageynst our propre wyll / lyke as we may lese the other. The thyrde reason and the pryncypall is / y ^t the selfe gyftes be purely for loue. And thou knowest well that a gyft leseth the name of gyfte whan it is not gyuen purely for loue. For whan the gyuer gyueth ony gyft for his ꝓffyte / y ^t is no gyft / but it is marchaundyse whan he beholdeth bounte receyued or seruyce / that is not a gyft / but it is bounte and curteysy / receyued to be rendred and yelded agayne. But whan the gyftes is gyuen frely and lyberally without entencōn to haue prouffyte & without drede & without ony doute. Thenne it is by ryght called gyfte / herof sayth the phylosophre that a gyft is a gyft gyuynge / agayne / or without to awayte ony rewarde but onely for to gete loue. In this maner god gyueth to vs these gyftes purely for the loue that he hathe to vs / and for to gete our hertes and all our loue vnto hym.

Why they be called y ^e giftes of y ^e holy goost. Ca. lxxxviii.

[Page]NOw for what cause ben they called gyftes of the holy goost and / not the gyftes of the fader and of the sonne / for all theyr werkes and theyr gyftes ben comyne. To this purpos ben two reasons. That one lyke as the werkes of puyssaunce and myght ben appropred to god the fader / and the werkes of sapyence to god the sone / ryght so ben y ^e werkes of grace and of bounte appropred to y ^e holy ghoost. For bountes ben lyke as sayth saynt Denys / to spende and to gyue hym self. For yf a man yeue that whiche coste hym nought / that is not grete bounte. But by cause that the holy ghoost by these seuen gyftes expendeth & gyueth hym self in our hertes. lyke as sayth saynt Poule / lyke as it were by seuen stremes / and therfore ben they called proprely the gyftes of the holy ghoost For he is the fountayne and they ben the stremes. ¶ That other is by cause that the holy ghoost is proprely the loue that is bytwene the fader and y ^e sone and by cause that loue is the propre / the fyrst / and the pryncypall gyfte / that a man may yeue / Thenne with ryght in this gyftes ben gyuen all the other and with / out this gyftes none other is not called gyftes truly ne ryghtfully. Therfore is the holy ghoost a gyfte / and gyuer. For he gyueth hym self and is gyuen in eueryche of these .vii. gyftes / that he gyueth for to conferme our loue vnto his / so that it be feruent / fyne veray and clene.

¶Why there be .vii. gyftes & no mo ne lasse. Ca. lxxxix.

FOr ii thynges a man is saued for to fle y ^e euyl / & to do good / for to hate & to fle y ^e euyl causeth vs y ^e gyfte of drede / y ^e other .vi. gyftes cause vs to do good / y ^e [Page] gyfte of drede is the vssher at the grete masse / that is to saye at the grete menace of the sentence of god / and of y ^e paynes of hell / whiche is alway redy and apparaylled ageynst the synners / this is the watche of the castell that neuer slepeth. This is the weder of the gardyn that wedeth and plucketh vp all euyll herbes. This is the treasorer that kepeth the herte and all the goodes that be therin. These be the other syxe gyftes that make vs to do all good dedes. Now oughtest thou to knowe that lyke the clerenes of the sonne / whiche thou seest with thyn eyen / gyueth clerenes to the worlde / and vertue & enuygoure and strength all the thynges that growe and come in to the worlde. Ryght so dooth the holy gooost whiche enlumyneth in heuen and also in erthe all theym that ben in grace / men women and aungelles / and in lyke wyse as there be in heuen thre estates of aungelles as saynt Denys sayeth / of whome one is moost hye / that other meane or myddle / and the thyrde more lowe. The moost hye ben lyke theym that ben of the kynges counceyle. They be alway with god more nere to hym than the other and se hym and here hym in his secretes. The meane or myddle ben as barons and bayllyes that gouerne loue and kepe all the reame and go and come / and lerne of theym of the counceyll that whiche they commaunde / and make it to done to other / the lowest ben lyke as seruauntes and offycers whiche haue theyr craftes / and dothe theyr offyces and messages as it is sayd to them. By this maner and ensamble there ben thre estates of the chyldren of god in erth y ^t y ^e holy ghoost conduyteth as sayth saynt Poule. The one estate is of them y ^t be in the worlde & lyue after the cōmaundementes of god & of holy chyrche & after y ^t they here and beleue of theyr prelates. The other [Page] estate is of theym that ben parfyte / that all haue theyr herte out of the worlde and of this mortall lyf / and haue theyr conuersacyon in heuen and theyr body in erthe and theyr herte with god. The thyrde ben in y ^e myddle estate whiche gouerne theym self well and other / and lyuen after the counceyll of the gospell / and not onelye after the commaundementes. These thre maner of people techeth the holy ghoost / and ledeth & gouerneth by these .vii. gyftes / & departeth to them his graces / to eueryche after his benygne volente and wyll as sayth thappostle. The two fyrst of these .vi. gyftes apperteyne to thē that ben of the fyrst estate The gyftes of scyence techeth theym / and the gyftes of pyte maketh them to werke. The .ii. myddle apperteyne to them of the moyen estate The gyftes of counceyll gouerneth theym / and the gyftes of strengthe accomplyssheth the werkes. The .ii. last apperteyne to them of the moost hye estate. The gyftes of vnderstondynge enlumyneth them / and the gyftes of sapyence confermeth them and Ioyneth theym with god. Another reason there is wherfore there ben .vii. gyftes / for y ^e holy ghoost by his seuen gyftes wedeth / plucketh and taketh awaye the .vii. synnes and vyces fro y ^e hertes of persones / and planteth there and nouryssheth vii. vertues contrarye whiche make perfytely a man to be honoured. These ben the goodes that the holy ghoost maketh in the hertes where as he descendeth by these seuen gyftes. But tofore that I descende vnto y ^e vertues whiche ben contrarye to the seuen deedly synnes. I wyl shortly speke of seuen other vertues / of whiche thre ben called dyuyne / and the other foure ben called the foure cardynall vertues.

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¶Of seuen vertues of whome there ben thre dyuyne / and foure cardynall. Ca. .lxxxx.

THe thre fyrst vertues dyuyne. Saynt Poule y ^e thappostle calleth them. Fayth / hope / and charyte. And they be called dyuyne by cause they be godly and ordeyne the herte to god / fayth lyke as saynt Austyn sayeth setteth vs vnder god / and maketh vs to knowe hym / and knowleche hym a lorde of whome we holde all that whiche we haue of good. Hope sayth he enhaunceth vs to god / and maketh vs stronge and hardy and to enterpryse for y ^e loue of god that / whiche passeth the vertue and strengthe of man. Charyte / sayth saynt Austyn Ioyneth vs to god. For charyte is none other thynge but chyere vnyte / that is / dere one hede / for she maketh the herte and god all one as sayth saynt Poule. Fayth byholdeth in god souerayn vnyte hope beholdeth in god souerayn hyenesse / and charyte souerayn bounte These .iii. vertues ben deuyded by .iii. degres of loue / for for .iii. thynges a man is loued. One is by cause that one hath herde or hereth grete good of hym. Or by cause y ^t he hath receyued grete good of hym. Or by cause he entendeth to haue grete good of hym. These iii. maners of loue ben in these .iii. vertues. Loue of fayth hereth and werketh / loue of hope feleth the sauour and requyreth it / loue of charyte taketh & seeth it / & tasteth & holdeth it.

¶Of the foure cardynall vertues / by whiche a man ought to gouerne hym. Ca. lxxxxi.

OF the foure cardynall vertues speken moche the aūciēt phylosophres: but y ^e holy ghost gyueth thē & [Page] ensygneth them better an hondred tymes as sayth Salamon in the boke of sapyence. The fyrste of these foure vertues is prudence the seconde attempraunce / the thyrde strength / and the fourthe Iustyce. These .iiii. vertues ben called cardynalles / by cause they ben the moost prȳ cypall amonge the vertues of whiche the auncyent phylosophers speketh. For by these .iiii. vertues a man gouerneth hym selfe in this worlde. Lyke as the pope gouerneth al holy chyrche by his cardynalles. Prudēce kepeth a man that he be not deceyued by none engyne of the ennemy. Attēpraunce kepeth a man that he be not corrupt by none euyll loue. Strength kepeth hym that he be not vaynquysshed ne ouercome by wrath / or by drede / or by sorowe. This is y ^t holdeth a man in good estate toward hymselfe. Iustyce setteth a man in ryght estate anenste hymselfe and other / for Iustyce rendreth to eche man y ^e whiche is his. These ben the .iiii. toures at .iiii. corners of the hous of the good man that maketh it stronge / sure & good Prudence garnyssheth it towarde the eest by purueyaunce for al perylles. Attempraunce garnyssheth it towarde the southe ageynst the euyll heetes. Srengthe garnyssheth it towarde the northe for the euyll coldes. Iustyce garnyssheth it towarde y ^e west ayenst the euyll raynes.

¶Yet agayne of the foure cardynall vertues as here foloweth. Ca. lxxxxii.

THese .iiii. vertues haue dyuers offyces / & ben moche dyuers in theyr werkes / lyke as sayth an aū cyent phylosophre named Plato in his boke y ^t he made of these .iiii. vertues / & deuydeth them moche subtylly / & [Page] sayth that prudence hath .iii offyces. For by this vertue all that whiche a man doth sayth / & thynketh is ordeyned all and ledde by lyne / rule / and reason and in all his werkes he pourueyeth / that he vse theym after thordynaunce of god that all seeth and Iugeth. A grete lorde sholde he be as me semeth that sholde haue this onely / vertue / and by these thre thynges sholde gouerne hym.

¶Of the vertue of attemperaunce .lxxxxiii.

THe vertue of attemperaūce hath .iii. offyces for y ^e herte that hath this vertue wyll not ne coueyteth not to do a thynge of whiche he ought to repente. In noo thynges he breketh not the lawe dysmesurably / but putteh hym self alwaye vnder the yoke of reason. And no thynges doubteth of all the couetyses of the worlde. That is to saye / who hath this vertue he kepeth hym that he be not corrupt by y ^e thre thynges y ^t foulen & shamen y ^e worlde

¶Of the vertue of strength. Ca. .lxxxxiiii.

THe vertue of strength hath also .iii offyces / for a man y ^t hath this vertue in his hert he lyft hȳ vpon hye aboue the perylles of this worlde and no thynge doubteth he sauf vylonye and synne / he bereth aduersyte and prosperyte / and suffreth without to bowe on y ^e ryght syde ne on y ^e lyfte syde. Moche good sholde be the knyght of god that in these thre thynges sholde be well proued These .iii. vertues armen / ordeyne / & adourne a man as touchynge the thre partes of the herte whiche ben called / reason / loue / & vygour. Prudence kepeth y ^e [Page] reason that it be not deceyued. Attempraunce kepeth y ^e loue / y ^t it be not corrupte. Strength kepeth the vygoure or myght that it be not ouercome.

¶Of the vertue of Iustyce. Ca. lxxxxv.

IVstyce maketh a man to lyue ordynatly amonge the other. For lyke as Plato sayth the phylosophre. This is the vertue that maketh that a man dooth vnto euery man y ^e whiche he oweth to do. For he rendreth reuerence & honoure vnto them that be aboue hym. Frendshyp pease and concorde to them that ben lyke to hym / grace and pyte to them that ben vnder hym. By these .iiii. vertues sayth y ^e sayd phylosophre / that a man is thē worthy that he be gouernoure of hymselfe / and after of other. In these .iiii. vertues studyed the auncyent phylosophres whiche dyspysed all the worlde for to acquyre and gete vertue & wysdome / and therfore were they called phylosophres / whiche is as moche to say as loue of sapyence. ¶O good god how sholde this confounde vs and make vs aferde that they that were paynyms & without law wryten and nothynge knewe of the veray grace ne of the gyftes of the holy goost / and neuertheles they styed vp in to the mountayne of perfeccyon of lyuynge by force & by theyr propre vertue / and dayned not to take hede of the worlde / ne to do euyll / ne to consent to synne / & we y ^t ben crysten men y ^t haue the veray fayth / & knowe the cōmaundemē tes of god / & haue y ^e grace of the holy goost / yf we wyll & our sȳnes cause it not / y ^t we may more prouffyte for our helth anenst god in a day / thā they myght in a yere / we defoule vs / & lye here beneth as a swyne in a mire / & in y ^e [Page] ordure of this worlde / and synne in y ^e fylthe and donge of delyces of this worlde. Therfore sayth saynt Poule that y ^e paynym that is without lawe shall Iuge vs at y ^e daye of Iugement / that haue had here the lawe / & we neyther holde ne kepe it / and by cause they had not ryȝt fayth ne y ^e grace of y ^e holy ghoost ne no vertue ne quycke ne very fayth / they may not well knowe how these vertues be good and fayre / for as moche dyfference as is bytwene a brennynge cole / and a deed cole / and a lyuynge man and a deed man. Soo moche dyfference is there bytwene vertue that is without charyte / & vertue that is with charyte / whiche is the bounte / y ^e valure and the lyf of other vertues / wherof saynt Austyn sayth whan he speketh of these .iiii. vertues / he deuydeth theym by .iiii. maner of loues and by .iiii. thynges that veray loue doth / and sayth that the vertue prudence is the loue of herte / whiche veryly and wysely refuseth al that whiche may greue and ennoye hym / and cheseth al that whiche may ayde to haue that whiche he loueth / that is god / y ^e vertue of attemperaunce is the loue of herte by whiche he gyueth hym self entyerly and without corruptyon to that whiche he loueth / y ^t is god. The vertue of strength is the loue of the herte / by whiche a man serueth onely that whiche he loueth / that is god / and for hym setteth a man all other thynges vnder his fote / & despyseth them Thenne the vertue of Iustyce setteth a man in his ryght estate / that is aboue all thynges / and vnder god / without these .iiii. vertues / there is none y ^t may mounte in to the moūtayne of perfectyon / for who that wyl moū te soo hye / hym byhoueth / that alther fyrste he haue prudence whiche maketh a man to despyse the worlde / and that he haue with it the vertue of strengthe / y ^e whiche gyueth to hym grete herte stronge and stable courage [Page] to enpryse to pursue grete thynges / & on y ^e other partye that he haue y ^e vertue of attempraunce / by cause that he be not ouer charged ne euyll caryed / and that he haue w ^t hym the vertue of Iustyce that may lede hym by the ryght path / and by a good & Iust way that he be without synne / and that he shewe to hym how by holy werkes he oweth to conquere the reame of heuen / lyke as god dyde to Iacob / as sayth the boke of sapyence / who that thus may haue these .iiii. vertues he shall be well parfyte and blyssed in this worlde and more in that other / for he shal be in peas of herte and in Ioy spyrytuell / and nothynge shall fayle hym / but he shall habounde in y ^e grace of god y ^t he shall haue w ^t hym / in whome he shall delyte.

¶Here after foloweth how a man may take awaye & put from hym the seuen deedly synnes and gete y ^e vertues. Ca. lxxxxvi.

NOw lete vs come ageyne to our mater / and pray we w ^t all our herte to the holy goost / y ^t he wyll enspyre and ensygne our hertes / y ^t he be our aduocate / and teche vs to shewe how he by the seuen gyftes of the holy goost he plucke out and take away the seuen deedly sȳnes fro our hertes / and that he therin wyll vouchesauf to plant the seuen vertues

¶Of the gyfte of holy drede y ^e whiche maketh a man Iust. Ca. lxxxxvii.

[Page] THe gyftes of drede is the fyrst of the gyftes / for he casteth out of the herte all the synnes lyke as we haue sayd tofore. But proprely this gyfte of drede plucketh oute / taketh awaye and destroyeth the rote of pryde / and planteth there in his place the plante of humylyte. Now beholde and vnderstonde well how the synner that holdeth hym and slepeth in his synne / is lyke to a rybaulde that slepeth and is dronke / and hath all lost at tauerne / and is all naked and so poore that he hath no thynge but he feleth no thynge ne complayneth not / but weneth y ^t he be a moche grete lorde But whan he hath slepte and cometh ageyne to him self / and that he is out of his dronkennesse. Thenne feleth he his harme and knoweth his folye. Now complayneth he his losse and his domage. This is the fyrst good that the holy ghoost doth to a synner whan he vysyteth hym. For he gyueth to hym agayn his wytte and his mynde / and bryngeth hym ageyne to knowe hym self. So that he aduertyseth and seeth what goodes he hath loste / and in what pouerte and in what perylle he hath be for his synne / lyke as dyd the sone of y ^e good man / whiche wasted and dyspended his herytage in dyssolucyon and rybauldrye. In suche confusyon and myserye he became that hym byhoued to kepe the swyne and fede them / and to lyue of theyr releef and mete / lyke as our Lorde Ihesu Cryst sheweth vs by example in the gospell. Yet also the synner as sayth Salamon is lyke to hym that slepeth in the myddle of the see / and is in grete peryll & tormente / & he feleth no thynge ne hath no fere therof: But whan the holy ghoost awaketh hym he felyth & seeth his perylle / & begynneth to haue drede of hym self. ¶Yet also the synner is lyke to hym that is [Page] in pryson feterydin yrons / & is in boltes and hath many kepars / lyke as saynt Peter was in y ^e prysone of kynge Herode. And the caytyf synner thynketh no thynge on the prouoste / ne on the Iustyce / ne on the galowes that tarye for hym / but he slepeth and dremeth that he goeth to a weddynge and to a feste. But the grace of the holy ghoost is lyke to the aungell that awoke saynt Peter / & delyured hym fro the hande of kynge Herode. For y ^e grace of the holy ghoost awaketh the synner and delyuerth hym from the hande and fro the puyssaunce of the deuyl of helle / yet also the synner is lyke to hym that weneth to be stronge and hole / and he hath the dethe vnder his teeth. For he hath the humours euyl and corrupte within the body / thenne dyeth he within a moneth / that wende to haue lyued .xl. yere. Lyke as sayth Elyuans in the verses whiche speken of the deth and sayen thus. Go ye awaye ye whystelers and gapars / for suche be couerde vnder theyr clothes / that wene to be hole and fatte that shall not lyue vnto marche. ¶But the holy ghost is lyke vnto a good physycyen that sheweth to hym his maladye and sekenesse / and moeueth fro hym his humours and gyueth vnto hym a bytter drynke whiche heleth hȳ a rendreth to hym his lyfe / ryght so troubleth our lorde the synner by bytter contrycyon whan he helyth him fro his synnes by the bytter drynke lyke as sayth y ^e prophete in his psaulter / and fereth hym / & bryngeth hym ageyne to knowe hym self / lyke as dyd Adam our fyrst fader / whan he hydde hym emonge the trees of paradys terrestre. And thenne sayd god to hym. Adam where art thou. Thre other demaundes made god by his aungell to y ^e chamberyer of holy Abraham whiche was named agar whan she fledde fro her lady. The aungell sayd Agar [Page] from whens comest thou / whyder goest thou / what doost thou. These thre questyons or demaūdes maketh the holy ghoost vnto the myserable synner / whan he awaketh hym out of his synnes / where as he was aslepe / and he reyseth hym / and openeth vnto him the eyen and the syght of his herte / & gyueth to hym agayne his wyt and his vnderstondynge / the whiche was loste in y ^e slogardye of synne. Where arte thou sayth he / that is to say Beholde thou poore and myserable caytyf in what sorowe / in what myschyefe / and in what peryll thou arte in this present worlde. For thou art semblable and lyke vnto a man the whiche peryssheth in these slepynge fast in a shyppe or other vessell / ne feleth / ne vnderstandeth / ne also apperceyueth his peryll and daunger the whiche he is in. That is to vnderstande and saye caytyf beholde agayne thy lyf fro now backewarde. For thou comest fro the tauerne of the deuyll / where as thou haste wasted & mysspent thy lyfe and tyme in foule ordure and fylth of synne / and loste al thyn aege / and all the goodes che whiche god hath gyuen vnto the. What doost thou. That is to say / consyder how thou arte faynte and frayle wery & slowe towarde thy body and towarde thy soule. Thou wenest to be hole and stronge / but peraduenture y ^u hast y ^e humours corrupte in thy body whiche shall lede the to y ^e deth. And in thy soule thou hast euyl maners / that shall lede the to the dethe of hell yf the grace of god kepe y ^e not After whither goest thou / that is for to saye. Caytyf thȳ ke beholde and vnderstande that thou goest to thy deth wherin thou shalte fall in to the hondes of Herode / that is the deuyll of hell and his meyne. Thou goest vnto the Iugement and dome where thou shalte se the Iustyce our lorde god soo cruell / soo strayte / and soo puyssaunt. [Page] Thou goost in to hell where thou shall fynde fyre & styn kynge sulphre / and mo than a thousande tourmentes y ^t

The tree of sȳnes

the rote of pryde

Enuy.

Symony.

Blasphemynge

Yre.

Auarice

vayn glory

Slouth

Glotony.

Lechery.

neuer shall fynysshe to tourment the. Thus dooth the holy ghoost to the synner to opē his eyen / & to beholde aboue hym / and vnder hym / and tofore hym and behynde hym. ¶ These ben foure strokes of dethe the whiche fereth y ^e sinner and maketh hym to trȳ ble and too haue drede. And these foure beholdynges and consyderacions proprely ben the foure stremes of the vertue of humylyte that the gyfte of drede planteth in y ^e hert of the synner whan god vysyteth hym.

¶Here foloweth of the foure rootes of the synne of pryde. Ca. lxxxxxviii.

[Page] THe foure thoughtes and consyderacyons the whiche ben tofore reherced pulleth out and taketh awaye frome the roote out of the gardyn or herber of the herte the foure rootes of pryde / that is of the proude man the whiche weneth for to knowe moche thynge / Or for to be of the valour of moche thynge / or that he may do and compryse moche thynge / or to haue moche thynge. These ben y ^e foure hornes. That is for to vnderstande the foure cowardyses the whiche shamed the countree that our lorde god shewed vnto the holy man Zacharye the prophete. But the foure thynges that he shewed hym proprely after that they came for to beet downe these tofore sayd foure hornes the whiche ben the foure thoughtes and cō syderacyons toforesayd. For whan a man frome whens he cometh / and whan that he vnderstandeth and alsoo knoweth the pouerte / the vylete / and veraye fraylte of his byrthe / how and in what maner he was conceyued as in synne / of soo foule mater and fylthe made & fourmed. In so poore an house herboured and lodged. In so grete pouerte borne and brought forthe. In what paynes and myseryes nourysshed and fostred. In what laboures and trauayles he hath lyued. And he hath loste & spente his tyme folysshely about vayne and transytorye vanytees / he seeth and consydereth the grete nombre & multytude of his synnes and trespaces. And knoweth clerely the good dedes the whiche he hath lefte and not doone by his slouthe and neclygence. Thenne the grace of the holy ghoost maketh him to fele / to Iuge and for to knowe in his herte / that he is of noo value / ne noo thynge worthe / after whan he thynketh where he is / and seeth this worlde whiche is nothynge but an exyle / & a desert [Page] full of berys & lyepardes / a forest full of theuys and engynes a see full of tempest and perylles / a fourneys brennynge and enbraced with fyre and of all synnes / a felde of bataylle and of anguysshe / where alwaye byhoueth to lyue in warre & fyght ayenste the deuylles whiche ben so subtyll and so sage. Thenne the grace of God maketh hym for to fele aryght and perceyue that he felt nothynge for to gouerne hym well touchynge his saluacyon yet agayne whan the synner thynketh / consyderethe and knoweth his synnes and his defautes that he is full of synnes / and voyde of all good dedes and werkes. Thenne thē holy ghost maketh him to fele and to know his pouerte / and that he hath no spyrytuell good in hym After whan the synnar seeth tofore hym whiche waye he goeth / and he seeth the deth / to whome noo man may gaynsaye On that other parte y ^e synnar seeth y ^e Iustyce and the vengeaunce of god so Iuste & soo ryghtfull whiche is so moche to be doubted / by whos handes he must passe / he seeth and knoweth the paynes horryble of helle from whome the synnar may not escape. Thenne god gyueth hym to knowe that the power of a man and of a woman is nought / and that they may do no thynge w ^t out the specyall grace of god. Thenne y ^e synnar begynneth to haue the spyryte and yeft of drede. In these thoughtes and consyderacyons ben the braunches of y ^e rote of the tree of humylyte. This tree is planted besyde the fountayne of the drede of god / of whiche it is alwaye arowsed & watred as well in wynter as in somer. Now oughtes thou to knowe that these .vii. vertues of whiche I purpose to speke of haue eche of them seuen degrees / by whiche it prouffyteth / aryseth / and groweth in y ^e herte of a creature / and his good werkys by whiche is sheweth [Page] outewarde. For vertue groweth on hye / lyke as doeth the palme / the cypres or the cedre / and after spredeth and casteth his braunches on all sydes.

¶Of y ^e vertue of humylyte. Ca. .lxxxxix.

OF the vertue of humylyte speketh saynt Ancelme / and sayth that it hath .vii. degrees by whiche it mounteth on hye before that it come to perfecion. Now vnderstonde well how the fyrst degree of humylyte knoweth his pouerte / his synnes / and his defautes. For lyke as sayth saynt Bernarde humylyte is y ^e vertue y ^t maketh a man to mespryse and despyse hym self / and holde hym for vyle whā he knoweth hym self verayly ¶ This knowleche groweth of the .iiii. rotes tofore sayd. But ther ben somme that knowe well theyr deffautes and theyr synnes / and theyr pouertees / but they fele theym not. Therfore y ^e seconde degre of humylyte / is to fele and to complayne his synnes / his defautes / his sorowe / and his maladye he renneth gladly to the leche / that feleth hym self hurte of a wounde / and in peryll of deth / and he renneth moche sone to the physycyen that is seke / and that hath euyll humours in his body for to haue helthe and guaryson / and is moche glad and Ioyous whā he may purge them and clense them and therfore the thyrde degre of humylyte is for to confesse deuoutelye & ofte his trespaces and to be wayle his synnes gladly in grete contrycyon and repentaunce and to purge his herte fro all synnes. But there ben somme that knowe well theyr defautes and fele theym and ben well sorowfull for theym but they wyll not for ony thynge / that noo man sholde [Page] knowe them.. Therfore is the fourth degre of humylyte holden for vyle and dyspytous / but there ben yet some that well knowe fele and tell theyr defautes / & saye well and Iuge. I am wycked & a synner and suche and suche But yf another sayd to them. Certaynly that is trouthe that thou sayst they sholde be dyspleased and wexe strongely angry. Therfore is the fyfth degre of humylyte to here gladly trouthe spoken of hym self / and that one say to hȳ his defautes. And this is y ^e saynt Bernarde sayth that y ^e veray humble wolde be holden for vyle. and wolde not be praysed that he is humble. Therfore is the .vi. degre of humylyte whan a man suffreth in pacyence y ^t he be foule treated and as a persone dyspysed. Lyke as dyde the good kynge Dauyd y ^e whiche suffred swetely a seruaunt named Semey whiche threwe at hym stones / and sayd to hym grete velonyes / and all that he knewe of euyll and harme. Yet there is a degree in whiche there is some of this perfeccyon and of this vertue of humylyte. That is wyll certaynly and desyre of herte without fayntyse to be reputed for vyle / and be holden symple & fouly to be treated. That is a ryght pouerte of spyryte & humylyte of herte. Moche loued this pouerte in this present worlde the ryche kynge of heuen Ihesu cryst. Moche loued he it whan he bought it so dere / whiche wolde and vouched sauf to be borne in a stable horyble and abhomynable with an oxe and an asse / & wolde haue .xxxii. yere in pouerte. The swete Ihesu cryste loued moche humylyte / whan he hym self that neuer dyde synne / he that neuer had defaute fought and came amonge the theues That was betwene the sones of Adam or formest fader and the swete Ihesu ceyste cladde hym with clothes of a synner and malefactoure / bycause he was fouly treated [Page] Thenne he sayde the nyght of his cene or souper to his appostles with grete desyre I haue desyred this pasque. That is to saye this deth / this shame and this departynge. More hye may not this trees mounte in humylyte. And who shall be reysed vnto this degre of humylyte / without doubte he shall be well blessed in this worlde & in that other. For he that sayth this is god / may not lye. For he is the perfyte and souerayne veryte whiche sayth with his blessed mouthe in the gospell / blessed ben they that be poore of spyryte / and how that is he techeth and sheweth to vs whan he sayth / lerne of me and not of other to be meke & humble of herte / as I am / and ye shal fynde reste to your soules. This reste & this blessednes none knowe it but they that lerne it. Then yf thou wylte knowe what it is / do payne with all thy herte soo moche to vaynquysshe thy self / that thou be mounted in to the seuenth degre of humylyte Thenne mayst thou gadre of the fruyte and ete of the tree of lyf / lyke as it is sayd in thapocalyps.

¶Of the rote of the vertue of humylyte. Ca. .C.

OF y ^e rote of humylyte growe .vii. braunches. For this vertue sheweth hym in seuen maners. Fyrst honourynge god / in praysynge other. In adourynge & prayenge god. In louynge pouerte. I gladly seruynge. In fleynge praysynge / and hym self trustynge al in god The veray meke & humble honoureth God in thre maners. For he byleueth hym symply / he prayseth hym truly and he prayeth hym deuoutelye / he honoureth hym fyrst in that / that he byleueth hym symply and stedfastly of all that / whiche is sayd in holy scrypture / lyke as a lytell [Page] chylde beleueth his mayster / and of this reason hath our fayth meryte. Thenne who beleueth well / it dooth hym grete honoure / lyke as he dooth grete honoure to a man whan he beleueth hym vpon his sȳple worde. And this is the begynnynge of well doynge / whiche is necessarye to all them that wyll saue them self / as sayth saynt Poule. That is to beleue god on his symple worde / that all is true what someuer is sayd of hym onely / without to seke other reason or to requyre other profe. Therfore ben the heretykes and proude men dampned. For they wolde not beleue god without good wedde. That is for to vnderstande / yf that they se not quycke reason in all y ^t whiche god sayth / but to the quycke reason they holden theym / lyke as the vsurer holdeth hym on his pledge or wedde that wyll truste no persone by his symple worde. And herof ben comen all the euyll heresyes and vnbeleues. For the proude aungelles that wolde compare theyr wytte to the sapyence of Ihesu Cryst / dayned not to beleue that god sayd / but yf he shewed to them quycke reasons or good open myracle. But we that kepe the veray faythe beleue an hondred folde better / this that he sayth that may not lye / that is god / than we doo the myracles ne reason / ne that whiche we se. God sayth y ^t euery persone shall be Iuged after his werkes / god sayeth that of euery ydle worde / vs behoueth to gyue accomptes at the daye of Iugement. But the meke and the humble y ^t this hereth and beleueth and dredeth and doubteth & doothe payne to kepe his herte / and soo his mouthe / and all his werkes shall not be Iuged. ¶After the veraye humble dooth prayse god truly for all the goodes and benefayts y ^t he hath done to hym / and that he dooth to hym dayly & y ^t he yet shall doo / after lyke as we haue shewed afore [Page] in y ^e trayte of pryde. The humble persone is lyke a poore man / whiche of a lytell almesse hath grete Ioye / & thanketh with all his herte his benefactour. Thenne whan y ^e humble seeth nothynge in hym / by whiche he is worthy to haue good or brede or other thȳge of whiche he vseth he knoweth seeth / vnderstondeth / byleueth / & doubteth not of all that god sendeth / yeueth and leneth hym / and bycause that y ^e veray humble draweth nothynge to hȳ self of the goodes of his lorde / whiche passen by his honde / therfore is he a trewe seruaunte as saynt bernarde sayth. After the veray humble adoureth god & prayeth hym deuoutely / that is to saye with veray teerys whiche comen of the grace of god and of ryght felynge of y ^e herte. For hym semeth that he is lyke a chylde that is all naked tofore his maystre & that can not his lesson / or that he is lyke to the poore man endetted / whiche is fallen in the hondes of his credytour / & hath not whereof he may fyne ne paye his debte. Or that he be lyke a theef proued that is taken with an hondred trespaces / and that hath the corde aboute his necke / or that he be lyke the lame man that lyeth at chirche dore / whiche hath no shame to shewe his maladye and his soores to them that passe by / for cause that eche body sholde haue pyte on hym. Yf y ^e wylte thenne lerne to praye god / praye and adoure hym aryght / these .iiii. thynges aforsayd shall enseygne and teche the that is to wete / the chylde / the man endetted / the theef / and the lame man.

¶Of hym that is veray humble and meke. Ca. C.i.

THe custome is of a veray meke & humble man to prayse another & gyue hȳ loos / to hȳ afore alowe [Page] hym with his mouthe / & by werkes to bere hym honour he is lyke the lytell bee that maketh the hony / whiche escheweth stynkes / and secheth floures of the felde & souketh the dewe and the substaunce of them / and maketh hony for to garnysshe with his hous. Thus dooth y ^e veray humble / whiche taketh none hede of the stenches / y ^e synnes / and defautes of other. But all the godes y ^t other do / he holdeth theym loueth and prayseth and souketh y ^e swetenes of deuocyon of his herte with whiche his conscience is replenysshed. The veray humble seeth none so ylle a thynge / ne so harde / ne so synfull / but y ^t he can drawe mater to alowe and prayse god. In his herte he preyseth other in thre maners. For he beleueth more the wyt of an other man / than the wytte of hymselfe / he wyll y ^t the wyll of other men be do soner than his owne. All the contrarye dooth y ^e proude man lyke as we haue shewed tofore. After also the veray meke and humble man alloweth & prayseth other men by worde. The good dedes y ^e other haue done he enhaunceth and prayseth them / and the euyll dedes he excuseth and maketh them lesse. The veraye meke man tourneth to the meane thynge in to good / and vnderstandeth them alway to the best / & this is ayenst the euyll tatches of the myssayers / whiche enhaunce the euyll dedes & mynysshe the good / & the meane preuerteth & torne to the werst. The veray meke and humble prayseth by werke / & honoureth in dede euerych as he ought to do & as he may doo without mysdoynge. Thus dooth not the proude man / but all the contrary lyke as we haue sayd tofore in the treatyse of the synne of pryde.

¶ Of hym that is humble of hert. Ca. C.ii.

[Page] THe custome is of hȳ that hath an humble hert that all his good dedes he hath behynde hym at his backe / and all his euyll / his sinnes & all his defautes he hath alwaye in mynde tofore his eyen / & the good dedes of other he hath alwaye tofore his eyen / and the euyll defautes and sȳnes of all other he setteth them behynde hym at his backe as in oblyaunce or forgetinge. And herof happeth oftymes that the veray meke and humble man the more he prayseth other and honoureth / so moche more he dysprayseth hymselfe. The veray humble and meke persone of herte is lyke the auarycyous and coueytous man that hath alway his eyen on the goodes that other haue / and y ^t they do. And alway hym semeth that he hath noo spyrytuall good in hym. For lyke as there is an euyll proude man / so is there veray meke and humble. He that is veray hū ble of herte is lyke a lytell chylde whiche is sone of a kynge and heyre of the realme / whiche wepeth & cryeth / and knoweth nothynge of his hyenes ne of his ryches. He is also lyke vnto the symple shepe / in whome all is good & prouffytable / the wolle / the felle / the flesshe / the mylke / and his donge / and the shepe knoweth nothinge of it / ne he thynketh on it / and in this maner sayth the grete Patryarke Abraham of hym selfe / y ^t he was nothynge but asshes and poudre. And holy Iob y ^t was soo grete & ryche in the worlde sayd in lyke wyse. And saynt Andrew that sayd also of hym selfe / what am I but asshes / duste fylthe / rotynnes / a worme / wynde / shadowe / leues that the wynde bereth away / & drye stupple which is nought but for the fyre. And lyke as the veraye humble persone of herte prayseth & honoureth other w ^t his hert & mouth & also in dede as we haue sayd. Ryght so dyspyseth he hȳ [Page] self in these .iii. maners. It semeth to hym lyke as saynt Iherome sayth of hym selfe / whan that I ete or drynke or that I wake or slepe / alwaye me thynketh that the fereful trompe of y ^e daye of Iugement bloweth in mynerys sayenge / come to thy Iugement / come to thy Iugement / and by cause that he wyll not be Iuged of his synnes / he seeseth not but euery daye purgeth hymself / kepeth and clenseth hym from all synnes and Iugeth / condempneth / and repreueth al his werkes and his wordes / he cryeth & nombreth / poyseth counterpoyseth and repreueth / for he fyndeth more chaffe than grayne / that is to vnderstonde more of synnes than of good dedes. And by cause that he wyll not be Iuged at the dethe of Iustyce / wyll he not leue but that lytell and grete be examyned and sayd / and also Iuged in the court of mercy that is in holy confessyon. In that court who counteth well aryght / is all quyte of his synnes. But in the courte of Iustyce whiche shal be at y ^e daye of Iugement / whome someuer he oweth he must paye. Ne neuer shall he mowe be aquyted / and therfore he shall be perdurably dampned. For he must rendre or pendre / that is hanged Alas caytyf what shal he paye that hath no thynge / but the body whiche is charged and all full of deedly synnes who that well vnderstode & felte these thynges / he sholde holde & kepe hym fro all synnes / & shold withdrawe hym fro mockeryes and lesynges / whiche they contryue ayenst the veray meke & humble persones whiche drede god and loue hym / by cause they fere & drede hym / they wyll kepe them clene without ordure of synne and cōfesse them gladly and ofte / but lytell auaylleth confessyon without repentaunce / and without penaunce / & with-good Iugement / and that Iustyce be not done truly / & [Page] therfore all in lyke wyse as the veraye meke and humble persone maketh of hymselfe veray Iugement in bytter contrycyon of herte / and in veray confessyon of mouth / and satysfaccyon & penaunce of veraye Iustyce / he Iugeth hym selfe as a these and putteth hym verely on the gybet of penaunce without fayntyse & w ^tout ypocrysye.

¶How a man ought to hate pryde. Ca. C.iii.

HE that hateth pryde / he loueth pouerte / and setteth his herte lowe & in humylyte / & therfore all they that ben veraye humble loueth pouerte / & ben poore of speryte. The veray humble persone loueth pouerte for thre reasons / that is to wete / for the perylles that ben in gouernaunce of rychesses / for the goodes that ben in good and veray pouerte / and for by cause that god loueth soo moche pouerte / as whan he was here in this worlde he loued it / & yet loueth / and all them that loue it / lyke as holy scrypture wytnesseth it / wherof Ihesu cryste sayth by Dauyd in his psaulter / that god hereth y ^e prayers / and desyres of poore men / & pourueyeth to them mete swetely in good sauour. For he is theyr refuge and theyr sauyour. Iob sayth that god is the fader of the poore / & hath gyuen to them power to Iuge the other. And our lorde at the begȳnynge of his fayre sermon sayth that blyssed be the poore / and then he accursed the ryche that haue here theyr heuen. But the veray heuen celestyall he hathe gyuen to the poore / so that they may gyue it & sell it / and the worlde wyll not beleue y ^t god say trouthe / ne y ^t pouerte be blyssed. But god sayth thus in y ^e gospell / fayr fader I praye the & thanke the / that y ^e hast hyd these thynges [Page] fro the wyse / and hast manyfested and shewed it to the humble and meke. The humble and poore of spyryte seen god / here hym wel and byleue hym well / and louen better an hondred folde theyr pouerte / than y ^e couetous man loueth his rychessys. In threthynges sheweth a man that he loueth pouerte / whā he loueth and holdeth gladly the companye of y ^e poore / and loueth them and holdeth them companye / lyke as Ihesu Cryste dyd as longe as he was in this worlde for naturally y ^e lambes flee fro the wulues and withdrawe fro them / and the chyldren withdrawe them and flee y ^e companye of grete people / and the humble and meke people withdrawe them gladly fro y ^e proude people. The lyf of a poore persone is lytel and poore / for he requyreth not ne axeth precyous metes ne oultrageous vesture ne clothynge / ne he secheth no bobaunce / ne no pryde / in robes ne in rydynge / ne in householde / ne in meyne ne in feeste ne in companye. And it suffyseth to y ^e veray poore that he haue onelye his sustenaunce. The veray poore persone suffreth in pacyence hungre and thryste / colde and hete / lothynges and vylonnyes & many bytter trybulacyons for the loue of Ihesu Cryst and of his passyon. And all these the euyll poore man doth & suffreth ayenst his wyll The veray humble and the veray poore suffreth gladly all euyls & all aduersytes for the loue of god / yet ageyne it is the custome of a poore man / that yf he haue no thynge / and may gete ne wynne no thynge / he is not ashamed to aske and demaunde / and the veray humble beggeth all daye and requyreth y ^e prayers and the orysons of good people and of the frendes of god / and the veray humble trusteth more in theyr ayde / than he doth in his owne good dedes.

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¶Of dyuers estates of pryde. Ca. C.iiii.

DRyde loueth the hye place aboue. Humylyte loueth the lowe place bynethe. This is y ^e dyamonde of the noble nature that dayneth not to sytte in golde / but in poore metall as in yron / in lyke wyse as is the sheef of wheet beten / the grayn is vnder and the chaffe is aboue. But our lorde shall sell his whete at the day of dome al wynewed as sayth the gospell / and he shall caste the chaffe in to the fyre of hell / and the grayne in to y ^e garner of heuen / how moche more the golde is fyne and pure / soo moche more is it heuy / and the more it weyeth the sooner it gooth doune to the botom / and the more that a man is meke & hū ble / the more loueth he the lowe place / lyke as dyde Ihesu cryste and his swete moder whiche gaue to vs ensample to serue and to obeye. Not onely to the gretest but to the leest. And how moche more the seruyce is vyle & dyspysable so moche gladly dooth it the humble and meke. Therfore our lorde Ihesu cryst taught his appostles to wasshe the fete by humylyte. Thenne humylyte is proprely moder of obedience / and nouryssheth it / ensygneth & kepeth it y ^t it be not corrupt by vaynglory / by heuynes ne by murmure / ne by propre wyt / ne by propre wyll / ne by aduersyte / ne by ony other maner / & it is to wete y ^t there be .vii. adournementes of obedyence. The fyrst y ^e one obeye anone prestly / gladly / sȳply / purely / generally / vyly / & vygorously. The humble is poore tofore his eyen & naked / & hath not to do for hym selfe / & therfore he is alway redy / as y ^e morones in y ^e see in theyr shyppes y ^e anone as they here the voyce of y ^e gouernour / they obey vnto hym & renne as they were enraged. The humble obeyth [Page] gladly / that the paynes / the perylles / and the deth he receyueth to his power with grete ioye for the loue that he hath to obedyence. Therfore sayd Dauyd the prophete in the psaulter / that he loued better y ^e commaundementes that god made / than he dyd golde ne syluer / ne precyous stones The humble obeye al symply / as doth the hors / or the sheep / whome the shepeherde ledeth where as he wyl / and that neuer sayth / wherfore go I more here than there. For one of y ^e moost honest doughters that humylyte hath is holy symplesse. The humble is ryght true to god / lyke as is a ryght good wyfe to her husbonde / whiche wyll to no man obeye folyly / but to her husbonde onely And therfore none obeyeth so Iustly ne in so good entencyon as doth y ^e veray humble / whiche hateth not / but for to playse the worlde / and desyreth noo thynge but to plese god. After y ^e veray humble is ryght vygorous / ryghe swyfte & open / whan he bereth the vertue of obedyence and the loue of god and doth it to his prelate. But whan his owne wyl bereth hym and ledeth Thenne he is heuy and slowe to do well / lyke vnto the sterre named saturnus that renneth as moche in one daye with the fyrmament / whan the fyrmament ledeth her / as she doeth in .xxx. yere in her propre cours. Also y ^e veray meke and humble obeyeth generally ouerall and in al places / where he byleueth that it playseth god / and in all thynges lyke as doth the asse of the mylle / that as gladly bereth barly as whete / and lede as golde / & whete to a poore man as to a ryche man. ¶ Also the veray meke is made stronge. For he chaungeth his strength w ^t y ^e strength of god / lyke as sayth the prophete Isaye. and therfore there is no thynge but the veray humble may well bere: For god bereth hym and his dedes. Thenne [Page] he obeyeth vygorously and perseuerauntly. For he is neuer nomore wery than y ^e sonne is / y ^t god ledeth and conduyteth / and the lenger it lyueth the more groweth her force and her vygour. Now mayst thou see clerely how humylyte techeth the well & parfytely to serue & obeye god.

Of the techynge and doctryne of our lorde. Ca. C v.

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OVr sauyour Ihesu cryste the grete mayster of humylyte and mekenes whan he had preched and fedde his people / and heled the seke men and lame. Thenne he fledde awaye fro the people in to the mountayne / for to be [Page] in oryson for to ensygne and gyue vs an example to flee the praysynge and laudynge of the worlde and therfore the true humble herte lyke as he payneth to do wel whā he obeyeth. Ryght soo he payneth hym to fle the praysynge of the worlde / and to hyde hym for to kepe hym fro y ^e wynde of vaynglory. And to fyxe hym in the shadow of the roche / lyke as Ysaye the prophete sayth fro the tempest of euyll tonges. This roche is Ihesu Cryst hym self whiche is the refuge and the charyte to humble and meke. To this roche that is our sauyour Ihesu cryst fleeth the humble and debonayre herte charged with thornes / lyke as is the yrchyn / that is to say of sharpenesse of penaunce. This is the douehous in to whiche fleeth for refuge y ^e doues of our lorde / that ben y ^e meke humble and symple hertes flee thyder to refuge for the foules of proy or rauayne / the whiche ben the deuylles whiche alwaye seche to dampne the soules whan an humble herte hathe done so moche that he is entred in to this roche as the doue in to a doue hous / that is whan he remembreth well the lyfe of Ihesu cryste / and his blyssed passyon / thenne he forgeteth all his sorowes / and prayseth lytell all y ^t the worlde hath and is worthe / and may be of value a good herte that hath assayed this / desyreth no thynge soo moche as to be forgoten to the worlde. The worlde is to hȳ a grete burden and charge / and moche besynes / for as y ^e wyse man sayth. The good man is neuer more sure than whan he is alone without company and felaushyppe / ne more in werkes than whan he is ydle / for he is than w ^t .ii. of his best frendes / that is with god and with his owne self. ¶ There a deuout contemplatyfe herte treateth of his grete quarelles and complayntes by the whiche all other werkes and operacyons semeth to hym truffes & [Page] nought / & al vanytees. There he acompteth with god / and god with hym by holy thoughtes & by feruent desyres. Thenne he feleth the grete swetnes of consolacions & comforte that god gyueth to them that drede hym / & loue hym / lyke as. Dauyd the prophete sayth in y ^e psaulter. Thenne al langages and al wordes ennoye & greue hym / yf they be not of god / to god / or for god. Thus begynneth the soule to loue solytude & scylence. And thenne cometh to hym in his hert an holy shamefestnes whiche is one of the fayr doughters of humylyte / for al in lyke wyse as a damoysel that loueth paramours with grete shamefastnes whan she is apperceyued & she hereth that it is spoken of. In lyke wyse the humble persone and deuoute whan he hereth that one speketh of hym / & of his spyrytuel goodes that god hath done to hym / and no thynge lasse doth he / than the mayde doth which is ardantly surprysed of loue / for what someuer the world say to hym / it is knowen. Neuertheles he secheth his corners & hydles lyke as he that requyreth none other thynge / but to be rauysshed in god lyke as was saynt Poule

¶Of the pryuyte that god hath to an holy soule ca. C vi

OF this acqueyntaunce and of thys preuyte thys holy soule begynneth to haue of god / bytwene hyr & an holy pryde. For whan the holy soule is rauysshed vnto heuen / she beholdeth the erthe fro ferre / lyke as sayth Ysaye the prophete / & there seeth it soo lytel to the regarde of the gretenes of heuen / so foule to the regarde of that grete beaute / so troublous to the regarde of that grete clerenesse / soo wyde to the regarde of that grete plente. [Page] Thene he dyspreyseth and dyspyseth certaynly all the rychesses of the worlde / beautees / honoures / and noblesses. Then̄e it semeth to hym that it is but a playe of chyldren that playe in the waye / and moche trauayle theym selfe and wynne nothynge. It semeth that all is but wȳ de and dremes as sayth Salamon. Thenne he begynneth to deye to y ^e worlde / and lyue to god as sayth saynt Poule. Thēne is the soule so poore of spyryte that it hath nought. For god hath his spyryte taken from hym and rauysshed it and replenysshed with his gyftes / as he dyde to thappostles on whytsonday. Thenne the holy ghoste gyueth to hym so grete an hert / that the prosperyte ne aduersyte of the worlde he prayseth noo thynge at all / & with this he gyueth to hym so holy and so ferme a cōscyence / that he awayteth hardely the dethe / and he hath in god so grete faythe / and hope / that there is nothȳge but he dare entrepryse it for the loue of god / for he hath that faythe of whiche god speketh in the gospell / whiche is lykened to mustarde sede / by whiche he may commaunde to roches and mountaynes / & they shall obey to hym.

Of y ^e cōparysōs of mustarde sede to y ^e loue of god. C.vii

THe sede of mustarde is moche lytell / but it is moche stronge and sharpe. And it is hote in the fourthe degree as the physycyens sayeth. by the heet is vnderstanden loue. The fyrste degre of loue as sayth Bernarde / is whan a man feleth nothynge of loue but of hȳself / & of his owne ꝓffyte The .ii. is whan he begȳneth to loue god. The .iii. is whan he loueth best god / and loueth hym proprely for [Page] his bounte. The fourth is whan he is soo esprysed with this holy loue / that he ne loueth hym self ne none other thynge but god / or for god / or with god. And vnto this loue bryngeth him veray humylyte. ¶Now mayst thou see clerely that the poore of spyryte ben blessed. For they be so humbled and voyde of theyr spyryte / y ^t theyr spyryte is al mynuysshed / for god hath it al / and y ^e holy ghoost hath replenysshed the hous of his herte / and is there lorde / & enhaunceth them that ben poore of spyryte. These ben the veray meke and humble / whome he maketh to regne in heuen by holy hope and by holy conscyence / and therfore sayth our lorde in the gospel / that the royame of heuen is theyres. Not onely by promesse / but by fyne certeynte / lyke as they that begane somtyme to receyue the fruytes and the rentes how they sholde be blessed in that other worlde. That may no man knowe vnto the tyme that he be there. For the herte of a mortal man may not thynke it / ne expresse with mouthe / ne also here it with his ecrys.

¶Of the gyftes of holy drede & of pyte. Ca. .Cviii.

THe fyrst gyfte of the holy ghoost maketh the herte humble dredefull and to doubte god and hate all synnes / and therfore it is named the gyftes of drede ¶The seconde gyfte of pyte maketh the herte swete debonayre and pyteous. And therfore is it named the gyfte of pyte. And that is proprely a dewe and a traycle ayenst the venym of felonnye / and in especyall ayenste y ^e venym of y ^e synne of enuye / of whiche we haue spoken tofore. For this gyfte of pyte taketh awaye & plucketh of y ^e herte y ^e rote of enuye / & there heleth it parfyghtely [Page] Thenne the herte that receyueth this gyft / and feleth in hym a dewe / whiche maketh hym to germyn a swete rote / and ryght well attempred / that is good loue / oute of whiche groweth a fayre tree berynge grete fruyte / that is a fayre vertue and good that is called in latyn māsuetudo. That is to say swetenes and debonayrte of herte / whiche maketh a man swete / debonayr / charytable / and amyable. For this vertue maketh a man to loue his neyghbour parfytely / & hym selfe after god. This tree hath vii. degrees by whiche he moūteth on heyght. These .vii. degrees sheweth to vs saynt Poule / there where he admonesteth and prayeth that we doo payne to that / y ^t we be all one in god. The fyrst reason is that we haue al one herte / the hye and the lowe / the poore and y ^e ryche. That is that we haue all one fader in heuen. That is god whiche made vs all comunely to his ymage and semblaunce And bycause that all we haue one creatoure and maker whiche made vs all of one mater and of one fourme / & to one ende / that is that we be all in hym and with hym. Lyke as he sayth in the gospel. It is moche grete reason that we loue eche other / for the beestes / and the byrdes loueth his semblable. The seconde reason is that we be all crysten & baptysed in the sacrament of baptym poore and ryche. That is y ^t we be all wasshen with y ^e precyous blode of Ihesu cryste. And we were redemed with one maner money / and as moche cost that one as that other Moche thenne owe we to loue eche other & to honoure. for god hath moche loued vs and praysed vs / & hath made vs of grete dygnyte. The thyrde reasō is bycause we haue all one fayth and ben bounden all to one lawe whiche all is accomplysshed / Lyke as saynt Poule sayeth in this worde / Loue thy neyghboure as thy selfe. Of this [Page] det is no man quyte for ony thynge y ^t he can do / this det oweth eche man to other / and who that moost rendreth moost oweth. ¶ The fourth reason is that we haue all one mayster and one lorde that is god of whome he holde all body and soule / and all that we haue / he made vs all and fourmed / & hath vs all redemed of a lyke pryce / he shall Iuge vs all / and rewarde largely to all them y ^t shall haue kepte and holden his commaundementes / & that haue loued eche other truely. The fyfthe reason is bycause that we be all felawes in the hoost of our lorde / And we be all his knyghtes and souldyours / whiche we all abyde one rewarde / that is the glory perdurable / and loue and cōpany of all sayntes. ¶ The .vi. reason is that we lyue all of one speryte spyrytually / lyke as we lyue of one ayre corporally. By this spyryte we ben all sones of god by adopcyon. That is by aduoery / and sones of holy chyrche / brethren germayne of fader and moder / a spyrytuell fraternyte / whiche is better worthe than a carnall fraternyte / lyke as the speryte is of more value than the body. ¶The seuenth reason is bycause that we ben all membres of one body / of whiche Ihesu cryste is y ^e hede / and we ben the membres y ^e whiche lyueth all of one meet. That is of the precyous flesshe and blode of our sauyour Ihesu cryste / the whiche so moche loueth vs / and vs holdeth so dere and well be loued / that he gyueth vnto vs his ryght precyous blode for too drynke / and his dygne and precyous flesshe for to ete. Therfore remembreth vs so oft saynt Poule this loue whiche he sheweth vnto vs. For a more quicker reason ne more fayrer example may he not shewe vnto vs of veray amyte and frendshyp / yf so be that thou thynke well and stedfastly on these toforesayd reasons. Thou shalte fynde .vii. degrees [Page] of amytye and frendshyppes the whiche cometh of the gyftes of pyte.

¶ Of .vii. maners of spyrytuell loue. Ca. .Cix.

OF this stocke and oute of this rote growen vii braunches. For this vertue sheweth hȳ in seuen maners lyke as loue is knowen / whiche is emonge the membres of a body in vii. maners. Fyrst the one of the membres kepeth and countregardeth the other / that it do to hym none euyll / ne that it faylle hym not / ne that it doo hym none harme ne domage to his power / and herin we vnderstonde our Innocency whiche we ought to kepe eche anenst other. For this commaundement is wryton in y ^e herte of euery persone. That is that thou do to another after god that / whiche thou woldest that he dyd to the and that thou sholdest not do to another / otherwyse thā thou woldest sholde not be doone to the. Ne y ^e thy ryght honde sholde smyte the lyft honde. Also that one membre suffre swetely that other that it doo to it no harme / ne no vengeaunce ne wrathe. But yf that one membre haue harme or hurte / that other membres fele it. And in this vnderstonde we parfyght debonayrte whiche hath iii. degrees. The fyrst is that he reuenge hym not. The seconde that he reteyne not wrathe ne yre. The thyrde that he ne fele no moeuynge of hate ne yre towarde his neyghboure for ony thynge that he doth. ¶Also y ^e membres obeyen al to theyr souerayn. For they do al to theyr power that / whiche the herte comaundeth them / and y ^e eyen ensygnen them. In this vnderstonde we y ^e vertue of obedyence of whiche we haue spoken tofore / whiche [Page] ought for to be apparaylled and aourned in loue and in charyte as lyke as sayth saynt Peter the appostle. Also that one membre helpeth that other / and serueth that other without daunger or peryll / without contradyccion and without auaryce. And herin we vnderstande y ^e vertue / the whiche is called charyte / of whiche a man then̄e helpeth and socoureth an other gladly with the power y ^e god hath gyuen hym / or he ensygneth or counceyleth w ^t the wytte that he hath. Or he gyueth and departeth largely for the loue of god the goodes and rychesses that he hath. Thenne is sayd of hym that he is moche charytable / and thus commaundeth to vs saynt Peter / that the graces y ^t almyghty god hath gyuen vnto vs / that we admynyster theym vnto our neyghboures and prochanes. wherof Tullius y ^e phylosophre sayth / we ought to fele al that whiche is in y ^e worlde and groweth and encreaseth / all is made for to serue man. And the men be made y ^e one to ayde and helpe the other. For the one is engendred of the other. Lete vs then̄e do that for whiche we be borne and the whiche nature ensygneth and sheweth vs / and seche we all the comune prouffyte. For thus as sayth the holy appostle saynt Poule / we ben all membres of one onely body. All the membres feleth and drawe to theym that whiche is done to eueryche / be it good / or be it euyll be it Ioye / be it anguysshe / whan one smyteth the fote the mouthe sayth ye greue and hurte me. ¶By this we vnderstonde and knowe the vertue of veraye pyte / the whiche we ought to haue comynly / whiche hath two offyces as sayth saynt Poule. That is to wete to Ioye for the good that other do and haue. And to sorowe for the euyls that other fele & make. ¶ Also yf a membre be seke or hurte / al y ^e other helpe it to thende y ^t may be garysshed [Page] and holy: In this vnderstonde we y ^e vertue of Iustyce and of correcyon / without the whiche the body of the holy chirche may not endure. For y ^e roten membres defoule the other that ben hole / who that wyll thenne chastyse his brother and his neyghboure / and repreue and punysshe his subgette / late hym take hede at hym self / whan that a membre is seke or hurte / the herte hath grete compassyon / and feleth grete sorowe. And that is for the grete loue that he hath to it / he sette honde to / moche swetely and ofte. ¶ And lyke as sayth Seneke / lyke as all the membres of the body aydeth and bere vp eche other. Ryght so ought euery man for to supporte his neyzboure / and to correcte and plucke awaye the woundes of synnes that ben in his herte. ¶ Fyrst there ought for to be layed therto the oynementes and thenplaystres of swete admonycyons. ¶ Also yf this be nought worthe there must be layed therto the sharpe poudres and poynaunte of harde reprehencyon. And yf that helpe not / thenne lete come y ^e swerde to dysseuere / or for to excommynye hym / or to bannysshe hym out of the contreye or to withdrawe fro hym. Also the membres honoure and kepe that one that other / and do worshyp lyke as sayth saynt Poule / we owe to bere and do reuerence one to another / and specyally they that haue grete nede to be supported. These ben y ^e moost folysshe & moost feble. Them ought men moost to supporte. Thenne the wyse men & sage beren and supporten alwaye the fooles and the feble / lyke as the bones bereth the flesshe / and as the pyler bereth the hous. This is ayēst myssayers / that so gladly cryen and sayen the deffaultes and the synnes that they se in other. Also y ^t one membre deffendeth y ^t other at nede & put hȳ tofore to saue y ^t other / for at nede is seen who [Page] is a frende / whan that one fote slydeth / y ^e other helpeth it anone. Whan that one wolde smyte the heed / the hande putteth hym tofore. In that vnderstande we parfyte and pure amyte / wherof god sayth in the gospell. Who may do greter amyte or frendshyp / than to sette his lyfe for his frende. This frendshyp sheweth to vs Ihesu cryste the veray frende / whiche for vs set his soule and his body to dethe shamefull. And y ^e dyde he to gyue to vs example / lyke as sayth saynt Peter / & also saynt Iames / that god hath sette his soule for vs. And ryght so ought we to sette our soules for our brethren and for our neyghboures / yf we be aryght the membres of the body of Ihesu cryste / whiche is our heed. Who that hath this vertue aryght I shall say appertly that he is well blyssed. This is the vertue that our good mayster Ihesu cryst ensygneth vs whan he fayth in the gospell / blyssed be the debonayre. For they shall possede the lande of theym that lyueth in glorye without ende. ¶Now vnderstande well this blyssynge that the debonayre hathe in this worlde. For the parfyte debonayr ben now in possessyon of the erthe. That is to vnderstonde in iii. maners Fyrste of the erthe of lyuynge people That is god hym selfe / whiche is the herytage of theym that lyue pardurably that is of the sayntes and of good people in lyke wyse as the erth is habytacyon of beestes and of men. And bycause that god hymselfe is the erthe of lyuynge men / he hath the debonayres in his possessyon. For they doo nothynge but y ^t whiche pleaseth god. Therfore it is ryght that they haue god in theyr possessyon. Lyke as Dauyd the prophete sayeth in his psaulter. The debonayres sayth he shal haue the erthe in possessyon & in herytage. And also they shall haue delectacyons in multytude of peas. And the holy [Page] man saynt Austyn sayth y ^e no man shall haue god in his possessyon / but y ^e fyrst he shalbe in his. Also the debonayr haue in this worlde the londe of theyr herte in possessyon For they be by ryght lordes of theyr herte. The felone is not lorde of his herte / and the debonayre hath y ^e mystrye of his herte and of his euyll maners. ¶And Salamon sayth that he is more valyaunte / that maystryeth well his herte than he that taketh a stronge castell and cyte. ¶Also the debonayre ben lordes of therthe / that is of worldly goodes. For yf they lese them they shal neuer be troubled ne angry therfore. But they that ben angry whan they lose worldly goodes / be not lordes of theym ne of theyr hertes. But ben seruauntes therto / and therfore it is ryght and reason that they that haue here the goodes temporell and spyrytuell / haue in them self theyr possessyon of the herte. ¶But now vnderstonde and beholde that this that God gyueth vnto y ^e poore of spyryte is the heuen / and to the debonayre the erthe / where shal be the auarycyous men thenne and y ^e felons / but in the tormentes of helle.

¶Of y ^e seuen gyftes of the holy ghoost / and fyrst of the gyfte of scyence. Ca. C.x.

THe fyrst gyfte of the holy ghoost is the gyfte of scyence / whiche maketh a man humble & dredefull. The seconde maketh hym swete and pyteous. The thyrde maketh hym clere sceynge / and connynge / and therfore it is called the gyfte of scyence. For it maketh a man wyse and connynge in mesure in all thynges / whan this gyfte descendeth [Page] in to the herte of a persone / he extyrpeth and casteth out the rote and y ^e synne of yre and of felonnye whiche troubleth y ^e herte / and maketh a man lyke as he were fro hym self so that he seeth no thynge ne for hym self ne for to conduyte other. But this gyfte enlumyneth the herte on al partes so that he may not be deceyued of ony persone / lyke as the gyfte of pyte maketh the man Innocent / soo that he wyll none deceyue / wherof saynt Iohan sayth in thappocalyps in spyryte / that the holy man that was all full of this espyryte / was all full of eyen tofore and after. And an aungell shewed to Zacharye the prophete a stone wherin were seuen eyen These ben the eyen that the good men haue / for they see clere within theyr herte and all aboute them. That is to saye vnder and aboue / on the ryght syde and on the lyft syde. This gyfte of scyence is maystre of the werkes / and that is to saye of vertues of the soule. For he maketh all Iuste to a poynte by lyne rule & plombe / he taketh fyrst his bounde and his poynte / and that is that the wyse man sayth. In all that thou begynnest / beholde the ende / & to what ende thou shall come / after he holdeth the lyne. For he goeth by ryght waye afore & by ryght entencyon. After he maketh all by rule. For he maketh it all playne and by mesure. For he loueth the comyne waye of good people without to fynde noueltees. After he preueth his syght and his werkes by plombe. For he taketh hede that his body enclyne not towarde the ryght syde by prosperyte ne to the lyft syde by aduersyte. This gyfte of sapyence is lyke to y ^e pryour of a cloystre of y ^e soule / whiche kepeth thordre / & maketh it to be kept oueral / Fyrst in y ^e herte & after in other offyces in this herte ben .ii. sydes & .ii. thȳ ges / y ^e vnderstōdynge & y ^e wyl / y ^e reason & affecion whā [Page] these two sydes and these two thynges accordeth togyder / they make moche swete melodye and moche fayre seruyce. That is to wete whan the wyll / wyll all y ^t whiche the vnderstondynge ensygneth to god / and that affeccyon feleth all that whiche reason vnderstandeth / yf they vnderstande well in these .ii. sydes whiche ben in y ^e soule / whan and how they ought to accorde. In one syde ben .iiii. lockes / and in that other syde .iiii. for reson hath. foure offyces. That is to enquire / to Iuge / to remembre and to shewe that whiche they vnderstande by worde. This gyft ensygneth the reason that whiche he ought to lerne and enquyre / and in what ordre / and in what maner / and what ende / and this is a moche grete craft. For the mysprysynge in these thynges is moche peryllous / it behoueth to vnderstonde the reason / and to lerne that whiche is necessarye / prouffytable / and honeste / and for to withdrawe fro the contrarye. O god how a creature leseth his tyme / and dyspences for to lerne thynges that ben of no value / but vaynglory and synne. But the holy ghoost by this gyft ensygneth lyghtly and maketh a man to lerne ordynatly that / whiche is moost necessarye to the prouffyte of the soule. And that ledeth hym moost ryght vnto the loue of god for the helthe and the prouffyte of his soule / and to helpe his neyghboure. Also it behoueth the reason well to enquyre the trouthe of the thȳ ges. And also how he ought for to beleue. Well to beleue is whan a man beleueth symply / and stedfastly all y ^t whiche god sayth & commaundeth without ouer moche to enquyre / and without to enserche the counceyles of god and the profounndnesse of his Iugementes the heyght of his magnyfycenciall magesty / and the reasons of his holy Sacramentes / Well to beleue is whan one beleueth [Page] not ouer hastely / ne ouer late / ne to eueryche / ne to none / for that one and other is vyce as sayth seneke. After good enquyrynge cometh wel to Iuge. For to Iuge well it apperteyneth y ^t one afferme no thȳge to y ^e tyme that he hath enquyred the trouthe of the thynge / & that he be well encerteyned / and that he entremete not to Iuge that whiche apperteyneth no thynge to hym / lyke as ben the secrete thynges and hydde / thentencyons of hertes / the thinges that may not be torned on y ^e ryght syde ne on the lyfte syde / that yet they be vnderstonde to the better parte. Of whiche y ^e spyryte by this gyfte maketh the reason to Iuge well / and to knowe the ryght / and to determyne bytwene good thynges and euyll thynges bytwene the lytel thynges and the grete thynges / for he must prayse euery thynge after his valure. Also this spyryte maketh y ^e reason to remembre. For he remembreth a man all that is nedefull to hym / lyke as god sayth in y ^e gospel. The thynges that ben passed he must remembre and brynge ageyne to memorye. The thynges that ben present he must vnderstonde & remembre and ordeyne The thynges that ben to come he must purueye fore ordeyne and aduyse. These ben the seuen partyes of the vertue of prudence / after that whiche the phylosophre sayth. Also he maketh the reason for to speke by mesure and be stylle gladly / and not to speke tyll it be nede. Soo that the worde be tofore well aduysed and well thought or it come to the tongue. And that the worde be wayed and poysed as good money & preued lyke as Salamon sayth. ¶Soo that the worde be accordynge vnto god and without synne of good mater and of good fourme That is that it haue not ouermoche / ne ouer lytel. And that it be well employed. For good money ne a good worde [Page] ought not to be gyuen for nought. ¶Herof sayth god in the gospell that we sholde not caste the precyous stones tofore hogges and swyne. That is to vnderstonde y ^e precyous wordes of our lorde god before them / and to suche persones that sette them selfe not to werke for theyr helthe. But lyueth in the ordure of theyr synnes. Therfore holy scrypture calleth them hogges. This gyfte aforesayd ordeyneth and accordeth that other party of y ^e hert That is the wyll where it hath .iiii. partyes / loue / drede / Ioye / and sorowe. That is that one loue that / whiche he oweth / so as he oweth / as moche as he oweth / and that he drede not also that whiche he oweth / and that he haue no Ioye ne delyte / sauf in that he oweth after god / and also how he oweth / and as moche as he oweth. And that he haue no sorowe ne heuynes / but in that whiche he oweth / and also how he oweth / and as moche as he oweth whan these .iiii. partyes ben accorded / thenne it is sayd that a man is well attempred whan he is not ouer colde ne ouer hote / ne ouer drye / ne ouer moyst. And in semblable maner as to the body of a man cometh ouer many maladyes / for the dysatempraunce of these foure qualytees / or of these foure humoures. Ryght so the herte of a man cometh to hym the vyces and synnes by the dysatempraunce of these foure maners. Whan these two sydes of the herte ben accorded and ordeyned / that is y ^e reason and the wyll. Thenne is a man ordeyned within hȳ selfe. These ben the two sprynges of the rote of a moche fayre vertue the whiche is called equyte. Equyte proprely is that the whiche is doone by good Iugemente and true sentences / not ouer softe / ne ouer rude / without bowynge and enclynynge vnto that one partye / nor vnto that other / whan one gooth forthe aryght as alyne / for [Page] equyte is none other thynge but vnyte / that is egalte / all egall / who hath this vertue is a trewe Iuge and wyse. For he doth no thynge but it be enquyred & examyned lyke as a good Iuge ought to do Thenne y ^e fyrst degree of this vertue / is that a man be a good Iuge of hym self for he ought to entre in to hym self / and beholde his conscyence / and wel to examyne his thoughtes and his wylles / whether they ben good or euyll / and to ordeyne all to the regarde of reason / so that wylle and reason be at one accorde. For lyke as saynt Bernarde sayth / vertue is none other thynge but thassente of reason and of wyll That is that wyll without gaynsayenge / saye and do / and also put in oeuure / that is to saye in dede and werke that whiche reason sayth / sheweth / and enseygneth /

¶Of the seconde dgree of equyte and of ryght wysnes Cxi.

THe seconde degre of this vertue is / that a man be a ryghtfull Iuge / and holde the ryght lyne of equyte bytwene hym self and that whiche is vnder hym That is his body whiche he hath in kepynge whiche he ought here to nourysshe / that it may serue / and be so dyscyplyned and chastysed that it wyll of all and in all thynges obeye vnto y ^e soule / lyke as a good chamber yer obeyeth to her maystresse / & a good dyscyple to his mayster without gaynsayenge. For y ^e reason ought to be lyke as a trewe arbytrour bytwene y ^e soule and the body / whiche ought to kepe y ^e ryght of eyther parte. In suche maner y ^t the spyryte be a good lorde / & the body be a good seruaūte & veray subgette & obeyssaunt to y ^e soule. Now is it nede too holde in this partye ouerall equyte & ryght [Page] mesure in drynkynge and etynge / in clothynge and in arayenge / and in all the thynges that the body commaundeth. For it enclyneth more to ouermoche than to ouer lytel. After hym behoueth the .v. wyttes of his body wel to conduyte and to gouerne / by reason and by equyte / so that eueriche serue in his offyce without synne and with out mysprysyon / lyke as with the eyen to beholde / the eres to here / the nose to smell / the mouthe to taste and to speke / the handes and all the body to touche. Whan these v. wyttes ben well kepte frome synne / thenne is the castell sure and ferme. For these ben the gates of the soule. These ben the wyndowes by whiche dethe entreth ofte in to the soule. This wytnesseth the prophete.

¶Of the .iii. degre of the vertue of equyte. Ca. C.xii.

THe thyrde degree of the vertue of equyte is y ^e a man be a good Iuge / & that he holde equyte / bytwene hym self / and that / y ^t is tofore hȳ That ben the temporall thynges / whiche oft dystroyeth body and soule / as whan a man setteth his loue ouermoche on them / lyke as dooth y ^e auarycyous men. & all they that aboue mesure loue worldly thynges. For they haue theyr hertes knytte in the nettes of y ^e deuyll / as Iob sayth / y ^t is to plees & quarelles / & forayne werkes / wherin they ocupye them so / y ^t in the lyfe spyrytuall ne to theyr saluacyon they can nought do / ne may not ne wyll not entende / so moche ben they blynde and bounden in theyr synnes / wherof it happeth y ^t whiche Seneke the wyse man sayth. That by this we synne and go out of the waye / that as touchynge the party of the bodyly lyfe / euery man thynketh and is besy / but for [Page] to ordeyne his lyfe spyrytuell for to haue glory pardurable no man thynketh ne studyeth. Now this is then moche grete necessyte / y ^t a man set not ouer moche his herte in forayne thynges / for who that soo ouer moche dooth / he falleth in the charges and in the couetyses of y ^e worlde whiche is the rote of all vyces.

¶Of the fourth and fyfth degre of y ^e vertue of equyte. Ca. C.xiii.

THe fourthe degre of the vertue of equyte is y ^t a man se clerely on his ryght syde / that is y ^t he take hede and take example of y ^e good for to gouerne hym / that be lyke as at his ryght syde. And of the good and wyse men he take wytte & example. But in this syde behoueth to holde dyscressyon and equyte. For all the people may not goo by one waye / ne all the good / ne al the wyse / haue not al one selfe grace / lyke as the membres of a body haue not one selfe offyce / and herof ben many persones nouices deceyued in theyr herte / lyke as sayth the boke of collacions of holy faders / whiche treateth of the perfeccyon of vertues / for whan they se a man wel perfyte moche prouffyte in one estate and in one grace. Anone they entende / desyre / and wyll resemble hym / and whan they se another / y ^t in an other estate dooth also moche good / also they crye and renne after / and also to the thyrde and the fourthe & w ^t none they abyde ne reste. They be also lyke as the yonge greyhounde / whiche is yet all yonge / that renneth after euery beest that he seeth tofore hym / and dooth noothynge but maketh hym wery and leseth his tyme. Here [Page] of telleth ysopus a tale or a fable / of a lytell hounde and of an asse / whiche asse sawe the hounde that as oftymes as his lorde came home / he ranne ageynst hym and lepe vpon his necke / and the lorde played with hym and made hym grete feste / and the asse thought sayenge. More ought my lorde to make to me feste whiche serue hym all daye / than to his dogge whiche serueth of no thynge It was not longe after that this asse sawe his lorde come to his hous. And he ranne ageynst hym / and caste his .ii. fore feet aboute his necke / and began strongly to lycke and fawne hym. The seruauntes of the lorde whiche sawe this / ranne with grete staues and beten ryght well the asse. And of that / of whiche y ^e asse had supposed to haue had grace / honour / and prouffyte / he had shame and domage. ¶By suche fables y ^e wyse men were wonte tenseygne & teche them self by suche ensaumple. And by this ensaumple he sheweth / y ^t no man sholde desyre suche graces as he may not attayne ne come to / and the same techeth Salamon sayenge. Sone caste not thyn eyen to rychesses. That is to the graces that thou mayst not atteyne. Therfore he hath grete nede of dyscrescyon that he see of whome he taketh ensaumple. ¶ Also it is necessyte that a man see clerely on his lyft syde / and that is the fyfthe degre. For one ought to beholde the fooles and the shrewes whiche ben as on the lyft syde / for they be on y ^e werse syde. To them ought one to take hede / fyrste by cause that a man sholde haue pyte and compassyon. Also that one sholde not ensyewe theyr foly ne theyr predycyon / soo as the wyse Salamon sayth. I passed sayd he by the vyneyarde of the slouthfull foole / and sawe that it was full of thornes and nettles / and by this ensaumple I haue lerned wytte and prouydence.

[Page]Also that one loue moost god by whome he is quyte of suche synnes and of suche perylles. But hym behoueth on this syde to kepe dyscrecyon and equyte. For whan I se a foole and a synner. I ought to haue pyte and compassyon / and not to make of hym mockerye ne derysyon. I ought alway to hate the synne / and loue the persone / & moche I ought to kepe me that I wyll no grefe ne harme in my herte to no persone / ne to condempne hym. Ne compare my selfe to an other that is soo euyll. For he is this day euyl that shall be to morowe good / and suche is this day good / y ^t to morowe shall be euyll. Also I ought as moche as I may without mysdoynge vnto other enploye my selfe / humble and condescende in werkes and in wordes for to wynne hym to god / and to withdrawe hym fro synne. For lyke as sayth Seneke & saynt Gregory. We may not better releue them y ^t ben fallen / than by that whiche is aforefayd / and lete vs not wyll our self how that it be enclyne towarde them.

¶ The .vi. degree of the vertue of equyte. Ca. Ca. xiiii.

THe .vi. degree of the vertue of equyte is y ^t .vi. eye that the wyse man hath. That is that he se clerely behynde the nette and the engyns of the deuyll / whiche ben to vs as behynde vs. For the fende seeth vs / and we may not se hym. ¶The fende our ennemye that is y ^e deuyll / whiche is moche stronge / wyse / subtyll and besy for to deceyue vs. For he ceaseth neuer day ne night / but alway is in a wayte for to deceyue vs by his false crafte / and by his engynnes that he vseth in moo than a thousande maners. And lyke as sayth saynt Austyn. The deuylles [Page] see moche subtylly the state of a man and his manere / and his complexyon and to what synne / & to what vyce he is moost enclyned / by nature or by custome / and to that parte wherto a man enclyneth hym self. Therto the deuyll assaylleth moost strongely. The coleryke man to wrath and yre. The sanguyn man to Iolyte and to lecherye. The fleumatyke to glotonnye and to slouthe / and the malencolyke to enuye and heuynesse. And therfore euery man ought to deffende and kepe hym fro that parte where he seeth that his hous is moost feble. And ayenst this vyce and this synne ought one to fyght and resyste moost / of whiche he is moost assaylled. And how moche more he shall resyste strongely ayenste all synnes Soo moche more meryte shall he haue in paradyse or in heuen / and vnderstonde well that the enemye of helle spareth no persone. For he is hardy and aygre / as he y ^t assaylleth our lorde Ihesu Cryst in temptynge hym. Knowest thou sayth our lorde to Iob / in how many guyses the fende desguyseth hym / and in how many maners. Lyke as he sholde saye. No man knoweth but I onely. For lyke as sayth saynt Denys. All the aungelys y ^e good and the euyll / and all the spyrytes of men ben lyke as a myrrour spyrytuell. Then lyke as a myrrour receyueth all y ^e fourmes and then pryntes that comen tofore hym. Rygh soo doth a spyryte of a man / be it in slepynge be it in wakynge. Now then take a myrrour & set it ayenst another. Anone al the formes that ben in that one / thou shalt see in that other ¶In suche it is sayd that the deuyll sheweth to a man suche fygures & suche fourmes as he wyll that god suffreth hym And the soule receyueth maulgre hym self somtyme in thought and in ymagynacyon / lyke ayenste my wyll / me byhoueth to loke / [Page] se and receyue in the syghte of myn eye the fourme that cometh before me. Now it is a ryght grete grace of god and a ryght grete gyfte of the holy goost to vnderstande well all the languages of the deuyll / and to knowe al his temptacyons / and all his engynes. For lyke as sayth y ^e holy saynt Bernarde. It is ouer subtyll a thynge for to knowe and dyscusse bytwene the thoughtes that the herte cōceyueth and bryngeth forthe / and them y ^t the deuyll planteth. And the fende sheweth to a man how the synnes ben pleasaunt and delectable / lyghtly may a dyscrete man and reasonable knowe this. But whan the fende cometh to tempte one in guyse of an aungell. & sheweth to hym good for to drawe hym to euyll. Thenne is y ^e tēptacyon moste stronge. And therfore sayth saynt Iohan that one ought not to beleue al spyrytes / but they ought to preue and well examyn theym tofore that one beleue them / & to consyder yf they be of the parte of god Ryght so dooth they that haue theyr confessoures good and holy men / wyse and well approued in theyr fayte. To whiche confessoures they that confesse them / sheweth often theyr thoughtes whiche come vnto theyr herte / bothe y ^e good and euyll. For lyke as Salamon sayth. Blyssed be they that all so doubte that they synne not ne mysdone. And he sayth also in an other place. Do by good councell all that thou shalte doo. And thenne thou shalte not repente the.

¶The seuenth degree of the vertue of equyte. Ca. C.xv.

[Page]THe .vii. degree of equyte is the seuenth eye / whiche he must haue y ^e wyll haue this vertue. That is that he beholde vpwarde on hye. And that he haue god all waye tofore hym. ¶Of suche our lorde sayth in the gospell / yf thyn eye be poore and symple. All thy body shall be clere and shynynge And yf thyn eye be derke and tenebrous. All thy body shall be derke obscure and tenebrouse. That is to saye yf the entencyon of thyn herte is pure and symple. and goth forth the ryght lygne after god by all the degrees that we haue tofore named. All the messe and substaunce of thy werkes and of thy vertues shall be fayre and clere and playsaunt to god. And yf the entencyon be not good but frowarde and euyll / and reployeth bacwarde / all the werke shal be derke and tenebrouse. For without good and ryghtfull entencyon. Almesse by cometh synne / and vertues vyces. Thentencyon is symple whan a man maketh his werkes good ryght for goodes loue / and it is obscure and derke / whan a man dooth his werkes for to playse the worlde or for vayne glorye. It is croked and not ryght in two thynges / that is whan one holdeth one parte to god / and that other of the worlde. For thentencyon retorneth bacwarde / whan a man secheth his own prouffyte in all thynge that he dooth. Now hast thou herde the seuen degrees of this vertue of Equyte by whiche this tree ryseth on heyghte

¶Here folowen the vertues ayenst the seuen deedly synnes. Ca. .Cxvi.

THe braunches of this tree ben the seuen vertues pryncypall / whiche answere vnto y ^e seuen deedly [Page] synnes / lyke as mekenesse or humylyte dooth ageynste pryde. Amytye or frendshyp ayenst enuye. Debonayrte and pacyence ageynst yre and felonnye. Prowesse and dylygence ageynst slouthe. Largesse ageynst auaryce. Chastyte ageynst lecherye / and Sobrenesse ageynst glotonnye. These seuen vertues kepe & conduyte moche ryght the spyryte of scyence whiche ledeth and conduyteth them by the waye of equyte as Salamon sayth. By the whiche waye dyscrescyon and reason whiche is the charytour and y ^e conduytour of vertues as sayth saynt Bernarde and the gouernour of the shyppe of the soule ledeth and gouerneth them that they go not out of the waye ne on the ryght syde ne on the lyft syde. And thus prouffyten they growe and bryngeth forth fruyte plentyuously. ¶Thenne the vertue of equyte / sheweth hym by dyscrescyon in all the werkes of other vertues / that without this vertue / the name of the vertue bycometh vyce. I saye wel that in another sence / these seuen vertues beforesayd ben the braunches of equyte / and all y ^e fruytes and the good werkes that growen therof apperteynen to this tree. ¶Now vnderstonde wel how y ^e grete maystre of vertues speketh to vs of this vertue. For he sayth not in his rule / blessed be they y ^t holden equyte ouerall / and in all thynges haue dyscrescyon & mesure without mystakynge For there is none but he mysdoeth in many maners. And therfore our lorde Ihesu Cryst recomforteth vs / whā he sayth not. Blessed be they that synne not / and that mysdone not / but done all by equyte and by ryght lygne but he sayth moche curteslye for to recomforte the synnars. Blessed be they that wepe / for they shall be comforted. That is to saye. They ben and shall be blessed that seen & / knowen / and vnderstonde [Page] well theyr synnes & theyr defautes in all the poyntes of equyte whiche we haue here tofore named. And therof wepeth and be sorowfull they that fynde Inyquyte and wyckednes / there where as they sholde holde and fynde equyte. And therfore this worlde is called the valeye of teeres / that none in the worlde may lyue without teeres whiche hath receyued the gyft of scyence / wherof we haspoken tofore. But it behoueth as sayth Salamon / that who that moost knoweth and moost seeth the euylles & sorowes of the worlde / he hath moost sorowe at his herte teres and wepynges. ¶Thus began the worlde to greue and anoye / and to whome this transytore lyfe moost annoyeth and greueth / he moost desyreth that other lyfe whiche is without ende. Now oughtest thou to take here .vi. maner of teres whiche an holy man hadde here in this worlde by the gyft of scyēce. The fyrst teres cometh of that / whiche a man hath often tymes angred god / by thought / by worde & by werke. The secōde teres cometh of that / whiche one beholdeth the grete tourmentes / horryble / and perdurable of hell whiche thou hast deserued by thy synnes / of whiche eche persone ought for to haue grete drede. The .iii. teres growe of the euylles / y ^t a man se the good suffre / of whome we ought to haue pyte & cō passyon. The fourth teres cometh for the synne that the euyll people do. The fyfth teres cometh for this lyf whiche is peryllous / and for that other lyfe whiche is w ^tout ende in glory pardurable / that we tary soo longe therfro The syxte teres cometh of deuocyon and of grete plente of spyrytuall Ioye of the presence of Ihesu cryst / and of the felynge of the holy goost. These ben a ryght well blyssed that in this maner wepeth and wayleth theyr sȳnes For they shall be well conforted as sayth the holy gospell [Page] lyke as the nouryce comforteth the chylde that wepeth and cryeth. For she dryeth the eyen & kysseth hym / and maketh hym to laughe by force. Ryght so shall our lorde do to theym that wepen by bytter contrycyon for theyr synnes lyke as I haue sayd. The debonayr Ihesus shal drye theyr eyen / that they shall neuer wepe more. Ne they shall neuer fele harme ne sorowe. But al waye they shall be with our lorde god in pees / in laughynge and in Ioye pardurable.

¶Here after foloweth how that a man ought for to lyue in moyen astate. Ca: .Cxvii.

NOw haue we spoken of the gyftes and of y ^e vertues that gouerne them y ^t lyue in this worlde in the lowest of these thre estates of whiche we haue spoken tofore. Now owe we by the ayde of the holy ghoost to speke of the gyftes and of y ^e vertues / whiche moost proprely apperteyne to them that despyse the worlde / and tenden to the moūtayne of perfeccyon. Of theym sayth proprelye the holy man Iob. That the lyf of a man vpon y ^e erthe / is as a knyghthode / for the lyfe of a man in therthe is laboryous. ¶ Now beholde and take hede of a yonge bourges / and of a yonge knyght. These .ii. maner men haue moche dyuers thoughtes / and dyuers ententes. ¶The bourges entendeth to marchaundyse / for to bye and selle / to wynne and to gete good / and the ende of his entente is all for to be ryche and noble and honoured in his cyte or towne. ¶The newe knyght gooth al another waye. For he desyreth and entendeth to doo curtosyes [Page] and to gyue largely. To lerne chyualry and for to vse armes. To suffre payne and dysease / and to shewe prowes to conquere loos and honoure and to mounte in to hye estate. ¶These two estates we se openly and appertly in these two maner of people / of y ^e whiche some ben / y ^t wyll kepe theym frome grete synnes / for they wyll doo penaunce and gyue almes / and holde and kepe the cōmaū dementes of our lorde Ihesu cryst and of our moder holy chyrche. And well sholde suffyse them / yf they myght for so moche saue them at the laste. There ben other vnto whome the worlde ennoyeth and greueth for the perylles / synnes / and the paynes of the whiche it is full. Soo that none may haue pease of herte / ne sure conscyence. They se also agayne on the other syde / that there is noo treasure whiche may be compared vnto the loue of god Nor noo swetenes so grete / as is the peas and tranquylyte of hert. Ne noo glory mondayne and worldly / that I may compare to the glorye of a pure conscyence. It semeth vnto them and trouthe it is that who someuer myghte gete these thre thynges he sholde be more than ony Emperoure. ¶This is a grete thynge / but there ne ben but fewe persones whiche vndertake this empryse. But whan god gyueth to a man this grace and this gyft / the whiche is called the spyryte of strength / he gyueth vnto hym a newe herte / a noble herte / and an herdy herte and couragyous. Noble for to dyspyse and set at nought all the whiche the worlde may take and giue vnto the. And of this foresayd hardynesse speketh our lorde Ihesu cryst in the holy gospell / whan that he sayth. Blyssed ben they whiche haue honger and thyrste for Iustyce. Salamon sayth that he is Iust the whiche dyspyseth his domage for his soule or for his frende. And holy saynt Bernarde [Page] sayeth that he is not Iuste that seeth not that his herte feleth and vnderstondeth / that he is bounde in his herte anenste god to loue hym aboue all thynges. They that verayly desyre with all theyr herte to rendre this debte to god / ben they of whome our lorde speketh in y ^e gospel whan he sayth that blessed be they that haue hungre and thyrst for Iustyce. He sayth not blessed ben they that do ne Iustyce / but that haue hungre & thyrst to do Iustyce For this Iustyce may not be holden / nor playnly rendred in this world. But in this worlde it shal be desyred and in that other payed. Therfore our lorde sayth not they be blessed that shall rendre and yelde this Iustyce / but he sayth more curtoysly. As he y ^t well knoweth our pouerte. Blessed be they that of this Iustyce haue hungre and thyrst. For Ihesu Cryste requyreth not that we paye to hym here his debte / but it suffyseth to hym yf we haue good wyll & desyre to rendre and yelde. And how shall I saye that they be Iuste / that rendre not that / whiche they owe / ne haue no wyll ne lust to paye. This desyre whan it is veray in the herte / hym byhoueth that he shewe it by werke. For lyke as Salamon sayth. Noo man may bere fyre in his lappe but yf that his gowne brenne ¶This demonstraunce may not be without vertue & without prowesse For by wytnesse / ne by pletynge ne by preef may not be that one be a good knyght / but by many good feetes of armes / and by moche suffrynge and endurynge of trybulacyons & myschyef. And this is the fourthe vertue that the holy ghoost gyueth to a man to extyrpe & plucke all out the fourth deedly synne That is the synne that is called in clergye accydye / that is slouthe. This vertue aforesayd is of so grete dygnyte that emonge al other vertues / this vertue onely bereth [Page] by hym selfe proprely the name of vertue. For vertue & prowesse is al one. God gyueth this vertue of prowes to his seruauntes / whan he suffreth and wyll make theym knyghtes lyke as he dyde his appostles at penthecost or whytsontyde. Of whome we rede that they were soo cowarde tofore that they had receyued this vertue of prowesse / that they durst not go out of theyr lodgynge / vnto the tyme that they were armed with this vertue / but after the had this vertue of ꝓwes they suffred gladly al martyrdomes & all maner tourmentes.

¶ Of the dyuysyons of vertues after the phylosophres. Ca. C.xviii.

Plato.

Dyogenes.

Seneca

[Page] THe phylosophres that treate of these vertues departe this vertue of prowesse in .vi. partyes / whiche ben lyke .vi. degrees / wherby this vertue mounteth and prouffyteth / but oure mayster whiche made the phylosophres and the phylosophye / that is Ihesu cryste / he put to the .vii. poynte of prowesse. The fyrst poynte of prowesse is called (magnytude. The seconde is (affyaunce. The thyrde (suerty. The fourth (pacyence. The fyfthe (constaunce. The syxte (magnyfycence. And the seuenth whiche our mayster Ihesu cryst adiousted / that is hunger and thyrste of Iustyce. This vertue may not soo proprely be named in englysshe / as thentendement or vnderstondȳge of the worlde is sayd in latyn.

¶The fyrst of the vertue of magnanymyte. Ca. C.xix.

MAgnanymyte / is hyenes / gretenes / and nobles of courage by whiche a man is hardy / as a man of grete empryse. This vertue hathe two partyes / y ^t is to wete to dyspyse grete thynges / or nought to prayse / and more greter thynges to entrepryse and to chese. ¶Of y ^e fyrst partye sayth saynt Austyn. Prowesse is whan courage dyspyseth al that whiche he hath not in his power. That is all that he may lese ayenst his wyl. And Senek sayth in worldly thynges there is no thynge grete / but the herte whiche dyspyseth grete thynge. Of the seconde party sayth the phylosophre / that magnanymyte is reasonable enpryse of hye thȳges & ferd [...]ull / he y ^t hath this vertue / he beholdeth y ^e worlde fro ferre. as sayth Ysaye. And thus hȳ semeth y ^t all y ^e worlde be a lytell thynge / lyke as [Page] a sterre semeth to vs a lytel thynge. Thenne al the worlde / and all the charges / and y ^e grete werkes and nedes of the worlde semen to hym as nought / wherof Salamon sayth whan he had well enserched the worlde / and had desputed of all the states / of the fooles & wyse men He sayd his sentence in this manere / vanyte of vanytes and all that I see is vanyte. That is to saye that all the worlde is vanyte / & all full of vanytes And a man hym self for whome the worlde is made / he peryssheth with all vanyte / for in hym is all maner of vanyte and of ordure. Lyke as Dauyd sayth in his Psaulter / vanyte by mortalyte. For his lyf fleeth awaye as shadowe / vanyte by curyosyte. For his herte is as a dreme / vanyte by wyckydnesse: For synne maketh hym more to be holden and reputed nought / than ony thynge that is in the worlde Now is thenne the fyrst partye of this vertue that hath made hym to despyse y ^e worlde. Lyke as haue somtyme done in tyme passed / the phylosophres / y ^e paynems / the sarasyns. And holy crysten men. That other partye is soo that he do gete the waye of perfeccyon / and to chese the lyf that is so openlye sharpe and dredefull. This is the waye that ledeth a man vnto the montaygne of god that is in thestate of perfeccyon. This is the waye of the pryue counceyle of our lorde Ihesu Cryst / whiche he shewed in the montayne to his appostles this traytye speketh. Thus waye chese they / to whome it suffyseth not onelye to kepe the commaundementes of god / to whiche they be bounden by trewe debte lyke as they do / that leue all that they haue for godes sake / and abandonne them self to dye for the loue of hym that deyed for them in the crosse / y ^t was our swete sauyour and redemptour Ihesu Cryst. Or for to goo vnto the holy londe or ellys [Page] where / as they do that leue and dyspyse al for the loue of god / bothe hauoyre / frendes / and them selfe / and make them seruauntes of other and poore that were ryche and myght be in the worlde / & put them selfe to suffre grete sharpenes / whiche hadde in the worlde grete eases and grete delytes / and all these thinges done and haue done with good herte that ben in relygyon / or in sharpenesse of penaunce yf the herte be not there. For the habyte maketh not y ^e monke / ne the armes the knyght / but y ^e good hertes & the pourueyaunce & garneson of good werkes.

¶Of the vertue of affyaunce spūell. Ca. C.xx.

THe seconde degre of this vertue is affyaunce For who that hath enprysed a good way or ony good werkes / him behoueth y ^t he holde hȳ fermely in his purpose. And that he acheue y ^t he hath begon. This vertue is called fyaunce Fyaunce is necessary agaynst thassautes of the worlde / of the flesshe / and of y ^e deuyll of hell / whiche moche strongely assayleth a man at y ^e begynnynge. The flesshe sayth to hym I may not endure this lyfe / my lyfe hathe custome to lyue suche a lyfe. The worlde renneth after for to withdrawe hym fro doynge wel / lyke as one renneth after a thefe / whā he escapeth fro pryson. The deuyll sayth to hym. Caytyfe what wylt y ^u do wherfore wylte y ^u thus sle thy self / y ^e mayst saue the otherwyse. These ben thassautes y ^t the newe knyghtes of god suffre / & whan they entende w ^t god by good & ferme affyaunce / they retche not. For he is y ^e true frende y ^t can / may / & wyll kepe his frendes / & whome god wyll ayde and helpe / none may noye ne greue.

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¶Of the vertue of surete. Ca. .Cxxi.

THe thyrde degre of prowesse is surete. Surete as sayth the phylosophre is a vertue by whiche a man redoubteth not ne dredeth the euylles ne y ^e perylles whiche ben tofore his eyen / and this is y ^e thyrde good and wele that the gyfte of strengthe maketh. For whan the holy ghoost armeth his knyght with his vertue / he gyueth to hym fyrst a noble herte for to enterpryse grete thynges / after he gyueth to hym a grete ardoure and a desyre to poursyewe it / and grete affyaunce to brynge it to an ende / after he maketh hym sure and hardy as a lyon so that he hath no drede of perylle ne of payne / ne of dethe / ne of tormentes / but desyreth them lyke as doth the newe knyght y ^e tournoye. Thus dyden the holy marters lyke as it appereth in theyr lyues / emonge other we rede of saynt agathe that had as grete Ioye whan she wente to the tormentes / lyke as she sholde haue gone to a weddynge or a feste / and in lyke wyse of y ^e holy appostles and other holy marters without nombre

Of the fourthe degree of y ^e vertue of prowesse .Cxxii.

EVen as the holy ghoost maketh his knyght sure for to abyde the tormentes and y ^e sorowes that ben to come. Ryght soo maketh he hym stronge and pacyent to suffre them whan they come / and this is the fourth degree whiche is called pacyence. By this vertue a man ouercometh his enemyes. The deuyll / the flesshe / and the worlde / & all y ^t they may do & say. For these be y ^e sheldes of golde to hȳ y ^t [Page] for the loue of god suffreth that they couer on all sydes / Lyke as Dauyd sayth in the psaulter / so that no stroke may hurte hym. This vertue hath no man but yf he haue be tēpted. For trybulacyon forgeth sapyence as sayth saynt Poule. Lyke as the fyre maketh the tyles harde / without this vertue is none proued. Thus without pacyence none may come to perfeccyon / without pacyence noo man hath vyctory. For who that leseth pacyence is vaynquysshed. Of this we se example in al the craftes y ^t ben made with hande. Many a stroke of the hamer suffreth the cuppe of golde tofore or it be sette on the table of a kynge. And also a chalice or it be blyssed and set on y ^e auter. Moche suffreth the tonnes and pypes and many grete strokes tofore the wyne be put therin. Moche is defouled with the fete of the fullers the fyne scralet clothe / tofore or the quene is cladde withall / and as many examples mayst thou fynde as there ben craftes in London. ¶By this vertue is a man stronge as yron / whiche all other metalles softeth and maystryeth / and he is made so precyous as golde / whiche the more it is in the fyre / y ^e more it is pure and clene / clere / and treatable / as the salamandre in the fyre / and as the fysshe that lyueth in y ^e water of trybulacyon in whiche he swȳmeth and is nourysshed.

¶Of the seuenth degree of the vertue of prowesse. Ca. C.xxiii.

THe .v. degree of the vertue of prowes is called y ^e vertue of constance / this is a veray vertue y ^t maketh y ^e herte stronge & stable as a toure founded on a rooche / & as tre roted in good grounde y ^t meueth not [Page] ne waggeth for no wynde y ^t may blowe. That is to saye / for none auenture ne temptacyon that may happe or come / good ne euyll without this vertue none cometh to vertue ne to vyctorye. For whan y ^e knyght of god hath made or done somme prowesses Thenne assaylleth hym the deuyll by vaynglorye. And thenne is the bataylle in the herte onelye to vaynquysshe / y ^t he falle not by vaynglorye / that all the fyrst temptacyon was not soo stronge / as is this vaynglorye. Of whiche Dauyd sayth in his psaulter / that the deuyll beteth doune the stronge on the lyfte syde by aduersyte. And y ^e ryght stronge on the ryght syde by vaynglorye. This vertue prayseth moche Seneke the wyse man whiche sayth. That there is noo vertue but that whiche gooth tofore proudly bytwene that one fortune and that other / and to the grete despyte of that one and of that other

The .vi. degre of y ^e vertue of prowesse. Ca. .Cxxiiii.

THe .vi. degre of prowesse is magnyfycence / this vertue expresseth and declareth also the phylosophere sayenge Magnyfycence is an hye werke & happy achyeuynge our Lorde Ihesu Cryst the souerayne phylosophere calleth this vertue perseueraunce / by whiche the good knyght of god endureth the euylles vnto the ende / in that hye waye of perfecyon whiche he hath emprysed. Of this vertue sayth saynt Poule that all the vertues renne / but this vertue wynneth the swerde All they fyght but this hath the vyctory and the crowne. Al werken. But this vertue of perseueraūce bereth awaye the rewarde and the meryte. For our lorde Ihesu Cryst sayth / who y ^t shall perseuere vnto y ^e ende he shal be saued [Page] and none other. The phylosophre coude noo ferther declare this vertue of prowes. But y ^e dyscyples of our grete maystre Ihesu Cryste seen moche more ferther. For lyke as Salamon sayth whan they haue al remembred & perfourmed. Then them seme that all is to begynne agayne. The vertues and the prowesse of phylosophres were all for to vaynquysshe the synnes and vyces / and for to gete the vertues. But the prowesse of sayntes was not onely to vaynquysshe synnes and vyces and to gete vertues / but with all this pryncypally for to kepe Iustyse and trouthe towarde Ihesu Cryst. He is not trewe ne Iuste / that rendreth not that he oweth to his power And certeynly it is a thynge moche ryghtfull and resonable that I gyue my lyfe and my deth for hym that gaf his lyf and deth for me. And as moche as he is of more value and is more worthe than I / so moche I am more redeuable to him by ryght Iustyse. Lyke as sayth saynt Ancelme. This Iustyse I owe to desyre but I may not here rendre it ne paye it fully / as we haue sayd tofore. And therfore is the seuenth degree of this vertue this whiche our lorde Ihesu cryst hath put to. To the whiche the phylosophre myght neuer atteyne / whan he sayd blessed be they that haue hungre and thyrst of Iustyce. They thenne be blessed that be mounted in to these seuen degrees of prowesse / and haue hungre and thyrste and grete desyre to theyr power to mounte vnto the seuenth degree.

¶Of y ^e spyrytuell batayll ayenst synne. Ca. .Cxxv.

IN this tree lyke as in y ^e other we fynde .vii. braū ches for in .vii. maners y ^e vertue & y ^e prowesse of y ^e [Page] good knyght of god sheweth hym. For by .vii. maners of bataylle there cometh .vii. maners of vyctory / and by .vii vyctoryes / he cōquereth seuen maner of crownes of glory. These ben the rewardes and y ^e seuen merytes of whiche speketh saynt Iohan thappostle and euangelyst in thappocalyps. For as sayth saynt Bernarde. Moche is he a fole / and ouer wenynge that without vyctory atteyneth to haue the crowne / & that without batayle weneth to haue vyctory / wherof saynt poule sayth. That he shal neuer be crowned in glory that fyghteth not truely ayen synne and vyces / whiche is the champe of the batayle in this worlde. The mayster of this felde of bataylle is Ihesu cryst / whiche preueth his newe knyghtes lyke as it is wryten in the boke of kynges. This mayster is the debonayre Ihesu cryst / whiche is ryght true as sayth saynt Poule / and knoweth well y ^e power of euery man / wherfore he suffreth not that ony enemye or fende tempt vs aboue our power / ne that no aduersary assayle vs so but that we may ouercome hym yf he wyll by y ^e helpe of god whiche encreaseth our strengthe in the batayle as sayth saynt Poule / and saynt Iohan also as we haue sayd and deuysed .vii. vyctoryes / & .vii. crownes. That is to saye / vii. maner of rewardes and of merytes the whiche god promyseth vnto theym the whiche ouercome the synnes and the vyces.

¶ Of the fyrst batayle ageynst all vyces. Ca. C.xxvi.

THe fyrst batayle and fyghte that a crysten man hathe is ageynst deedly synne. ¶There is none ouercome nor vaynquysshed in this foresayd bataylle [Page] but yf he wyll. For who that wyll not consente to synne he vaynquyssheth the batayll / whiche is lyght to do to a good herte vygorous / and moche harde to hym that is slowe and latchous and euyll encoraged to doo well and to the seruyse of god / whiche is not stronge by drede / ne hoot in prayer to god and in well doynge as / saynt Iohan sayth For who that falleth & is vaynquysshhed in this batayll / hath moche to do and is more harde for hym to releue hym and to defende hym / than he that is in hye spyrytuell estate. For he hath no power to releue hym / but yf it be by the grace of god For lyke as the fysshe entreth by hym self in to the nette / yet may he not yssue ne goo out / but yf he be caste or put out / ryght soo a man falleth by hym self and by his wyll in to synne but he may not yssue ne go out without the grace of our lorde and his ayde and helpe / as whā he gyueth to hym repentaunce to do penaunce for his synnes / and that is the armour that saynt Poule comaundeth to take in this bataylle. Now oughtest thou to knowe / that whan a man is armed for to vaynquysshe and ouercome hardely synne and parfyghtly hym byhoueth that he haue thre thynges whiche ben in veray penaunce. The fyrst is repentaunce of herte. The seconde confessyon of mouthe. The thyrde is satysfaccyon and penaunce / that is the amendes of synne / yf one of these thre faylle the confessyon is nothynge worth.

¶Of veray repentaunce of herte. Ca. .Cxxvii.

REpentaunce requyreth grete sorowe / and grete by wayllynges of herte of y ^t whiche he hath angred [Page] and dyspleased god / and of so moche as he hath more sȳned and dyspleased god / so moche more ought be y ^e sorowe / and the repentaunce greter. Thus repented hȳ the good kynge Dauyd whan he sayd in his psaulter. I haue laboured and trauaylled in my bewaylynge / and haue wasshen in the nyghtes my bedde / and my couche with my wepynge teres. He that hath dyspleased god by deedly synne / ought to wepe & wayle in y ^e depnes of his herte / and with grete syghynge crye god mercy / lyke as the theef / the murderer / and the traytour that had deserued to be hanged on the gybet of hell. The synner is the theef to god. For he hath stolen and mysused the goodes of his lorde whiche ben but lent to hym for to wynne w ^t. Tho ben the godes of nature / of grace / and of fortune / of whiche he must rendre & gyue acompte and rekenynge moche straytely / how he hath folyly dyspended them & hath put them to euyll vse. Also he is a murderer of y ^e doughter of a kynge / that is of his owne soule / y ^e whiche was doughter of the kynge of glory by grace / whome he hath slayne & put to dethe by deedly synne. Also he is a traytre. For the castell of the herte and of his body whiche god hath gyuen hym to kepe / he hath yelded to y ^e deuyll whiche is his mortall ennemy / well ought he to demeane grete sorowe that is in suche peryll / & ought ofte for to wasshe his bedde / that is his conscyence. The teeres chase & dryue awaye y ^e deuyll out of his hert / lyke as scaldynge water dryueth a dogge out of y ^e kechyn. After y ^e repentaunce ought to come confessyon / y ^t is the good chamberyer whiche maketh cletnehe hous: & casteth out al y ^e ordures w ^t the brome of the tonge / wherof Dauyd sayth in the psaulter. ¶Now vnderstonde well how a man ought to confesse hym.

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¶Here after is conteyned how that a man ought to confesse hym. Ca. .Cxxviii.

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VNto that / that confessyon auaylleth to the sauacyon of the soule byhouen syxe condycions. ¶The fyrst is that it be made wysely and this is in two thynges / the fyrst that he take good hede / to whome he ought to confesse hȳ & after wherof he ought to be confessed / saynt Austyn sayth / that it whiche one sholde doo for to eschewe and flee the deth of the body / ought one do for to eschewe the dethe and the dampnacyon of the soule. The seke man for teschewe and to flee the dethe / and for to haue helthe secheth gladly the best physycian and y ^e moost wyse that he may fynde. Thus sayth sayth Austyn / who so wysely wyll confesse hym and fynde grace anenst god / he ought to seche suche a confessour / whiche can and may bynde and vnbynde / and also counceylle. That is that the confessour can well knowe synne / and counceylle y ^e synnar and that he haue power to assoylle hym / and to gyue hym penaunce after the synne. For accordynge to his synne he ought to haue penaunce. Also who so wyll confesse hȳ wysely he ought dylygently remēbre his synnes tofore or he confesse hym and enserche all his herte and his conscyence / how he hath dysplesed god and his blyssed moder and all his company of sayntes and ought to [Page] remembre all his lyfe in grete drede. Lyke as dyde the good kynge Ezechyas whiche sayd thus. I shal remembre all my yeres in the grete bytternes of my soule and my hert. The synner ought to entre in to the hous of his hert / and not to passe through lyke a mynstrell whiche a bydeth not gladly in his hous. For he hathe no werse home than his owne. But in his hert a man ought to dwell and consyder all his sȳnes & defautes. Wherof he ought to yelde accomptes and reason truely to god and to his confessoure / and ought to remembre to ordayne wel his acompte / lyke as he y ^t is adiourned tofore his lorde for to rendre acomptes of all his receytes & paymentes. And also well to take hede tofore the wrytynge of his conscyence / that he fayle not to accompte all his lyfe. For yf he fayle of his acompte / god shall not fayle of his. Whan a man hath dylygently remembred his synnes / and beholden how and in how many maners he hathe dyspleased god / and how oftentymes / and how gretely he hath synned. And how longe he hath abyden in synne. Then̄e he ought to confesse hym anone and hastely. ¶And this is the seconde condycyon y ^t ought to be in confessyon. The kynge Dauyd rose at mydnyght for to confesse hym. Lyke as he sayeth in the psaulter / and abode neuer vnto a moneth / ne to the ende of a yere. And the wyse man sayeth thus in an other place. Ne tary thou not to conuerte to god / ne withdrawe the not ne seke no delayes fro day to day. For in taryēge is moche peryll for many reasons Fyrst for the condycyon of synne. For synne is a fyre brē nynge / whiche may not be quenched but by lacrymable cōfessyon. And moche were he a fole y ^t sawe his hous brē nynge / & wolde not hastely ren to fetche water to quenche the fyre. Also it is a grete malady & sekenes to dwell [Page] in synne and the veray medycyn is confessyon / and certayne lytell prayseth he his helthe / that feleth hym selfe seke to the dethe / and desyreth not to be guarysshed and heled. Also the dethe whiche is nyghe and all about for to espye the synner / ought to moeue and excyte hym hustely to confessyon. For he knoweth not the day / the houre / ne the poynte or mynute whan the dethe shall come. the whiche surpryseth oft the synner / there where he taketh no hede. And certaynly who that knewe what day he sholde deye he sholde make hym redy in the best & hastyest wyse that he myght. Also yf a synner sawe well y ^e peryl wherin he is. For he is in y ^e holde & pryson of synne and in the throte of the lyon of hell and of the dragon y ^t wyl deuoure hym / he sholde hastely go to confession / and that as soone as he myght. Also a synner ought for to se what he hath lost by his synne / the goodes pardurable & the goodes spyrytuell. His tyme and hym self whiche he myght al recouer by deuoute confessyon. Moche thenne were he a foole yf he hasted not to recouer that whiche he had loste. Also the mercy of god that abydeth for y ^e sȳ ner and knocketh at his dore as sayth thappocalyps. For he that ought to haste hym to be confessed. For of as moche as god abydeth so longe the sȳner / of so moche is his Iustyce more harde and more cruell / whan he seeth hȳ slowe and neclygent. For lyke as the archer gyueth his bowe more bente / and tharbelaster to the crosse bowe so moche more smitteth it the harder and stronger. And certaynly god hath his bowe bent and redy to lose as sayth the psaulter for to sle the synners yf they wyl not conuerte them and yf they take not good hede. Also the synner that ouer longe taryeth to confesse hȳ forgeteth ofte his synnes. Soo that it happeth that vnneth that he is well [Page] and truly confessed. For he forgeteth many synnes whiche he shall neuer remembre / & so of them shall he neuer repente / ne neuer be confessed / of whiche it is to hym grete perylle. ¶Also whan a synnar is tofore his confessour he ought to expresse & saye his synnes clerely / soo y ^t his confessour see euydently his herte / & all thentencyon of hym y ^t confesseth hym. For y ^e seke man ought to descoure his malady vnto y ^e physycyen / ellys y ^e physycyen myght not werke. Ne the Surgyen ne myght not hele the sore but yf he sawe the wounde. And therfore sayth y ^e wyse man yf thou wylte y ^t the Surgyan hele the / thou must dyscoure to hym thy wounde or sore. ¶Thenne y ^e truaunte & the lame techen the to confesse y ^e whiche shewen theyr maladyes / and laye forth the foulest tofore to haue almesse. Thus thenne ought the synnar to dyscouer his synnes to his confessour for to haue mercy / and this is the thyrde condycyon that ought to be in confessyon. Also the synnar ought to confesse hym entyerly & / hooly this is the fourth condycyon. For he ought to saye al his synnes grete and lytell and al the cyrcumstaunces of y ^e synnes. Thenne he ought fyrste to beholde the deedly synnes / of whiche I haue spoken tofore / & to confesse hȳ hooly of eueryche of them / after that he feleth hym culpable / without to hyde ony one thynge and without sayenge more / and without excusynge hym / and without to accuse ony other. ¶Rygh so confessed hym Dauyd that sayth in the Psaulter. I shall confesse me and shall saye all mysȳnes ageynst me / and not ageynst other / lyke as ypocrytes whiche put alway the fayrest outwarde / and tell theyr good dedes & hyde theyr euyl dedes. And accusen other of that / whiche they them self be more culpable & gylty of. For they can espye se and apperceyue well [Page] a lytell festue or a lytell mote in the eyen of other / & beholde not a grete beme or blocke y ^t is in theyr owne eyen / y ^t is to saye the grete synnes that ben in them. Suche was the pharyse of whome the gospell sayth that he remembred his good dedes / & dyspysed the publycan that humbly smote his breest in the temple / and cryed god mercy & sayd. Lorde god haue pyte and mercy on me poore synner. Thus ought the synner Iuge hymselfe fofore god / & not aledge his synne but to agreue / poyse / and recounte clerely withoue lyenge. Also confessyon ought to be hole and not departed to dyuers cōfessoures. For it ought to be sayd al to one confessoure / & not one parte to one / and an other parte to an other / god loueth not suche departȳ ge. Also a man ought not to say onely the synnes / but all the cyrcumstaunces whiche agreueth moche the synnes For the synnes ben paraduenture more grete in one persone than in an other / as in a relygyous man more than in a seculer. In a prelate than in a symple man. ¶ Also this is a more grete synne in one place than in an other / as in a monastery or in an other holy place more than in an other vnhalowed place / also in one tyme more than in another / as in lent or in feestful dayes. Also whan one synneth wytyngly and in ernest / he synneth more than whan one synneth ygnourauntly. Also one ought for to say y ^e condycyon of the synne. For it is greter synne w ^t a wedded woman than with a syngle / or in a man or woman of relygyon / or in a persone ordeyned a preest / or a deken / after that the ordre and the estate is more grete / so moche is the synne more grete. ¶Aso yf that y ^e synne be ageynst nature / and how longe tyme that he hath abyden and dwelled in the sayd synnes. Also he ought for to saye yf that he haue lytell or nought resysted and withstonde [Page] temptacyon / or yf he haue sought temptacyon / or yf he haue be beten in temptacyon. Also he ought to saye y ^e cause and the entencyon that moued hym to do y ^e synne / and all the other occasyons of y ^e synne. ¶Also a man ought for to thynke & consydere by al his membres how he hath synned. Fyrst he ought to go to his herte / and saye all his synnes what someuer they be carnall or spyrytuell. Spyrytuell as ageynst the fayth or of vayne glorye / or of enuye / of auaryce / of rancour / or of other maners / of whome there be many. The synnes carnall or bodely / apperteynen to the delytes of y ^e flesshe of the body or yf he haue not kept hym well in all thoughtes / y ^t therin hath ben consentynge / or longe abydynge. Or delyte / whiche somtyme is as moche as the consentynge and of all these thoughtes he ought to confesse. Also one ought to take hede yf he haue synned by y ^e membres of his body / for a man synneth in them in many maners. Fyrst in y ^e hede / whan one setteth ouer grete cure & grete cestes to dresse it / as done these ladyes and wymmen whiche so curyously araye theyr hede w ^t precyous adournementes for pure vanyte & for to playse & drawe men to synne. In whiche they synne ofte greuously / & specyally they y ^t make thē hye hornes of theyr heer / or of other thynge / whiche resemblen comyn wymmen. Ther be vanytees ynough aboute y ^e heed / in wasshynge / in kembynge in dyenge & in poorynge in a myrrour / of whiche thynges god is ofte dysplesed / of this vanyte & folye y ^e men be not all quyte / for they arraye theyr heer lyke women / & force it to be yelowe / & yf they be blacke / they by crafte make thē bloūde & abourne / & late thē growe longe more like to a woman thā to a man / whiche is a sygne of grete euyl & moche pryde / & of al this & suche thynges [Page] a man ought for to confesse hym / and of all other vanytees and kepe hym that he do them noo more. ¶Also a man ought to remembre and well consyder to the fyue wyttes of his body / wherin he hath oft synned in many maners. By the eyen in folyly seynge and beholdynge. Or by the eres in herynge gladly the myssayers / losengers / lyers / and other folyes. Or by the mouthe in foly spekynge / in ouermoche drynkynge and etynge. Or by the nose in ouermoche delytynge hymself in swete odoures or wycked odoures. Or by folyly touchynge in hym selfe / or in his wyf / or in other that is wors / be it man or woman. ¶Also a persone ought too confesse hym of the outragyous araye of his robes and of his garmentes in hosynge and shoynge / & of all other defautes / of whiche he hath mynde / and thus the confessyon is good and hole / whan one sayth all his synnes grete & lytell / & this is the fourth condycyon that ought for to be in confessyon. ¶ The fyfth condycyon is that one ought for to confesse hym humbly. For the synner speketh to god whiche seeth all his herte. Thenne the confessour is but the ere of god & that whiche he hereth / ne knoweth not as a man / but as god. And the synner ought to tell his synnes with grete drede / & ought to open his herte and poure it abrode y ^t it flowe ouer / lyke as one shedeth out a full pot of water whan the water is poured out there abydeth no coloure as dooth of mylke ne odoure / as of wyne ne sauoure / ne no smell ne taste as of hony / thus sholde nothynge be retayned of y ^e synne / syth it hath be sayd in confessyon. Ne the coloure. That is an euyll maner that is had in spekȳ ge / or in beholdynge / or in folowynge euyll company / or in other thynge that hath coloure of synne. Also one ouȝt to leue the sauoure and taste of synne / he retayneth y ^e sauour [Page] of synne / that thynketh on the synnes that he hath done. And delyteth hym in the remembraunce of them & pleseth hym. ¶But he ought for to thynke vpon them in grete drede / y ^t he falle neuer no more in them. And also he ought to remembre theym in grete sorowe. And he ought to cōfounde hȳ in hym self / & to haue grete shame tofore god of his synnes. And ought haue ferme purpoos that he sholde neuer retorne to his synnes thoughe he sholde be desmembred. ¶Also he ought to leue and fle the odour. There ben somme y ^t leue wel theyr synnes but yet they here gladly spoken of them / but who y ^t well repenteth hym / wyll not gladly here speke of them / but he ought to haue grete abhomynacyyon of them. The vi. condycyon is that one ought ofte to confesse hym for many reasons: Fyrst for to gete more gretter grace and more meryte ageynst god / lyke as y ^e lynnen cloth whiche is ofte wasshen / is y ^e more whyte. Also for y ^e venyal synnes y ^t one falleth in ofte / he ought to wasshe hym. Alsoo for to chace and dryue awaye the deuyll fro hym / and for to be out of his thraldom and of his nette. The byrde withdraweth hym & departeth gladly fro y ^e place as his neste is broken and deffeated / and fro thens that his egges ben taken awaye. Also for to lerne for to confesse hȳ wel. For y ^e vsage maketh a mayster / lyke as it appyereth in these craftes. Also by cause that one knoweth not yf he haue be well sory and well repentaunce / therfore he ought to haue recours vnto his confessour / and to confesse hym of all thynges suffysauntlye. Also for to humble hym self / for to gete y ^e more grace and more meryte ageynste god / wherfore one demaūded of a monke wherfore he confessed hym so ofte / and he answerd / by cause sayd he y ^t I haue alwaye fere y ^t I be not well confessed. [Page] and also I remembre me ofte of somme thynges that I haue not sayd in confessyon by forgetynge / & also by cause that after my confessyon I fynde my self alwaye the more humble and meke. Now hast thou herde how one ought too confesse hym. Now oughtest thou to knowe that fyue thynges specyally empesshe and letteth veray cōfessyon. The fyrst is shame y ^t one dare not saye ne tell his synne for shame / & this maketh the deuyl / that putteth shame tofore for to close his mouthe lyke as a theef doth / whiche that casteth vnto the hounde a lytel glewe by cause he sholde not barke ne baye. For the lytel glewe is of suche nature that it maketh an hounde dombe & to be styl whan it is put in his throte / but the synnar ought to thynke that the shame that he hath to telle his synne is a grete parte of his penaunce & of thamende. ¶Also the synnar ought gladly to suffre & drynke a lytel shame for to escape y ^e grete shame / y ^t all synnars shal haue at y ^e daye of Iugement whan all the worlde shall see theyr synnes. The .ii. thynge is euyll drede to do grete penaū ce / y ^e whiche y ^e deuyl putteth in y ^e ere of y ^e synnar sayenge thou mayst not do this sharpe penaunce / & thou mayst not leue thy customes / suche people resemble y ^e shoughe hors whiche is aferde of y ^e shadowe y ^t he seeth. And certaynlye this penaunce y ^t we do here in this worlde is but a shadowe to y ^e regarde of y ^e paynes of helle or of purgatorye. The thyrde thynge is y ^e wycked loue y ^t the synnar hath enlaced y ^t he loueth soo moche his delyte y ^t he wyll not leue it / & thynketh y ^t for no thynge he wyll confesse hym / but slepeth in his synne lyke a swyne in the dunge. The .iiii thȳge is hope of longe lyf / wherof y ^e deuyl sayth to hym / y ^e art a yonge man / y ^u shalt lyue longe / y ^u shalt wel recoure a confessour / but he taketh no hede ne seeth [Page] not the dethe that awayteth hym / & shal take hym soner than he weneth / for god which promyseth pardon vnto hȳ that repenteth / promyseth not to morne as saynt Gregory sayth. Thenne the deuyll playeth oft with the synner / lyke as the catte dooth w ^t the mouse whan he hathe taken hȳ. For whan he hathe longe played he strangleth and sleeth hym. The .v. thynge is dyspayre / in whiche y ^e deuyll putteth the synner / but he ought to remembre y ^t god forgyueth to them that repente lyghtly & more gladly he gyueth pardon than we demaunde hym. After the confessyon cometh the satysfaccyon. That is thamēdes and the penaunce that one ought to make and praye for his synne / after tharbytrement / and wyll of the confessoure / whiche ought to Iuge the amendes of the trespaces. In fastynges. In almesses / or in prayers / or in other good thynges / after that the synne requyreth it / and the seke man ought gladly to obeye to the physycyen to haue helthe. And the good sone ought gladly to do the wyll of his goostly fader for the saluacyon of his soule. Now haste y ^u herde thre thynges that holdeth togyder y ^e haubarkes of penaunce / w ^t whiche ben armed the newe knyghtes of god for to vaynquysshe the batayle ayenst synne. And who that shall vaynquysshe this bataylle shall not retche of the seconde dethe. Lyke as saynt Iohan sayth in thappocalyps / but he shall haue veray rest / that is the glory perdurable The fyrst dethe of the soule is to loue synne / whiche is vaynquysshed by penaunce / by whiche one escapeth the seconde deth / y ^t is the deth of helle / whe one may not deye. This is y ^e fyrst braunche of the tre of prowes in them y ^t vaynquysshe sȳne. After this batayle cometh another. For whan a man repenteth hȳ of his sȳ ne / then cometh a newe wrastelynge to his herte / what [Page] what lyf he may lede. And there be many of them that in this batayll be recreaunte. For lyke as god sayth in y ^e gospell. Now they byleue. Now they byleue not. Now they wyll / nowe they wyl not. Now they purpose. Now is all noughte. For they be not ferme ne stable / ne perseueraunte. But whan a man Ioyneth hym to god / & affermeth his herte & his good purpoos to hym / then is this batayle good & goten / & then god maketh hym ferme and stable as is a pyler in the chirche / as sayth saynt Iohan. This is the seconde vyctorye & the rewarde that answereth to hym / after this wrastlynge cometh the iii. wrastlynge that a man hath to his flesshe / whiche moche complayneth whan it begynneth to fele y ^e hardenesse and sharpnesse of penaunce / & it reenforceth to come ageyn to her olde customes / the flesshe is an euyll wyf / wherof Salamon sayth / who moste doth the wyll of the flesshe / the wers it is / & more is to hym contrarye. And who y ^t suffreth his flesshe to ouercome hym he entreth & putteth hym self in grete seruytude. For there is none so foule a thynge as to be ouercome of the flesshe / who y ^t vaynquyssheth this batayle / god promytteth to hym a newe crowne whyte of chastyte & of Innocency / & brȳ geth hym to reste y ^t is the glorye perdurable lyke as he sayth in thapocalypse / after this batayle cometh this worlde and dame fortune with her whele / whiche assayleth a man on y ^e ryght syde & on y ^e lyft syde / whiche ben ii. stronge bataylles / where as moche people ben vaynquysshed / & mo on y ^e ryght syde than on the lyft lyke as Dauyd sayth in his psaulter / for more stronge is y ^e temptacyon y ^t cometh of the ryght syde / than it y ^t cometh on y ^e lyft / as Dauyd sayth in his psaulter. For more stronge is the temptacyon y ^t cometh of honoure of rychesses & of [Page] delytes whiche the deuyll offreth & setteth before / than that whiche cometh in aduersyte / lyke as pouertees and the maladies & the sekenesses y ^t god sendeth / & he y ^t vaynqussheth & that dyspyseth with herte y ^e prosperytees of this worlde. God promytteth to hym honoure & hyenes in glory / for he shall make hym sytte w ^t hym in his trone as sayth thappocalyps. To hym that shall vaynquysshe y ^t other batayle whiche is on the lyfte syde in thaduersytees of this worlde / god promyseth glory whiche no mā may take fro hȳ. The .vi. batayle whiche is moche stronge is ayenst the wycked that ben in the worlde / whiche ben the membres of Anthecrist / whiche warreth ayenst the good men by theyr myght / lyke as dyde of olde tyme the tyrauntes ayenst the marters & good crysten mē For vnneth shall none dare reclame hym crysten for the strength of Antecryst & of his membres. This is y ^e beest that saynt Iohan sawe y ^t warred the sayntes of whiche we haue tofore spoken. The membres of this beest sheweth them in wycked prynces & euyll prelates / whiche by theyr grete couetyse defoule / fley / and eete theyr subgettes / so that the good men that ben vnder theym haue ynoughe to suffre & many dyseases & grete myscheues. But they that take all in good pacyēce without murmure as dyde Iob / and truste all in god they vaynquysshe this batayle / and to hym y ^t shall ouercome it / god promyseth to hym y ^t he shall gyue to hym power ouer his enmyes / lyke as saynt Iohan sayth in thapocalyps. After all these batayles cometh y ^e laste y ^t is moost stronge / for y ^e deuyll y ^t is malycyous & subtyll / whan he seeth y ^t a man is mounted vpō the mountayne of perfeccion / & hath ouer comen all batayles aforesayd. Thenne assaylleth hym y ^e fende by vaynglory / & by presūpcyon / for then it semeth [Page] to hym that he is a moche good man / & grete frende of god by this that he hath all suffred for hym by whiche he falleth somtyme from hye to lowe as dyd lucyfer / and therfore it is grete necessyte y ^t a man be wyse / and y ^t he kepe him from the synne of vaynglorye / whiche maketh the reregarde. For in the taylle lyeth ofte y ^e venym / and thencombraunce / & somtyme the shyppe y ^t is nyghe to the porte peryssheth / whiche wente surely in y ^e hye see. Thenne hym byhoueth that he tary & addresse his saylle That is all his entencyon & all his. herte at the porte of helthe. That is to Ihesu Cryst by the wynde of feruent loue & of grete desyre of god / this is y ^e hungre of Iustyce of whiche we haue spoken tofore / whiche cometh of the gyfte of strengthe & of the vertue of prowesse. As y ^e good Knyght whiche is noble and hardy / y ^t hath a good herte and that hath ben in many presses / whiche hath grete talente and grete hungre to shewe his strengthe in tournoyes or in bataylles for to gete to hym pryse and renome. And certeynly who that hath grete loue to god and grete hungre and desyre of his helthe he ouercometh lyghtlye this last bataylle / he wyll not ne desyreth not in this lyf / but that whiche is vnto the honour and to the glorye of God. And to the helthe of his soule / and who that vaynquyssheth this bataylle shal wynne the rewarde of whiche saynt Iohan speketh in thappocalypse there where our lorde sayth / that to hym that shall vaynquysshe he shall gyue to hym to ete of y ^e tree of lyf / whiche is in y ^e myddle of paradyse. That is Ihesu Cryst hȳself that gyueth lyf perdurable of whiche al the sayntes lyuen in y ^e glorye of heuen / & all ben fulfylled and ben in reste. And this is the blessynge of whiche y ^e debonayre Ihesu cryst promyseth in y ^e gospel to his good knyghtes [Page] whan he sayd / blyssed be they that haue honger & thyrst of Iustyce / that is for to serue god and to loue hym. For they shall be fulfylled of y ^e fruyte of the tree of lyfe. That is the ende and the perfeccion of this vertue y ^t whiche is called prowesse / to the whiche ledeth and bryngeth y ^e gyfte of strength.

¶Of the vertue of the gyft of coūceyle / and of the good & meryte that is therin Ca. C.xxix.

LYke as the holy ghoost gyueth strength / & vygoure to empryse grete thynges. Ryght so gyhe counceyle by whiche a persone cometh to a good ende / of that whiche he empryseth. This is a grete grace y ^t the holy ghoost gyueth y ^t is called the gyft of councell / wherby a man hath grete aduysement & grete delyberacyon & aduyse in all y ^t / y ^t he enpryseth / & in that / y ^t he be not ouer hasty in his empryses for lyke as sayth the phylosophre. Grete thynges be made & done not onely by the strength ne by armes / but by good councell / & an other phylosophre named Socrates sayth y ^t of an hasty councell men repent them after. And therfore sayth Salamon / do nothynge w ^tout good coū cell / & after the dede y ^u shalt not repente the. This grace sheweth hym in a man in thre maners. Fyrst in sechȳge gladly good councell / thus Thoby counceyled his sone. Fayre sone sayd he aske councell alway of a wyse man / & Salamon sayth y ^t there where as is no good gouernour y ^e peple fayleth anone & is anone dystroyed / but it is sauf where there be good coūceyles / & the wyse Tullyus sayeth y ^t lytell is worthe y ^e armes w ^tout forth / yf there be not [Page] kepe y ^e well sayth the scryptue fro euyll counceyllours / and coūseylle the not with fooles. For they loue no thynge but y ^t whiche pleseth them / & not y ^t whiche pleaseth god. Also the scrypture counceylleth y ^t one sholde aske and seche counceyl of the olde and auncyent men / & not of the yonge men whiche ben not proued in the werkes For in the auncyent men that haue seen & proued many thynges / is good wysome & good counceyll. By cause y ^t Roboas the sone of Salamon lefte the counceyll of the olde & auncyent men y ^t were wyse / & toke the counceyl of yonge men / he loste the moost partye of his royame. Also who y ^t hath this gyfte late hym examyne & consyder the counceylles y ^t be gyuen to hym and thynke with grete aduysement yf he be well counceylled and truly / & not lyghtly to byleue to the counceyl of one ne of tway / ne / how well that they be of his pryue frendes. Therfore Seneke sayth y ^t a wyse man exmyneth his counceylles / & byleueth them not lyghtly. For he y ^t byleueth lyghtly / he fyndeth y ^t he is ofte deceyued. Also who y ^t hath this gyfte / he obeyeth to good counceyll whan he fyndeth it. For for nought asketh he counceyll / y ^t hath no wyll to do therafter / wherof sayth Salamon. It semeth to a fool that he be in the ryght waye / but the wyse man hereth gladly good counceyl / y ^t is to say / that y ^e wyse man obeyeth to the good counceyles / whiche y ^e foles despyse. The moost prouffytable counceyll y ^t a man may haue / is the coūceyll y ^t our good mayster Ihesu cryste whiche is the fontayne of alsapyence of whome cometh all good coū ceyl / y ^t is in y ^e holy gospell whā he sayth / yf thou wylte be parfyte / go & selle al y ^t thou hast & gyue it to y ^e poore people / & come folowe me / & thou shalt haue grete tresour in heuen / & beholde and thynke who gyueth suche counceyl. [Page] For he is as I saye the fountayne of sapyence. The veray god y ^t came in to therthe for to counseylle y ^t / & for tenseygne y ^e, y ^e ryght way for to go / to paradys. That is the path of pouerte of y ^e spyryte / by whiche y ^e holy ghoost ledeth theym whome he enlumyneth with y ^e gyfte of coū ceyll. Trouthe it is y ^t in another manere a man may be sauyd. As by y ^e waye of the cōmaūdementes of our lorde to holde & kepe them. One may be saued in maryage or in wedowhode / or in rychesses of y ^e worlde whan they be well vsed. But the holy ghoost by y ^e gyfte of counceyl ledeth and conduyteth more ryght & more surely by the waye of veray pouerte of y ^e spyryte / by whiche one despyseth & put vnder fote all the couetyse of y ^e worlde for the loue of god / this gyfte taketh awaye fro y ^e herte y ^e synne of auaryce & of couetyse / and soo planteth the fayre tree of mercy / whiche is to haue sorowe and compassyon of other mens harme / and of other mennes suffraunce.

¶Of the degres of the vertue of mercy. Ca. .Cxxx.

THis tree of mercy hath seuen degrees lyke vnto the other / by whiche it groweth and prouffyteth These ben seuen thynges whiche moeue moche and drawe a man vnto mercy / & to haue compassyon of others harme. The fyrst thynge that moeueth a man to mercy is nature. For as y ^e boke sayth whiche speketh of the nature of beestes. No byrde eteth another byrde of his owne nature. Ne a beest alsoo eteth not another beest of his owne nature. Also the same boke sayth that a mare nouryssheth the foole of another mare / whā she is deed. Also it hath ofte be seen & preuyd y ^t a wulfe hath nourysshed y ^e whelpes of another wulfe / & hath defēded [Page] them fro other beestes / well than ought a man to haue pyte & compassyon on an other / of his euyll and harme / whiche is semblable to his nature. For we be all made of one mater & one forme and one ymage. The seconde thȳ ge that ought to drawe a man to mercy & to compassyon of an other mannes harme is grace. For we be all membres of one body / that is of holy chyrche by grace / & one membre helpeth an other naturally / & hath pyte and cō passyon. Also we be brought & redemed with one pryce that is with the precyous blode of Ihesu cryst / that henge on the crosse for to redeme vs fro dethe perdurable / whan our sauyour Ihesu cryste was then so pyteous & mercyfull towarde vs. well ought we then haue pyte & compassyon one of another / & to ayde and socoure y ^t one that other. Also we be all bredren of fader and moder by faythe & by grace. For we ben all sones of god and of holy chyrche / & the one broder ought to helpe y ^t other whan he seeth it is nede / for at nede is seen who is a frēde. The iii. thynge y ^t ought to moeue a man to mercy is y ^e commaundement of y ^e holy scryptue y ^t counceyleth and commaundeth the werkes of mercy aboue all other thȳges. Wherof Salamon sayth Se well to sayth he y ^t thy hede be not w ^tout oyle / for by thoyle / y ^t nouryssheth y ^t fyre & the lampe is vnderstonden mercy that ought alwaye to be in our tonnes. For in lykewyse as thoyle surmounteth in y ^e lampe aboue all other lycoures. Ryght so mercy surmounteth y ^e other vertues. And also as y ^e oyle nouryssheth & kepeth the fyre in the lampe / & whan thoyle fayleth y ^e fyre quencheth Ryght so mercy kepeth y ^e fyre of y ^e loue of god in y ^e herte / & whan mercy fayleth / the loue of god fayleth. As sayth saynt Iohan / who y ^t shall se sayth he his broder & his neyghboure hauȳge dysease & necessyte [Page] in nede / & closeth the dore of his herte / y ^t is to saye that he hath no pyte ne compassyon / & helpeth hym not yf he may / how sayth he / shall the loue & charyte of god be in hym / lyke as he sholde saye. That may not be. For the oylle of mercy is faylled in y ^e lampe of his herte. Also y ^e good thobye taught his sone & sayd thus / fayre sone be thou mercyfull / as moche as thou mayst / yf thou haue plente of goodes gyue gladly & largely / yf thou haue lytel yet of y ^e same gyue gladly to y ^e poore. And our lorde sayth in the gospel. Go sayd he & selle al y ^t thou hast and gyue it to the poore. This is the vertue y ^t the holy scrypture prayseth moost generally. And it is y ^e vertue that moost playseth god as the scrypture sayth. Herof sayth god by y ^e prophete. I wyl sayth he mercy & not sacryfyse And saynt Austyn sayth that there is no thynge that so moche maketh a man amyable vnto god as doth pyte / & to haue mercy on other. Moche people do seruyse and sacrefyse to god in fastynges / or in plygremages / or in sharpe penaunce of the body / but to do almesse / they ben scarce caytyf & strayte. Also moche people of grete estate to whome god hath gyuen largely of his temporel gooddes do sacrifyse & seruyse not to god / but to y ^e worlde / or to y ^e deuyll in y ^t / that they dyspende folyly theyr goodes in vanytees & in oultrages / & in honoures of y ^e worlde. But for to gyue for godes sake to y ^e poore they ben harde as ademont. Also lyke as mercy pleseth to god / ryght so despleaseth it to y ^e deuyl / for it is y ^e armure & y ^e vertue by whiche he is moost soonest vaynquysshed / as is sayd in a glose vpon y ^e plaulter / he may not suffre the good odour of suche an oynemēt / nomore thā y ^e crapaulde may fele y ^e smellynge or odour of y ^e vygne / this odour myght not Iudas smelle ne fele whā y ^e holy Maudelyne enoynted [Page] the heed of Ihesu cryst with the precyous oyntemēt For it semed to Iudas that it was a thynge loste / & had leuer the money that it cost in his purse by couetyse. Of suche people that be thus couetous and auarycyous is lorde & mayster a deuyll y ^t is called Closepurs / whome a holy hermyte sawe / that he had the offyce to close & shyt the purses of couetous men / that they sholde not be opened to do almesse. The fourth thynge that ought to moue a man to mercy is the grete largesse of our lorde / whiche gyueth largely to euery man after that they be / as sayth saynt Iames / & maketh his sone to shyne vpon y ^e good & euyl / lyke as it is sayd in the gospell. Syth y ^t y ^e debonayre Ihesus is so large to vs / that he gyueth to vs & hath gyuen / all that we haue that is good / we ought to be large and curtoyse that one anenst y ^t other. For so cō maundeth to vs god in the gospell whan he sayth. Be ye mercyfull / lyke as your fader of heuen is mercyfull. He ought to resemble his fader / & ought to ensue hym whā he is good and wyse. Or otherwyse he forsaketh hym / & therfore sayth the wyse man in scrypture. Be ye mercyfull & pyteous to the poore / & to the orphans / lyke as y ^u were theyr fader or theyr moder / be y ^u as theyr husbonde & thus y ^u shalt be called the sone of god. The fyfth thȳ ge y ^t ought to moeue a man to mercy is the honoure of god. For as Salamon sayth / he honoureth our lorde y ^t dooth well to the poore. For that whiche is done to y ^e pore is done vnto god lyke as hym self wytnesseth in y ^e gospel. That y ^t ye haue done to one of the leest of my seruaū uauntes / ye haue done vnto me. This sayth our sauyour and redemptour Ihesu cryste. The poore ben the lytell meyney of our lorde / who so honoureth thē by y ^e werkes of mercy he honoureth god. For who honoureth y ^e meyne [Page] he honoureth the lorde / & who that doth vylonye to the famylye & seruauntes / doth vylanye to the lorde. ¶Hereof haue we a fayre & a good ensaumple of the holy saynt Martyn. To whome god apperyd in the nyght after y ^t he had departed and gyuen his mantell to the poore man / & he was couerd with the sayd mantel / and god sayd to his aungellys Martyn hath clad me w ^t this vestement. ¶The syxthe thynge y ^t ought moche to moeue a man to mercy / is the drede of the Iugement. For as sayth saynt Iames Iugement without mercy shall be do to hym y ^t doth not y ^e werkes of mercy. For lyke as god sayth in the gospell / whan y ^e daye of Iugement shall come / the sentence shall be gyuen ayenst them that haue not to theyr power done and accomplysshed the werkes of mercy. For god shall leye a deef eere to theym y ^t now leye a deef eere to the poore / lyke as it appyereth in the exaumple y ^t he recounteth of the ryche man that wolde gyue none almesse to Lazare / and by cause he refused to gyue to hym almesse / god refused to hym a drope of water whan he was in the fyre of helle. In lyke wyse dyd he to the folysshe vyrgyns y ^t had none oylle in theyr lampes God closed to them the yate at the weddynge and sayd to them I knowe you not / and so they abode without and came not in ryght so shall it be do at y ^e daye of Iugement to the auarycyous and to y ^e couetous men whiche haue not the conduytes of mercy whiche ledeth the soules to heuen / and maketh to theym a ryght waye to come tofore god as holy scrypture sayth. Lyke as waye is made & the yate opened to hym y ^t bryngeth a presente Certeynlye acursed shall he be by ryght to whome pyte & mercy shal torne theyr backe at y ^e daye of Iugement / whā god shal gyue sentence so ferme / stable / & dredefull [Page] For it shall be soo establysshed by Iustyce & confermed / that it shall neuer be repeled. And thenne shall god doo as souerayn pope bysshop & kynge / caste out his grete excomynycacyon. For he is kynge & bysshop as sayth the scrypture / for he toke nature humayn in the lynage of kynges & of bysshoppes This excomynycacyon shall be cast vpon them y ^t shall be on the lyft syde. None of them shall be except. They shal be wycked people whome god shall curse for theyr synnes & for theyr falsehede. Thus shall he saye to them. Go ye wycked and cursed in to the fyre of helle perdurably / whiche is ordeyned to thoryble deuyls / & to them that haue done theyr wyll. Alas this sentence how well that it is shorte / certeynlye it shall be ouer anguysshous & ouer harde whan Ihesu cryst shal chase them out of his companye. Suche harde a departynge ought moche to be doubted. ¶The seuenth thynge that ought moche to moeue a persone to mercy / is y ^e fruyt and the good y ^t groweth of this tree / whiche appyereth in many maners Fyrst in that whiche mercy geteth pardon to synnars. Of whiche mercy hath the lettres of pardon and of Indulgence. For god sayth in the gospel Blessed be the mercyful / for they shal haue mercy. After in the same letter sayth he / yf we pardone not that one y ^e other / god shall not pardone vs. ¶ Also mercy is y ^e good marchauntes purs / whiche wynneth ouerall / & neuer leseth. For as sayth saynt Poule / mercy auaylleth to all thynges. A precyous stone sholde be moche worthe that sholde be good for all thynges. That is mercy whiche wynneth the goodes temporall / the goodes spyrytuell / & the godes perdurable of glorye / of y ^e godes temporell sayth Salamon / honoure god of thy rychessys & of thy godes tēporel gyue to y ^e poore / & god shal replenyssh thy [Page] garners of wheet / & the cellers of wyne. But vnderstande well this worde / y ^t he sayth of thy rychesses and of thy godes / and not the goodes of other / as dooth some that wyll doo almesses of y ^t whiche they haue taken fro other by force / by rauyne / by vsure / or by other euyll cause / & maketh oft of other mens leder large thonges. But of thyn owne propre good whiche y ^u holdest truely honoure god. For that other thou arte bounden to yelde & rendre agayne. Also he sayth that thou gyue to the poore & not to y ^e ryche / & god shall yelde to the an .C. double therfore lyke as he sayth in the gospell. Mercy is a sede that fructefyeth better in y ^e lene londe than it dooth in fatte. How that mercy multyplyeth the goodes temporell we haue many fayre ensamples / of whiche I wyll remembre some here. ¶ It is sayd of saynt Germayne of Ancerre / y ^t whan he came frome Rome / as he went out of Melane he demaūded his deken yf he had ony money / he answered y ^t he had but thre pens. For saynt Germayne had gyuen all to poore people. Then commaunded saynt Germayne to his deken y ^t he sholde gyue tho .iii. pens to the poore people / for god had well wherof to fede them that day. The deken w ^t grete payne & grutchynge gaue two pens / & reteyned the .iii. peny / and as they wēt on y ^e way the seruaunt of a ryche man brought to saynt Germayne fro his lorde .CC. shelynges. Then called saynt Germayne his deken / & sayd to hym y ^t he had stolen fro y ^e pore a peny. For yf he had gyuen the .iii. d. to the poore / the knyght hadde sent hym .CCC. shelynges. After it was sayd in the way to saynt Germayne / that to saynt Iohn̄ thamener came a gentylman whiche was robbed of theues so that he had nothynge / and tolde to saynt Iohan thamener his case / he had grete pyte and compassyon on [Page] hym / and he commaunded his dyspencer that he sholde gyue hym .xv. poūde / of golde / his dyspencer for couetyse gaf hym but .v. Anone a noble lady sent vnto the sayd saynt Iohan fyue .C. pounde / of golde. Thenne he called his dyspencer and demaūded hym how moche he had gyuen to y ^t man. He ansuerd & sayd y ^t he gyuen hym xv. poūde. The holy man sayd nay / & y ^t he had gyuen hȳ but .v. pounde / & whan he knewe the trouth by hym that had receyued it / he sayd to his dyspenser / y ^t yf he had gyuen that .xv. poūde. Our lorde had sente to hym by the good woman .M. & .vC. poūde / & whan he demaunded of y ^e good lady whome he called to hym / how moche she had gyuen & lefte to hym in her testament / she answerd that she had ordeyned a thousand & fyue hondred poūde for to sende hym. And whan she sawe the .M. pounde raced & put out of the wrytynge she thought y ^t god wolde y ^t she sholde sende to hȳ no more but .v. hondred pounde ¶Also saynt Gregoyre reherceth of saynt Bonyface / y ^t fro that tyme that he was a chylde he was soo pyetous / that he gaf his sherte & his gowne vnto the poore / how be it y ^t his moder bete hym ofte therfore ¶ Now it happed that the chylde sawe many poore people that suffred moche dysase / he espyed y ^t his moder was not at home / he ranne to the garners / & all that his moder had assembled for the yere he gaf to the poore people. And whan his moder came & knewe what he had done / she was as out of her wytte. Thenne the chylde prayed our lorde & the garners were full of whete. ¶ Also there as a poore man as it is sayd that had but one cowe / whiche harde saye of his curate in his sermon that god sayd in the gospell / that a man sholde haue an hondred folde double for all that he sholde gyue for goddes sake. The good [Page] man by the counceyll of his wyfe gaue his cowe vnto his curate in hope to haue an hondred kyen for his cowe / & whan he had longe taryed / & that promesse abode longe after / he wende that his curate had deceyued hym / and thought that he sholde sle hym / & arose on a nyght for to sle hym / and whan he was in the way he founde a grete masse of golde / & thenne he thought that god hadde rendred and yelded his promesse and retorned in peas. Also of an other poore man bycause that he hadde herde that god wolde so gyue an hondred for one / he gaue his cowe vnto his curate whiche was ryche. The preest toke gladly this cowe & sent her to his pasture where as his other kyen were. And at the euyn the poore mannes cowe came agayne home & brought an .C. kyen longynge to the preest with her / whan the poore man sawe y ^t / he thought that god had kepte his promysse accordynge to the gospell. And the sayd kyen were Iuged tofore the bysshop to the poore man ageynst the preest. These ensamples to fore sayd sheweth well / that mercy is good marchaundyse for it encreaseth well the goodes temporall. Also mercy empetreth and geteth of god the goodes spyrytuell & perdurable. Wherof saynt Poule sayth that it auayleth to all thynge For she gyueth lyfe and grace in this present lyfe / & the lyfe of glorye without ende in that other. And therfore sayth Dauyd in his psaulter / y ^t god loueth mercy & trouthe. For she gyueth grace in this worlde / & glory in that other. Also mercy and almesse kepeth a mā fro all perylles & delyuereth hȳ fro spyrytuell dethe y ^t is of helle. For many deed men haue ben raysed vnto lyfe by the werkes of mercye / the whiche haue ben doone / wherof there ben many ensaumples in wrytynge of the lyues of sayntes / the whiche is of the deth pardurable of [Page] helle. Therfore sayd Thobye to his sone. Be thou sayd he pyteous and mercyfull as moche as thou mayst. For almesse delyuerth & kepeth fro all synne & fro the deth of helle / and defendeth the soule that it goo not in to the derknesse of helle. ¶ Now hast thou herde the braūches and the degrees of mercy / by whiche she groweth and prouffyteth. Now the byhoueth to see the braunches of this tree / by whiche she mounteth / and by whiche it descendeth.

¶Here after folowen y ^e braunches of y ^e vertue of mercy and of almesse. Ca. C.xxxi.

THis tree hath mo braunches than thother toforesayd / for it extendeth more than y ^e other wherof there ben braūches on ryght syde & on the lyft syde. On the ryght syde ben y ^e werkes of mercy whiche touche the soule. They ben the spyrytuell werkes of mercy / on the lyft syde ben the bodyly werkes of mercy whiche apperteyne to the body / on the ryght syde be: vii. braūches. The fyrst is to gyue good counceyll to them y ^t haue nede / & onely for y ^e loue of god purely / not for to coueyte other thynge temporel therfore / as done these aduocates & men of lawe y ^t taken with bothe handes / & of y ^t one partye & of that other. And gyuen ofte tymes many euyll coūseylles for to haue money / or for gyftes / or for drede / or for fauour of ryche men / but they haue god tofore theyr eyen / and counceyle the synners for to leue theyr synnes and saue theym. Or they that ben out of synne / for to kepe theym to thende that they fall not therto agayne. Lyke as confessoures ought for to doo / and the prelates / and y ^e good [Page] men in what someuer estate they be / they done the fyrst werke of mercy spyrytuell / & this is the fyrste braunche of the ryght syde. The seconde braunche is to teche and ensygne them that a man hath to gouetne. As a prelate his subgettes whome he ought to fede w ^t good doctryne and w ^t good ensample. In lykewyse ought the mayster do to his dyscyples in doctryne / in scyence / & in good maners. Also the faders & the moders theyr chyldren in suche wyse that they kepe them fro synne & vices / & y ^t they vse them to do well / & kepe thē fro lyenge / fro swerȳge / fro euyll playes and games / and fro yll company / & specyally y ^e chyldre of grete lordes and of ryche men ought to be best enformed in good maners. For y ^e chyldren wyl alway holde theyr fyrst forme. And therfore they ought to be enformed to do well. ¶ The thyrde braunche is to reprehende & chastyse the fooles and the wycked people of theyr folyes / and this appertayneth specyally to the prelates and to y ^e prynces whiche ought to chastyse theyr subgettes / whan they knows that they be wycked. For whan they suffre the synnes where they myght amende them / and wyll not so / they ben partyners. Ne no prynce ne prelate ought not to suffre ony wyckednes in a mā about hym yf he may knowe it. For yf he haue about hȳ euyll and wycked meyne and yf he knoweth it or supposeth / yf he remedy it not. It is a sygne that he is no good man / for it is comyngly sayd / suche lorde suche meyne / & after the lorde the meyne folowe. And many and often tymes it happeneth the lorde or mayster is defamed and shamed by his euyll meyne / & therfore / ne for hauoyre / ne for fauoure / ne for famylyaryte of persones a lorde ought not to doubte to take awaye the synnes that ben about hym For he ought to doute more god and to loue [Page] hym / than ony man mortall. Me ought to loue the persones and hate the synnes / & euery prynce prelate / & lorde ought to knowe that ygnouraunce in this parte shal not excuse thē. For they be bounden to knowe how theyr people gouerne them in theyr houses and in theyr offyces / & ought tenquyre by good men and true / and y ^e loue god & drede hym. For they shall not be quyte at y ^e day of Iugement for to say that they knowe not therof. ¶ The fourthe braunche of mercy is for to comforte y ^e seke men & them that be in trybulacion or in aduersyte or malady & to helpe them to theyr power / & to comforte theym by good wordes y ^t they fall not in dyspayre or dyscomforte and that theyr herte fayle them not. Thus cōmaundeth saynt Poule y ^e sayth. Comforte them that be feble of herte. And Salamon sayth that he that is in dysease of herte shall be gladde & Ioyous for to here a good worde. Also as he hymselfe sayth / lyke as a persone delyteth hym & taketh pleasure in good odoures / in lykewyse deliteth the soule in grete swetenes of good councell & in y ^e good wordes of a veraye frende. That is y ^t he loueth also well in aduersyte as in prosperyte. For at nede it is seen who is a frende / & in aduersyte is the good & true frende proued / & thou oughtest to knowe y ^e .iiii. thynges comforte moche a man / that is in aduersyte / in trybulacyon or in malady. The fyrst thynge is to thynke on the paynes of helle / whiche ben so moche harde / sharpe / and horryble / that it ne is but a shadowe and an enoyntynge all that that may be suffred in this worlde as to the regarde of y ^e paynes of hell / wherof the holy saynt Austyn sayth vnto our lorde. O good lorde brenne me here / and hewe me all in pyeces / rather than thou dampne me perdurably. Also saynt Austyn sayth that the tourmentes of saynt [Page] Barthylmewe whiche was flayne all quycke. Of saynt lawrence and of saynt Vyncent whiche were brente rosted and layde on gredyrons / & of saynt Steuen which was stoned to deth. Al these tormentes ne ben but a bayne to the regarde of y ^e paynes of purgatorye. And therfore the rodde of chastysement of our lorde must be suffred for teschewe y ^e perdurable payne of hell. God sheweth grete semblaūce of loue to them / to whome he sendeth the aduersytees temporell / for he sayth. I chastyse thē y ^t I loue / note this ensaūple. The oxe y ^t shal be slayne shal be well kepte & made fatte / but he y ^t shall be kepte & lyue / is put to the yocke for to labour y ^e erthe. A grete sygne of loue sheweth y ^e kynge & grete honoure doth he to hym / to whome he sendeth his cuppe to drynke of. The cuppe of our lorde of whiche he dranke ben y ^e trybulacyons thaduersytees & y ^e myschyeues of this worlde. This is y ^e fyrst sawce / with whiche one ought to ete suche mete y ^t is to thynke on the paynes of helle. This is a sawce of vynaygre / whiche taketh awaye the sauour of wyne of the delyces of this worlde. Lyke as y ^e vynaygre taketh away y ^e sauour of good wyne. The seconde thynge y ^t moche comforteth in suffrynge pacyently trybulacion / is to thynke on the rewarde of heuen y ^t one geteth for lyke as sayth saynt Gregorye / y ^t allegeth & asswageth moche the payne & the trauaylle / whan a persone hath an hope to haue grete rewarde & grete prouffyte. The thyrde thynge is to thynke on y ^e passyon of Ihesu cryst / whiche suffred deth for to redeme vs fro y ^e paynes of helle / there is no thynge y ^t soo moche allegeth y ^e paynes & y ^e trybulacions of this worlde / this is well sygnefyed to vs in holy scrypture / there where as y ^e chyldren of Israhel came to a water / y ^t was so bytter y ^t they myȝt not drynke. Then [Page] shewed god to Moyses a staffe of tree / & sayd to hym y ^t he sholde put it in to the water that was so bytter. And whan he had put it therin / it was all swete. The bytter water ben the trybulacyons of the worlde. The staffe of the tree that made it swete / that is the crosse on whiche the debonayre Ihesu cryste was hanged on for vs. For who that remembreth well this sorowe that he suffred on the crosse. There is no payne ne aduersyte / ne tribulacion temporall / but it it is swete and lyght to suffre. The fourth thynge is to thynke on the spyrytuall godes that the trybulacyons dooth to them that suffreth them pacyently. For the trybulacyons proueth the knyght of god. A knyght knoweth not well his strengthe / vnto the tyme that he hath ben in batayle & in prees. Wherof saynt Poule sayth / that the pacyence proueth a man / and an aungel of heuen sayd to Thoby / by cause that thou were pleasaunte to god. It behoueth that temptacyon shall proue the. ¶Also trybulacyon purgeth the soule as y ^e fyre purgeth the golde in the forneys / and as the flayle y ^e corne whan it beteth it. And as the hamer the yron / as sayth saynt Gregory. Also trybulacyons ben the medycynes of the maladyes of synne. For lyke as sayth the holy scrypture. The greuous malady maketh a man sobre whome sȳne hath made dronke oftymes. Wherof saynt Gregory sayth. Lete it not be harde to the that y ^u suffre dysease on thy body whan thou arte guarysshed of y ^e malady of synne within forth. Also by trybulacyons is won y ^e crowne of glory / whan one hath good pacyence. Wher of saynt Iames sayth / blyssed is that man that suffreth temptacions / that is aduersyte & trybulacyon / lyke as a good knyght y ^t suffreth the strokes / for whan he shall be well assayed & proued / he shall haue the croune of glory. [Page] These .iiii. remembraūces aforsayd comforte moche thē that ben in trybulacion. The .v. spyrytuell braunche of mercy is to pardone his maltalente & euyl wyll to euery body. For lyke as saynt Gregory sayth / who gyueth his pens or his almesse to the poore and pardoneth not his euyll wyll / his almesse is nothynge worth. For god receyueth not the gyfte as longe as the felonnye is in the herte / for god weyeth / preyseth / and taketh the gyfte after his wyll. And therfore our lorde sayth in y ^e gospel. ¶Yf that we forgyue not eche other / our fader of heuen shall not forgyue vs our synnes. Thenne he that wyl not pardonne and forgyue sayth ageynst hym self / as ofte as he sayth the pater noster / for he prayeth that god pardonne hym / lyke as he pardonneth his euyll wyll to other. It is sayd of themperour theodose / that he helde it for a grete shame / yf one dyd to hym vylonye or Iniurye that prayed hym to forgyue hym / and whan he was moost angry / then he forgaue moost sonnest. For he had lyuer drawe to hym people by debonayrte and by loue / thenne by drede. ¶ The .vi. braunche of this vertue is to haue in the herte pyte and compassyon of the synnars / and of them that be in trybulacyon or in pouerte / or in aduersyte. For that one membre ought to bere y ^e maladye of that other wherof saynt Poule sayth / who that is seke / and I am seke with hym. And saynt Gregory sayth / that so moche is a man more parfayt / as he feleth more in hym self y ^e sorowe of another. ¶ The .vii. braunche of mysyry corde is to praye for the synnar / and for his enemyes / and for all trespasses. For soo commaundeth our lorde Ihesu Cryste in the gospell. Praye ye sayd he for theym that done to you euyll / and so shal ye ben y ^e sones of your fader whiche is in heuen / as who sholde saye / otherwyse [Page] ye ben not the sones of god / and thenne ye haue nothynge in his herytage. ¶ Now is it then̄e grete almesse and grete prouffyte for the soule to praye for the synners / for

Mekenes rote

Mercy and pyte.

atrēpaūce

Iustyce.

Compassyon.

Prudēce.

Force.

Forgiuenes

Faythe.

Hope.

Charyte.

his enmyes / and for all them whiche ben departed out of this presente lyfe. These ben the seuen braunches of mercy of this tree on the ryghte syde.

¶Here after foloweth the seuen braūches of mercy vpon the lyfte syde. Ca. C.xxxii.

LYke as this tree of mercy hath seuen braunches on the ryght syde / so ben there seuen braunches on the lyfte syde. These ben the seuen werkes of mercy corporell / whiche holdeth the body / lyke as the other beholdeth the soule too foresayd.

[Page]¶ The fyrst braunche is to fede the hungry y ^e nedy and the myseased / & this admonesteth vs the holy scrypture in many places. Fyrst Thobye whiche sayd to his sone Ete thy brede with y ^e nedy & the poore y ^t deye for hungre and Salamon sayth / yf thyn enemye haue hūgre gyue hym to ete / & yf he haue thyrst gyue to him drynke. Also our lorde sayth in y ^e gospel / whā thou shalte make a grete dyner / calle the poore people / y ^e blynde / the lame & the Impotent and thou shalte be blessed. For they may not yelde it to the ageyn. But god shal yelde to y ^e in the resurreccyon generalle / & an hondred folde double. This is ageynste ryche men y ^t done grete oultrages of mete / for bobaunce / pryde / & vaynglorye of the worlde & haue no pyte on the poore people. But they ought to haue grete drede y ^t they falle not in meschyef / lyke as it byfell to the ryche gloton / of whome god sayth in the gospel / whiche ete euery daye delycyously / and suffred y ^e poore Lazare deye for hungre at his yate. But as to y ^e deth of y ^t one & of y ^t other was a grete chaunge. For Lazare was borne with aūgellys in to Abrahams bosome / & y ^e ryche man auarycyous & gloton had his sepulture in helle / where he desyred to haue one drope of water for to refresshe his tongue. Alas yf all the water of the see had ronne ouer his tongue / it sholde not haue ben coled in that fyre perdurable of helle whiche may not be quenched. Therfore it is good to fede the poore peopell. For there by may one escape fro the paynes of helle / and wynne the glorye of heuen / lyke as sayth holy scrypture / wherof our lorde Ihesu Cryste shal saye at the daye of Iugement Come ye blessed of my fader in to the royame of heuen whiche is redy to you. For whan I had hungre And thyrste ye gaue to me to Eete and to drynke. For that whiche y ^t ye [Page] dyd to the leste of my poore people / ye dyd it to me.

¶The seconde braunche of mercy. .Cxxxiii.

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THe seconde braunche of mercy is to clothe y ^e poore naked people. That is to saye that he that may sholde gyue to theym clothynge hosen and shoon. Thus taught Thobye his sones whan he sayd. Couer y ^e naked whith thy gowne and Ysaye the prophete sayth / whan thou shalt see the poore naked couere & hele hym. For suche werke saynt Peter reysed that good woman named Dorcas. For she clothed the poore people as the scrypture sayth. Herof hast thou a fayre example of saynt Martyn as I haue sayd tofore. The gowne or vesture or what someuer almesse one gyueth to the poore / is a memoryall to them that praye for hym that hath gyuen it. And is represented to god of his aungellys.

¶The thyrde braunche of mercy. Ca. .Cxxxiiii.

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THe thyrde braunche of mercy is to lene to the poore people at theyr nede / and to forgyue vnto theym the dette that they owe whan they may not paye ne rendre. For it is not onely almesse to gyue / but it is grete almesse to lene without vsure / and ony prouffyte and without euyll entencyon / but purely for goddes loue. In lyke wyse ought a man to pardone and quyte his dette / whan the dettour is poore and may not paye it / & this is that whiche [Page] god commaundeth in the olde lawe / where he sayth / yf one of thy bredren fall in pouerte thou shalte not enhard thy herte / ne withdrawe not thy hande fro hȳ. But thou shalt open it to the poore / and shalte lene to hym y ^t wher of he hath nede. And our lorde sayth in the gospell / lene sayth he to hym that hath nede / and that requyreth the without hope of wynnynge ony temporall thynge / and god shall rendre to the an hondred folde double in glory This mater is ageynst the vsurers that wyll alway haue more than they lene / in money or in seruyces / or in other thynges. But god commaundeth to lene to y ^e poore nedy purely for his loue / and he shall rendre to the an .C double / and to the poore man to whome man to whome thou hast lent / or that oweth to the / or that may not pay to the / thou oughtest to forgyue and pardon hym. For so commaundeth to the god in the gospell / & sayth thus / yf ye forgyue not eche other / god shal not forgyue you. and herof sheweth god an ensample of an euyll seruaunt to whom his lorde had pardoned his dette / and bycause he wolde not pardone hym that ought to hym / the lorde repeled the curteysy and bounte that he had done to hym / and dyde do dystrayne and helde hym tyll he had rēdred

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all that he ought. Ryght so shall our lorde doo / yf we forgyue not eche other.

¶The fourth braunche of mercy. Capitulo. C.xxxv.

THe .iiii. braunche of mercy is to vesyte / cōforte / & to ayde the seke people / that is a werke y ^t moche [Page] pleseth to god / and more thenne trauaylle / or fastynge / or other bodely penaunce / wherof we fynde in vitas patrum / that an hermyte demmaunded of one of y ^e auncyent faders / the whiche was of moost grettest meryte / of hym that fasted .vi. dayes in y ^e weke and trauaylled and laboured with his handes / or of hym that serued the seke malades. The good fader answered that he that fasted and trauaylled thoughe he henge by y ^e nosethrylles myght not compare to hym that serued the seke people This werke auaylleth moche to eschewe synne / and is a grete remedye ageynst synne. And therfore sayth Iob vysyte thy semblable / that ben y ^e seke men that ben semblable to y ^e in nature For they be men as thou arte / and yf thou so do / god shall kepe the fro synne for to do suche a good werke. And holy saynt Iawes sayth that it is a relygyon holy and clene tofore god to vysyte the orphanes / the seke and poore men / the wydowes and theym that ben in trybulacyon / wherof is counted of a moche grete synnar whiche wente euer the see vnto the yle of roodes / and put hym self in an hospytal for to awayte & serue y ^e seke people / & it haped on a tyme that he had grete abhomynacyon of a seke man of whome he wesshe y ^e feet. Anone all ageyn his herte he dranke of that water his full draught. And whan he had dronken / he felt a ryght swete and good smellynge odour / and this was a grete token and sygne that his synnes were pardonned by this good werke. Also by this werke is goten grete perfecyon of holy lyf / wherof the wyse man sayth in holy scrypture / be thou not ennoyed to vysyte the seke people For by that thou shalt be confermed in y ^e loue of god. Also therby is goten grete rewarde as is sayd in y ^e gospell wherof is tolde y ^e a lady named Marye whiche was a [Page] moche holy woman conuerted her husbonde so moche / y ^t they left all that they hadde / and went to the mesel hous for to serue the seke creatures / by whiche they came too grete perfeccyon. After it was shewed to the same Mary / that her husbonde that had ben her felawe in humylyte for to serue the seke men and women / sholde be her felawe in the glory of heuen. Of the same our lorde gyueth vs ensample in the gospell that he touched the seke people and heled them. The seruaunt ought not to haue dysdayne ne shame to vesyte the seke people ne to serue theym / whan the lorde of heuen came in to this worlde for to serue & vesyte them. Of whome he toke the fourme and semblaunce of his seruaunt. This sayth saynt Poule for to serue vs that were seke by synne.

¶The .v. braunce of mercy. Ca. C.xxxvi.

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THe fyfth braunche of mercy is to her borowe y ^e way farȳge man / the poore people / & the pylgrymes that haue noo lodgynge. This is one of y ^e werkes of mercy that pleaseth moche god / as it appereth by ensamples of holy scrypture. Fyrst Abraham receyued oft tymes the aungelles of heuen in semblaunce of poore pylgrymes / and they promysed to hym that his wyfe Sara whiche was olde and barayne sholde conceyue a sone. And Loth by cause that he receyued the poore and seke men and kepte hospytalyte / he receyued the aungelles the whiche kepte and delyuered hym from the peryll of Sodome and gomor. And therfore sayth the appostle saynt Poule. Lete [Page] vs not leue hospytalyte / for therby many good mē haue ben moche playsaunt to god and in his loue and in his grace / for they receyued aungellys in stede of the poore. It is not meruaylle yf suche people receyue aungellys. For they receyue our lorde lyke as he sayth in the gospel For who receyueth theym receyuen hym as he sayth / & that whiche is done to y ^e poore is done to hym / wherof saynt Gregory recounteth of a good man whiche was moche pyteous & gladly receyued the poore people into his hous / he receyued on a daye y ^e poore lyke as he had be acustomed / and whan he had supposed to haue gyuen water to a seke man y ^t was there / as sone as he torned hym / he y ^t was in lykenes of y ^e poore man vanysshed / & none knewe where he bycam / wherof he moche meruaylled. And y ^e nyght after our lorde aperyed to hym & sayd that he had on other dayes receyued hym in his membres / but on y ^e daye he receyued hȳ in his propre persone Also hospytalyte is better & more worth than abstynence or ony other labour / wherof is foūde in vytis patrum y ^t in egypte was an holy fader whiche receyued all them that passed forth by y ^t had nede / & gaf to them suche as he had. It happed y ^t a man of moche grete abstynence was herberowed in his lodynge / whiche wolde faste / & wolde not ete at the prayer of the good man that had receyued hym Thenne y ^e good man that had lodged hym sayd to hym / late vs goo fayre brother vnder that tree there without / and praye we to our lorde Ihecu Cryste that this tree enclyne and bowe doune at the prayer of hym that best pleaseth god / and whan they had made ther prayers / y ^e tre enclyned doune to hym y ^t receyued y ^e poore people / & not to hym y ^t made y ^e grete abstynences there ben many moo fayre examples of the hospytalyte [Page] but it sholde be ouer longe a thynge to reherce.

¶ The .vi. braunche of mercy. Ca. C.xxxvii

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THe .vi. braūche of mercy is to vysyte cō forte & ayde them y ^t be in pryson and in holde / & theym to delyuer yf they may. To do this admonesteth vs thappostle Poule y ^t sayth. Remēbre ye them y ^t ben in pryson / lyke as ye were bounde w ^t them / that is to say y ^t ye vesyte / conforte and helpe them. Lyke as ye wolde that ye were conforted / vesyted & holpen yf ye were bounde in pryson as they be. Thus dyde Thobye y ^t went to them that were in pryson and comforted them with good wordes. And Salamō sayth in his prouerbes. Delyuer y ^u theym sayth he y ^e men lede to deye. In suche wyse delyuered Danyell Susanna fro dethe. And our lorde delyuered the woman that had be taken in aduoutry / whiche sholde haue be stoned to dethe after the lawe / not for bycause y ^t Iustyce shold not be done vpō malefactours. But in suche dede & fayt he taught the Iuges what they sholde be / and how they ought to Iuge other / wherof in this ensample he ensygneth foure thynges that euery Iuge ought for to haue & kepe in Iugement. The fyrst thynge is grete delyberaon / and grete auysemente of counceyle good and hole / Wherof Iob sayth. The cause that I knewe not. I enserched it and requyred it dylygently / and this is to vnderstande in that / whiche our lorde Ihesu cryst whan y ^e Iewes hadde accused the woman / he wrote in the erthe with his fynger / he that is without synne of you throw the fyrste stone. For to stone the woman. And by y ^e scrypture [Page] made with the fynger we vnderstonde dyscrecyon and grete delyberacyon. The seconde thynge is good entencyon that he bowe not ne enclyne more on y ^t one party than on that other / ne for prayer ne for gyft / ne for fauour / ne for loue / ne for hate / and this is to vnderstande in that whan Ihesu cryste wrote he helde hym styll in y ^e place. The thyrde thynge is good lyfe and to kepe hym well from synne. For he that Iugeth other ought to be of good lyfe / & of good conscyence / & lyue Iustly. For yf he be other / he ought to haue grete drede of y ^e Iugemēt of god / whiche sayth in the gospell / y ^t suche Iugement as ye doo to other / shall be doone to you. And saynt Poule sayth thus of euyll Iuges. In that thou Iugest other y ^u condempnest thy selfe / for thou doost that for whiche y ^u Iugest other. Wherfore our lorde sayd whan he arose fro wrytynge / he of you that is without synne caste on her y ^e fyrst stone / & whā they herde this sentēce / they departed & went away all ashamed / the one after an other w ^tout takynge leue / for they were greter synners than the woman / whome they wolde haue stoned. The fourthe thynge is to haue pyte & compassyon / that the Iuge ought to haue on hym that he shall Iuge / for he ought more to enclyne by humanyte and mercy than to enhardy hym by rygoure to doo Iustyce. For Iustyce without mercy is cruelte / and mercy without Iustyce is leudnesse. And therfore that one of these two vertues holdeth ofte company with that other in holy scrypture. But alway sayth the scrypture / that mercy surmounteth Iustyce. And saynt Iohan with the golden mouthe sayth / that at the daye of Iugement / that it shall be more of value to rendre reason of doynge mercy than of the rygoure and cruelte of Iustyce. And the holy man saynt Iames sayeth [Page] that Iugement without mercy shall be done to hym y ^t hath doo no mercy. And therfore our lorde after that he was relyeued he enclyned hym towarde therth / and after delyuerd the woman / for the Iuge ought to enclyne by pyte and compassyon to hym / whome he ought to Iuge / and haue grete drede / and also agyenst his wyll ought he to Iuge the other. For yf he Iuge wyckedly he shall be Iuged at the daye of Iugement. Now is it grete almesse to vysyte the prysoners / and them to rede me & delyuer that may. And therfore our lorde Ihesu Cryst wolde descende in to helle for to delyuer the soules of sayntes that were there

¶The .vii. braunche of mercy. Ca. .Cxxxviii.

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THe seuenth braūche of mercy is to burye y ^e deed bodyes. Of this werke is moche preysed in holy scrpture Thobye / whiche buryed the deed bodyes and lefte his mete. And our lorde praysed Marye Magdalene for the oynemente that she shedde on his heed / wherof he sayd that she had doone it in sygnefyaunce of his sepulture Also Ioseph demaunded the body of our lorde / & buryed it moche dylygently. The other were ryȝt besy of theyr sepulture / and had grete bewayllynge and grete deuocyon to the holynesse / good / and holy lyf / of theyr faders / and therfore they wolde be buryed with them. Of whome Iacob sayd to his sone Ioseph: Burye me not in egypt / but with my faders / and therfore it is good to be buryed amonge good relygyous mē for to haue theyr prayers nature ought to moeue a man to this good werke / and vertuous operacyon. Wherof [Page] it is redde of the nature of beestes y ^e the dolphyns whan they se a dolphyn deed / they assemble theym togyder / & bere hym to the botom of the se / and there bury hym. Yf nature / & pyte moeue & styre the Iewes & sarasyns / & other myscreauntes to do this / moche more ought pyte & compassyon to moue the crysten men to do this / whiche by our faythe see that the bodyes be reysed & rewarded with the soules. And therfore who y ^t loueth the soule of his neyghboure he ought to loue the body / & doo bury it whan it is deed with all humanyte and mercy y ^t he may. ¶Now hast thou herde the braunches of the tre of mercy. ¶ These ben werkes of mercy corporell and spyrytuell.

¶Here after is sayd how almesse ought to be done. Ca. .Cxxxix.

IT is soo that there is moche people y ^t lese theyr almesse and theyr other good dedes whiche they do / bycause they do theym not as they ought to do. Therfore I wyll shewe here shortly how almesse ought to be done / and how it is prouffytable & pleasaunt to god. Fyrst I wyll shewe shortely how a persone ought to do almes / & wherof he sholde doo almesse. For a mā must doo it of his owne good & not of an other mannes / and of suche good that is well and truely goten. God setteth nothynge of none euyll gyfte. Almesse whiche is made of thefte / or of takynge awaye of other mennes good / of rauyne / or of vsure / or of other euyll goten good pleaseth nothynge to god. Wherof y ^e holy scrypture saythe. Thou shalte not make sacrefyce ne oblacyon vnto god of heuen / of oxen / nor of shepe / ne of [Page] thynge wherin is ony spotte of synne. For god hath grete abhomynaciō of suche sacrefyse. The wyse man sayth that who that doth sacrefyse to god of the catayll or godes of the poore man. He dooth lyke to hym that sleeth the sone tofore the eyen of his fader. And saynt Austyn sayth what gyfte is that / whiche the one taketh gladly / and that other wepeth And therfore ought euery man take hede wherof he dooth his almesse. ¶Also he ought to take hede of whome he dooth it wherof the scrypture sayth / Beware to whome thou shalte doo good / do well to the good. That is to hym that thou wenest that he be good. And gyue noo thynge to the wycked for cause of theyr wyckednesse. Lyke as they do whiche gyue to rybauldes & to menestrellys for theyr wyckednesse / whiche is a grete synne as saye the sayntes / but who that gyueth to them not for euyll / but for pyte and compassyon for theyr pouerte / or of theyr wyues / or of theyr chyldrē yf they haue ony / or of theyr faders or moders / or for ony other good cause or reason / as for to withdrawe thē fro synne he dooth well ¶ Thenne the almesse ought to be gyuen vnto the poore / & more to theym that be veray poore of herte and of wyll whiche haue lefte for goddes sake that whiche they had / moche more thanne to other that be not poore with theyr wyll / but somtyme of pure necessyte. And somme there be trewauntes and sloufull for to doo ony good / and myght gete theyr lyuynge yf they wolde. ¶And somme there be that by fayntyse she we somme hurtes and be faytours of theym self that deceyue the worlde. To suche ought a man not to gyue his almesse / but it ought to be gyuen to the poore orphanes / to shamefast people to to poore wydowes / to the dyseased and lame / and vnto seke poore people where [Page] as it is nede / and whan one may do it. And yf a man is bounden to gyue to straungers / he is moche more bounde without comparyson to his fader & moder more than to ony other. For nature ensygneth it / and god commaū deth it. ¶It is redde of the storkes / y ^t they nourysshe fader & moder whan they be olde and may not purchase theyr meet. Thenne nature techeth that one ought to do good to his fader & moder / and therfore it is well ryght and reason that myschefe fall to all them that do euyl to theyr faders as it oftyme happeth. Also a persone ought to take hede how he ought to do almesse and the maner of gyuynge. For .iii. condycions ought to be had in gyuȳ ge almesse. The fyrst is that a man ought to gyue gladly and with good herte. For god hath more regarde to y ^e hert than to the handes. Wherof god in his sacryfyce as saynt Gregory sayth / be holdeth not onely the thynge y ^t is gyuen / but with what herte. Lyke as it appereth well in the gospell of the poore woman that had nomore but two mytes whiche she offred in the temple. And our lorde sayd / that she had offred more than all the other whiche had offred grete thinges / for more pleaseth somtyme to god a peny that a poore man gyueth gladly for goddes sake / than yf a ryche man had gyuen an hondred marke in syluer with grutchynge. And therfore sayth y ^e wyse man in the scrypture. Make alwaye good chere he sayth in all thy gyftes. And saynt Poule sayth that god loueth moche the gyuer that is gladde and curteys. There ben some people ryght ryche / and be so rude & velaynous to the poore / that whan they demaunde theym almesse they answere to theym so vylaynously and so churlysshely / that they do call theym truauntes / and vagabundes / and say vnto them mo than an hondred reproches [Page] and vylonnyes. Suche almesse pleseth not god and therfore sayth the wyse man in holy scrypture. Enclyne and bowe thyn eere to the poore man without heuynesse and answer hym swetelye. ¶ The seconde thynge that apperteyneth to do almesse / is that it be done anone and hastelye wherof Salamon sayth saye y ^u not to thy frende / goo and come ageyn to morne / and thenne I shall gyue to y ^e / whan thou mayst gyue anone. And also god sayth / withdrawe not longe thy gyfte fro the poore and fro theym that be nedy. That is to saye / make thou not hym abyde / whan thou mayst gyue forthwith. This is ageynste many ryche men whiche make poore men to crye after theym / that haue to doo with theym. And soo moche delaye them / that they must ofte praye & requyre theym tofore that they wyll ony thynge doo. They selle ouer dere theyr bounte & curtosye / that they do to them for lyke as seneque sayth / nothynge is so dere bought as that whiche is requyred and the prouerbe sayth that it is ouer dere bought that is demaūded Thus sholde euery man hastely do for his soule / as longe as he is alyue and hole / wherof the wyse man sayth. Fayre sone sayth he do well to thy self yf thou haue wherof / & offre to god worthy offrynges as longe as thou lyuest. For the deth shall not tarye but that she cometh. ¶And in another place he sayth do well to thy frende tofore thy deth / that is to thy soule / to whome thou oughtest to do well tofore thy deth / as to thy true frende / that is to Ihesu Cryste to whome thou oughtest to do well / tofore thy deth in almesse for the loue of hym to the poore people. For that whiche is done to y ^e poore people is done to Ihesu cryst lyke as he sayth in the gospell. Thenne the almesse that is done in a mannes lyf and in his hele / is moche more [Page] auaylable / than that whiche is done after his deth / lyke as the lanterne that is borne before a man conduyteth and ledeth hym better and more surely / than that whiche is borne byhynde his backe / and therfore admonesteth vs saynt Poule / that we do wel as longe as we haue the tyme that god hath lente vs whan a ryche man or lorde is comynge vnto a cyte or toun / he sendeth his messagers tofore & his herbours for to take his lodgynge / & for to make redy prouysyon ageynst his comynge or ellys the lorde & his people sholde be euyll pourueyed The good herbegeour and messager that taketh the lodgynge and maketh all thynge redy to ryche men in the glorye perdurable ben the almesse & other good dedes that they do in theyr lyues whiche ben represented by y ^e aungelles tofore god. The almesses that ben done after the deth / ben lyke as the slowe seruauntes that comen late to the lodgynge / soo that the lorde is somtyme euyll pourueyed & euyll herberowed. The thyrde condycyon that ought to be in almesse / is that one ought gyue gladly & largely / after that he may forbere at his ease / wherof the wyse man sayth / gyue to god after that he hath gyuen to the. And Thobye sayth also / after thy power be pyteous and mercyfull / yf thou haue moche gyue largely and gladly / and yf thou haue lytell departe of that lytell with a good wyll / and euery man ought to gyue after his estate / and after that god hath gyuen hym. It is redde of a kynge / of whome a poore man axed a peny & he answerd / that so lytell a gyfte apperteyned not to hȳ y ^t was a kynge / & of alysaunder it is redde y ^t he gaue a cyte to one of his seruaūt. And the seruaūt thought the gyfte ouer grete and wolde haue refused it. ¶ Then alysaunder sayd to hym I haue no regarde what is conuenyent [Page] to the for to take / but to me what I ought to gyue. The fourth condycyon is that the almesse be doone in humylyte & in deuocyon / to thende that there be noo vaynglorye therin / ne to the poore people to whome the almesse is gyuen / be not dyspysed / ne for almesse done w ^t other mennes godes / ne to gyue for to synne / ne for to haue presumpcyon therby to be saued. Some people there ben that whan they do almesse they wyll that euery body knowe it. But the scrypture sayth that almesse sholde be doone in the bosome of the poore. For as sayeth saynt Gregory. It ne suffyseth onely to a good man y ^t he se of whome he attendeth his rewarde / and therfore sayeth our lorde in y ^e gospell / whan thou shall gyue thyn almes sayth he / lete not thy lyfte hande knowe what thy ryght hande dooth / so that thyn almesse be hydde / for to eschewe the loos and praysynge of the worlde / and thy fader of heuen whiche seeth in hydde place shall rewarde and yelde it to the. That is to say whan thou shalte do thyn almesse / kepe the well that vaynglory whiche is vnderstonden by the lyfte honde be not medled therwith / but do thyn almesse in true entencyon / that is vnderstonden by the ryght hande. I say not but that one ought to doo good werkes sometyme openly tofore the people for too gyue good ensaumple wherof god may be praysed. For ryght so sayth god in the gospel / that we sholde do good werkes tofore the people / bycause that god sholde be gloryfyed and praysed / & not for the praysinge of the people as dothe the Ypocrytes. A good seruaunt ought to be ashamed to serue his lorde tofore y ^e people / for to honoure hȳ. Wherof god sayth / who y ^t shall haue shame of me tofore y ^e people / shal haue shame tofore thaūgels / & I shall haue shame to se hȳ. This is good ageynst them y ^e leue to [Page] lye / by cause they wolde not be reputed ypocrytes. And therfore sayth saynt Gregory / y ^t who that doth his werkys openly y ^t the entencyon be ryght to god withinforth And y ^t doo it to please god onelye. Also who y ^t wyll do almesse he ought not to despyse y ^e poore to whome he doth almesse. Therfore sayeth y ^e prophete / ne despyse not thy flesshe. That y ^e poor man whiche is semblable to y ^e / and of suche nature of flesshe & blode as thou arte / & of suche fylthe. There be some people y ^t despyse y ^e poore & deyne not to speke to them / & yf they speke / they speke rudely and proudely. Thus dyd not Iob y ^t sayd / that he neuer despysed them y ^t passed by / for ony thynge y ^t they dyd / but gaf to them clothynge and mete. Also there were holy men as wel kynges & other many grete lordes y ^t were not ashamed to serue the poore men / how wel y ^t some there be y ^t do almesse to the poore / but they haue theym in desdayn & in despyte / and yf they were veray humble / they sholde loue better the companye of poore men that ben good / whiche ben poore for the loue of god / and may edefye them wel by ensaumple / & by worde / than many of the ryche men that ben about them / where as is in thē but flaterye / couetyse / & vanyte / & done them moche harme by euyll counceyll / and lette theym for to doo many good dedes. Also there ben somme people that do almes ynough / but neuertheles they leue not to doo grete synnes / suche almesses shal not saue them. For yf they deye in that estate / theyr almesse shall neuer kepe theym fro dampnacyon. Then suche maner people ben lyke to thē that make theyr hows on that one syde / and depesshe and throwe it downe on that other syde. And therfore scrypture sayth / yf thou wylt plese to god / haue fyrst pyte and mercy on thyn owne soule / for who that is euyll [Page] and vntrue to hym selfe / shall neuer be good to an other And therfore sayth saynt Austyn / who that wyl ordynately doo almesse / he ought tofore to loue more his soule than another or ony other thynge except god / none sholde saye that he were pyteous ne mercyfull that had not pyte of his owne soule poore & seke / how wel y ^t he had pyte on others. Also I say not y ^t he is pyteous ne mercyful y ^t hath no pyte on his owne soule / whan he knoweth y ^t it is seke to the dethe by deedly sȳne. Now haue I shewed to the ynough of mercy / the degrees / y ^e braūches / y ^e fruyte & the spyrytuell good that cometh therof in this worlde and in that other. Of the fruyte of this tree sayth Dauyd to vs in the psaulter in this wyse. Blyssed is he y ^t entendeth to the nedy & to the poore. That is to say y ^t he abyde not so longe tyll the poore demaunde hym / but y ^t he gyue without askynge. Ne he hath no herte to gyue y ^t gyueth not w ^tout askynge / he dooth wel y ^t gyueth to y ^e pore but he dooth moche better that gyueth w ^tout demaundȳ ge. And therfore sayth Dauyd y ^e prophete / blyssed is he y ^t entendeth to y ^e poore / & wherfore is he blyssed / he sayth after in the sayd place / y ^t god shall delyuer hym in y ^e euyl daye fro his ennemyes. That shall be at the daye of dome whiche shall be harde and euyll to them that shall be dampned bycause they haue not fulfylled the werkes of mercy. ¶Thenne shall the Iuge say to them at that day Goo ye cursed in to the fyre of hell with the deuylles to be dampned / whan I had honger and thyrst ye gaue to me neyther meet ne drynke. I haue be seke and ye vesyted not me. I was naked and ye clothed me not. And therfore they shall be delyuered to theyr enemyes / that ben the deuylles of hell / and they that haue ben pyteous and that haue entended to the poore people shall be delyuerd [Page] that daye and sholde be put in the possessyon of heuen. Lyke as our lorde sayth in the gospell. For he shall saye vnto them that haue done and accomplysshed the werkes of mercy Come ye blessed of my fader. Receyue ye & take ye the kyngdome of heuen whiche that I haue made redy for you syth the begynnynge of the worlde: For that whiche ye haue done to the poore / ye haue done to me. Grete honoure shall god doo to them / whan he shall thanke theym of the werkes of mercy / and shal gyue to them the glorye perdurable. And therfore sayth he in the gospell. Blessed ben the mercyfull. For they shall haue mercy / by cause they haue enlonged the lyf of the poore people by theyr almesse / and therfore they that haue had pyte of the membres of Ihesu Cryst / and haue susteyned them in this worlde / and haue comforted and ayded them in theyr aduersytees. It is wel reason that he do to them mercy whiche delyuerth fro al aduersytes and fro all myserye / and so shall he do whan he shall gyue to them the lyf perburable / wherto mercy shall lede them and herberowe theym.

¶Of the lyf actyf & of the lyf contemplatyf. Ca. .Cxl.

THe holy scrypture wytnesseth & enseygneth to vs .ii. maners of wele and goodes / by whiche a persone cometh to y ^e lyf perdurable / the fyrst is called the lyf actyf / by cause it is in labour of good werkes / and maketh a man to entende to y ^e proufyte of hym self and of his neyghbour The seconde is called contēplatyf / by cause it is in reste of good werkes / and ne entendeth to noo thynge but to loue and to knowe god. Thenne is he ydle of werkes without forth / and lyke as he were in a dreme / or heuely [Page]

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a slepe / but he is awaked withinforthe for to thynke vpon god / and for to loue hym. And for the loue that he hay ^e to god / he put all other thynges in forgetynge / lyke as he were all rauysshed and fyxed in god / and desyreth for to be dysceuered fro the mortall body / for to be alway w ^t Ihesu cryste. The fyrst lyfe / is the felde of good werkes where the knyghtes of god assaye and preue them. The seconde reste theym with all myghty god in the chambre of clene conscyence. The fyrst entendeth for to fede god with the meet of good werkes. The seconde entendeth for to be fedde and fulfylled of god by veray comfort spyrytuell. ¶ Of the fyrste is sygnyfyed by Martha whiche [Page] was besy to fede our lorde / as it is sayd in y ^e gospell. The seconde is sygnyfyed by Mary magdaleyn whiche sate at the fete of Ihesu cryst / & herde his wordes. The fyrst is a way and entre to the seconde. For noo persone may come to the lyfe contemplatyf / yf he be not fyrst proued well in the lyf actyf. Lyke as sayth saynt Gregory. The gyftes and the vertues wherof we haue spoken tofore / appertayneth to y ^e fyrst lyfe / whiche is called actyf. The two last gyftes of whiche we shall speke / by the helpe & ayde of the holy goost / that is to wete the gyfte of vnderstandynge and of the gyft of wysdome and sapyence appertayneth to the seconde lyfe / whiche is called contemplatyf. This lyfe hath two thynges lyke as we haue tofore touched / that is to wete in y ^e ryght knowlege of god and in parfyte loue. The gyft of vnderstandynge ledeth to perfeccyon of ryght knowlege. The gyft of sapyence ledeth to perfeccyon of loue. We shall saye fyrst of y ^e gyft of vnderstandynge after that the holy goost shall teche and ensygne vs. This gyft that is called the gyft of vnderstondynge ne is none other thynge after the sayntes and the doctours / but a lyght and a clerenes of grace y ^e whiche the holy goost sendeth in to the hert by vnderstō dynge a man is lyft vp to knowe his maker and the thȳ ges spyrytuell whiche may not be seen bodely. And all y ^e th [...]ges that apperteyneth to the helthe of the soule / and to naturall reason to whiche y ^e vnderstondynge of a mā by hym selfe may not come. This gyfte is called lyghte / for it purgeth the vnderstondynge of a man fro the derkenes of Ignouraunce / and fro the spottes and fyfth of synne. For lyke as the bodely [...]yght taketh away the derkenes / and maketh the bodely thynges to be seen clerely Ryght so this spū [...]ll lyght purgeth y ^e vnderstondȳge of a [Page] man / to that whiche he may see clerely and knowe certeynly / as a man may knowe in this mortal lyf god his maker / and y ^e spyrytuell creatures / lyke as ben the aungellys and the soules and the thynges that apperteyne to the helthe of soules. That ben the artycles of the feyth of whiche we haue spoken tofore This knowleche is not but in conscyence wel purged / pure and clene. For lyke as sore eyen charged with fylthe may not beholde y ^e clere lyght. Ryght so the vnderstondynge of a man / whan it is of hym self may not beholde / ne knowe spyrytuell thynges / yf it be not wel purged fro al tatches of errour and of fylthe of synne / by veray fayth whiche purgeth the hertes as the scrypture sayth. But the gyfte of y ^e holy ghoost of whiche we speke here perfourmeth this purgacyon at the hert so that the holy soule whiche is purged & enlumyned with this lyght of vnderstondynge may see and knowe god / and all that whiche is to hym necessarye / and prouffytable to his sauacyon. And that is the blessynge wherof god speketh in y ^e gospel whan he sayth blessed be they that be clene of herte / for they shal see god in presence by fayth / in lyght and enformed by the gyfte of vnderstondynge / and after the deth they shal see hym in heuen face to face clerely without ende as sayth saynt Poule. This gyfte taketh awaye all ordure and fylthe fro the herte / and maketh hym clene parfytelye fro all ordures of synne and specyally for the spotte of y ^e synne of lecherye. For who that of this synne is entatched is veray blynde. For he hath loste the eyen of the herte of reason and of vnderstondynge. Soo that he may not vnderstonde ne knowe his maker / ne thynge that is holsom ne helthe of his soule. But is lyke a beest that hath neyther wytte ne reason in hȳ self / wherof Dauyd sayth [Page] in the psaulter / that a man to whome god hath done soo grete honoure that he hath made hym to his ymage and his semblaunce / by whiche he may knowe god and haue hym / whiche he hath not doone to ony other beest / yf he forgete his maker / & the bounte that he hath doone to hȳ he is becomen semblable to folysshe beestes whiche haue none vnderstondynge. The synne that maketh moost a man to be lyke a foule beest / is the synne of Lechery / of whiche we haue spoken tofore in y ^e treaty of vyces. The gyft thenne of vnderstondynge whiche is contrary vnto this ordure / & dystroyeth fro the herte the synne of lechery / and setteth therin purete & clēnes / out of whiche groweth a ryght fayre tree. That is the vertue of chastyte by whiche they come to this blyssynge / whiche god promytteth to thē that kepe clennes of herte whan he sayth blyssed be they that be clene of hert. For they shall se god Bycause that they shal haue the eyen of the hert wel purged and well enlumyned of the gyft of vnderstandynge This tree groweth & prouffyteth moche lyke to y ^e other byforesayd by seuen degrees. These ben .vii. thynges y ^t whiche moche auayleth to lyue chastely.

¶The fyrst degree of the vertue of chastyte. Ca. C.xli.

THe fyrst degree is clene conscyence / that is y ^e roote of this tree. For w ^tout clene conscyence chastyte may not please god. This clennes / chastyte & purete requyreth y ^t the herte may be kept fro yll thoughtes / so y ^t the herte cōsent to no sȳne. For who so cōsenteth to sȳne to euyl thought & to euyll desyre of his herte / he is not chaste / how well y ^t [Page] he kepe hym fro the deed. For / for the consentynge onely delybered and purposed / he sholde be dampned yf he deyed in the same state. Thre thynges auaylle moche to kepe clennesse of herte The fyrst is to here gladly the worde of god and the sermons wherof our lorde sayth in the gospell to his dyscyples / ye be all clene sayd he by y ^e wordes that I haue sayd to you. For the worde of god is lyke a fayre myrrour in whiche one may see the spottes of the herte. The seconde thynge is veray confessyon / whiche is y ^e fountayne where one ought ofte to wasshe hym of all ordure of synne. The scrypture sayth in the boke of kynges that Elysee the prophete cōmaūded to Naman whiche was a lepre / that he sholde wasshe hȳ .vii. tymes in the flome Iordan for to be clene and heled of his maladye / and whan he had wasshen hym there / he was al hole and clene. The flome Iordan is as moche to saye as the streme of Iugement / whiche sygnefeth confessyon / where one ought to Iuge hym self with grete sorowe of herte and with grete repentaunce of his synnes so that a streme of teeres renne by the conduyt of his eyes / and thus the synnar shall be hole of the mezelrye of synne. And therfore sayth saynt Bernard / loue confessyon yf thou wylte haue beaute. For veray confessyon and hole is the beaute of y ^t soule The .iii. thynge is to haue remē braunce of the passyon of Ihesu Cryste. For no temptacyon ne none euyll wyll may not duell in the herte that thynketh and remembreth ofte y ^e deth and the passyon of Ihesu Cryste. For this is the armure that the deuyll doubteth moost / as that by whiche he is ouercomen and leseth his power. This is ryght well sygnefyed to vs in scrypture / where as Moyses reysed vp a serpent of brasse by the commaundement of god vpon a perche on hye [Page] that all the people sawe it. And all they that behelde it were heled of the bytinge and hurtynge of the serpentes The serpent of brasse that henge on the perche / sygnyfyeth the body of Ihesu Cryste hangynge on the crosse. That was the serpent without venym / of whiche was made the tryacle of our saluacyon / for who someuer feleth hym smyten and enuenymed of pryckynge and stȳ gynge with the venymous serpentes of hell / that ben y ^e deuylles / lete hym beholde by veraye fayth on y ^e serpent of brasse. That is to saye that he haue in herte perfyte mynde of the passyon of Ihesu cryste / & anone he shal be heled and delyuered of the temptacyons of the ennemy that is the deuyll.

¶ The .ii. degree of the vertue of chastyte. Ca. C.xlii.

THe seconde degree of the vertue of chastyte / by y ^e whiche this tre groweth & prouffyteth / is for to kepe his mouth fro vylanous wordes / whiche ben of rybaudry & dyshonestes / or suche as torneth to dyshonour For by suche wordes & by suche wynde is oft quyckened & enflamed the fyre of lechery / wherof y ^e scrypture sayth Who speketh of a comyn woman is brennynge as fyre. And saynt Poule sayth y ^t the shrewde wordes cortumpeth good maners / & therfore who y ^t kepe hȳ chastly / he behoueth y ^t he kepe hym fro suche wordes / & who y ^t gladly speketh them / or gladly hereth them / he leseth god / & sheweth well that he is not chaste. For there may none other thynge yssue out of a vessell but suche as is w ^tin it yf the wordes be soule and vylaynous It is an open sygne that the ordure the fylthe and y ^e vy [...]onnye is in the [Page] herte. For of the habundaunce of the herte the mouthe speketh / this sayth our lorde in the gospel.

The thyrde degree of y ^e vertue of chastyte. Ca. .Cxliii.

THe thyrde degree of the vertue of chastyte / is to kepe well the fyue wyttes of the body / the eyen fro folye beholdynge & eres fro herkenynge of folye and vayne wordes. The nose thrylles fro ouermoche delytȳ ge in swete sauours and wycked odours. The tongue fro euyll speche and rybauldous langage. And y ^e mouth fro ouerswete and delycyous metes & drynkes. These ben the .v. gates of the cyte of the herte / by whiche the deuyll entreth ofte / these ben the wyndowes of the hous by whiche deth entreth ofte in to the herte / lyke as sayth the prophete. Many grete wyse men haue be taken and ouercomen by this / that they kepte not well the yates. And yf thou wylte haue example of this matere / thynke y ^t no man was more stronge than Samposon. Ne more holy than Dauyd the prophete. Ne more wyse thā Salamon. And neuertheles they fylle and were all deceyued by women. Certaynly yf they had well kepte theyr yates of theyr fyue wyttes corporell / the fende had not taken so grete fortresses. For as saynt Gregorye sayth. The toure of the herte may not be taken yf it be not opened too the hoost of the deuyll / wherfore the auncyent phylosophres fledde in to ferre places / in desertes / by cause they myght not see / ne here / ne fele thynges delectable / by whiche theyr strengthe and vertue sholde w [...]x feble / ne by whiche they myght lese theyr chastyte.

¶Other phylosophres there were y ^t by cause they sholde not be lette to thynke on theyr phylosophres put out [Page] theyr eyen by cause they sholde see no thynge that myȝt drawe theym fro contemplacyon. Then the bodyly wyttes ben lyke an hors that renneth without bytte or brydle whiche maketh his lorde to ouerthrowe or falle. But the chaste herte holdeth hym by the rayne & by the brydle of reason.

¶Of y ^e .iiii. degree of y ^e vertue of chastyte. Ca. .Cxliiii.

THe fourth degre of y ^e vertue of chastyte / is sharpnesse of penaunce / too subdue his flesshe whiche is rebelle / & make it subget to the spyryte / lyke as sayth saynt Poule For he that wyll quenche y ^e fyre of lecherye he ought to take awaye the ryse fagotte / and al tho thynges that make it to brenne and that nourysshe the fyre. These ben the delyces and the eases of the body whiche quyckene and lyghten the fyre of lecherye & corrumpeth chastyte / wherof saynt Bernard sayth y ^t chastyte peryssheth in delyces. And therfore who that wyll kepe hym fro brennynge / he ought to take awaye by abstynence / and by sharpnesse of penaunce of his body all the occasyons that may quyckene the fyre of lecherye / wherof the scrypture sayth that the chyldren that were nourysshed with grosse metes wolde not vse delycyouse metes / and were saued in y ^e fournays of babylone / by whiche is vnderstonden the synne of lecherye / whiche is quenched by abstynence and by sharpnes of penaunce. But the fatte metes delycyouses / and the stronge wynes enflame and nourysshe this synne of lechery in lyse wyse as oylle and grece alyght and enflammeth the fyre / and enforce it to brenne.

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¶Of the .v. degre of the vertue of chastyte. Ca. C.xlv

THe fyfth degree of the vertue of chastyte / is to flee euyll companye and the occasyons of synne. Moche people haue fallen to synne by euyll company / whiche otherwyse had ne not fallen / lyke as the leuayne corrupteth the paste and drawe it to sauoure. Ryght so the euyll company corrupteth the fame and renomee of the persone. An apple roten yf it be amonge the soūde and hole / corrupteth the good apples yf it lye amonge them. A brennynge cole anone setteth on fyre an heep of coles whan it is layde amonge them. Wherof Dauyd sayth in the psaulter / w ^t the holy thou shalte be holy and with the shrewes y ^u shalte be peruerted. ¶Thus thenne yf thou wylte kepe chastyte and clennes / folowe the company of the good. For yf thou loue the company of euyll & shrewes / thou shalt be euyll as they be. For who that loueth the company of a fole / it behoueth that he be lyke to him / as to that scripture sayth. Thus behoueth it to flee all the occasyons of synne. As to speke secretly w ^t a woman / & in suspecyous place one alone to one. For suche thynges gyuen occasyon to synne / whan there is place and tyme / wherof we rede in the boke of kynges / that Amon whiche was the sone of Dauyd / whan he had his syster Thamar in his chamber he corrupted and defouled her. The lady of Ioseph whan she founde hym alone she wolde haue made hym to synne with her. But he fledde as a wyse man & left her with his mantell. ¶Therfore sayth the holy appostle saynt Poule. Fle ye fro the synne of fornycacyon / that is for to say / all the occasyons that may brynge or lede a persone vnto the synne of lechery. For a man may [Page] not better ouercome y ^e synne of lecherye ne kepe chastyte than by fleynge y ^e companyes and the occasyons of this synne. wherof y ^e aungell sayd to loth y ^t he sholde yssue & departe fro y ^e cytee of Sodome / & from all y ^e marches. For it suffysed not to leue y ^e euyl companye ne y ^e synne / but y ^t he sholde leue y ^e marches of synne. It is sayd that so longe gooth y ^e pete to water / y ^t at the laste it breketh. And y ^e gnat fleeth soo longe at y ^e flamme of y ^e candel / y ^t at laste it brenneth. In lyke wyse may one seke thoccasyons of synne / y ^t he falleth therin. who so wyl then kepe hȳ wel fro suche fyre / that he brenne not / he ought to w ^t drawe hym fro it

The syxthe degre of the vertue of chastyte. Ca. .Cxlvi.

THe syxthe degree of the vertue of chastyte / is y ^e one be wel occupyed & wel sette a werke of good werkys and honeste. For the deuyll whiche slepeth not / whan he fyndeth a man ydle and slowe to do well / put hym self to laboure and maketh hym falle lyghtly in to synne / wherof the scrypture sayth / that ydlenesse / that is to saye neclygence and slouthe for to do good / is maystresse of many euylles / and that is enemye of the soule. ¶And therfore sayth Saynt Poule. Ne gyue thou no place to the deuyll. That is to saye ne be thou not ydle / that y ^e fende fynde not place to tempte the. For who that is ydle to do good werkes / he gyueth roume and place to the deuyll for to tempte hym. Therfor sayth Saynt Gregory doo all waye somme good werkes a and operacyon that the deuyll fynde the not ydle. For he is lyghtly taken of the fende / that occupyeth not hymself alway in somme werkes. For he that is ydle may not longe kepe [Page] hym fro fallȳge in to synne. Of this sayth the prophete / y ^t the cause of the synne of Sodome the cyte was plente of breed & wyne / & ydlenes. That is to vnderstonde that they ete & dranke / and dyde nothȳge. And therfore they fell in to synne soo horryble that it ought not to be named. Ryght so do moche people that lese theyr tyme / & employe it in vanytees and in outrages of mete & drinke and leude games / in Iolytees of leude songes / of daū ces / of playes not lefull / and other deduytes. And in suche vanytees they waste theyr tyme / and therfore they fall often in many horryble synnes / and ofte in to pyt of hell. For lyke as Iob sayth. They lede theyr lyues in playes / in deduytes and in delyces / and in an onely poynte they descende in to the pytte of hell / that is at the poynte of dethe / where as they take none hede.

¶The .vii. degree of y ^e vertue of chastyte. Ca. C.xlvii

THe .vii. degree of the vertue of chastyte / is deuout prayer and orison / that moche auayleth to ouercome all synnes / & specyally the synne of lechery / wherof saynt Ambrose sayth / that prayer is a good shelde ageynst all the brennynge dartes of the deuyll of helle. And saynt Ysodore sayth / that it is the remedye ageynst all temptacyon of synne / a man for to renne to prayer as soone as the fende tempteth hym vnto synne. For the accustomaunce of deuoute prayer and of oryson quencheth all the assautes of synne. Deuout prayer is moche myghty vnto almyghty god whan it is vnder sette and accompanyed with foure thynges as of foure pylers. ¶The fyrst thȳge is true [Page] fayth / wherof our lorde sayth in the gospell. All y ^t ye aske and demaunde in your prayers / haue ye good fayth and stedfast byleue in god / and ye shal haue that ye demaunde. And saynt Iames sayth / that one ought demaunde or aske in stedfast fayth without doubtynge. For who that doubteth is lyke the fome of the see whiche the wynde ledeth hyther & thyder. And therfore he that prayeth doubtynge Geteth no thynge of god. The seconde thynge that ought to be in prayer is hope to haue that / whiche is demaunded and requyred Herof sayth Dauyd in the psaulter / haue good hope in god and he shall do that whiche / thou requyrest of hym. ¶ And also he sayth in another place. Lorde haue mercy on me / for my herte trusteth in y ^e. God gyueth to vs grete hope for to requyre hym / and to haue that / whiche we demaunde of hym whan he sayth in the gospell. That who demaundeth / he taketh it / and who so secheth / he fyndeth that is to vnderstonde who demaundeth wysely / and secheth delygently / and knocke and shoue at the dore perseuerantly And whan these thre thynges ben in the prayer / wytte. Dylygence / & perseueraunce god enhaūceth it / yf thou demaunde wysely. Many men praye & demaunde whiche be not herde ne graunted of god / by cause they aske euyl & not leefully / wherof saynt Iames sayth to theym that can not demaunde / ye aske ofte sayth he of god / but ye gete no thynge by cause that ye can not aske it.. Some aske more hye thynge than apperteyneth to theym as dydsaynt Iohan and saynt Iames / whiche demaunded of god that / that one sholde sytte on the ryght syde of our lorde Ihesu Cryste in his royame / and that other on the lyft syde. They asked not wysely but it was with grete presumpcyon. And therfore our lorde Ihesu cryst [Page] answered to them harde and sayd to theym / ye wote not what ye aske / thenne who that wyll pray to god / lete hȳ kepe hym frome presumpcyon / that he suppose not grete thynges in hym / as dyde the pharesee / whiche auaunted hym in his prayer / and dyspysed other But humbly ought a persone to pray to god in Iugynge / & accusynge hym selfe tofore god / whiche seeth euery herte / and knoweth y ^e maladyes of synne / & the defautes / and also knoweth that wherof we haue nede / and that whiche is profytable for vs / better than we our selfe / and take ensample of the poore truauntes whiche sheweth theyr soores and maladyes for to moeue the people to pyte towarde them. Ryght soo ought one to doo tofore god humbly to shewe his synnes / & his defautes to remembre there for to gete grace and pardon. There ben other that can demaunde but vyle and lytell thynges / as ben the goodes temporall: And god wyll gyue to the a greter thynge he wyll not appease the with an apple or with a peere as a chylde / but he wyll that thou demaunde grete thynges. whiche ben for the helthe of thy soule / as his grace & his glory. For who that demaundeth of god rychesses / or honoures / or dethe / or vengeaunce of his ennemyes / he demaundeth of god foule prayers and agaynst hym selfe / and therfore god graunteth theym not. Therfore sayth saynt Austyn / vnderstonde not of god to be a grete thynge / the goodes that he gyueth as well to the wycked as to the good / and to his ennemyes as well as to his frendes. And yet more gyueth god of temporall godes to the wycked man than he dooth to y ^e good. God gyueth them to y ^e wycked / to thende y ^t the good persones sholde lerne to dyspyse them as saynt Austyn sayth / whan y ^u prayest sayth saynt Ambrose / ae grete thynges y ^t ben they y ^t endureth [Page] withouten ende / & not the thynges transytorye. But them that endureth without ende. For suche a prayer as to demaunde temporal goodes / he graunteth thē not. And therfore our good mayster Ihesu cryst techeth vs for to demaunde wysely. And formeth vnto vs oure demaunde / whan he sayth in the gospel yf ye demaunde ony thynge of my fader in my name / he shall gyue it you He demaundeth in the name of Ihesu Cryst that demaū deth that whiche appertayneth to the helthe of his soule And what thynge we ought to aske & demaunde / he ensygneth and techeth vs whan he sayth in y ^e gospell. Seche ye fyrst the reame of god & his Iustyce / and all thynges temporall shall come to your aduauntage. For as it is wont to be sayd / vnto the moste nede one ought alway to renne / we haue nede of two thynges of the godes spyrytuell and temporell. But we haue gretest nede of the godes spyrytuell: And therfore we ought fyrst and pryncypally requyre them / and god shall gyue them and doo to vs auauntage of y ^e seconde good / y ^t ben the godes temporel we ought not to make of the seconde godes the prȳ cypall / as dooth the couetous men / whiche seche not too haue none other lyf but this present lyfe / whiche fayleth and escapeth from them / wyll they or nyll they / but the reame of god is lyfe pardurable. That ought we requyre of god and desyre by meryte of good prayer. And that is that god sayth. Seche ye fyrst the realme of heuen / & his Iustyce. That is to do good werkes / by whiche we may come in to that gloryous realme / the whiche neuer shall fayle / who that secheth in this wyse / almyghty god dooth vnto hym auauntage of temporall godes. For he gyueth vnto his vse suffysauntly. For no thynge lacketh to theym the whiche dooth drede god and loue hym. Lyke [Page] as sayth the holy scrypture. But the auarycyous people of y ^e worlde y ^e more they haue y ^e more they lacke & faylle. And Saynt Iherome sayth that to the couetous mā faylleth that whyche he hath and that whyche he hath not. ¶Now thynke thenne whan thou woldest praye god / for to demaunde wysely dylygently. and perseuerauntly. And he shalle gyue vnto the all that shal be nedeful to the prouffyte and helthe of thy soule The thyrd thynge that ought to be in prayer / is deuocyon of herte. that is to lyfte vp the herte to god wythout thȳkyng no wher ellys wherof our lord sayth whan thou wylt praye to god entre within thyn hert and close the dore wpon the that is to for say put out all thoughtes seculer flesshely. foule. wycked. worldly. and vylaynous. And thus praye thy fader of heuen in hyddles in thy hert / & that y ^e herte thynke on none other thynge. but on that whyche it ought to thynke. & saynt ysodore sayth that thēne we praye god truly. whan we thynke nowher ellys. ¶ And Saȳt Austyn sayth what auaylleth to moeue y ^e mouth and the lyppes / whan the herte sayth not a worde. As grete dyfference as is bytwene the chaffe and the corne. and the brenne and the floure of whete so grete dyfference is bytwene the prayer and deuocyon of y ^e herte. God is not a ghoote to be fedde wyth leues. God cursyd y ^e tre wheron he fonde no thynge but leues Ryght so y ^e prayer whiche is alle in leues of wordes wythoute deuocyon of hert / pleaseth noo thynge to god but it dyspleaseth hym & he torneth hys eere. For he wyl not vnderstonde suche langage. who that prayeth god wythoute deuocyon vnto hym / it semeth that he mocketh and scorneth our lorde god lyke as he y ^t wyll mocke & scorne with a deef man and with a dombe man the whiche canne not speke that [Page] meueth his lyppes onely as he spacke / & no thynge sayth To suche people god maketh a deef ere / but the prayer that cometh fro the depnes of the herte / that hereth our lorde as he sayth in the gpspell. God is a spyryte / & therfore who wyll praye god and haue his requeste graunted / hym byhoueth that he praye in spyryte and in trouthe. Dauyd the prophete enseygneth and techeth vs in the psaulter to prayer to god deuoutely whan he sayth / lorde myn oryson be adressyd tofore the lyke to thensence. Thensence whan it is vpon the fyre it smelleth swetely. Ryght so doth the prayer that cometh fro the herte brennynge in loue of god smelleth moche swetely tofore god / otherwyse the prayer may not be enhaunced tofore god yf it come not fro the herte / lyke as a messager whiche bryngeth no letters / ne hath no knowleche / entreth not gladly tofore the kynge. Oryson or prayer without deuocyon is as a messager without letters / who suche message sendeth to the courte / he doth euyl his erandes who thenne wyll praye god veryly / he ought to crye to god fro the depthe of his herte / as dyd Dauyd / whiche sayd in the plaulter / lorde god here my voys. For I crye to the fro the depnesse of my herte. The feruour of loue is the crye fro the depnesse of the herte / this sayth saynt Austyn. Suche a voys and suche a crye pleseth moche to god / and not the noyse of wordes polysshed / wherof. saynt Gregorye sayth that veryly to praye to god / is in the teres and bewayllynges of conpunccyon of herte. This crye chaseth awaye the theues / that ben y ^e deuyll les whiche lye in awayte for to trouble & robbe vs. And therfore ought we ofte to crye and praye vnto god that he wyll kepe & deffende vs fro the theuys of helle. Thus ought we strongely to crye vnto god ageynst the fyre of [Page] couetyse / or of lecherye / that he gyue to vs the water of teres for to quenche suche fyre that it enflamme not our hertes. Also we ought to crye too god ageynst the euyll thoughtes that come ofte to the herte / that y ^e herte and the soule perysshe not by consentynge. Therfore cryed Dauyd to god & sayd. Lorde saue me / and kepe me fro the perylle of waters y ^e / whiche ben now entred in to my herte / and y ^e dyscyples of our lorde whan they sawe the tempest of the see vpon theym they cryed sayenge lorde saue vs for we ben in grete perylle. And for these thre thynges that I haue here sayd one ought ofte to crye to god that he saue vs fro these thre perylles / that is to wete fro the theues of helle / and fro the fyre of couetyse / & fro the flodes of euyl thoughtes & of temptacyon. Now oughtest thou to knowe / that in all tymes / and in al places may a persone praye to god. But he ought specyall and moost deuoutely ought he to praye in the chirche on the sondayes and in festes whiche ben stablysshed for to praye to god to preyse & honour hym / and therfore then they seace and ought to cease al persones fro bodyly werkes and temporall / for y ^e better tentende to praye to god and honoure hym / and to spyrytuell werkys. God commaunded so straytly to kepe the sabotte daye in the olde lawe that he made a man to be stoned tofore the people by cause he had gadred a fewe styckes on y ^e sabotte daye what shal god do thenne of them that do y ^e grete synnes on the sondayes and y ^e festes / and waste the tyme in vanyte and in folyes / and yet werse done they on the sondayes / on y ^e festes and on solempne dayes than they do on other dayes. Certeynly they shall be more punysshed and dampned in that other worlde / than y ^e Iewes that brake theyr sabot daye. For y ^e sonday is more holy thā y ^e [Page] sabot. So ben the pryncypall feestes whiche ben establysshed in holy chyrche for to serue god / and to honoure and thanke hym of his goodnes and bountees that he hathe done to vs / and dothe euery day / lyke as holy chyrche remembreth. In suche a feest as is crystmas / that is of his natyuyte / how he was borne of the vyrgyn Marye. At Ester how he arose from dethe to lyfe. At the ascencyon how he styed vp in to heuen. At whytsontyde how he sēt the holy goost vpon thappostles. After there ben establysshed to kepe the feestes of sayntes for to prayse and worshyp god and his sayntes / & to remembre the holy myracles that he dyde for to conferme our faythe. And therfore we ought to kepe the feestes of sayntes / & to pray thē deuoutly to ayde and socoure vs vnto our lorde / whiche hath so moche honoured theym in heuen in glory and in erthe / and therfore they synne greuously that kepe not theyr feestes. For they do ageynst the commaundement of god and of holy chyrche. But here some may say to me Fayre syr a man may not all daye praye to god ne be at the monastery / ne in the chyrche / what harme is it yf I go play and dysporte me / as longe as I playe I thynke none harme. To that I shall answere. All the tyme that thou employest in folysshe playes and in vanytees / and in werke the whiche is not ordeyned in ony maner vnto god thou lesest it. For thou oughtest to knowe that al the tyme that thou thynkest not on god / thou oughtest for to accompte for loste / this sayeth the scrypture. That is for to vnderstande whan thou thynkest on vanyte / and in thynge that is not in ony maner ordeyned vnto god. And certaynly he leseth a grete thynge that leseth his tyme. This sayth Seneke / for he leseth the goodes that he myght doin as moche as he soo loseth in worldly playes [Page] playes and in vanytees / and that is not without synne for to despende the tyme in euyll vsage. For god requyreth rekenynge at y ^e daye of Iugement / this sayth saynt Ancelme / and therfore ought one alwaye well to employe his tyme as longe as he lyueth in this worlde. And the tyme is shorte as sayth y ^e scrypture. Ne no man knoweth how longe tyme he hath to lyue / ne no man knoweth whan he shal deye / ne how he shal passe out of this worlde who then wyll kepe the holy dayes as he oweth he ought to kepe hym fro doynge that desplayseth god and his sayntes / and well to employe his tyme in god / in prayenge hym / praysynge / and gyuynge hym thankes of his goodes / and to here y ^e sermons and put them in eure and to entende to other good werkys and nedes that ben accordynge to god. ¶Also whan a man is in y ^e chirche he ought to conteyne hym moche honestlye / and do reuerence to god and to his sayntes deuoutelye. For y ^e chirche is ordeyned for to pray god and his sayntes / & not for to Iangle ne for to lawghe / ne for to Iape / ne for to speke ydle wordes ne for to talke too other of seculer thynges. For our Lorde sayth. My hows is the hous of prayer. And therfore a man ought not to doo none other thynge therin / than it for whiche it was establysshed / this sayth saynt Austyn / he that shall come tofore y ^e kynge in his chambre for to empetre / and gete ony grace he ought well to kepe hym fro sayenge of ony thynge that sholde dysplese the kynge. Moche more ought he to be ware that cometh in too the chirche whiche is the chambre and y ^e hous of god / what he sayth and dooth tofore god and his aungelles / and that specyally that sholde dysplease hym. Thenne god wyll not that a man sholde make of his hous a market ne an halle. For he hym self [Page] chaced and droof out of his temple with good scourges them that bought and solde therin Also he wyl not y ^e ony plee sholde be made therin / ne noyse ne no seculer nede / but he wyll that we sholde entende to praye god deuoutely and prayse And thanke hym of all his benefaytes. There ought a man to calle ageyn his herte to hym self and put awaye all worldly werkys and all euyl thoughtes / and thynke on his creatour / & on the bountees that god hath done to hym / and dooth euery daye / and to remembre his synnes and his deffaultes / and to humble hym self tofore god / and to requyre hym of pardon and grace to kepe hym from synne / & to haue perseueraunce in good werkes vnto the ende. ¶Also in y ^e chirche ought the grete lordes and the grete layes to forgete all theyr glory / theyr rychesse / theyr power / theyr dygnite / theyr hyenesse / and theyr puyssaunce / and ought to thynke that they be tofore theyr Iuge / whiche shall straytely examyne theym / and rekenne straytely of the goodes that he hath done to theym / of the dygnytees and estates that he hath sette them in / and how they haue vsed theym and he shall rewarde theym after theyr deserte. Therfore ought they moche to humble theym to god / & not to gloryfye them of theyr hyenesse / ne of theyr fayre araye / ne of theyr ryche robes They may take example of kynge Dauyd / whiche forgate his dygnyte whan he prayed tofore god / and despysed hym self so moche that he sayd to our lorde Ihesu Cryste. I am sayd he a lytyll worme and not a man. In this Dauyd knowleched his lytelnes / his pouerte / and his deffaultes / and made hȳ nought For lyke as a worme is lytell & nought / and groweth naked of y ^e erthe / al in lyke wyse is man of hȳ self a vyle thynge / for whan that he entreth in to this worlde [Page] he bryngeth nothynge / ne nothynge shall bere away / al naked he entred / and so he shall go hens / wherof saynt Bernarde sayth / what is a man but foule sperme / a sacke full of donge / and meet to wormes / he is moche foule and made of foule sede in his concepcyon / a foule sacke full of donge in his lyfe / and meete to wormes after his dethe. ¶Also the grete ladyes that ben soo arayed with golde and syluer / with precyous stones / & robes ought in the chyrche tofore god well to take example of y ^e good quene Hester / whiche toke of her precyous vestymentes and robes whan she came for to pray god / and humbled herself / and knowleged her pouerte and her defautes tofore god / and sayd to hym / lorde thou knowest that I hate the synne of pryde / and the glorye of vestymentes and of Iewelles whiche me behoueth to sette doune fro my heed / in grete abhomynacion of them / that in suche thynges trusteth / delyteth / gloryfyeth / & weere theym for to shewe them & to please the fooles. God hath not to do w ^t suche parementes in his chyrche / but of a clene conscyence and of an humble herte. ¶Saynt Poule ensygneth & techeth ryght well how the women ought to araye them whan they come to praye god / he sayth that they ought to haue honeste habyte without ony outrage / that is to vnderstonde after that it appertayneth to the estate of a persone. For that y ^e whiche is outrage in one persone / is not outrage in an other / some is conuenyent to a quene whiche is not conuenyent to a burgeys wyf / or another symple woman. Also thappostle techeth that the women of what estate y ^t they be / that they sholde be symple of beholdynge / and regarde / and humble / that is to vnderstande that they sholde be symple / humble and shamefaste / and not afronted / ne openly shewe her vysage / as [Page] done these comyu women / whiche gone with theyr necke stratched out as an herte in the launde / and loke a syde or a trauers as an hors of prys. Also he wyl that they be not curyous for to araye theyr heed with golde ne syluer ne with precyous stones. And yet he wyll also that they haue in the chirche theyr hedes couerd / soo that no man be styred by theym to euyll / ne synne not in beholdynge of theym / but they ought to be arayed as deuoute and good women / whiche shewe the bounte of theyr herte by good werkys / and therfore sayth saynt Ambrose / who wyll be herde in prayer / he ought to take awaye fro hym al sygne of pryde / and ought to enclyne hym to god with his herte by veray confessyon / and by penaū ce in profounde humylyte / for to moeue god to doo hym mercy. For as he sayth proude habyte geteth no thynge of god / but it gyueth cause to Iuge euyll of hym y ^e weereth it. ¶Now I haue shewed to the thre thynges that ought to be in prayer / fayth / hope and deuocyon. But to that / that prayer may be perfyghtly agreable and playsaunte to god and worthy to be enhaunced and herde / it behoueth foure thynges. That is that it haue .ii. wynges whiche bere it tofore god. These two wynges ben almesses and fastynges / or other penaunces / wherof the aungell sayd to Thobye. Prayer is good whan it hath in hym self fastynge and almesse / without these two wynges the prayer may not flee to god. For as sayth saynt Ambrose / good lyf maketh the prayer to flee to god. But synne letteth it and with draweth it ageyn / wherof thou oughtest to wete that in two maners is prayer lette / lyke as sayth saynt Ysodore. One is by cause a mā kepeth hym not fro synne and fro doynge euyll And for that a persone wyll not forgyue the euyll wylle that he hath to [Page] another persone For in lyke wyse as the oynemētes wyll not hele y ^e wounde / as longe as the yron is wythī. Ryght so auaylleth not ne prouffyteth noo thynge y ^e prayer to hym that sayth it as he hath euyl wylle to another. And therfore sayth the prophete / lete vs lyfte vp our hertes & our handes to god. He lyfteth vp his hert & his hādes to god that lyfteth vp his prayers by good werkes. And thappostle sayth that he that lyfteth vp his pure handes to god in prayer lyfteth vp in pure & clene conscyence without synne. For god enhaūceth not the prayer that cometh of a conscyence full of ordure and of synne wherof he sayth by the prophete whan ye shal multeplye your prayers. I shal not here them / for your handes be all blody & ful of synne who ben they that haue theyr hādes blody but they that dystresse the pour peple which ben vnder them & take awaye fro them their good by force they haue the handes ful of blood of the blood of pour peple. for they take a way fro them their lyf / & their sustenaūce by couetyse & by theyr rauyne & do grete oultrages & etē the morsellys ful of synne wherfore they shal paye the scotte in that other worlde. For the scripture sayth that god requyreth the blood of the pour peple For they must gyue a rekenyng or sytte therfore and therfore who wyl be enhaūced & herde of god in his prayers late hym not come tofore God the swerde drawen. Ne the hādes blody ne wyth voyde handes. That is to say in wyll to synne ne spotted of vntrouthe ne voyde of good werkes For thus sayth our lord in the gospel. Thou shalt not come tofore me with voyde handes / he cometh with empty handes tofore god that cometh to praye and requyre hym withoute makyng present of good werkes / for to hym he shytteth and closeth his yate that requyreth [Page] hym and bryngeth no thynge / herof haue we example in the gospell / whiche sayth that the yate was shytte to the folysshe vyrgyns that had none oyle in theyr lampes / & god sayd to them I knowe you not. For god knoweth none but them that haue theyr lampes ful of oylle that is to saye them that haue the herte full of pyte and of grace purged and clene of all synnes and shewe it by good werkes. Suche people hereth god gladly and openeth to them his yate / and receyueth gladly theyr prayers. Now saye I thenne that prayer lyke as it rested on four pylers as it is sayd tofore / and is moche playsaunt to god. For it geteth lyghtly of god all that it hath nede be it in body or in soule as sayth the scrypture / wherof saynt Iames sayth that moche auaylleth the besy prayere of a ryghtwyse man. For it auaylleth to hele al maladyes of body & of soule / and sayth yet that prayer that cometh of fayth heleth the seke persone / yf he be in synne it shall be perdonned. The holy scrypture sayth y ^t Moyses the prophete vaynquysshed Amalech and his hoost / not by bataylle / but by holy prayers. For as it is sayd of an holy man. Moche more auaylleth the prayer of a saynte than the fyghtynge of many thousand synnars. The prayer of a good man perceth heuen. Thenne shall he ouercome his enemyes in erthe. A good olde and deuoute woman geteth more soone a good requeste of god in glorye in prayenge hym deuoutely / than a thousande knyghtes may gete of londe in longe tyme by force of armes / and therfore it is good to praye and requyre god with the orysons of good folke / and specyally of couentes & of relygyous people / whiche ben assēbled for to serue god & for to praye nyght & daye deuoutely for al theyr benefactours. For the prayer is moche worthe towarde [Page] our lorde. For lyke as sayth y ^e scrypture. More auayleth & more may doo towarde god the prayer of many good persones than ony can expresse or say. For as it is sayd of an holy man. It may not be but y ^e prayers of many good persones togyder be herde of god and graunted. The prayes and requestes of all the hole couent togyder / is sooner passed and herde of thabbot / than the request and prayer of one monke alone. In lyke wyse hereth god more soone the request of theym that ben assembled for to serue hym. And therfore sayth god in y ^e gospell / yf twayne of you accorde togyder to aske and requyre me. All y ^t they requyre my fader of heuē I shall do it. ¶Now haue I spoken of seuen degrees of the tree of y ^e vertue of chastyte / by whiche this vertue groweth & mounteth / & prouffyteth. Now behoueth to saye of the braunches of this tree whiche ben seuen / after the .vii. estates of y ^e people y ^e ben in this worlde.

¶Of the fyrst estate of them y ^t ben entyer and chaste of body. Ca. C.xlviii.

THe fyrst estate of the worlde is of them y ^t ben hole & chast of body / & haue kept theyr maydenhede / but neuertheles they be not bounden to this / but y ^t they may be maryed. In suche estate ought a persone to kepe chastyte y ^t is clennes & purete of hert & of body / wherfore y ^e chyldrē of ryche men ought to haue good kepers & honest y ^t they ben delygent for tensygne them / and kepe them fro euyl company & fro synne. For euyll company fouleth oft the chyldren / & ensygne them euyll games / & shrewde wordes [Page] of rybaudry / leude touchynges & dyshonest. by whiche they fal in to the synne of lechery whiche is ayenst nature. Wherof we haue spoken tofore in the treaty of vyces / therfore it nedeth not to reherce it agayne / for such mater is abhomynable. And therfore y ^e chyldren ought to be chastysed & well drawen forthe in good maners / & holde and kepe them nyghe y ^t they do no harme ne synne as longe as they be yonge / & to accustome them to kepe thensygnementes. For also as sayth Salamon / y ^t which a chylde is lerned in his yongth / y ^t wyll he holde in his olde aege. And the phylosophre sayth y ^t it is no lytell thynge to accustome well or euyl in his yongth / for that is al For it is sayd / that whiche is lerned in yongth is mayntened in aege. Suche forme as the sho taketh at the begȳ nynge / the same holdeth it forth alwaye in suche estate. Thenne hath chastyte nede of good kepynge / for elles it sholde be soone lost.

¶The .ii. estate is of them y ^t ben corrupt. Ca. C.xlix.

THe .ii. estate is of them y ^t ben corrupt of body & haue lost theyr chastyte / & maydenheed / & yet were neuer maryed ne bounden w ^t bonde y ^t myght let them to mary. And netheles they be confessed & repentaunte of theyr synnes. In this estate ought one to kepe chastyte For he y ^t is in suche estate of repentaunce ought to haue stadfast purpose / y ^t neuer he shall fall agayne in y ^e synne / but all his lyf to kepe hȳ to his power / sauf y ^t he may mary hym yf he wyll / he or she y ^t wyll kepe hym chaste in suche estate / hym behoueth y ^t he chastyse his body by sharpnes of penaūce. This is y ^e seconde braunche of this tree. [Page] so / and that is neyther synne ne lecherye. The thyrde case is whā a man requyreth his wyf for suche werke / for to kepe her fro synne. Also whan he seeth that she is soo shamefast that she neuer requyreth her husbonde of suche thynge / and doubteth that she sholde lyghtly falle in to synne yf he requyred her not who in suche entencyon rendreth or requyreth suche thynge of suche dette / he sȳ neth not / but he may deserue towarde god meryte. For pyte moeueth hym to do it. In these thre thynges is no poynte of synne in the werkes of maryage / but in other caas there may be synne venyall or mortall. And specyally in thre caas. The fyrst is whan this werke is requyred onelye for his delyte and lecherye / and in this caas may one synne venyally and deedly / venyally whan the delyte passe not the bondes and the termes of maryage That is to saye whan the delyte is so subgette to reason that he that in this werke and in suche estate / wolde not do this thȳge but onely to his wyf. But whan the lecherye and the delyte is soo grete in his wyf that reason is deed and so blynde / that as moche he wolde do to her yf she were not his wyf. In suche a caas the synne is mortall. For suche delyte passeth the boundes of maryage / wherof god is ofte dyspleased to suche people / & gyueth somtyme to the deuyl grete power to noye & greue them lyke as we rede in holy scrypture / of Sara doughter of Raguell whiche was wyf to yonge Thobye / & had / had seuen husbondes tofore / and al were slayne of the deuyl the fyrst nyght that they wolde haue layen by her and haue knowen her. Of whome the aungell sayd to Thobye that he sholde haue her to his wyf I shal saye to the sayd he / in what people the deuyll putteth hym in / and hath power on them that putten god out of theyr herte [Page] and of theyr thought that they ne entende to no thynge but to theyr delytes and for to acomplysshe their wycked desyres lyke as dooth an hors or a mule.

¶And god taketh a waye fro them somtyme theyr lygnage and theyr fruyt that they may not haue chyldren by theyr synnes. ¶Yet may they synne mortally in another manere that is to wete whan that one treateth that other ayenst nature or otherwyse than nature of man requyreth ne lawe of maryage graunteth. Suche people synnen more greuously than y ^e other toforesayd but they that in theyr maryage kepe y ^e drede of our lord & kepen clenly and holyly theyr maryage. Suche people plesen god. ¶The second caas that may be synne in maryage is whā a mā gooth to hys wyf in suche tyme as he ought not that is whan she is in the maladye or sekenesse that cometh vnto wymmen oftyme. He that spareth not hys wyf whan she is in suche estate / for y ^e parylle of y ^e lygnage that she myȝt thenne conceyue shold be mezel or lepre he synneth dedely. For as Saynt Iherome sayth. In that estate be conceyued y ^e lame ofte tyme the croked / & the lepres. And that tyme y ^e woman ought for to telle it to hyr husbond / whan she is in that plyte / desyryng hym to abyde and suffre all soo longe as she is in suche poynte ¶Aso they bothe ought for to spare and absteyne them fro the werke of maryage in holy tymes. That is to say as in the grete solempne feestys / for the better to entende to praye god and to serue and honoure hym. And in the tymes of vygyles / of lente and of fastynges commaunded by holy chyrche they ougth to suffre and forbere suche werke / not for that it is synne to do suche thynge in that tyme. For in a good and entyere enten [...]y [Page] on he may doo it / but somtyme they ought to suffre of y ^t they may do / for to gete the better of god y ^e thynge whiche they demaunde of hym as sayth saynt Austyn. Also in the tyme the woman lyeth in gesyne / or nyghe the tyme of chyldynge a man ought to kepe hym fro the werke of maryage for shame / and also for the perylle that myght come therof. It is founden in the boke that speketh of nature of beestys / that the olyfaunt shall neuer abyde with the female as longe as she is conceyued and bereth / and a man by reason ought to be better attempred than a beest / and therfore ought a man in suche tyme withdrawe hym. But neuertheles I saye not that is synne to doo the werke of maryage in suche tyme for good cause / and trewe entencyon wherof god is Iuge. The thyrde caas is / that in whiche one may moost greuously synne in his maryage / that is in holy place. For in holy place as is the chirche / whiche is ordeyned for to praye god & serue hȳ ought not be do lecherye of maryage ne none other synne / for the reuerence of the holy place and he that hath noo regarde in suche holy place to do suche werke he synneth for reason of the place. For suche thynge is synne in one place and in one tyme / that is not in another. The .iiii. estate is of theym that haue be in maryage / but the deth hath deceuerd them that one fro that other. And he or she that is abyden ought to kepe & lyue chastly as longe as he or she is in y ^e state of wydowhede. This is an estate y ^e whiche saynt Poule preyseth moche / and sayth to the wydowes / that he or she is good that holdeth hym in suche estate / and yf it playse not thē they may marye theym. For better is to marye than to brenne them / for yf he bren̄e so that he consente to synne he synneth / for he put his herte therto by wyll & by dysyre [Page] to the fyre of lechery and better it were and more auaylle to hym to marye / than to brenne hym self in the fyre / that is to vnderstonde of them that ben in the state of symple wydohede & not them that ben in thestate boū den by vowe they may not marye without deedly synne after theyr vowe but neuertheles yf the vowe be symple and that it be pryuely made without solempnyte / how be it that they synne deedly that after theyr auowe marye them / neuertheles they may abyde in theyr maryage / yf ther be none other lettynge And is bounden to do penaunce of the vowe broken / but whan the vowe is solempne / or by the hande of a prelate / or by professyon of relygyon / or by holy ordre that he hath recyued / as subdeken / deken or preest. Thenne y ^e maryage is none / but they must deceuere & departe that soo ben assembled by maryage for they may not be laufully in suche estate / to byholde the state of wydowhede / ought to moeue the example of the turtle for lyke as sayth the boke of nature of beestes. Neuer after the turtle hath lost his make she shall neuer accompanye her with another / but is solytarye & fleeth y ^e companye of other. Thre thynges apperteyne moche to them that ben in the state of wydowhede The fyrst is to hyde her self & to be secretlye in her house / & not to syewe suspecyous felawshyp / herof haue we a fayre example of Iudyth whiche was a wydowe / and was a moche fayre woman & yonge of whiche it is sayd in the holy scrypture / that she helde her self in her chambre cloos with her maydens / wherfore saynt Poule repreueth the yonge womē wydowes that were ydle and curyous for to goo and come and Iape and ouermoche speke / but closely and secretely ought they to be in theyr lodgynge and entende to do good werkes / lyke as saynt [Page] Poul enseygneth thē. The .ii. thyng is to entēde to praye god gladly & to yelde hym thākynges of hys benefaytes And to be in the chyrche in grete deuocyon in grete repē taunce of theyr synnes & in teres wepyng. As it is sayd in scrypture by saint luke that the good wydowe which was named. Anne departed not out of the temple but serued god nyght & day in prayer / in fastȳges & in other penaūces. The .iii. thyng is sharpnesse of metes. Saynt poul saith that a wydowe that ledeth hir lyf in delices is deed by synne for lyke as saith saynt bernard chastyte peryssheth in delices / in lyke wyse as he perissheth in y ^e water that is so moche vnder in depnesse that he leseth his breeth. No mā may haue his heed in the water that is to say / his herte longe in the delyces of thys world but that he lose hys lyf. That is y ^e grace of y ^e holy god by whyche y ^e soule lyueth in god. In suche estate also apperteyneth humble habyte & not proude ne curyous After y ^e exāple of Iudith whyche lefte hir ryche robes & hir ryche parementis whā hir lord & husbond was dede & took y ^e habyte of wydowhede symple & hūble whyche was more sygne of wepyng & of sorowe than of Ioye ne of vayn glorye & by cause she loued the vertu of chastyte & that she wold kepe alle hir lyf she clad hir w ^t heyre & fasted eueryday except the festes / and yet was she fayr yonge / ryche & wyse. But the bounte of hir hert and loue of chastyte maad hyr to do it / thus ouȝt he or she to lyue that wyl kepe chastyte in suche estate / and thys is the fourth braunche of thys tree

¶The fyfthe braunche of the vertue of chastyte and of vyrgynyte Capitulo C.li.

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THe fyfthe braunche of chastyte and of vyrgynyte is the fyfthe estate whiche is in thē that kepe and haue alwaye kepte and yet alwaye kepe & purpose to kepe all theyr lyf theyr body hole without corrupcyon for the loue of god This estate is moche to be praysed for his dygnyte / for his beaute / and for his bounte. For this estate hath he that kepeth hym semblable to aūgellys of heuen as sayen y ^e sayntes. But moche more haue the vyrgyns of glorye and of meryte than the aungellys. For the aungellys lyuen without flesshe / but the vyrgynes haue vyctorye ouer theyr flesshe that is rethy propre body. And that is a grete meruaylle / that they kepe so feble a castel as is the body / ageynst so stronge an aduersarye as is the deuyll / that secheth al thengynes that he may to take y ^e castell for to robbe the tresour of vyrgynyte. This is the tresour / of whiche our lorde speketh in the gospell whan he sayth / that the royame of heuen is lyke to tresour that hyd in a felde. The tresour hydde in the felde is vyrgynyte hyd in the body whiche is lyke a felde / whiche ought by penaunce to be eered / laboured & sowen by labour of good werkes. This tresour is semblable to the royalme of heuen. For the lyf of vyrgynes is lyke the lyf of heuen / that is the lyf of aūgellys wherof our lorde sayth in y ^e gospel / y ^t in y ^e resurreccyon general shal be no maryages as ben in this worlde / but they shal be as aūgellys in heuen. Also I saye y ^t this estate is for to be praysed for his beaulte. For it is the moost fayre estate y ^t is in erthe except vyrgynyte clenly kept wherof Salamon sayth in his boke of sapyence in meruayllynge hȳself. O sayth he how fayre & chaste is generacyon with clerenes & charyte / he sayd well / chaste w ^t [Page] clerenes. For thēne is fayr chastyte & vyrginyte / whā it is clere by good lyf & honeste lyke as y ^e clere sōne maketh y ^e fayre day. In lyke wyse y ^e clerenes of grace & of good lyf maketh y ^e vyrgynyte fayre & plesaūt to good wherof Saynt Iherome saith / that moche fayr & clere is vyrgynyte tofore other vertues whan it is without spotte and without ordure of synne. for who that is hool & chaste of body & is corrupte of hert & of thought he or she is lyke a sepulcre which is whyt & fayr withoutforth & within is ful of careyn of dede bodyes stynkȳg & rotȳ vyrgynyte is lyke to a whyt robe wherin y ^e spottes be more foule & more apparaūt / than in a robe of another colour. Thys robe ouȝt to be wel kept fro .iii. spottes that is of fylthe / of blode and of fyre / thyse .iii. spottes defoule more thys whyt robe than other. The spotte of fylthe / is the couetyse of the worlde / which ought not to be in the hert that wyl plese god & the world his enemye / as sayth saȳt gregoire / & he sheweth that there is no frende of god that wyl plese y ^e world whyche is enemye of god wherof saȳt Iohā sayth / who that wyl be frēde of the world shal be enemy to god & saint poul saith yf I wold plese the peple of y ^e world I shold not be the true seruaūt of Iesu cryst It is a sygne that he wyl not plese y ^e world that his hert is al set to god & he that hath ouer grete araye & curyous aboute hys body is not so for no ꝑsōe secheth neuer beaulte ne couryosyte of roobes ne of paremētes yf he supposed not to be seen of y ^e peple & who that secheth moost of suche beaute leseth most y ^e beaute of his soule & of his cō sciēce wythinforth by which they shold plese god wherof saȳt Bernard sayth to thē that sechē these fayre & precyous robes & y ^e fayr paremētes for to please y ^e worlde & to shewe thē The doughters of babylone bē of cōfusyon [Page] for theyr glorye shall torne to perdurable dampnacyon yf they be not ware & kepe them well They clothe them sayth he with purple and of fayre precyous robes / and vnder those fayre robes is ofte the conscyence poore and foule / naked of good dedes and of vertues / & ful of synnes They shyne withoutforth of precyous stones / of ouches of glode & syluer / but they be foule byfore god and abhomynable / and saynt Bernard sayth that they that so araye them in euyll entencyon / and done more than theyr estate requyreth / synnen greuously / but al the glorye of the doughter of the kynge of glorye / as Dauyd y ^e prophete sayth is withinforth / that is in holy conscyence and in good vertues / where as is no poynte of couetyse but for to playse to god / and in this wyse the spot of fylthe defoylleth not. Also a persone ought to kepe hym fro the spotte of blood That is of thoughtes and of flesshly desyres / wherof saynt Ierome sayth that suche vygynyte is sacrefyce & offrynge to Ihesu cryste / whiche is not entatched in y ^e herte of ony euyl thought or consentynge for lyke as hym self sayth No thynge auayleth vyrgynyte of body where as is corrupcyon of herte or of thought or of consentynge. Also the fruyt is not good how well that it be fayre withoutforth / whan it is full of wormes and of retynnesse withinforth. ¶ Also he ought to kepe hym fro the spote that cometh of the fyre / the fyre brenneth and bruleth the whyte robe of chastyte & of vyrgynyte / y ^t is whā gladly they here or herkene foule wordes that may moeue them to synne For thus as sayth saynt Poule / & also other tymes we haue sayd it tofore. The euyll wordes / corrupten the good maners. And therfore sayth Seneke / kepe y ^e fro euyl wordes & dyshonest. For who that is so accustomed / he dredeth not ne ferreth no [Page] shame / & falleth the more lyghtly in to synne / & therfore who that wyll clenly kepe the whyte robe of vyrgynyte hym behoueth to kepe hym well fro saynge & herynge suche wordes as therby he myght brenne. The catte brenneth oft her skynne / & so dooth not the wylde catte. Vyrgynyte amonge all other vertues is compared and lykened to the floure de lys / whiche is a moche fayre floure / and moche whyte. Wherof our lorde sayth in scrypture by the mouth of Salamon. My frende / that is the holy soule of a vyrgyn / is as the lely amonge y ^e thornes. The specyall frende of our lorde is the soule of them that kepe vyrgynyte of herte & of body. For that is a vertue by whiche the soule geteth moost specyally the loue and the famylyaryte of our lorde / wherof saynt Iohan theuāge lyst was a clene vyrgyn / and was amonge all thappostles moost famylyer whith our lorde & moost pryue / as it appereth in the gospell / neuertheles he loued well thother / but he loued saynt Iohan moost for his virgynyte this floure de lys or lylye that kepeth his beaute amonge the thornes of temptacyons of the flesshe / for the flesshe that is our body humayne is but a smoke / that hath noo charge as of hym selfe but as thornes and nettles / that is the euyll menynges / whiche oft prycketh y ^e soule / but the floure of vyrgynyte taketh noo hede of the thornes / whan it is well rooted in the loue of god whiche defendeth it fro thornes of temptacion / & this floure ought to haue .vi. leues / & thre graynes of golde tofore. The fyrst leef is the holenes of thy body / that is to say that the body de entyer and hole w ^tout corrupcyon of lecherye. For yf a vyrgyn were corrupte and all ageynst her wyll / she sholde not lese therfore the rewarde of vyrginyte. Wherof saynt Lucye vyrgyn & martyr sayd to y ^e tyraunt yf y ^u [Page] corrupte me ayenst my wylle / my chastyte shal be doubled as touchyng the meryte of y ^e crowne of glory. The second leef of vyrgynyte is clennesse of hert. For lyke as saynt Iherome sayth nought auaylleth to haue vyrgynyte of the body / that hath wylle for to marye hȳ or hyr he speketh of them that hath auowed chastyte. For who that hath auowed to kepe vyrgynyte or chastyte / he ought to kepe his hert clene and chaste. The thyrd leef of vyrgynyte is humylyte For vyrgynyte wyth pryde pleaseth not god. And therfore sayth saynt bernard that it is a moche fayre thȳge of humylyte wyth vyrgynyte. And that soule moche pleaseth to god that ī humylyte gyueth preysyng of vyrgynyte & vyrgynyte embelyssheth humilyte. I dare wel say sayth he that wythoute humylyte y ^e vyrgynyte of our lady saynt marye had neuer pleased our lord. The fourth leef of the lylye of vyrgynyte is drede of god. For they that ben veray vyrgynes ben woned to be tymerous ferful & shamefast / & that is no meruayle. For they bere a moche precyous tresour in a moche feble vessel Thēne our blessyd lady the vyrgyn marie was alwaye hyd and had drede whan the aungell appyered to her But the drede of god is the tresorer whiche kepeth the tresour of vyrgynyte / which the deuyl may not take a waye for it kepeth the yates of the castel / wherim the tresour is enclosed. The yates of the castel of the hert where the tresour of vyrgynyte is in ben the wittes of y ^e body. These yates kepē the drede of god that they be not opened to y ^e enemye of helle / by vayn curyosyte of seȳge or of heeryng / or of smellyng of spekyng or tastyng / or goyng in euyl companye. For curiosyte of seynge or of herynge the vanytees of the world ben waye and cause of the synne of lecherye / wherof is sayd in the scrypture [Page] that Dyna doughter of Iacob whan she went musyng by curyosyte to see y ^e women of the contre / where anone she was rauysshed and corrupte of the sone of the lorde of the toune / and therfore who wyl kepe vyrgynyte / hȳ byhoueth moche to withdrawe and kepe his .v. wyttes bodyly fro al vayn curyosyte / and this ought be done by holy drede / for a persone oweth alwaye to drede to angre god. This is the sence of the .v. vyrgynes of whome our lorde sayth in the gospell / whan he sayd that the royame of heuen is lyke to .x. vyrgynes / of whome fyue were wyse / and the other fyue were fooles. He calleth here the royame of heuen holy chirche / whiche is bynethe in this worlde / wherin ben alwaye good and euyll / foles & wyse / whiche ben membres of holy chirche / by the fayth that they haue receyued in baptesme. The fyue wyse vyrgyns sygnefye them that kepe and gouerne well y ^e fyue wyttes of the body of whiche we haue spoken. The fyue vyrgynes foles sygnefye them that folysshly kepe them The .v. leef is sharpenes of the lyf of penaunce. For who wyll kepe vyrgynyte / he muste moche chastyse his flesshe and subdue it by penaunce / and that the body do the wyll of the soule by fastynge / by wakynge in prayers / & other penaūce Sharpnesse of lyf is lyke a stronge hedge for to kepe the gardyn of the herte / that the euyll beestes assaylle it not / that ben the fendes of helle to thende that they may not entre / whiche entende & studye for to stele and take awaye the tresour of vyrgynyte / & therfore ought this tresour to be well enclosed and wel kepte that it be not loste. For who that leseth it may neuer recouer it no more than y ^e lampe y ^t is broken may not be made hole ageyn. ¶The .vi. leef of vyrgynyte is perseueraūce that is to haue ferme purpoos to kepe well that is promysed [Page] to god / wherof Saynt Austyn sayth in the boke of vyrgynyte and adresseth his wordes to y ^e vyrgyns sayenge Folowe ye the lambe sayth he / that is Ihesu Cryste / in kepynge stronglye that whiche ye haue auowed to god. Doo ardauntly as moche ye may / that the wele of vyrgynyte perysshe not in you. For ye may not do that thynge / by whiche vyrgynyte may be recouerd / yf it were loste / lyke as we haue shewde by ensaumple of the lampe / and saynt Bernarde Sayth / estudye ye to the vertue of perseueraunce / for she onely wynneth and geteth y ^e crowne of glorye. The syxthe leef aforsayd enbelyssheth and maketh moche fayre the lylye of vyrgynyte / but it byhoueth to haue withinforth thre graynes of golde / whiche sygnefyen .iii. maners to loue god. For vyrgynyte without loue is lyke as a lampe without oyle / wherfore the fooles vyrgyns by cause they fylled not theyr lampes of this oylle / were shette out fro the weddynge / and the wyse vyrgyns that fylled theyr lampes of this oyle entred in to y ^e weddynge with the spouse The thre maners for to loue god whiche ben sygnefyed by the thre graynes of the lylye / saynt Austyn enseygneth them whan he sayth thus. Thou shalt loue god with all thyn entendement without errour / with al thy wylle without gaynsayenge and with all thy mynde withoute forgetynge. In suche maner is thymage of god parfayte in a man after .iii. dygnytees y ^t ben in the lyf. That is to wete / entendement memorye / and wyll / whan these .iii. thynges ben wel ordeyned to god / thenne ben the thre graynes of golde of the lyly / of the golde of charyte whiche gyueth bounte / beaute / and valure of all vertue. For wythout this golde noo vertue is tofore god neyther fayre ne precyouse. Otherwyse sayth saynt Bernard of the manere to loue [Page] god and sayth thus. O thou that arte a crysten man / lerne how thou oughtest to loue god / lerne to loue hym wysely / swetely and strongely / wysely that thou be not deceyued by nycete. Swetely that thou be not moeued by prosperyte. Strongely that thou be not ouercomen by aduersyte In this maner is fayre the flour delys of vyrgynyte / whan she is suche as is sayd tofore / and this is the seconde reason by whiche thestate of vyrgynyte ought moche to be preysed for her beaute. y ^e thyrde reason wherfore thestate of vyrgynyte ought moche to be preysed is for her bounte and for the prouffyt that cometh of it. For vyrgynyte is a tresour of soo grete value that it may not be preysed / wherof the scrypture sayth that noo thynge is worthy to be compared to a chaste herte / of y ^e chastyte of vyrgynyte / for vyrgynyte aboue all other estates bereth the moost grettest fruyt & the moost grettes proffyt. They that ben in maryage and kepe it well as they ought to do haue the .xxx. folde fruyt. They that ben in wydowhede haue the .xl. folde fruyt. But they y ^t kepe vyrgynyte haue the hondred folde fruyt. For lyke as our lorde sayth in the gospel that the seed that falleth in good lande maketh fruyt .xxx. folde .xl. folde / and an hondred folde. These .iii. nombres .xxx.lx. & an hondred apperteyne to .iii. estates toforesayd. The nōbre of .xxx. whiche is of .x. thre tymes whiche maken .xxx. apperteyneth to thestate of maryage / where ought to be kept the .x. commaundementes of the lawe in the faythe of the holy trynyte. The nombre of .lx. is more grete and is of .x.vi. tymes. For .vi. tymes .x. maken .lx. and apperteyneth to thestate of wydowhede. For in such estate ought to be kept y ^e precepts / & thē ought to be done y ^e .vii. werkes of mercy of whiche we haue spoken tofore / but y ^e nō bre [Page] of an hondred whiche is moost grete & moost perfyte for it representeth a fygure rounde / whiche is moost parfyght & moost fayr emonge the other fygures. For lyke as y ^e rounde fygure / y ^e ende retorneth to his begynnyng & maketh it roūde lyke a crowne. Ryght so y ^e nombre of an .C. ioyneth y ^e ende to y ^e begȳnyng. For .x. tymes .x. maken an hōdred. which sygnefyeth y ^e crowne y ^t y ^e wyse vyrgyns hadde / and how be it that in y ^t state of maryage / & in the state of wydowhede may be wonne the crowne of glorye. & haue more meryte anenst god than haue many virgyns. For many ben in heuen of thē that haue been in maryage & in wydowhede whiche be more nygh to god & haue more meryte / than many of the vyrgyns. Neuer theles y ^e virgyns haue a specyal crowne aboue y ^e crowne of glory whiche is comyn to al saȳtes. by cause y ^e vyrgȳs haue a specyal vyctorye of theyr bodyes. For for to folowe the lambe. what someuer waye that he gooth / that is Ihesu cryst / to whome they be espowses / they haue left theyr carnal spowsayles / for to be with hym in the spowsaylles perdurable. There shal they been well arayed & nobly apparaylled of a specyal parement so gente so fayr & so auenaunt that no tongue may tell & therfore I wyl nomore say but that whyche y ^e scrypture sayth that speketh of y ^e fayr parementes that they haue more especyal thā they that ben of other estates to foresayd & yet sayth y ^e scripture that they synge newe sōges so melodyous & soo fayr that none other synge that ben not in their estate That newe sōge that they sȳge sygnefyeth a newe Ioye & especyal meryte & preysȳg that they haue by cause that they haue wel kept theyr estate of vyrginyte And this is the .v. estate of chastyte and the fyfthe braunche of this tree.

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The .vi. braunche of y ^e vertue of vyrgynyte. Ca. .Cli

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THe .vi. estate that ought to kepe the vertue of chastyte / is in the clerkes ordred for to serue in holy chirche / as ben subdekens / dekens / preestes / prelates / and relygyouse. Al the people ben bounden to kepe chastyte by many reasons. Fyrst for the ordre whiche they haue receyued / whiche requyreth to lyue holyly / by cause that y ^e holy sacrament of the masse is so hye and so holy / that all they that receyue it be bounden to kepe chastyte for they may not marye after that they haue promysed too holy chyrche For they be appropred to serue god in his chyrche / and at his aulter / and treaten & touchen with theyr handes the thynge sayntyfyed as the vessels halowed the chalyce & corporas. And that whiche is gretter without comparyson the body of Ihesu cryst whiche y ^e preest sacreth and too theym it byhoueth to gyue it to other. ¶Now thenne owen they to be moche clene and lyue ryght holyly / for reason of the hye lorde to whome they serue / that is the saynt of all sayntes and lorde of all lordes / whiche hateth all ordure of synne / wherof he hym self sayth. Be ye holy as I am holy / for suche a lorde suche meyney / for the reason of the place wherin they serue. This is the chirche whiche is dedycate too serue god. It is founden that emonge the paynyms and the sarasyns / y ^e preestes of theyr lawe that seruen in the temple kepen chastyte / and ben deuyded & deceuerd fro the other by cause they sholde not lese theyr chastyte. Moche more ought to be clene w ^tout romparyson & more chaste y ^e prestes of crystyante [Page] / that seruen to god in his temple whiche is saynte fyed dedycate / & approued to serue god / yet ought they to be more holy and clene by cause they serue at y ^e table of god of his cup & of his mete. The table of god is the auter. The cuppe is y ^e chalyce / his brede and wyn is his propre body and his propre blood. Moche owen to be holy all they that suche seruyce done to god / wherof saynt Poule sayth that it byhoueth that a bysshop & the other mynystres of holy chirche be chaste and without synne. This vertue of chastyte was sygnefyed in the olde lawe there where god comaunded to theym that ought to ete the lambe without spotte / whiche sygnefyed the body of our lorde Ihesu cryste they sholde be gyrde on they raynes. The gyrdle of the mynystres of holy chirche owen to be gyrde / that is with the vertue of chastyte whiche restrayneth and quencheth the delytes and the vyces of the flesshe wherfore god commaunded to Aaron whiche was preest and bysshop of the lawe / that he and al his sones sholde be cladde with synnen clothes of chastyte / & gyrde aboue with / whyte gyrdylles of lynnen. Aaron & the chyldren that serueden in the tabernacle sygnefyen the mynystres of holy chirche / whiche owen to be cladde with lynnen roobes of chastyte / whiche is sygnefyed by the whyte lynnen. For lyke as the lȳnen towayl tofore it be well whyte it must be beten and ofte wasshen. In lyke wyse byhoueth it the flessh to be beten and corrected by penaunce / and ofte wasshe his herte and his conscyence by veray confessyon and repentaunce to thende that they myght haue the whyte cote of chastyte / but this cote ought to haue aboue y ^e whyte gyrdle. That is to saye y ^t chastyte ought to be straytly kept / & strayned by abstynence as moche as reason may suffre whiche is y ^e boucle [Page] of this gyrdle. Otherwyse may it be sayd that y ^e lynnen cote sygnefieth chastyte of hert. The gyrdle aboue sygnefyeth chastyte of body. whych oweth to restrayne y ^e desyres & the wylle of the flesshe for to kepe the chastyte of y ^e soule. This same is sygnefyed to vs in the aube & in the gyrdle that the mynystres of holy chyrche vse to clothe them whan they wyl say masse. For they owen to be chaste within theyr hert and wythout in the body. Moche foule is the spotte of synne. and specyally of lecherye in y ^e mynystres of holy chyrche. For they ought to be y ^e eyen of holy chyrche as sayth y ^e scrypture. For lyke as y ^e eyen aduysen the body & shewen to hym the waye by whiche he ought to goo Ryght so in lykewyse owen the prelates and alle the other mynystres of holy chyrche to shewe y ^e waye of helthe to other. Thenne also as the spotte of the synne of lechery is more foule in them thā in other persones. Also as the spotte that is in the eyen is more foule & greuous than in the other membres of the body. Ryght soo is the spotte of the synne of lecherye more foule and more peryllous in clerkes / in prelates in relygyous and in all other peple of the chyrche than in other folke. ¶Also all the peple of holy chyrche ben or owen to be myrrour and exaumple there wherin the laye people ought to loke in for to take good doctryne in good example but whan the myrrour is rusty and foule men may wel se the spotte and thordure that is in the myrrour. But he that in suche a myrrour loketh / seeth not the spotte that is in hym self ne what is in y ^e myrrour whiche so is foule and troubled. But whan the myrrour is wel clere and clene thenne may one wel see hym self therin and knowe his spottes. Also whan the prelate is of good lyf and of good fame / than ought one to take example of good lyf. Also [Page] Also the people of holy chirche ought too be pure & clene of all fylthe of synne / and ought to be moche holy / by cause they clense and sayntefye and halowe other. For lyke as sayth Saynt Gregorye. The honde that is foule and fylthy may not wel take awaye the fylthe fro other And y ^e scrypture saith he that is foule may not clense another That is to vnderstonde as touchynge his meryte / for y ^e sacrament that is made and mynystred by the honde of an euyl mynystre is of no lasse value to hym ne werse ne he is no lasse myghty ne vertuouse to halowe them that receyue it / than yf they sholde receyue it by the honde of a good mynystre For y ^e euyll of the mynystre appayreth not y ^e sacrament / ne his bounte neyther / and also amende it not. But alwaye the euyl of the mynystre may empayre other people by euyl example / and also he may by his bounte edefye theym by example of good lyf / & therfore they that sayntefye & clense other / in that they mynystre the sacramentes of holy chirche ought to be more holy and more clene than the other. For yf they be euyll they shal be more punysshed than the other. This is the syxthe estate in whiche oughte to be kepte the vertue of chastyte.

The seuenth estate of y ^e vertue of chasttyte. Ca. .Cliii.

THe seuenth estate in whiche ought to be kept the vertue of chastyte of herte and of body / is the estate of relygyon For they that ben in that state haue promysed to god and auowed y ^t they shal lyue chastly. Then they be holden & boūden by suche auowe y ^t they may neuer marye after [Page] that they ben professed. And yf they mārye after y ^t they be professyd the maryage shall be none. ¶And therfore ought they to sette grete payne and dylygence in kepynge well theyr chastyte / and for theyr estate / whiche is y ^e state of holynesse and of perfeccyon. For of so moche as y ^e state is more holy of so moche is the synne of them more grete and more foule. And also as the spotte is more grete and foule and more apparaunt in a whyte robe than in another cloth. And who falleth fro moost hye hurteth hym moost greuously / and for to vaynquysshe theyr aduersarye that is the deuyll / whiche moche payneth hym to tempte / and to make falle in to synne them of relygyon / and more he Ioyeth whan he may ouercome one of relygyon / than many of other people. For lyke as the aū gellys of heuen haue grete Ioye of the synnar whan he repenteth hym and doth penaunce and confessyon of his synnes. ¶Ryght so emoyeth the deuyl whan they may ouercome a good man and make hym to fall in to synne And whan he is in grete estate and parfyght soo moche hath the fende more Ioye whan he may deceyue hym / lyke as the fyssher hath more grete Ioye to take the grete fysshes that the smale. ¶We rede in the boke of the lyues of faders that an holy man recounted how he was bycomen a monke / and sayd that he had be sone of a paynem sarazyn whiche was preest of thydolles. And whā he was a chylde on a tyme whan he entred into the temple with his fader / he hydde hym / and there he sawe a grete deuyll that satte in a chayer and many deuylles aboute hym. ¶And thenne came one of his prynces and adoured hym ¶Thenne he that Satte in the trone demaunded hym fro whens he came / and he answerede and sayd vnto is lorde that he Came frome the erthe / [Page] and that he had moeued & purchaced many warres and many euylles soo that moche people were deed & moche bloode shed. The mayster deuyll demaunded of hym in how longe tyme he had done this / & he ansuerd in .xxx. dayes / and the mayster sayd hast thou be so longe tyme out for to do soo lyte. Then he commaunded anone that he sholde be beten and euyl treated. After hym came another deuyll whiche adoured hym as dyd the fyrste and the mayster demaūded hym fro whens he came / and he answerd that he came fro the see / where he had made many grete tempests by which many shyppes were broken / and moche people drowned. The mayster asked of hȳ in how longe tyme he had done it / he ansuerd in twenty dayes. Anone the maystre commaunded that he sholde be beten as that other was tofore / by cause he had no nomore harme in so longe tyme. After came the thyrde deuyll of whome the maystre asked fro whens he came and he sayd that he came fro a cyte / where as he had ben and meued stryfe & debate and had purchaced medlynges that moche people were slayn / and also he had slayn the husbonde of a weddynge. The mayster deuyl asked hym in how longe tyme he had done it / and he ansuerd in .x. dayes. Thenne he commaunded that he also sholde be beten. Atte laste came another deuyl whiche adoured the maystre deuyl / y ^e prynce of y ^e deuylles demaunded of hȳ fro whens comest y ^u / he ansuerd y ^t he cam fro an hermyte / where he had abyden .xl. yere for to tēpte hȳ whiche was a monke in y ^e sȳne of lecherye / & he had so moche laboured y ^t nyȝt he had ourcomen hȳ & had made hym to falle in y ^e sȳne of lecherye. Thenne the maystre deuyll in braced & kyssed hym / & sette a crowne on his heed / & made hym to sytte by hym / and sayd y ^t he had done a grete [Page] thynge and a grete prowesse. ¶Now sayd the good mā the monke that he had seen thys and herde it & thought that it was a grete thynge to be a monke & for thys cause and vysyon he was bycom crysten & a monke In these wordes a forsayd may appyere that the deuylles haue grete Ioye whan they maye make a man of relygyon to falle in to synne for after that a mā is in relygyon he is lyke to hym that is entred into a felde of batayl for to fyght ayenst the deuyl and all hys temptacyons / whan our Lord wold be tempted of the deuyll he went in to deserte. For the deserte of relygyon is a felde of temptacyon. Relygyon is called deserte. For lyke as deserte is a place sharpe and drye and ferre fro people So ought to be the state of relygyō sharpe & of holy and parfyght lyf which is a stronge helpe & a stronge armure ayenst the fendes of helle. Sharpnes of penaunce is the remedye ayenst lecherye. For who that wyl quenche the fyre of lecherye in hym self he ouȝt to take a waye & withdrawe fro hym al the flesshly delytes eases / and soulaces of this world. For al relygyouse people ought to take away and cutte fro his flesshe & fro al his body al delytes & worldly eases by fastynges / by wakynges by deuoute wepynges by disciplynes and by other penaūces. Ellys the fyre of lecherye may not wel be quenched / who that wyll take a cyte or a castel he ought as moche as he may to take a waye and wythdrawe fro it al the vytaylles / al metes / and the water for to enfamysshe thē. For after that the castel is infamyned and all vytaylle is take fro it.

It may not longe be holdem ne kept ayenst his aduersarye. Ryght so the castel of the bely / which is the fortresse of the flesshe / may not holde ayenst the spyryte whan it is enfamyned by fastynges / by abstynences & [Page] by other penaunces. ¶Also the estate of relygyon ought too be withdrawen fro the worlde that they that ben in suche estate ne fele ne retche no thynge of worldly thynges / for they ought to be deed to the worlde. and lyue w ^t god as sayth saynt Poule. For lyke as he that is deed bodyly hath loste all his wyttes bodyly / as seeynge / spekynge / tastynge herynge and smellynge. Ryght so owen the relygyouse to be deed as to the worlde that they fele nothynge that apperteyneth to synne / soo that they may veryly saye y ^e worde that saynt Poule thappostle sayth of hym self. For worlde sayd he is crucyfyed to me / and I to the worlde. Thappostle wolde saye that lyke as the worlde helde hym for foule and for abhomynable lyke as one were hanged. Ryght so had he the worlde for foule and for abhomynable / as to hym that is hanged or crucyfyed for his trespace. In lyke wyse doth he that is in suche estate dooth [...]lee the worlde and hate it. That is to say the couetyse and shrewdnesse of the worlde / that he fele noo thynge by loue ne by desyre / soo that his conuersacyon be in heuen / as saynt Poule sayth of hym self / & of theym that ben in the state of perfeccyon Our conuersacyon is in heuen. For yf the body is in erthe the herte is in heuen by loue and by desyre. ¶A good relygyouse persone ought to haue no propre in erthe / but he ought to make his tresour in heuen / lyke as sayth our lorde in the gospel. Yf thou sayth he wylt be perfyght / go and selle all that thou hast and gyue it to poore. And thou shalt haue thy tresour in heuen whiche neuer shal faylle. The tresoure of a relygyouse man is veray wylfull pouerte. For the veray pouerte of the spyryte and of wylle is the money of whyche the royalme of heuen is bought / wherof our lorde Ihesu Cryste sayth in the gospell. Blessed [Page] be the poore of spyryte / for the realme of heuen is theyrs Certayne who that is poore of spyryte / that is of y ^e wyll of god / he secheth not in this worlde only delyces / ne rychesses / ne honoures / but put all in forgetynge. In suche wyse ought to do good relygyous people / that wyll moū te vp into the mountayne of perfeccyon. Wherof the aū gelles sayd to Loth whan he was gone out of the cyte of Sodome / reste ne tary not thou nyghe the place that y ^u hast lefte / but saue thy selfe in the mountayne. For he y ^t is gone out of the conuersacyon of the worlde ought not to holde hym nyghe the worlde by his wyll ne by his desyre. But ought to withdrawe hym as nyghe as he may. And to entende to his helth w ^tout lokynge backewarde or behynde hym. That is to say / that he sette not agayne his herte to the worlde. The wyfe of Loth ageynst y ^e cō maundement of the aungell behelde the cyte fro whens she came out whiche brenned / and therfore she was torned to an ymage of salte. The wyfe of Loth sygnyfyeth them that after they haue left the worlde / and be entred into relygyon / retorne agayne backewarde by wyl and by desyre / whiche haue the body in the cloyster / but the herte in the worlde. They ben lyke thymage of salte / whiche hath but the lykenes and semblaunce of a man / and is harde and colde as a stone. Ryght so ben suche people colde of the loue of god / & harde without humoure of pyte and of deuocyon / and they retche nothynge but of the habyte of theyr relygyon / and nothynge of the obseruaū ces and werkes. The ymage the whiche was of salte sygnyfyeth in scrypture wytte and descrecyon. For in lyke wyse and semblably as salte gyueth sauour vnto the mete. Ryght so ought euery relygyous persone to haue wyt and dyscrecyon in his dedes / and in his wordes. This [Page] ymage thenne of salte ought to gyue wytte and vnderstandynge and example to them that ben in relygyon / & after retorne to that whiche they haue left. And therfore sayth our lorde in the gospel to his dyscyples. Remembre you of the wyfe of Loth. That is to saye. Beholde ye not that whiche ye haue left for the loue of me / leest ye lese y ^e lyfe of grace / lyke as the wyfe of Loth loste the lyfe of y ^e body bycause she loked to the place whiche she had left / wherof our lorde sayth in the gospell / who that putteth his hande to the ploughe and loketh behȳde hym / is not worthy to the kyngdome of heuen. For lyke as he that ledeth the ploughe seeth alwaye tofore hȳ to lede streyght and to conduyte ryght his plough. Ryght soo ought he to do that putteth his hande to the ploughe of penaunce or of relygyon alway he ought to haue y ^e eyen of his hert tofore. That is to say his vnderstandynge and his wyll to that whiche is tofore hym / and not behynde. That is the goodes perdurable whiche ought to be tofore y ^e hert and not to the goodes temporell / whiche ought to be behynde. ¶Thus dyde saynt Poule whiche sayd that he had forgoten that whiche was behynde hym. That is y ^e worlde and all the couetyse of the worlde whiche he praysed at nought. And went alway tofore hym. For he had alway his entencyon and his desyres to god. But many men of relygyon setteth the ploughe tofore the eyen. For many folke there ben and that is theyr domage / y ^t more secheth and frequenteth the thȳges bodely and worldly than the thynges spyrytuell or goostly. They put that tofore whiche sholde be behynde / that ben the goodes temporall tofore the goodes perdurable / & spyrytuell. Such relygyous ꝑsones ben in moche grete peryl of theyr dāpnacyon. For they haue nought but the habyte of theyr [Page] relygyon. By the example of Saynt Poule / the good relygyouse persones forgete the worlde / and leue it byhynde them / & the goodes perdurable they haue tofore theyr eyen / and gone tofore alwaye fro vertue to vertue / tyll they come to the montayne of Ioye perdurable / where they shall see god clerely / and shall loue hym perfyghtly and shall adoure hym perdurably. This is the beneurte or y ^e gyfte of vnderstondynge / whiche ledeth theym that kepen clennesse of herte and of body / lyke as we haue shewed afore. And therfore sayth our lorde Ihesu cryste in the gospell / that blessed ben they that ben clene of herte. For they shall see god. This blessynge begynneth here / for they ben purged fro derknesses of errour / as to the vnderstondynge / and fro the spottes of synne / as to the wylle / and therfore they see god by fayth enlumyned of clerenes / whiche cometh of the gyfte of vnderstondynge by whiche a man knoweth his creatour / and all that apperteyneth to the helth of his soule / without slydinge / w ^t out doubtynge / and without wauerynge in the fayth of Ihesu Cryste where they be so Ioyned and fermly foū ded / that they may not departe theym for deth ne for to suffre ony tormente what someuer it be. ¶And therfore ben blessed they that be clene of hert in this mortall lyf. For they haue the eyen of the herte / the vnderstondynge and the wyll soo clere and so clene that they see god and byleue hym by fayth ferme and certayne lyke as we haue sayd tofore. ¶wherof our Lorde sayd to saynt Thomas / by cause thou hast seen me / thou hast byleued me. But they ben blessed that haue not seen me bodyly / and haue byleued me certeynly / but this blessynge shal be perfyght in y ^e lyf perdurable / where he y ^t is clene of hert whiche here seeth hym by fayth / y ^t is alwaye derkly. There [Page] in his glory shall se hym face to face all clerely as sayeth saynt Poule. That is the blyssynge to aungelles and to sayntes whiche se hym in his precyous vysage / to knowe one god in thre persones / to beholde clerely in that myroure where all thynges shyneth / aungelles & all y ^e sayntes loketh therin / and meruayleth them / and taketh there theyr glory / and neuer may they be ful for to loke therin. For there is all beaute / all bounte / all swetnes / & foū tayne of lyfe pardurable / and all that whiche herte may wyll and desyre. But yet I shall say a lytell. For lyke as sayth the scrypture. The eyen mortall may not beholde ne ere here ne herte of man thynke / what that god hath arayed and made redy to his frendes / that loueth / serueth / and kepe his commaundementes / and y ^t kepe thē from synne. Wherof saynt Ancelme sayth. Soule sayth he lyft vp thyn entendement there aboue / and thynke as moche as thou mayst what wele / how grete and how moche delectable is that good whiche conteyneth in himselfe the Ioye and the delyte of all godes. And not suche Ioy and suche delyte as is founden in creatures / but as moche more Ioye / as the creatoure and maker is more grete and more worthy / & more excellent / than his creatures. O sayth he thou faytour thou man that goest soo folyly for to seche dyuers goodes / to thy soule and to thy body. Loue thou and seche one good / wherin ben all godes / and he shall suffysethe. For the good that god hath graunted and gyuen to his frendes / that is hym selfe y ^e whiche is the souerayne good of whom cometh and sourdeth all other goodes / as stremes / y ^e whiche yssueth out of the quycke fountayne. ¶Certaynly right blyssed shal he be sayth saynt Austyn / the whiche without vylonye shall se the vysage dyscouered and the glory of god / and [Page] shal be transformed in to thymage of glory where as he shal see god as he is / y ^e whyche syght is glorye & crowne without ende / and all the rewarde and meryte of sayntes. This shall be al y ^e good of man. This sayth mayster hughe of saynt vyctor. The man that made all and formed. For therfore wolde god by come man / whiche made in himself al men blessyd in body and in soule / by cause that the man sawe hym with the eyen with his body in humanite. And that the soule sawe hym in his deyte so that he founde swetnes and delyte in his creatour & maker / within and without within his deyte and with oute in his humanyte. This shall be the Ioye of euery creature his Ioye his delyte & lyfe perdurable of his blessyd vysyon. That is the blessynge / that they attende whiche kepe clennes and chastyte of herte and of body.

¶Of the yefte of sapyence. Ca. .Cliiii.

THe last yeft the souerayne and the moost hye is the yeft of sapience or of wysedom whiche is a grace that the holy ghoost gyueth to the herte contemplatyf / by whiche he is esprysed of the loue of god that he desyereth ne secheth none other thynge but to see god / to haue hym / to delyte in hym / to loue hym / to honoure and serue hym / and dwelle with hym. This is the somme of perfeccyon / and the ende of contemplacyon. ¶The gyfte of vnderstondynge of whiche we haue spoken tofore maketh god to be knowen and the thynges spyrytuell as by syght & symple byholdynges. But the gyfte of sapyence maketh to fele & knowe god by taste / then sapyence is none other thynge but a sauery knowleche / whiche is w ^t sauoure & [Page] grete delyte of herte / for otherwyse knoweth not he the wyne y ^t drynketh it in a fayre voyre or glasse / yf he drynke and taste it not & sauour it. Many phylosophres knewen god by scrypture and by the creatures / lyke as by a myrrour wherin they behelde by reason and by vnderstondynge his myght / his beaute / his wytte and his boū te / in that whiche they see the creatures that he hath made so grete so fayre and so well ordeyned. Then they knewe hym / by symple byholdynge of vnderstondynge and natural reason But they neuer felte hym by taste of ryȝt loue ne by deuocyon. Ryght soo ben there many crysten persones / clerkes and laye / whiche well knowe hym by fayth and by scrypture / but by cause they haue theyr taste dysordynate by synne / they may not fele hym nomore than the seke persone may fynde taste or souour in good mete. ¶The gyfte of sapyence whiche the holy ghoost putteth in a perfyght herte / purgeth and clenseth it fro all ordure of synne / & lyfteth vp soo the spyryte of a man that he Ioyneth hym to god by ardaunt desyre of loue / soo that he is al with god / there he fyndeth hym / there he nouryssheth hym / there he fatteth hym / there he delyteth and resteth hȳ / and there he slepeth. There he forgeteth all his trauaylles / all his flesshely desyres and erthely / & hym self / so that he remembreth no thynge but god whome he loueth aboue all thynges. This is the laste degree of the laddre of perfeccyon that Iacob sawe in his slepe whiche touched heuen / by whiche aūgellys moūted & descended / y ^e degrees of this laddre ben y ^e .vii. gyftes of y ^e holy ghoost / of whiche we haue spoken tofore / by these .vii. degrees moūten y ^e aūgellys / these ben they y ^t lede y ^e lyf of aūgellys in erthe by purete & clen̄esse of conscyence / whiche haue y ^e herte in heuen by veray desyre & holy cōuersacion. [Page] Whan they prouffyte fro vertue to vertue / tyl they se god clerely and loue hym parfytely. But whan they be mounted to the laste degree / somtyme / behoueth it to them to descēde by humylyte. For of as moche as a good man is more parfyte / of soo moche he is more humble / & lasse preyseth hym selfe. Thenne is a good man and a perfyte / ought for to be lyke a tree the whiche is charged & laden with fruyte. For the more that the tree is charged and laden with fruyte / the more he enclyneth & boweth to the erthe. In a nother maner may be vnderstonden that the aungelys descenden for the good men that lede the lyfe of aungelys in erthe by theyr holy lyfe whā they be moūted in to the souerayne degre of contemplacion where the yeft of sapyence lede them so that they be ioyned to god that they forget al that whiche is vnder god for the grete swetensse that the herte feleth. Whiche is so rauysshed in god whiche passeth all other delytes. Soo that it byhoueth them ofte to descende froo this swetenes & such rest and fro suche delyte that they fele of the cōforte of god whiche haue yeue them to souke in suche swete contemplacion / where they y ^t ben perfyte ought to entende. ¶Another reason there is wherof it byhoueth too descende froo the hye degre of contemplacion where the spyryte of sapience hath ledde hȳ. For the corrupsyon of y ^e flesshe of the body of the creature humayne is so grete that the spyryte may not in this mortall lyfe longe abyde in so hye estate of contemplacion ne fele that grete swetenesse / whiche passeth all the grete delytes the whiche may be felte in this worlde / lyke as they knowe whiche haue proued it / wherof the countrepoys of the flesshe is so heuy / that it draweth doune the spyryte wyll it or nyll it. And therfore this grete swetenesse [Page] that the herte contemplatyf feleth by the gyft of sapyence in this mortall lyfe / ne is but as a lytell taste by which one may assauour and fele how god is swete and sauoury. But whan he shall come to that grete tauerne / where the tonne is / and shall be sette a broche / that is in the lyfe pardurable / there where god of peas / of loue / of Ioy of solace / and of all swetnes shall be abandoned to euery persone in suche wyse / that all shall be fylled / lyke as Dauyd sayth in his psaulter. For all the desyres of the herte shall be accomplysshed whan god shall make dyscende vpō his frendes a flode of peas / lyke as sayth the prophete / wherof they shall so moche drynke / that they shall be all dronke. Of this dronkenesse speketh Dauyd in his psaulter and sayth thus. Of the glory of paradyse shall all be dronken sayth y ^e prophete to god / of the grete plante that is in your hous. And ye shall gyue them drynke of your swetenes and of your delyces. For with you is y ^e fountayne of the lyfe pardurable / y ^e whiche fayleth not. That is god hym selfe whiche is the fountayne of lyfe y ^t may not deye / wherof sourdeth & descendeth vpon all y ^e sayntes that ben and shall be in heuen a flode of Ioy / of delyte and of peas / so grete / that all they that drynketh therof ben all dronken. That is the peas and the blyssȳ ge that shall be in the worlde that is to come. For whiche Ioye to wynne and to haue / one ought to lyue sobrely in this worlde as sayth saynt Austyn. For none ne drynketh in this ryuer / ne is not dronke of the plante of Ioy but yf he kepe sobrenes. This is the vertue that the gyft of sapyēce planteth in the herte / ageynst the outrage of glotony. For sapyence ensygneth sobrenesse as Salamō sayth / whiche sayth in this wyse. Sobrenes is a tree moche precyous and good / for it kepeth the helthe of the soule [Page] and of the body as scrypture sayth / and of the oultrage of glotonnye / of etynge / of drynkynge comen many maladyes and of tyme the deth. For of ouermoche etynge and drynkynge deyen many folke and ofte the deth taketh theym sodeynlye / lyke as one taketh the fysshe w ^t an hoke / that is too saye the morsel in the mouthe. This vertue of sobrenes ought one to kepe aboue al thynges. For the goodes that it dooth to hym that well kepeth it. Fyrst sobrenes kepeth to reason and to vnderstondynge his fredome and fraunchyse / so that it putteth & taketh awaye dronkenesse. For he that is dronken is so surprysed of wyne / that he leseth reason and vnderstondynge & is lyke as he were drowned in ale or wyne. And whan he weneth to drynke the wyne / the wyne drynketh hym The seconde good that sobrenes dooth / is that it delyuerth a man fro ouer foull seruytude / that is fro the seruytude of the bely. For the glotons & they that ben oultragous of wyne and metes maken of theyr bely theyr god as sayth Saynt Poule. Certaynly he putteth hymself in grete fylthe / and in foule seruytude / that serueth so foule a lorde as is his bely / out of whiche may no thynge yssue but fylthe and stynkynge ordure. But sobrenes kepeth a man in his seygnorye. For the spyryte ought to haue seynorye vpon the body. And the body ought to serue the soule / lyke as the chambryere y ^t serueth her maystresse / and sobrete kepeth this ordre. The thyrde good that sobrenes dooth / is that he kepe well the yate of the castell ageynst the oost of the deuyll / that is the mouthe whiche is maystre yate of y ^e castel of y ^e herte / whiche y ^e deuyl asseylleth & maketh warre to vs as moche as he may But sobrenes deffendeth the yate & thentre / y ^t is y ^e mouthe. And whā y ^e yate of y ^e mouth is open / thoost of sȳnes [Page] entren lyghtly. And for nought fyghteth he ayenst other synnes y ^t reteyneth not his tongue / who hathe this vertue of sobrenes he hath the lordshyp of his body / lyke as man maystryeth the hors by y ^e brydle. Sobrenes hath the fyrst bataylle in thoost of the vertues and kepeth & deffendeth the other vertues / wherewith y ^e deuyl tempted fyrst Adam our fyrst fader and Eue our fyrst moder that was towarde the mouthe that they sholde ete of y ^e fruyt whiche god had deffended / & the deuyll ouercame them whan they consentyd to the temptacyon. For to kepe sobrenes nature enseygneth vs and y ^e holy scrypture Nature techeth vs. Foremonge beestes a man hath the leste mouth after his dody. Also a man hath his membres double / as two eyen / two eres / but he hath but one mouthe / and therfore nature techeth vs that one ought to ete and drynke lytyl and sobrely. For nature is susteyned with lytell mete / and by ouermoche mete is ofte beten doune. The holy scrypture enseygneth sobrenes in many maners by many examples / lyke as they may see that connen vnderstonde scrypture / and byholden the lyues of sayntes. ¶Also euery creature techeth to vs sobrenes. For in all nature god hath sette a ryght mesure whiche alwaye holdeth the moyen bytwene ouermoche and ouer lytell / after that whiche reason enlumyneth & enseygneth by the grace of god. For in these temporall goodes / that whiche is ouermoche to one / is lytel to another / y ^t whiche sholde be oultrage to a poore mā sholde be lytel oftymes to a ryche man / but sobrenes & attēperaūce setten oueral mesure. As well in spyrytuel goodes as in fastynges in wakynges and in other werkes of vertues / whyche been done and made for the Loue of god And For the helthe of the Soule as moche as. Reason [Page] wyl. The vertue of attemperaunce is of sobrenes. This vertue kepeth mesure resonable / not onely in etynge & drynkynge but in al vertues / lyke as sayth Saynt Bernard. For this vertue setteth all thoughtes and al y ^e menynges of the herte / and all the wyttes of the body vnder the lordshyp of ryght reason / as sayth Tullyus the wyse man / so that reason enlumyned by gyfte of sapyence / holdeth in pees the lordshyp of the herte and of the body. And this is the ende and thentencyon of all vertues that the herte and the body be wel ordeyned to god / soo that god onely be lorde & souerayn in suche manere that all be in his obedyence. And this maketh sobre the loue of god whiche putteth hym with all the herte to the wyl of god wherof Saynt Austyn sayth / that the vertue of attemperaunce and of sobrenes is a loue whiche kepeth hym in entyernesse without corrupcyon / and withdraweth vs fro the loue of the worde / whiche troubleth the herte and putteth it to dysease / and taketh fro hȳ ryght knowlech of god and of hym self / lyke as a persone seeth not clerely in water troubled. But the loue of god whiche is pure and clene / and is departed fro all erthely loue and fro carnall affeccyon setteth y ^e herte in pease. For it setteth it in his propre place. That is in god / there he resteth / there he is in pees. Ne he hath no pees ne Ioye ne reste but in god wherof our lorde sayth in y ^e gospel / ye shal be oppressed in this worlde / but in me ye shal fynde pees / & saynt Austyn sayd to god / lorde myn herte may not be in pees / vnto the tyme it reste in y ^e / suche loue cometh not of an erthly hert / ne of y ^e maryce of this worlde but it descendeth fro y ^t hye roche vpō whiche it sette and foūded y ^e grete cyte of heuen & of holy chirche / y ^t is Ihesu cryste / whiche al is sette & founded fermly by true fayth [Page] that ben the holy hertes of good men. Fro this hye roche descendeth that fountayne of loue in to the herte that is well purged and taken awaye fro the loue of the worlde This welle is so clere that he knoweth hym self and his maker / lyke as one seeth hȳ self in a fountayne wel clere and clene / vpon this fountayne he resteth and the herte [...]ast by / after the trauayll of good werkes. So as we rede of our lorde Ihesu cryst / that whan he had so moche gone that he was wery / he sat doune and [...]ested hym vpon the welle. This is the fountayne vpon whiche a good herte that wyll saue hym self / resteth hym in the loue of god. This fountayne is so swete that he that drynketh therof forgeteth all other swetenes and all other sauour and therfor it is soo swete and good to drynke / for of so moche as the fountayne feleth better the erthe so moche is it more holsom and better to drynke. This is the fountayne of wytte & of sauour. For he that drynketh therof he knoweth / feleth & sauoureth the grete swetenes that is in god / & that is y ^e souerayn wytte of man / to knowe wel his maker / and to loue hym / drede hym / serue & honoure hym with all his herte. For without this phylosophye / al other wytte nys but folye. Suche wytte setteth the holy ghoost in the herte / whan he gyueth the gyfte of sapyence / whiche fedeth & nourissheth y ^e herte with spyrytuell Ioye & maketh it dronke with his holy loue / y ^t is y ^e wytte whiche the holy ghoost setteth in the herte y ^t is wel purged & clensed fro al ordure of synne lyke as tofore is sayd. This spyrytuell wytte y ^t cometh of y ^e parfyght loue of god maketh the herte sobre & attempred in al thynges by mesure / so that the herte that is in suche estate is in pees lyke as it may be in this mortall lyf. For in this worlde none may lyue without tournoyes & bataylle of [Page] temptacyon / whiche god sendeth for to preue his knyghtes / & by cause they can vse y ^e armes of vertue. For other wyse they myght not be good knightes / yf they were not preued how they can resyste to temptacyons. And men be woned to make tournoyes in tyme of pease / but whā a good knyght hath ouercomē y ^e tournoye / he retorneth home to his hous / & there he resteth hȳ at his ease. Ryght so doth y ^e good herte whan he hath wel foughten & ouercomen the tournoye of temptacyons & wel strongly resysted them. Then he cometh ageyn to hym self & resteth in god / whiche comforteth hym after his trauayl whiche he hath resysted ageynst y ^e synnes / so y ^t he forgeteth there al his trauaylle / & thynketh on no thynge but on god in whome he fyndeth all y ^t he desyreth. This is the fruyt y ^t the tree of sobrenes bereth whiche cometh of the gyft of sapyence / lyke as I haue shewed tofore. Sobrenes nys none other thynge / but to kepe ryght mesure in al thynges / & in .vii. maners ought a persone to kepe mesure / whiche ben lyke to seuen degrees by whiche groweth & prouffyteth the tree of sobrenesse.

¶Of y ^e fyrst degree of sobrenes & of mesure. Ca. .Clv.

THe fyrst degree of sobrenes is that a man ought to set mesure in his vnderstondynge. Specyally in the poyntes of the artycles of the fayth / he passeth me sure whiche wyll seche reason natural / in that whiche is aboue reason / & aboue the vnderstondynge of a man / as done the heretykes and myscreaūtes whiche wyl mesure theyr fayth after theyr vnderstondynge but they ought to mesure rheyr vnderstondynge & reason / vnto the mesure of the fayth / as done good crysten men. Therfore sayth saynt poule / y ^t one shold not be wise more thā fayth [Page] bereth but by sobrenes after the mesure of the faythe y ^t god hath gyuen to vs / and Salamon sayth to his sone / fayre sone sayth he put in thy wytte measure / that is to say / be thou not of thyn owne propre wyt so fyxed in thy presumpcyon / but that thou bowe and enclyne the for to beleue in good councell / and thou leue thyn owne wytte for to obeye to hym y ^t is more wyse than y ^u arte / and in especyall in the artycles of the faythe a man ought to leue his owne wytte & his vnderstandynge to bowe and enclyne / and also put hym selfe in seruyce of the fayth / as sayth saynt Poule / & not for to enserche ne enquyre naturall reason there where is none / as dooth the malancolyous men whiche ben lyke to hym y ^t secheth muskles amō ge frosshes / or y ^t seketh heer in y ^e egge / or vnder y ^e hyde.

¶The .ii. degree of sobrenes & of mesure. Ca. C.lvi.

THe seconde degree of sobrenes & of mesure / is y ^e one put mesure in thappetyte / and in the desyre of his wyll so that he lete not the rayne of y ^e brydle ouer moche at large y ^t he renne not after the desyre of his flesshe / ne to the couetise of the worlde wherof the wyse mā sayth in the scrypture. Ne ensyewe not sayeth he thy couetyses ne the desyres of thy body / ne of thy flesshe and beware / and kepe the that thou accomplysshe not thy wylle. For yf y ^u doost to thyn herte his desyres y ^u shalte make Ioye to the fendes of hell lyke as he that dooth to his aduersarye a gaynst whom he must fyght whan he yeldeth hym vaynquysshed to hym he yeldeth hȳ ouer comen of y ^e deuyll y ^t consenteth to euyll desyres / & there fore sayeth saynt Peter the appostle. I conioure you as [Page] straungers and pylgrymes / that ye make abstynence of flesshely desyres / and kepe you wel / for they make theyr batayle / and warre ageynst the soule. He that is a pylgryme and a straunger is out of his londe and coūtree. And is in the countre where as be many theues & robbers y ^t espyeth the pylgrymes and lyeth in a wayte in y ^e wayes wherfore he ought to kepe hym well that he falle not in theyr hondes / and thynke how he may go surely. All y ^e good men in this worlde ben straungers and pylgryms They be straungers / for they be out of theyr countrey / that is heuen / whiche is y ^e herytage to good men. They be pylgryms / for they thȳke not but to perfourme theyr Iourneys / tyll they come to theyr herytage / that is the cyte of heuen / whiche the good pylgrymes seke as sayth saynt Poule / whiche haue not / ne entende not / ne wyll not haue ony herytage in this worlde. Suche pilgryms as wyll goo surely / se that they put them selfe in good cō pany / and in sure conduyte. The good company whiche ledeth the ryght way and conduyteth surely is fayth and loue. Fayth sheweth the way to pylgrymes. And loue bereth hym so that the way greueth hym not or lytell / who that hath suche company hath no care ne retcheth of theues whiche awayteth the wayes. They ben the deuylles whiche taketh and robbeth all them that gooth not in suche company. Tho ben they that wyll here done the wyl of theyr body / and accomplysshe theyr desyres / and brȳ geth them self in the nette of the deuylles of helle. Fayth and the loue of our lorde Ihesu cryste withdraweth the herte fro euyll thoughtes and frome euyll desyres that they consent not therto / lyke as one holdeth the hawke by the gesses / to thende that he fle not at his wyll. And yf he be not retayred by the gesses of fayth and loue / he [Page] fleeth peryllously / so that he perysshe and falleth oft in y ^e nette of the fouler of hell / that is the deuyll whiche ne secheth ne entendeth but for to take good men. Therfore the good men and wyse ought to restrayne theyr wyll & theyr euyll desyres / by sobrenes and attempraūce / wherof the wyse Seneke sayth / yf thou wylt gete the vertue of sobrenes and of attempraunce / thou must put fro the and take awaye thy desyres / and set a brydle afore thy couetyses. For lyke as a man holdeth an hors by the brydle that he go not at his wyll. Ryght so ought one to retayne his herte / his desyres / and his wyl / by the brydle of sobrenesse and of attemperaunce / that he abandone hym not ne gyue hymselfe all ouer to the vanyte and to y ^e couetyse of the worlde.

¶The thyrde degre of sobrenes and of the vertue of attemperaunce. Ca. C.lvii

THe thyrde degree of the vertue of sobrenes / & of attēpraūce is to set & kepe mesure in wordes / wherof Salamon sayth / y ^t the wyse and well attēpred mesureth his worde. As saynt Iherom sayth y ^t by y ^e poyntes of wordes is y ^e lyfe porued. That is to say / after y ^e wordes may one knowe y ^e wytte & the foly of a man / lyke as an hog or a swyne is knowē by y ^e tonge / yf he be hole or mesell. And therfore sayth y ^e wyse man in y ^e scrypture / y ^t the wordes of a wyse man be peysed in a balaunce / that is to say / y ^t a wyse man ought to peyse his wordes in the balaunce of reason / and of dyscrescyon / y ^t he be not reprehended. There ben some people that may not be styll ne kepe theym fro [Page] spekynge / be it trewe or be it lesynge / whiche ben lyke to a water mylle without skluys / that alway tourneth after the cours of y ^e water. For they haue as many wordes as water at mylle. But the wyse men set the skluis of dyscrecyon for to retayne the water fro folysshe wordes that they passe not y ^e mylle of y ^e tongue. And therefore sayeth the wyse man in the scrypture. Retayne thy wordes in the skluys of discrecion. For lyke as sayth salamon. who suffreth y ^e water to haue his cours at wyll it is ofte cause of plee & of stryfe and of many euyllys y ^t comen of an euyll tongue / lyke as I haue sayd tofore in in the traytye of vyces / where as I haue spoken of the synne of the tongue. Therfore sayeth the wyse man in scrypture. Put sayth he thy wordes in y ^e balaunce / and a good brydell and good keper to thy mouth. And take hede that thou falle not by thy tongue tofore thy enemies whiche lyen in a wayte for to espye the who that peyseth not his wordes in the balaunce of discrescyon / & reteyneth not his tongue by the brydel of reason / whiche oweth to withdrawe his tongue fro folysshe wordes he falleth lyghtly in to the handes of his ennemyes. They ben the deuylles of hell whiche euery day & nyght awayteth and espyeth vs / whan thenemyes whiche warreth the castel fynde the gate open / they entre lyghtly. Ryght so the deuylles whiche warreth the castell of the herte / whan that they fynde the gate open that is the mouthe they do take lyghtly the castell. And therfore sayth Dauyd in the plaulter. I haue sette good garde vnto my mouthe ayenst myn ennemy / that is ageynst the deuyll The garde of my mouthe is reason and dyscrescyon / the whiche examyn the wordes tofore that they yssue out of the mouthe. This is the balaunce of the wyse worde as [Page] I haue sayd tofore. Now ought the worde to be peysed tofore that it be spoken. And it ought to be knowen that trouthe holdeth the worde ryght. Trouthe accordeth y ^e entencyon of the herte / and the worde of the mouthe to gydre / so that the mouthe saye no thynge but trouthe / lyke as it is in the herte. This braūche ought not to hange on the ryght syde ne on the lyft. For neyther for loue pryue / ne for prouffyte temporal / ne for hate of other / ought not to be lefte to saye the trouthe / there as it ought to be sayd and nede is. Ne lesynge ne falsenesse ought not to be sayd for no persone.

¶Of y ^e .iiii. degree of sobrenes & of mesure. Ca. .Clviii.

LYke as a persone ought to kepe mesure in spekynge. Ryght soo ought he to kepe mesure in herynge and herkenynge. For as moche may one synne in euyl herynge / as in euyl spekynge. Thenne he that gladly hereth to speke euyl of a another / is parteyner and felowe of the synne of hym that sayeth it. For none ought to say gladly euyll of another / specyally to a grete man / yf he wene that it pleseth to him that hereth it / wherof an holy man sayth / that there sholde be none myssayer ne euyll speker / yf oone wolde here hym. ¶ These grete and hye lordes ought well to kepe them and take hede what they here and what they byleue / for they fynde but fewe that tell them trouthe. And flateryes and lesynge ben grete chepe in theyr courtes. The grettest derthe that is aboute these grete lordts is of veryte and of trouthe / & therfore ben they ofte deceyued. For they here gladly and by leuen lyghtly that whiche pleaseth them. Seneke sayth that there lacketh noo thynge to grete estates and vnto [Page] grete lordes but trewe spekars / and say [...]s of trouthe. For of lyars they haue grete plente. A man ought to haue his eres open / for to here gladly y ^e good wordes / whiche auayllen and prouffyten to y ^e helthe of the soule. And a man ought to haue his eres closed and stopped to lewde and folysshe wordes whiche may noye and greue / & may not helpe / wherof the wyse man sayth in the scrypture. Stoppe thyn eres with thornes / and herkene not the euyl tongue. The euyll tongue is the tongue of the serpent of helle whyche the euyll sayers bere and enuenymeth hym that hereth them. ¶Ageynst suche tongues one ought too stoppe his eres with thornes of the drede of our lorde / or of the thornes / of whiche our lorde was crowned in remenbraūce of his passyon / they sholde not gladly here y ^e euyl sayers / ne the flaterers / ne lewde wordes ne dyshonest. ¶In another manere may this worde be vnderstonden. Stoppe thyn eres w ^t thornes. The thornes that prycketh / sygnefyen harde wordes / by whiche one ought to repreue the euyll sayers / and shewe to them that they wyl not gladly here them. There is a serpent whiche is called in latyn aspis whiche is of suche nature that he stoppeth one of his eres with the erthe. And that other ere he stoppeth with his taylle to y ^e ende that he here not thenchauntour. ¶This serpent enseygneth vs a grete wysedome / that we sholde not here thenchaū tour. That is the flaterer / the lyar / and euyll sayers whiche enchaunte ofte y ^e ryche men / how that wolde stoppe one of his eerys with erthe / and that other with his taylle / he sholde not retche to be enchaunted of the deuyl / ne of euyll tongues. He stoppeth one of his eeres with erthe / that thynketh that he is of the erthe / and to the erthe shall retorne. And thus a man remembreth his Infyrmy [...] [Page] [...] [...]ylete wherfore he ought to humble hymselfe & nothynge prayse. That other ere he ought to stop w ^t his tayle [...] remembraunce of dethe whiche he ought moche to fere and drede / who that thus coude and wolde stoppe his eres [...]e wolde not gladly here ne remembre / ne say / ne herken / wordes that sholde dysplease god Thus shall he be well mesured in herynge in this fourth degre of sobrenes & of attemperaunce.

¶The .v. degree of sobrenes & of mesure. Ca. C.lix

THe .v. degree of y ^e vertue of sobrenes / is to kepe mesure in habyte in vestymentes / & in precyous robes where a man or woman passeth oft mesure / & dothe grete outrage. And bicause y ^t the makynge of them is ouer curyous / or ouer proude / or ouer grete and excessyf of dyspences it is grete sȳne oftymes & causeth many other to do sȳne / & in suche thynges one ought to kepe mesure. For yf ouer precyous & ouer curyous aray were not sȳne / our lorde wolde not haue spoken so hardly in the gospel / ayenst y ^e euyl ryche man y ^t clad hym so proudly w ^t soft byse & precyous purple. And truely he is moche a fole / & a chylde of wyt y ^t of a gowne / robe / or what someuer precyous clothyng it be / y ^t is proude therof / for there is none of what so hye estate he be / but y ^t he is cladde & arayed of deed bestes & for to consyder well / it is all but vanytee and fylth / and all becometh stynkynge ordure / Certaynly he or she sholde well be holden for a fole the whiche wolde be proude for to bere the habyte or the vesture the which sholde not be but as a sygne / and a memoryall of the shame of his [Page] fader / and of his synne. This is y ^e vsage [...] / whiche was neuer foūde but for y ^e synne of [...]am our fyrst fader / and of Eue our fyrst moder / for tog [...]er their confusyon and oures / whan we see a byere [...] a dede corps / whiche is couerd and apparaylled aboue. It is a sygne that there is within a dede body. Ryght so it happeth oftymes y ^t vnder these fayr rebes / the soule is deed by synne. Specyally in them that gloryfye them & ben proude Yf the pecocke be proude of his taylle / or the cocke of his creste / it is no meruaylle / for nature hath gyuen it to thē and they do after theyr nature. But a man or a woman that hath wytte and reason / whiche knoweth well that nature hath not gyuen to hym suche a robe or gowne he ought not to be proude of y ^e arayement of his body / whiche is not but of dede beestes / or of that whiche cometh fro the erthe / ne also of y ^e queyntyse or parementes that be in his heed. Therfore sayth the wyse man in the scrypture. Ne gloryfy y ^t not in fayre robes. And saynt Poule sayth that the women ought to araye theym with sobrenes and mesure. That is to saye by mesure without outtrage / after that the state of the persone requyreth / certeynly it is not without oultrage whā a persone hath for his body soo many gownes and robes that many poore men myght be susteyned of the surplus and of it whiche is ouermoche / yet yf they were gyuen at y ^e laste for goddes loue / it sholde be somwhat / but they be gyuen to rybauldes whiche is soo grete synne. Therfore ought to be kepte in suche thynges mesure and good ordenaunce / after that / that the state of the persone requyreth / as I haue sayd tofore.

¶The fyfthe degree of the vertue of sobrenes and of [Page] attemperaunce. Ca. C.lx.

THe syxt degre of sobrenes & of attemperaunce is y ^t eueriche kepe mesure in good maner where of Senecke sayeth / y [...] thou arte sobre or attemporate take good hede y ^t the moeuynges of thyn herte & of thy body be not foule ne disauenaunte. For of y ^e dysordynaūce of the herte cometh the dysordynaunce of the body / some be so chyldysshe & of so nyce manere that they make thē selfe to be holden for a fole. It appertayneth to a man of of value whiche is in grete and hye estate / y ^t he be well ordeyned & well amesured in al his dedes & all his sayenges & of fayre & good countenaunce tofore all people so that none take euyl example of hym / & that they be not holden for a fool For as a phylosopher sayth. A childe of age: & a chylde of wyt & of maners ben al one & the scrypture sayeth that a chylde of an hondred yere shall be cursed. That is to say that he that is of grete age / & lyueth as a childe shall be cursed. Whereof saynt Poule sayeth of hym selfe whan I was childe I dyde as a childe but whan I came to the age of a perfeyte man I lefte my chyldehode. For who that holdeth a mā of age for a childe / he holdeth hym for a fool. And therfore sayeth saynt poul. Be not a childe of wytte / but in malyce be lytell as a childe whiche hath no malyce. Now is it thenne a fayre thinge honest & proufytable & honourable / & specyally to grete men of hy state to kepe mesure resonable in coū tenaunce and in all his gouernaunce and that he be wel ordeyned ouer al tofore god and tofore the people. And this is the .vi. degre of this tree.

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¶The seuenth degree of the vertue of sobrenes and of attemperaunce. Ca. .Clxi.

THe .vii. degre of the vertue of attemperaunce & of sobrenes is to kepe mesure of ouermoche drynkynge & etynge / for thoultrage of etynge & drynkynge doth moche harme to the body and to the soule / lyke as I haue sayd tofore. Therfor sayth our lorde in the gospell / take good hede that your hertes be not greued ne charged with glotonnye ne dronkennesse. That is to saye that ye doo noo oultrage of etynge and drynkynge. Sobrenes kepeth mesure in etynge and drynkȳge that he do none oultrage. Of thoultrages that a persone doth in etynge and drynkynge. I haue spoken tofore where as is treated of vyces / there as I spake of the synne of glotonnye / to whiche this vertue of sobrenes and of attemperaunce wherof I haue here spoken is contrarye specyally / wherof I wyl now nomore saye. ¶Now hast thou herde wherby this tree of sobrenes and attemperaūce groweth and prouffyteth / and yf thou wylt knowe the braūches of this tree / byholde y ^e other vertues whiche be conteyned in this boke / & thou shalte fynde oueral this vertue. For as I haue sayd tofore / this vertue is suche that it setteth mesure in al thynges. The vertue of whiche I haue spoken tofore ben braunches of this vertue / for it sheweth it self in all the other / wherfore I wyl sette none other braunches but the vertues toforesayd. ¶This tree bereth moche fayre fruyt. That is pees of y ^e herte lyke as I haue tofore shewed. For he y ^t hath this vertue / he hath hys herte dysseuered fro the loue of the worde & is Ioyned to God by charyte / that is the dere loue of god whiche putteth al other thynges in oblyuyon [Page] / whiche [...] not ordeyned to god. And [...] suche manere the herte re [...]eth in god / where he hath all his comforte and his Ioye that he thynketh on none other delyte. Suche comforte and delyte setteth the holy ghoost in the her that is parfyte in the vertue of sobrenes and of attemperaunce / whiche cometh of the gyfte of sapyence / lyke as I haue sayd tofore. Certaynly who that myght haue suche pees of the herte / and fele that he rested in god whiche is the ende and the accomplysshement and the sūme of all good desyres he sholde be well blessed in this worlde and in that other. For then sholde he wynne that blessynge that god promyseth in the gospel to theym that kepe this pees entyerly without brekynge whan he sayth / blessed be the peasyble. For they shall be called the sones of god. They be peasyble sayth saynt Austyn that ordeyne and setten all the moeuynges of the herte / vnder the seygnorye of ryght reason of the spyryte / they ben called by ryght the sones of god / for they bere the semblaunce of theyr fader / whiche god of pees and of loue soo sayth saynt Poule. Thenne pees and loue of god is the thynge that moost pleaseth god and maketh a man resonable to god / and the contrarye to the deuyl whiche is enemy of god. Also they ben called the sones of god. For they folowe theyr fader more nyghe than the other. For pees and loue folowe thē more nyghe than ony other vertue. ¶Also they say theyr houres to theyr fader Ihesu cryst For god came not in to thys worlde but for to make peas bytwene god and man / bytwene man and aungell / bytwene man and hym self / for whan he was borne the aungellys songen for the pease that God had brought in to the erthe. Gloria in excelsis deo & in terra. &c. & and therfore y ^t y ^e peasyble people seche no thynge / & purchace [Page] but pees as moche as they may / to ward [...] god / theyr neghboure / and themselfe / they be called spe [...]yally the sones of god / for they do y ^e werkes of theyr fader. Therfore thenne bycause they be the sones of god / ben they blyssed in this worlde by specyall grace / but this blyssynge shall be blyssed whan they shall be in peasyble possessyon of therytage of god theyr fader / that is of the reame of heuen / where they shal be in sure peas / and in perfyte peas / where all theyr desyres shall be accomplysshed. There shal not mowe be euyll / ne sorowe / ne aduersyte / ne defaulte / but haboundaunre of all goodes / and plente of Ioye & glorye without ende. That shall be pees honourable / pees delectable / pees perdurable / and pees whiche surmounteth all wytte as sayeth saynt Poule. And syth this peas passeth all wytte / and sence it passeth all wordes. For herte may not thinke ne tongue deuyse / neere here the pees and the glorye that god kepethe to his frendes. & therfore I can not saye that thyng that may be suffysaūt to y ^e lawde & preysȳge therof / wherof now I wyll say nomore But here I shal fynysshe & make an ende of my matere to the praysynge and lawde of oure lorde. To whome be gyuen all honour / whiche brynge vs in to his companye / there / where as is lyfe perdurable without ende.

AMEN

FINIS

THis boke was cōpyled & made at y ^e request of kynge Phylyp of Fraūce in y ^e yere of thȳcarnaciō of our lorde. M.CC.lxxix. & translated or reduced / oute of Frensshe into englysshe / by me wyllyā Caxton at requeste of a marchaūt & mercer of London whiche Instaūtly requyred [Page] me to [...] for the wele of alle the [...] that shalle rede or here it / as for a specyall [...] to knowe all vyces and braunches [...] them / and also an vertues by whiche well vnderstonden and seen may dyrecte a parsone to euerlastynge blysse / whiche boke is callyd in frensshe / le lyure Royall that is to saye th [...] [...]yall boke / or a boke for a kynge. For the holy scrypture calleth euery man a kynge / whiche wysely and parfytly can gouerne and dyrecte hȳself after vertue / and this boke sheweth and enseygneth it se bubtylly / so shortly / so perceyuyngly and so parfyghtly / that for the shorte comprehencyon of the noble clergye and of y ^e ryght grete substaunce / whiche is comprysed therin. It may and ought to be called well by ryght and quycke reason aboue all other bookes in frensshe or in englysshe / the boke ryall or the boke for a kynge / and also by cause that it was made and ordeyned at request of that ryght noble kynge Phelyp le bele kynge of Fraū ce / ought it to be called Ryall / as tofore is sayd / whyche translacyon or reducynge out of frensshe in to englysshe was achyeued / fynysshed & accomplysshed the .xiii. day of Septembre in y ^e yere of thyncarnacyon of our lorde. M.CCCCC. & .vii. The .xxii. yere of the reygne of kynge Henry the seuenth.

¶Here endeth the boke called the ryoall. Enprynted at London in fletestrete at the sygne of y ^e sonne by Wynkyn de worde.

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wynkyn de worde

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