be not opened to the hoost of the deuyl wherfore the auncyent phylosophres fledde in to ferre places in desertes by cause they myzt not see ne here ne fele thynges delectable by whyche theyr strengthe and vertu shold wexe feble ne by which they myght lese theyr chastyte ¶ Other phylosophres there were that by cause they shold not be lette to thynke on theyr phylosophye put oute theyr eyen by cause they shold see no thyng that myzt drawe them fro contemplacyon TheÌ„ne the bodyly wyttes ben lyke an hors that renneth wythout bytte or brydle which maketh hys lord to ouerthrowe or falle But the chaste hert holdeth hym by the rayne and by the brydle of reason Of the fourth degree of the vertu of chastyte capitulo Cxliiij THe fourth degree of the vertu of chastyte is sharpnesse of penaunce· to subdue his flesshe whyche is rebelle and make it subgette to the spyryte lyke as sayth saynt poule For he that wyl quenche the fyre of lecherye he ought to take awaye the ryse fagotte and alle tho thynges that make it to brenne and that nourysshe the fyre These been the delyces and the eases of the body whyche quyckene and lyghten the fyre of lecherye and corrumpen chastyte wherof saynt bernard sayth that chastyte peryssheth in delyces And therfore who that wyl kepe hym fro brennyng he ought to take awaye by abstynence and by sharpnesse of penaunce of his body alle the occasyons that may quyckene the fyre of lecherye wherof the scrypture sayth that the chyldren that were nourysshed wyth grosse metes wold not vse delycyouse metes and were saued in the fournays of babylone by whyche is vnderstonden the synne of lecherye whyâ—he is quenched by abstynence and by sharpnes of prâ—aunce But the fatte metes delycyouses and the strong wynes enflame and nourysshe thys synne of lechery in lyke wyse as oylle and grece alyght and enflammeth the fyre and enforce it ¶ Of the v degree of the vertu of chastyte capitulo Cxlv THe fifthe degree of the vertu of chastyte is to flee euyl companye and the occasyons of synne Moche people haue fallen to synne by euyl companye whyche otherwyse had not fallen lyke as the leuayn corupteth the paste drawe it to sauour· Ryght so the euyll companye corupteth the good fame and renommee of the persone An appel roten yf it be emonge the sounde and hole corrupteth the good apples yf it lye longe emonge them· A brennyng cole anone setteth a fyre an hepe of cooles whan it is layed emonge them wherof dauyd sayth in the psaulter wyth the holy thou shalte be holy and wyth the shrewes thou shalte be peruerted ¶ Thus thenne yf thou wylt kepe chastyte and clennesse folowe the companye of the good For yf thou loue the companye of euyl and shrewes thou shalte be euyl as they be For who that loueth the companye of a fool· it byhoueth that he be lyke to hym accordyng to that scrypture sayth Thus byhoueth it to flee alle the occasyons of synne As to speke secretly wyth a woman and in suspecyous place one allone to one For suche thynges gyuen occasyon to synne whan there is place and tyme. wherof we rede in the book of kynges that Amon whyche was the sone of dauyd whan he had his syster Thamar in hys chambre he corrupted and defoulyd hyr The lady of Ioseph whan she fonde hym allone she wold haue maad hym to synne wyth hyr but he fledde as a wyse man and lefte hyr ¶ Therfore sayth Saynt Poule Flee ye fornycacyon that is to saye alle the occasyons that may brynge or lede a persone to the synne of lecherye For one may not better ouercome the synne of lecherye ne kepe chastyte than by fleyng the companyes and the occasyons of thys synne wherof the aungel sayd to loth that he shold yssue and departe fro the cytee of Sodome and from alle the marches For it suffysed not to leue the euyl companye ne the synne but that he shold leue the marches of synne It is sayd that sâ— longe gooth the potte to water that at the laste it breketh· And the gnat fleeth so longe at the flamme of the candell that atte laste it brenneth ¶ In lyke wyse may one seke thoccasyons of synne that he falleth therin who so wyl thenne kepe hym wel fro suche fyre that he brenne not he ought to withdrawe hym fro it The sixthe degree of the vertu of chastyte capitulo Cxlvj THe syxthe degree of the vertu of chastyte is that one be wel occupyed and wel sette a werke of good werkys and honeste For the deuyl whyche slepeth not whan he fyndeth a man ydle and slowe to do wel put hym self to laboure and maketh hym falle lyghtly in to synne wherof the scrypture sayth that ydlenesse that is to say neclygence 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 deuyl That is to say ne be thou not ydle that the fende fynde not place to tempte the. For who that is ydle to doo good werkes he gyueth rome and place to the deuyl for to tempte hym Therfor sayth Saynt Gregory doo allwaye somme good werkes that the deuyl fynde the not ydle For he is lyghtly taken of the fende that occupyeth not hym self alwaye in soÌ„me good werkes For he that is ydle may not longe kepe â—ym fro fallyng in to synne Of this sayth the prophete that the cause of the synne of sodome the cyte was plente of breed and wyn and ydlenesse That is to vnderstonde that they ete and dranke and dyden noo thynge And therfor they fyll in to synne so horryble that it ought not to be named Ryght so do moche peple that lese her tyme and employe it in vanytees and in oultrages of mete drynke and lewde games in Iolyteâ—s of lewde songes of daunces of playes not leeful· and other deduytes And in suche vanytees they wasten theyr tyme· and therfore the falle ofte in many horryble synnes and ofte in to the pytte of helle For lyke as Iob sayth They lede theyr lynes in playes in deduytes and in delyces and in an only poynte they descende in to the pytte of helle that is at the poynte of deth where as they take none hede ¶ The vij degree of the vertu of chastyte capitulo Cxlvij THe seuenth degree of the vertue of chastyte is deuoute prayer and oryson whyche moche auaylleth to ouercome alle synnes and specyally the synne of lecherye wherof Saynt Ambrose sayth· That prayer is a good shelde ayenste alle the brennyng dartes of the deuyll And saynt ysodore sayth that it is the remedye ageynst alle temptacyons of synne a man to renne to prayer assone as the fende tempteth hym vnto synne For the accustomaunce of deuoute prayer quencheth alle the assaultes of synne Deuoute prayer is moche myghty vnto god whan it is vnder sette and accompanyed wyth
the man that hath commysed aduoultrye is to be reprehended more than of the woman by cause that he ought to haue more gretter knowleche to be more stronge for to kepe hym from synne than the woman which is frayle deceyued lyghtly by concupyscence And also a man is ordeyned constytuted heed and maystre of the woman and in doyng that synne he gyueth to his wyf euyl ensaumple And also it is to wete that by the comandemeÌ„t aforsayd is not onely deffended aduoultrye of man and woman assemblyd by maryage but al fornycacion comyxtion flesshly companye bytwene man woman other than in lawful maryage is dedely synne and deffended by the sayd comandement to holde the contrarye is heresye For to take aweye fro god that which is gyuen and consecrate in the holy sacrament of baptesme for to gyue to a creature is more grete Iniurye mysprysion more gretter synne than to take it fro a creature Thenne sythe that it is defended that suche vyloâ—ye suche Iniurye made to a creature by more strenger reason it ought in no wyse to be doon vnto god Also yet ageynst the sayd comandement ne mespryseth not onelye man woman by aduoultrye and fornycacyon as touchyng the dede or fayte but al the tymes that for to doo hyt they haue the wylle delyberyd concluded withoute the dede be doon or folowe it is dedely synne and also al byholdynges touchynges kyssynges made by deliberacion for to come to the dede of carnal comyetion fornycacion as wel by man as by woman out of maryage wihoute that the dede ensyewe is dedely synne and is defended by the sayd commandement The thyrd commandement defendeth to do euyl hurte to another in his temporel goodes that is this Thou shalt do no thefte Ageynst this comandement myspryse synnen dedely al they that pryuely and secretely take others goodes in entencion to reteyne them ageynst the wylle of hym that owe them thys maner of takyng is thefte Also al they that manyfestly or openlye by force by vyolence taken the goodes of other and this maner of takyng is callyd rauyne and it is gretter dedely synne than thefte In this synne fallen the prynces and lordes that wythoute cause resonable leueye reyse vpon their people tayllage aydes Indue subuencyons and that for auaryce maken euyl wycked ordynaunces vpon their peple for after saynt austyn al wycked seygnourye is thefte· after the sayd saynt austyn suche peple suche lordes ben called the grete theuys Also al they that reteyne the hyre salarye of other and that they owe to other For this is ayenst Iustyce that wyl that to euery man be rendryd that which is his Also all they that in fayt of marchandyse by delyberacyon and in dede aduysed commyse do falsehed or domage to other Also tauerners sellars of wyn that put water with the wyn that they selle or put in the same of lasse value and of lasse prys than that whiche is in the vessel and selle al at one prys ¶ Also ayenst this comandement mespryse and synne alle they that doo vserye whiche is commysed made in many maners Somtyme openlye that is to wete whan a creature leneth money to another by certeyn couenaunte shal haue prouffyte therby somtyme pryuely secretelye and that is in dyuers maners Fyrst whan a creature leneth to another golde or syluer or other thynge for the more gretter surete to be payed ageyn is delyuerd in his honde somme thynge that of the same cometh prouffyt As ben medowys· vygnes or other herytages and yf he receyue the sayd prouffyt withoute that he wyl ony thynge rebate of that whiche is lente Secondly whan for the more surete to haue ageyne that whyche hath be lente a persone hath receyued pledge as hors or other beestes of whome thusage hath doon to hym prouffyte wyl no thynge rebate therfore as afore is sayd Thyrdly whan ostage is delyuerd to soÌ„me for the payement of somme fynaunces And therfore he taketh his despences vpon the sayd ostages duryng the tyme Fourthly whan ony fynaunce is due to ony persone and of the payement of the sayd fynaunce he gyueth delaye for certayn prouffyt that is made for that cause Fyfthly whan a creature is accustomed to bye reÌ„tis or other thynges by suche condycyon that yf wyth incerteyn tyme. hys money be not rendred ne payed ageyn he shal haue that thynge and for the tyme of the sayd beyng he byeth it for lasse than it is worth· And he seeth clerely that he that hath solde that hath not ne shal not haue at the terme power to paye ne to rendre that whyche is lente And yf he haue not the power in thys hope wylle he gyueth hym tyme of rechate or byeng ageyn that thenne he shal haue the prouffyte of the thyng and with that he shal haue ageyn al that he hath lente wtthoute ony thynge to abate therof Also whan ony persone gyueth terme of payement for the thynge that he hath solde And for the abydyng of his payemynt he hath solde it derrer than it is worthe or of value Also whan a creature byeth ony thynge that shal be delyuerd to hym at certeyn tyme to come for thabydyng the delyueraunce of that thynge he byeth it for lasse than it is worthe Also whan a creature accompanyeth hym wyth another in the fayte of marchauÌ„dyse and delyuerth his money by suche couenaunte that he shal be felowe partyner in the gayne bere no thynge in the losse And vpon this caas of vsure is comprysed the maner for to delyuer beestys to deelyng that shal not deye whiche been callyd beestys of yron That is to say supposed that they deye or perysshe he that taketh them to moison or delyng shal delyuer hem ageyn and he that hath delyuerd them shal not bere noo parte of the losse but in the gayne he shal haue his parte ¶ Also whan a creature byeth ony rente reuenue or other thynge that shal be payed to hym at certeyn terme by suche condycyon that yf he be not payed at the sayd terme he shal gyue for euery day or for euery weke somme thynge for the forberyng and for the defaulte of payement the byerleueyeth receyueth the sayd payne or thynge Also whan for to abyde the payement of that which is lente of hym that so oweth the prest or â—ette is receyued seruyse or werkys laboures bodely Also ageynst the sayd commandement mespryse synne dedely that bye dygnytees espyrytuel benefyces and al other that commyse symonyâ— Also alle they that by force of tyrannye holden temporal seygnoryes lordshyppes and in al the caases aforesayd the creature is holden to restore al that whiche he hath had receyued of ony other ageynst the sayd comandement After the thre comandementes toforesayd which defende to doo euyl by werke foloweth the
braunche of pryde is ypocrysye capitulo xxij THe vj braūche of the synne of pryde is ypocrysye thys is a synne that sheweth good dedes wythoutforth whiche ben not withinforth thēne they ben ypocrites which countrefayte the wyse man withoutfort and they be nothyng soo wythinforth For they do more in the entencyon to haue the name of a good man than the trouthe and the holynesse And this is departed in to thre partyes For there is one ypocrysye folysshe one foule and one subtyl They be foule ypocrytes that doon the ordures and fylthes of synne secretelye in hyd places and countrefete the good men tofore the people Our lord calleth them in the gospel sepulcres paynted gylte They ben folysshe ypocrytes that kepe them clene ynough as toward theyr body do moche grete penaunce good werkes pryncypally for the praysyng of the world by cause they wold be reputed and holden for good and holy Suche peple ben wel folysshe For of good metal they make false money They ben subtyl ypocrytes that wyl moūte in hye estate taken aweye and stele the dygnytees and offyces They doo al that a good man ought to do so subtylly that no man may knowe it vnto the tyme that it be achyeued and goten and al redy mounted and reysed in to hye estate and dygnytees thēne they shewe theyr vyees theyr fayntyses the ypocresyes that were in them wythin theyr herte That is to wete pryde auaryce malyce other euyl werkys by whyche may be clerely knowen theyr wyckednesse and theyr ypocresye And that the tree was neuer good and that alle the werke and dede of suche a persone was fayntyse ypocresye of that he had shewed tofore ¶ The seuenth braunche of pryde is fool drede capo. xxiij THe seuenth braunche of pryde is fool drede fole shame that is whan one leueth to do wel for the world to th ēde that he be not reputed and holden for an ypocryte and a papelart fereth and doubteth more the world than god Thys shame cometh of euyl playsaunce whan one wyl playse the wycked and euyl And therfore is she doughter of pryde And the seuenth braunche pryncypal maketh a persone oftymes to leue to doo wel for to playse wyckedly the world ¶ The ij heed of the beest of helle is enuye capitulo xxiiij THe second heed of the beest of helle is enuye This is the serpente that enuenymeth alle Enuye is moder of the dethe And by the enuye of the deuyl came the dethe to the world ¶ Thys is the synne that moost ryght maketh a man to resemble vnto the deuyl hys fader For the deuyl hateth nothyng more than the we le of another And loueth no thynge but the harme of another And by thys synne the enuyous man may not see the wele of another nomore than the oule may see the clerenesse of the sonne ¶ Thys synne is departed in to thre braunches pryncypal For thys synne poysenneth fyrst the hert of thenuyous persone and after the mouthe And after that the werkys The herte of the enuyous is so poysonned and ouertorned that it may not see the good of another but that it gryeue hys herte wythinforth and Iudgeth euyl that which he seeth or that he hereth he taketh and demeth alwaye the werste And in alle thys he dooth hys owen harme ¶ The hert of an enuyous persone hath so many venymous thoughtes and fals demynges Iugementes that they may not be nombred After thys whan the enuyous persone dooth or hereth ony euyl of ony other what someuer he be is hyt of harme of his body as euyl of hys deth or of hys sekenesse or of euyl fortune as of pouerte or euyl spyrytuel lyke as whan he hereth that somme whyche haue been holden for good men been blamed and deffamed of somme vyces and deffaultes Of these thynges enioyeth the enuyuos persone in hys herte After whan thenuyous persone hereth and seeth the we le of another Thenne cometh to hym a sorowe and an heuynesse to his herte that he may not be eased ne make good chere ne fayr semblaunte Now mayst thou see that the venemous herte of thenuyous persone synneth generally In malyce in gladnes ioye of the harme of other and in sorow of the we le of another Thus synneth the enuyous by his mouth For nedes must suche wyne come oute of the tappe as is wythin the vessel And by cause that the herte is al ful of venym it byhoueth that suche yssue oute of the mouthe Thenne by the mouthe of thenuyous persone yssue thre maners of venymous wordes of whome dauyd spekyth in hys psaulter that the mouthe of thenuyous persone is ful of maledyctyon For of the good we le of another he myssayeth appayreth and lasseth as moche as he may Of hurtyng For al the harme and deffaultes of another he secheth sercheth and sheweth forth to hys power Of Trayson For alle that he seeth or hereth he peruerteth to hys power and tourneth it to euyl and Iudgeth it falselye ¶ After the enuyous persone hath thre maners of venym in werke lyke as he hath in his mouthe and in hys herte For the nature of the enuyous is to quenche and to destroye to hys power alle goodnesses be they lytyl be they grete or myddle or perfyght ¶ Thenne he is of the nature of a basylyke that may suffre no verdure nygh vnto hym neyther herbe ne busshe ne tree ¶ Thenne after the gospel the good or wele hath in hym self thre estates For it is fyrst as in the herbe after in the ere and after it is ful of grayn Thenne al thus there be sōme that haue good begynnyng to come wel forth and to prouffyte wel ben lyke as the herbe Them 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 world And them the fende cryeth to destroye and to shame to hys power The other been perfyte in grete estate do moche good to god and to the world For to bete doun theyr good loos renomee and for to mynysshe theyr good dedes thenuyous dresseth alle his engynes For as moche gretter as the goodnes is So moche more sorow he hath This synne is soo perylous that vnnethe may one that vseth hit come a ryght to veray repentaunce For this synne is contrarye to the holy goost whyche is fontayne of all goodnesses And god sayth in the gospel who that synneth ayenst the holy ghoost he shal neuer haue for yeuenes ne mercy in thys world ne in that other ¶ For he synneth of his propre malyce And it ought hooly to be vnderstonde that there is noo synne how grete it be but that god foryeueth and pardoneth in this world yf a persone repenteth wyth good herte But vnnethe it happeth that ony repente of this synne For suche one warreth wyth hys power the grace of the holy
and suche thynges is vsure whan it is lente for occasyon to haue somme prouffyte This is the fyrst manere of vsure that leneth hys good wyckedly and shrewdly ¶ The second capo. xxxvj THe second maner of vsure is in them that lente not the money in theyr owne persone But that whych theyr faders or theyr moders theyr wyues or theyr husbondes or theyr predecessours haue goten by vsure they reteyne it And wyl not rendre ne yelde it ageyn The thyrd maner of vsure is in them that deygne not ne wyl not lene by theyr owne hande but they make theyr seruantes and other people to lene for them theyr money tho ben the maystre vserers ¶ Of these synnes be not quyte the grete and hye lordes that kepe and susteyne the Iewes and lombardes of pyemoūt and other places whyche destroye the contraye and they take the rewardes grete yeftes somtyme the raunsons or redempcions whyche been of the catayl and cheuessaunce of the poure peple ¶ The fourth manere is in them that lene other mennes money or that borow it wyth lytel coste Suche people been dyscyples of vsurers whiche lerne this foule and wycked stynkyng crafte ¶ The fyfthe manere is in marchaundyse whan one sellyth ony maner thynge what somener it be for more than it is worthe for the abydyng of the terme than he wolde doo for redy money that more is the vntrewe sellar and wycked whan he seeth the peple more at grete myschyef thenne he shal selle his ware the more derrer ye twyes or thryes more than it is worthe Suche manere peple doo ouer moche harme For for theyr longe terme they destroye appourysshe the knyghtes and hye men that folowe thassemblees the warres and the tournoyes that they delyuer to them theyr londes and theyr herytages in gayge wedde so lyeng in gayge they deye neuer quytte ne payed The other synne in byeng the thynges as corn wyn or other thynges lasse the halfe than it is worth for the money that they paye tofore hande after they selle the same thre or foure tymes more dere than the thynge was solde and delyuerd to them fore Other marchauntes bye the thynges whā they be at noo prys and good chepe as whete in haruest wyn in the vynyerde or other marchandyse for to selle ageyn in the tyme whan they shal be more dere The other by◠theyr whete in the stalkys eerys and the wyn in the flouryng whan they shewe fayr forth by suche couenaunte that they haue theyr achate sauf and theyr mesure The vj maner is of them that delyuer theyr money to marchauntes in suche wyse that they shal be felowes and parte in the gayne· and no thynge in the losse Or that delyuer theyr beestes to halnes soo that they be as yron That is to saye that yf they deye or perysshe he that taketh them to halnes shal sette and put other beestys in theyr place of so moche and as grete of valure prys as were they that ben deed or perysshed at his propre charge and dyspence The vij maner is of them that put sette theyr nexte neyghbours in theyr werke and labour by cause that they haue lente them golde or syluer or corne· or hath doon to them ony curtosye or frendshyp and whan they see them poure nedy thēne make they wyth them bargayns for theyr auayle and for the money that they delyuer to the poure man or for a lytyl corne that they selle to hym wel dere for more than it is worthe in the market He wyl haue of hym syx penyworth werke or labour for two pens These been the bowes that growe oute of the euyl braunche of vsure· ¶ Of thefte capitulo xxxvij THe second braunche of auaryce is thefte thys is to take or reteyne other mennys thynge wrongfully wythoute knowleche or ayenste the wylle of hym that oweth it And this synne may be doon in foure maners after foure maners of theuys For there ben somme theuys openlye Sōme couertly Somme pryuelye and sōme telawly The comyn open tbeuys ben they that stele in suche wyse that there is Iustyce doon on them whan they been taken and of them ben dyuers maners as wel on the see as on londe The conuert theuys ben they that take aweye secretelye conuertly grete thynges or smale thynges by theyr barate trayson or by subtyl wytte engyne The preuy theues ben they that take aweye no thynge from straungers but of theyr neyghbours and knowen and of them been bothe grete and smale as the vntrewe receyuour Shereuys prouostes Eschetours Bayllyes sergeantes and other suche as taken the amendes and restrayne the rentes to theyr lordes and acounte moche in costes and despences and lasse in receytes and rentes Thus done the grete offycers whiche been in the howses of the grete lordes ryche men that maken grete costes and dyspences gyue largely the goodes of theyr lordes maysters wythoute theyr knowyng and ayenst theyr wylle In thys synne synneth the wyf whyche causeth by hir synne that the chylde whyche she knoweth wel that she hath had of another mā than of hir husbond enheryteth and hath therytage where he hath no ryght therto ¶ In this synne also synneth the wyf that taketh aweye the goodes of hir husbond for to dyspende and put it to euyl vsage ¶ That other theef is the lytel theef that taketh aweye oute of the how 's the breed or wyne and other thynges or fro theyr neyghbours theyr capons or hennys or the fruyt oute of theyr gardyns or other thynges Suche been they that reteyne the thynges that they haue founden knowen wel to whome they belonge and therfore they shold not reteyne them But they ought to do by the counceyl of holy chyrche or by the counceyl of theyr confessour The theuys that ben felowes ben they that parten theyr thefte or by composycyon or by yefte or by achate or by other manere ¶ Also they that consente to the thefte or counceylleth or that commaundeth it to be doou Also they that coūceylle the theuys or deffende them or susteyne them in theyr malyce or receyue them in to theyr hous or in to theyr londe or that gadre togyder the thefte Also the wycked Iustyses that suffre them for yeftes or by prayers or by ouy other euyl reasons and wyl not ne dare not do Iustyce ¶ The thyrd braunche of the synne of Auaryce is Rauyne as foloweth capo. xxxviij THe thyrd braunche of auaryce is Rauyne which hath many bowes The fyrst is an euyl executour of testamentes Suche people robbe them that ben dede whyche is ouer grete an vntrouthe ¶ The second is in wycked and euyl lordes be they knyghtes or other lordes or bourgeyses which ete flee the poure peple by tayllees by aydes Imposycyons amendes or by other maner whyche seche and purchace that whyche may greue theyr subgettis and accomplysshe theyr euyl wylle and they ought
whan the man hath had companye wyth suche a woman he may not after haue his maryage of the cosyns of his wyf And yf he take hyr the maryage is none after the lawe and yf he take a wyf after hyr cosyn he loseth the ryght that he hath to hys owen wyf in so moche that he may not ne ouzt not to dwelle wyth hir yf she requyre it not tofore The x of a woman to a clerk This synne aryseth aualeth moche after thordre and after the dygnytees ordred The xj is of a man of the world wyth a woman of relygyon or the reuerse a woman of the world wyth a man of relygyon thys synne encreaceth dyscreaseth after the state of the persones that done it The xij is of the prelates whiche ought to be forme and ensaumple of clennesse of chastyte and of holy lyf to alle the world The laste is moost foule and so abhomynable that it ought not be named This synne is ayenst nature whyche the deuyl enseygneth and entyseth a man in many maners which ben not to be named for the matere 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 soo moche auaylleth the more the confessyon For the grete shame that a man hath to saye his synne is a grete parte of the penaunce after the holy scripture ¶ This synne dyspleseth so moche to god that he dyd do rayne fyre brennyng and stynkyng sulphre vpon the cytees of sodom and gomor and dyd do synke for this synne fyue cytees doun to helle The deuyl hym self that purchaced thys synne hath shame and abhorred it whan it is doon ¶ Of the synne of glotonye capitulo xlix THe seuenth heed of the beest of helle is the synne of the mouthe otherwyse callyd glotonnye which hath two offyces of whiche that one apperteyneth to the taste as to ete and drynke and that other is in spekyng Therfore this vyce this synne is deuyded in two partyes pryncypally that is to wyte in the synne of glotonye whiche is in etyng drynkyng and in the synne of the shrewde tongue that is in foule and folysshe spekyng And fyrst we shal saye of the synne of glotonye whiche is a vyce that moche pleaseth the deuyl and dyspleaseth to god By this synne hath the deuyl grete power in man wherof we rede in the gospel that god gaf lycence to deuylles for to entre in to swyn and whan they were entred they drowned them in the see Thys sygnefyeth that the glotons that lede the lyf of hogges and of swyn the deuyls haue leue to entre in to them to drowne them in the see of helle And maketh theym to ete so moche that they breste drynke so moche that they be drowned whan the champyon hath ouerthrowen his felowe he holdeth hym by the gorge by cause he shold not relyeue Ryght so is hyt of hym that the deuyl holdeth by hys synne in his mete the deuyl renneth to hys gorge lyke as the wolf dooth to the sheep for to strangle hym lyke as he dyd to Adam Eue in paradys terrestre Thys is the fysshar of helle whiche taketh the fysshes wyth the grynnes by the throte This vyce dyspleseth moche For the gloton doeth to hym grete shame whan he maketh his god of a sacke ful of dunge That is his bely whyche he loueth more than god and doubteth serueth it God commaundeth that he shold faste The bely sayth nay thou shat not but thou shalte eete longe and by leyzer God commandeth to ryse erly his god his bely sayth thou shalte not I am ouer ful me lyst to slepe The chirche is none hare he wyl not flee awaye 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 and sayth O god what shal we ete this day shal we not fynde that is ony thynge worthe After these matyns comen the lawdes sayth A lord god how wel dranke we yester euyn the good wyn and how good mete ete we Thenne after this by wepeth the gloton his synnes and sayth Alas sayth he I wende wel thys nyght to haue deyed The wyne yestereuyn was ouer stronge myn heed aketh I shal not be eased tyl I haue dronken This god of the wombe of glotonye is ouer euyl For fyrst he bycometh a tauern gooar frequenteth tauernes after he playeth at the dyse after he selleth his good awaye after he bycometh a rybaulde an holyer and letchour and at the laste he hangeth on the galowes This is the salarye and the scotte that is ofte payed for the synne of glotonye This synne is departed after saynt gregorye in to v braūches For there is synne in fyue maners in etyng drynkyng and therfore somme drynke tofore tyme. or without reason or mesure or ouer ardantly or ouer plentyuously or ouer curiously Thenne the braūche of this synne is to ete tofore tyme. Ouermoche to ete is a foule thynge to a man that hath age dyscrecōn whan he may not abyde a due hour for to ete drynke By grete excesse of glotonye it happeth ofte that a man that is hole and stronge of body drynketh and eteth without cause resonable tofore tyme ordeyned that he cometh to the mete as doeth a dombe beest And moche synne and maladyes bodelye happen ofte by the customes and therof it cometh that this gloton sayth that he may not faste ne doo penaunce For he sayth he hath an euyl heed and an euyl herte also and certaynly he sayth trouthe and for to breke the fastyng dayes vygils commaunded is ryght a grete synne For he dampneth hym self and also wyl haue companye with hym withdraweth and letteth them to doo wel and ledeth them wyth hym vnto helle For he maketh them to breke theyr fastes and do glotonnye whyche they wold kepe yf it were not the euyl companye and felawshyp For these glotons and these letchours emonge al other euylles that they doo done a synne that is proprely the crafte of the deuyl that is whan they lette and wythdrawe al them that they may fro wel doyng mocke skorne alle them that loue to do wel ¶ These glotons say that they mowe not faste but they lyen falselye For lytel loue of god causeth them to say so ▪ For yf they loued as moche the veray glorye of heuen as they do the vayn glorye of the world For lyke as they faste for theyr worldly occupacyon and temporal goodes oft vnto the nyght as wel myght they fast vnto none for goddes loue yf they loued hym And that yf they desyred theyr saluacyon But they be lyke vnto the chylde that alle day wyl haue breed in his honde And trouthe it is that lyke as one synneth by etyng and drynkyng ouer erly
ryuer they haue not conuersed ne knowe no thynge what gooeth there oute Thenne yf thou wylt knowe what is good and what is euyl yssue out of thy self yssue oute of the world lerne to deye Dysseuere thy soule fro thy body by thought Sende thyn hert in to that other world That is in heuen in helle and in purgatorye There shalte thou see what is good and what is euyl ¶ In helle thou shalte see mo sorowes and dyuers tormentys than ony man may or can deuyse or ony herte thynke In purgatorye also thou shalte see moo tormentes than ony may endure In heuen thou shalt see more Ioye and glorye than ony may desyre In helle shal be shewyd and enseygned to the how god vengeth dedely synne Purgatorye shal shewe and enseygne the how god purgeth dedely synne ¶ In heuen thou shalte see clerely vertues good werkys how hyely they ben guerdoned and rewarded And in these thre thynges vnderstonde how alle that that the byhoueth to knowe to lyue wel and deye wel ¶ How men lyue dyeng in this world capo. lxj NOw beholde and take hede yet a lytel and ennoye ne greue the not at these thre thynges Therfore to know and wylle to hate synne Forgete thy body one tyme in the day goo in to helle lyuyng to th ende that thou goo not thyder at thy deth Thus doon ofte the good men and the wyse There thou shalte see alle that the herte hateth colde hete hungre thyrst dyuers tormentes as wepynges syghes wayllynges that the hert may not thynke ne tongue deuyse alle waye shal endure without ende and therfore is this payne by right called deth perdurable which is alway deth in lyuyng lyf in deyeng whan thou shalt see thēne that this one dedely synne must nedys be so dere bouzt thou haddest leuer be flayne al quyck tofore thou sholdest consente to doo one onely synne After goo to purgatorye there shalt thou see the paynes of soules which haue had very repentaunce of theyr synnes in this world but they were not parfytely purged Now make they the remenaūte of theyr penannce vnto they be clere and nette lyke as they were atte tyme houre whā they were baptised but this penaunce is moche horryble hard for alle the payne that wymmen euer suffred in trauayllyng delyueryng of theyr chyldren also saynt bartylmewe suffryd to be flayn al quyck saynt stephen to be stoned with stones saynt laurence saynt vyncent to be brente and rosted vpon brennyng cooles Al these martyrdoms 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 vntyl they be purged of al theyr synnes lyke as golde and syluer be purged and fyned in the fyre tyl no more be foūde to be purged For this fyre of purgatorye is of suche nature that alle that they fynde in the soule is it of dede of worde of thought that hath corned to ony synne lytel or grete all is there brente and purged And also there ben punysshed and purged all the synnes venyal whyche we calle lytel synnes whyche we ofte do Lyke as foule thoughtes ydle wordes Iapes trufes lyes and alle other vanytees so longe tyl the soule haue nomore to be purged of and that she be so clene so pure so nette so worthy that she be sayntefyed for to entre in to heuen where as none may entre but yf he be ryght fyne right clene and ryght cleer ¶ Thys fyre dreden alle they that to theyr power kepe them fro dedely synne and that kepe holyly theyr body theyr mouth theyr eerys theyr eyen and al theyr fyue naturel wyttes fro al synnes And also lyuen as they shold euery day dye and come tofore the Iugement And by cause that none may lyue al wythoute synne lyke as sayth Salamon For seuen tymes in the day falleth the ryghtwysman And therfore by holy confessyon by teerys by orysons by almesses and other good dedes ought euery man to be relyeued and put awaye fro synne and amende hys lyf and to Iuge hym self of hys synnes to the ende that he abyde more surely the last Iugement ¶ Also to lerne to knowe euyl and to flee it and alle synne grete and lytel And that he be thenne in the grete drede of god whyche is the begynnyng of alle good and of good lyf ¶ How we ought to lyue holyly lerne to do wel capo. lxij Now it is not ynough to leue al synnes all euyls but that it be lernyd to do good and yf we lerne to gete the vertues by which we may caste put aweye the vyces all synnes wythoute whyche vertues noo man may lyue wel ne rightfully Thenne yf thou wylte lerne to lyue wel after vertu lerne also to deye as I haue afore sayd to the deceuere thy spyryte fro thy body by thought by desyre And goo oute of this world deyeng And goo in to the lande of lyuyng where as none shal deye ne neuer wexe olde that is in heuen There is lerned to lyue wel and al wysedom and alle curtesye For there may entre no vylayne There is the gloryous companye of god and of the gloryous virgyne hys moder saynt marye of Angellys of sayntes There surhabounde all goodes beaultees 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 euyl ne sorowe ne drede of enemyes But alway feste and ryall espousaylles songe and ioye wythoute ende This ioye is soo grete that who that shal haue tasted one onely drope of the moost leste ioye that is there he shold be fyred soo entalented in the loue of god that al the ioye of thys world shold be vnto hym stenche and tormentes and rychesses dunge honours but fylthe vyletees And the desyre for to come thyder shalle make hym an hondred thousand tymes more ardātly to hate synne and to loue vertues to doo wel For loue is more stronge than drede and thenne is the lyf fayr honeste whan a persone fleeth al euyls synnes And enforceth hym to do al the good that he may not onely for fere to be dampned but for the desyre of the glorye perdurable and for the loue of god And for the grete clennesse that vertues haue and good lyf them whome the loue of god ledeth moche hastelyer sonner more ardantly comen therto and lasse costeth than they that serue god for drede The hare renneth and so doth the grehoūd That one for drede that other by desyre That one fleeth that other chaceth The holy man renneth to god lyke a grehounde For he hath alwaye his eyen and his desyre to heuen where he seeth the praye that he chaceth And
than wyth 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 ¶ Also yf the synne be ayenste nature and how longe tyme he hath duellyd in the sayd synnes also he ought to say yf he haue lytel or nought resysted and wyth stonde teÌ„ptacyon or yf he haue souzt teÌ„ptacyon or yf he haue be beten in teÌ„ptacoÌ„n· Also he ought to say the cause the enteÌ„cyoÌ„ that moued hym to do the synne alle the other occasyons of the synne ¶ Also a man ought for to thynke and consydere by alle hys membres how he hath synned Fyrst he ought to goo to hys herte and saye alle hys synnes what someuer they be carnall or spyrytuel Spyrytuel 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 carnal or bodely apperteynen to the delytes of the flessh of the body or yf he haue not kept hym wel in alle thoughtes that therin hath been consentyng· or longe abydyng Or delyte whyche somtyme is as moche as the consentyng and of alle these thoughtes he ought to confesse Also one ought to take hede yf he haue synned by the meÌ„bres of his body for a man synneth in them in many maners Fyrst in the hede whan one setteth ouer grete cure and grete costes to dresse it as done these ladyes wymmen whyche so curyously araye theyr hede with precyous adournementes for pure vanyte for to playse and drawe men to synne In whyche they synne ofte greuously and specyally they that make them hye hornes of theyr heer or of other thynge whiche resemblen comyn wymmen Ther be vanytees ynough aboute the heed in wasshyng in kembyng in dyeng and in pouryng in a myrrour of whyche thynges god is ofte dyspleased Of thys vanyte and folye the men be not alle quyte For they arraye theyr heer lyke wymmen force it to be yelowe yf they be blacke· they by crafte make them blounde and abourne and late them growe longe more lyke to a woman than to a man whyche is a sygne of grete euyl and moche pryde And of alle thys and suche thynges a man ought for to confesse hym and of alle other vanytees and kepe hym that he doo them nomore ¶ Also a man ought to remembre and wel consydere to the fyue wyttes of his body wherin he hath ofte synned in many maners By the eyen in folyly seeyng and beholdyng Or by the eerys in heryng gladly the myssayers losengers lyers and other folyes Or by the mouthe in folye spekyng in oner moche drynkyng and etynge Or by the nose in ouermoche delytyng hym selfe in swete odours or wycked odours Or by folyly touchyng in hym self or in hys wyf or in other that is werse be it man or be it woman ¶ Also a persone ought to confesse hym of the oultrageous araye of his robes and of hys garmentes in hosyng and shoyng and of alle other defautes of whyche he hath mynde And thus the confessyon is good and hool whan one sayth alle hys synnes grete and lytel and thys is the fourth condycyon that ought to be in confessyon ¶ The fyfthe condycyon is that one ought for to confesse hym humbly For the synnar speketh to god whyche seeth al his hert Thenne the confessour is but the ere of god and that whyche he hereth ne knoweth not as a man· but as god And the synnar ought to telle hys synnes wyth grete drede and ought to opene his hert and poure it abrode that it flowe ouer lyke as one shedeth oute a ful potte of water whaÌ„ the water is poured out there abydeth noo colour· as doth of mylke ne odour as of wyn ne sauour ne tast as of hony· thus shold noo thynge be reteyned of the synne sythe it hath be said in confessyon· Ne the colour That is an euyl maner that is had in spekyng or in byholdyng or in folowyng euyl company or in other thynge that hath colour of synne Also one ouzt to leue the sauour taste of synne he reteyneth the sauour of synne· that thynketh on the synnes that he hath doon And delyteth hym in the remembraunce of them and pleseth hym ¶ But he ought for to thynke vpon them in grete drede that he falle neuer nomore in them And also he ought to remembre them in grete sorowe And he oughte for to confounde hym in hym self and to haue grete shame tofore god of hys synnes And ought to haue ferme purpoos that he shold neuer retorne to hys synnes though he shold be desmembred ¶ Also he ought to leue and fle the odour There been soÌ„me that leue wel theyr synnes but yet they here gladly spoken of them but who that wel repenteth hym wyl not gladly here speke of them· but he ought to haue grete abhomynacyyon of them The vj coÌ„dycyon is that one ought ost to confesse hym for many reasons Fyrst for to gete more gretter grace and more meryte ayenst god lyke as the lynnen cloth whyche is ofte wasshen is the more whyte Also for the venyall synnes that one falleth in ofte he ought to wasshe hym Also for to chace and dryue awaye the deuyl fro hym and for to be oute of hys thraldom and of hys nette The byrde wythdraweth hym and departeth gladly fro the place where as hys neste is broken and deffeated and fro thens that hys egges been taken awaye Also for to lerne forto confesse hym wel For the vsage maketh a mayster lyke as it appyereth in these craftes ¶ Also by cause that one knoweth not yf he haue be wel sory and wel repentaunte therfore he ought to haue recours vnto hys confessour· to confesse hym of all thynges suffysaunâ—lye Also for to humble hym self for to gete the more grace and more meryte ayenste god wherfor one demauÌ„ded of a monke wherfore he confessyd hym so ofte and he answerd· by cause sayd he that I haue alwaye fere that I be not wel confessed and also I remembre me ofte of soÌ„me thynges that I haue not sayd in confessyon by forgetyng and also by cause that after my confessyon I fynde my self alwaye the more humble and meke Now hast thou herde how one ought to confesse hym Now oughtest thou to knowe that fyue thynges specyally eÌ„pesshe letten veray confessyoÌ„ The first is shame that one dare not say ne telle his synne for shame· thys maketh the deuyl that putteth shame tofore for to close hys mouthe lyke as a theef dooth whyche that casteth vnto the hounde a lytel glewe by cause he shold not barke ne baye For the litel glewe is of suche nature that it maketh an hounde dombe and to be stylle whan it is put in his throte but the synnar ought to thynke that the shame that he hath to telle hys synne is
the degrees the braunches the fruyt and the spyrituel good that cometh therof in thys world and in that other Of the fruyt of thys tree sayth Dauyd to vs in the psaulter in thys wyse Blessyd is he that entendeth to the nedy to the poure· That is to say that he abyde not soo longe tyl the poure demaunde hym but that he 〈◊〉 wythoute askynge Ne he hath no hert to gyue that gyueth not wythout askyng he dooth wel that gyueth to the poure but he doth moche better that gyueth with oute demaundyng And therfore sayth Dauyd the prophete blessyd is he that entendeth vnto the poure· and wherfore is he blessyd he sayth after in the sayd place that god shal delyuer hym in the euyl day fro his enemyes That shal be at the day of dome whyche shal be harde and euyl to them that shalle be dampned by cause they haue not fulfylled the werkes of mercy ¶ Thenne shal the Iuge saye to them at that day· Goo ye cursyd in to the fyre of helle wyth the deuyls whan I had hungre and thyrst ye gaue to me neyther mete ne drynke I was seek and ye vysyted not me I was naked and ye clothed me not and therfore they shalle be delyuerd to theyr enemyes that been the deuylles of helle And they that haue been pyetous and haue entended to the poure shalle be delyuerd that day and shullen be put in the possessyon of heuen Lyke as our lord sayth in the gospel For he shalle saye vnto them that haue doon and accomplysshed the werkes of mercy ¶ Come ye blessyd of my fader Receyue ye and take ye the kyngdom of heuen whyche that I haue maad redy for you syth the begynnyng of the world For that whyche ye haue doon to the poure ye haue doon to me Grete honoure shalle god doo to theym whan he shall thanke theym of the werkes of mercy and shalle gyue to them the glorye perdurable And therfore sayth he in the gospel Blessyd ben the merciful For they shal haue mercy by cause they haue enlonged the lyf of the poure peple by their almesse therfore they that haue had pyte of the membres of Ihesu Cryste· haue susteyned them in thys world haue comforted ayded them in theyr aduersytees It is wel reasoÌ„ that he do to them mercy which delyuerth fro al aduersytees fro al myserye so shall he doo whan he shal gyue to them the lyf â—erdurable wherto mercy shal lede them and herberowe them ¶ Of the lyf actyf of the lyf contemplatyf capitulo Cxl THe holy scripture wytnesseth and enseigneth to vs ij maners of wele and gooâ—es by which a persone cometh to the lyf perdurable The fyrst is called the lyf actyf by cause it is in labour of good werkes maketh a man to enteÌ„de to the prouffyte of hym self and of hys neyghbour The second is called conteÌ„platyf by cause it is in reste of good werkes ne entendeth to no 〈◊〉 but to loue to knowe god TheÌ„ne is he ydle of wer 〈…〉 like as he were a slepe but he is awaked 〈…〉 for to thynke vpon god and for to loue hym And for the loue that he hath to god he put al other thyngeâ— in forgetyng lyke as he were al rauysshed fyxed in god desyreth to be dysseueryd fro the mortal body for to be alwaye wyth Ihesu Cryst The fyrst lyf is the felde of good werkes where the knyghtes of god assaye preue them The second reste them wyth god in the chambre of clene conscyence· The fyrst entendeth to fede god wyth the mete of good werkes The second entendeth to be â—edde and fulfylled of god by veray comfort spyrytuel Of the fyrst is sygnefyed by martha whyche was besy to fede our lord as it is sayd in the gospel The second is sygnefyed by marye magdalene which satte at the feet of Ihesu Cryst· and herde hys wordes The fyrst is a waye entre to the second For no persone may come to the lyf contemplatyf· yf he be not fyrst wel proued in the lyf actyf lyke as saith saynt Gregory· The yeftes the vertues wherof we haue spoken tofore apperteynen to the fyrst lyf whyche is called actyf The two last yeftes of whyche we shal speke by the helpe ayde of the holy ghoost that is to wete of the yefte of vnderstondyng and of the yefte of wysedom and sapyence apperteynen to the second lyf whyche is callyd contemplatyf Thys lyf hath two thynges lyke as we haue tofore touched that is to wete in ryght knowleche of god and in parfyght loue The yefte of vnderstondyng ledeth to perfectyon of ryzt knowleche The yefte of sapyence ledeth to perfectyon of loue we shal say fyrst of the yefte of vnderstondyng after that the holy ghoost shal teche enseygne vs. Thys yefte that is called the yefte of vnderstondyng nys none other thynge after the sayntes and the doctours· but a lyght and a clerenes of grace whyche the holy ghoost sendeth in to the hert by vnderstondyng a man is lyfte vp to knowe his maker the thynges spyrytuel whyche may not be seen bodyly And al the thynges thâ—t apperteynen to the helthe of the soule and to naturall reason to whyche the vnderstoÌ„dyng of a maÌ„ by hym self may not ome This yefte is called lyght for it purgeth the vnderstondyng of a man fro the derkenesse of ygnoraunce fro the spottes fylthe of synne For lyke as the bodyly lyght taketh awaye the derknesse and maketh the bodyly thynges to be seen clerely Ryght so this spyrytuel lyght purgeth the vnderstondyng of a man to that whyche he may see clerely knowe certeynlye as a man may knowe in this mortal lyf god hys maker the spyrytuel creatures lyke as â—en the aungellys 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 wyth fylthe may not beholde the clere lyght Ryght soo the vnderstondyng of a man whan it is of hym self may not beholde ne knowe spyrytuel thynges yf it be not wel purged fro al tatches of errour and of fylthe of synne by veray fayth whyche purgeth the hertes as the scrypture sayth· But the yefte of the holy ghoost of whyche we speke here perfourmeth this purgacyon atte herte so that the holy soule whyche is purged and enlumyned with this lyght of vnderstondyng may see and knowe god and al that whyche is to hym necessarye and prouffytable to his sauacyon And that is the blessyng wherof god speketh in the gospel whan he sayth blessyd be they that be clene of hert for they shal see god in presence by fayth in lyght and enformed by the yefte of vnderstondyng and after the deth they shalle see hym in heuen face to face clerely wythout ende as
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 it semeth that he mocketh god lyke as he that wyl mocke a deef and a dombe man that meueth his lyppes onely as he spacke no thynge sayth To suche peple god maketh a deef ere but the prayer that cometh fro the depnes of the herte that hereth our lord as he sayth in the gospel God is a spyryte and therfore who wyl praye god and haue hys requeste graunted hym byhoueth that he praye in spyryte and in trouthe Dauyd the prophete enseygneth techeth vs in the psaultrr to praye to god deuoutely whan he sayth lord myn oryson be adressyd tofore the lyke to thensence Thensence whan hit is vpon the fyre it smelleth swetely Ryght so doth the prayer that cometh fro the hert brennyng in the loue of god smelleth moche swetely tofore god otherwyse the prayer may not be enhaunced tofore god yf it come not fro the hert lyke as a messager whyche bryngeth noo letters ne hath noo knowleche entreth not gladly tofore the kynge Oryson or prayer wythout deuocyon is as a messager wyth oute letters who suche message sendeth to the courte he dooth euyl his erandes· who thenne wyl praye god veryly he ought to crye to god fro the depthe of his hert as dyd dauyd whyche sayd in the psaulter lord god here my wys For I crye to the fro the depnesse of my herte The feruour of loue is the crye fro the depnesse of the hert this sayth saynt Austyn Suche a wys and suche a crye pleseth moche to god and not the noyse of wordes polysshed wherof Saynt Gregory sayth that veryly to praye to god is in the teres and bewayllynges of conpunctyon of hert This crye chaseth awaye the theues that ben the deuylles whyche lye in awayte for to trouble robbe vs. And therfore ought we ofte to crye and praye vnto god that he wyl kepe and deffende vs fro the theuys of helle Thus ought we strongely to crye to god ayenst the fyre of couetyse or of lecherye that he gyue to vs the water of teres for to quenche suche fyre that hit enflamme not our hertes Also we ought to crye to god ayenste the euyl thoughtes that come ofte to the hert that the hert and the soule perysshe not by consentyng Therfore cryed Dauyd to god and sayd Lord saue me and kepe me fro the perylle of waters whyche ben now entred in to my hert the dyscyples of our lord whan they sawe the tempest of the see vpon them they cryed sayeng lord saue vs for we been 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 and fro the flodes of euyl thoughtes and of temptacyon ¶ Now oughtest thou to knowe that in alle tymes and in alle places may a persone praye to god But he ought specyally and moost deuoutelye ought he to praye in the chyrche on the sondayes in festes whyche ben stablysshed for to praye to god to preyse honour hym therfore theÌ„ne they seace ought to â—eace alle persones fro bodyly werkes temporall for the better tentende to praye to god honoure hym to spyrituel werkys God commauÌ„ded so straytly to kepe the sabotte day in the olde lawe that he made a maÌ„ to be stoned tofore the peple by cause he had gadrid a fewe styckes on the sabotte day what shal god doo thenne of them that do the grete synnes on the sondayes the festes waste the tyme in vanyte in folyes and yet werse doon they on the sondayâ—s on the festes on solempne dayes than they do on other dayes Certeynly they shal be more punysshed dampned in that other world than the Iewes that brake theyr sabotte day· For the sonday is more holy than the sabotte So ben the pryncypal feestes whyche ben establisshed in holy chyrche for to praye to god and to honoure thanke hym of the goodnes and bountees that he hath doon to vs dooth euery day lyke as holy chyrche remembreth In suche a feste as is cristemas that is of hys natyuyte how he was borne of the vyrgyn marie At Ester how he roos fro deth to lyf At the ascencyon how he styed vp in to heuen At whytson tyde how he sente the holy ghoost vpon thappostles Also there been establysshed to kepe the feestys of sayntes for to preyse worshyp god and hys sayntes and to remembre the holy myracles that he dyd for them for to conferme our fayth And therfore we ought to kepe the feestys of sayntes and to praye them deuoutelye to ayde and socoure vs vnto our lord whyche hath so moche honoured them in heuen in glorye and in erthe and therfore they synne greuously that kepe not theyr feestys For they doo ayenst the commaundement of god and of holy chyrche But here somme may say to me Fayre syr a man may not al day praye to god ne be at the monasterye ne in the chirche what harme is it yf I goo playe and dysporte me as longe as I playe I thynke none euyl To that I shal answer Al the tyme that thou employest in folysshe playes and in vanytees and in werke that is not ordeyned in ony maner to god thou lesest it For thou oughtest to knowe that alle the tyme that thou thynkest not on god thou oughtest to acounte for loste this sayth the scrypture That is to vnderstonde whaÌ„ thou thynkest on vanyte and in thynge that is not in ony maner ordeyned to god And certeynlye he leseth a grete thynge that leseth his tyme this sayth Seneke· For he leseth the goodes that he myght doo in as moche as he so leseth in playes and in vanytees and that is not wythoute synne for to despende the tyme in euyl vsage For god requyreth rekenyng at the day of Iugement this sayth Saynt Ancelme therfore ought one alwaye wel to employe his tyme as longe as he lyueth in this world And the tyme is shorte as sayth the scrypture Ne no man knoweth how longe tyme he hath to lyue ne no man knoweth whan he shal deye ne how he shall passe oute of this world· who thenne wyl kepe the holy dayes as he oweth he ought to kepe hym fro doyng that desplayseth god and hys sayntes and wel to employe hys tyme in god in prayeng hym praysyng and gyuyng hym thankes of hys goodes and to here the sermons and put them in eure and to entende to other good werkys and nedes that been accordyng to god ¶ Also whan a man is in the chyrche he ought to conteyne hym moche honestlye· and doo reuerence to god and to his sayntes deuoutelye For the chyrche is ordeyned for to
begynnyng For x tymes x maken an hondred whyche sygnefyeth the crowne whyche the wyse vyrgyns hadden and how be it that in the state of maryage and in the state of wydowhede may be wonne the crowne of glorye and haue more meryte anenst god than haue many virgynes For many ben in heuen of them that haue been in maryage in wydowhede whyche been more nygh to god and haue more meryte than many of the vyrgynes Neuertheles the virgynes haue a specyal crowne aboue the crowne of glorye whiche is comyn to al sayntes· by cause the vyrgyns haue a specyal vyctorye of theyr bodyes For 〈◊〉 to folowe the lambe what someuer waye that he gooth· that is Ihesu cryst to whome they be espowses· they haue left their carnal espowsailles for to be with hym in thespowsaylles perdurable There shal they been well arayed nobly apparaylled of a specyal parement so gente so fayr· so auenaunt that no tongue may telle and therfore I wyl nomore say· but that whyche the scrypture sayth that speketh of the fayr parementes that they haue more especyal than they that been of other estates toforesayd yet sayth the scripture that they synge newe songes so melodyous and soo fayr that none other synge that ben not in their estate That newe songe that they synge sygnefyeth a newe Ioye especyal meryte preysyng that they haue by cause that they haue wel kept theyr estate of vyrgynyte· And this is the v estate of chastyte and the fyfthe braunche of this tree ¶ The vj braunche of the vertu of vyrgynyte capitulo Clij THe vj estate that ought to kepe the vertu of chastyte is in the clerkes ordred for to serue in holy chyrche· as been subdekens dekens prestes prelates relygyouse Al the peple ben bounden to kepe chastyte by many reasons Fyrst for the ordre whyche they haue receyued whych requyreth to lyue holyly by cause that the holy sacrament of the masse is so hye and so holy that al they that receyue it be bounden to kepe chastyte for they may not marye after that they haue promysed to holy chyrche For they be appropred to serue god in his chyrche at his aulter and treaten and touchen wyth theyr handes the thynges sayntyfyed as the vessels halowed the chalyce and corporas And that whyche is gretter wythonte comparyson the body of Ihesu Cryst whiche the preest sacreth and to them it byhoueth to gyue it to other ¶ Now thenne owen they to be moche clene and lyue ryght holyly for reason of the hye lord to whome they serue· that is the saynt of al sayntes lord of all lordes whyche hateth alle ordure of synne wherof he hym self sayth Be ye holy as I am holy for suche a lord suche meyney for the reason of the place wherin they serue This is the chyrche whyche is dedycate to serue god It is founden that emonge the paynyms the sarasyns the prestes of theyr lawe that seruen in the temple kepen chastyte and been deuyded deceuerd fro the other by cause they shold not lese theyr chastyte· Moche more ought to be clene wythout comparyson more chaste the preestes of crystyante that seruen to god in his temple whyche is sayntefyed dedycate and approued to serue god yet ought they to be more holy clene by cause they serue at the table of god of hys cuppe and of his mete· The table of god is the aulter The cuppe is the chalyce his brede wyn is his propre body and hys propre blood Moche owen to be holy alle they that suche seruyce doon to god wherof saynt Poul sayth that it byhoueth that a bysshop and the other mynystres of holy chirche be chaste and wythoute synne This vertue of chastyte was sygnefyed in the olde lawe there where god comaunded to them that ought to ete the lambe wythout spotte whyche sygnefyed the body of our lord Ihesu crist they shold be gyrde on they raynes The gyrdle of the mynystres of holy chyrche owen to be gyrde that is wyth the vertu of chastyte whyche restrayneth and quencheth the delytes and the vyces of the flesshe wherfore god commaūded to Aaron whyche was preest and bysshop of the lawe that he all his sones shold be cladde with lynnen clothes of chastyte gyrde aboue wyth whyt gyrdylles of lynnen Aaron and the chyldren that serueden in the tabernacle sygnefyen the mynystres of holy chyrche whyche owen to be cladde with lynnen roobes of chastyte whyche is sygnefyed by the whyt lynnen For lyke as the lynnen towayl tofore it be wel whyt it must be beten ofte wasshen In lyke wyse byhoueth it the flesshe to be beten and corrected by penaunce and ofte wasshen his hert and his conscyence by veray confessyon repentaunce to th ende that they myght haue the whyt cote of chastyte but this cote ought to haue aboue the whyt gyrdle That is to say that chastyte ought to be straytly kept and strayned by abstynence as moche as reason may suffre whyche is the boucle of this gyrdle· Otherwyse may it be sayd that the lynnen cote sygnefyeth chastyte of hert The gyrdle aboue sygnefyeth chastyte of body whych oweth to restrayne the desyres the wylle of the flesshe for to kepe the chastyte of the 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 the mynystres of holy chyrche For they ought to be the eyen of holy chyrche as sayth the scrypture For lyke as the eyen aduysen the body thewen to hym the waye by whiche he ought to goo Ryght so in lyke wyse owen the prelates alle the other mynystres of holy chyrche to shewe the 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 and 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 exaumple but whan the myrrour is rusty and foule men may wel see 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 the myrrour whyche so is foule and troubled But whan the myrrour is wel clere and clene thenne may one wel see hym self therin 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 the people of holy chyrche ought to be pure and clene of al fylthe of synne and ought to be moche holy by cause they clense and sayntefye and halowe other For lyke as sayth Saynt Gregory The honde that is foule and fylthy may not wel take awaye the fylthe fro other And the scrypture sayth he that is foule may not clense another· That is to vnderstonde as touchyng hys meryte for the sacrament that is made mynystred by the honde of an euyll mynystre is of no lasse value to hym ne werse ne he is noo lasse myghty ne vertuouse to halowe them that receyue it than yf they shold receyue it by the honde of a good mynystre For the euyl of the mynystre appayreth not the sacrament ne his bounte neyther and also amende it not But alwaye the euyl of the mynystre may empayre other peple by euyl example and also he may by his bounte edefye them by example of good lyf and therfore they that sayntefye and clense other in that they mynystre the sacramentes of holy chyrche 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 whyche ought to be kepte the vertu of chastyte ¶ The seuenth estate of the vertu of chastyte capitulo Cliij THe seuenth estate in whyche ought to be kept the vertu of chastyte of hert and of body is the estate of relygyon For they that been in that state haue promysed to god and auowed that they shalle lyue chastly Thenne they be holden and bounden by suche auowe that they may neuer marye after that they ben professyd And yf they marye after that they be professyd the maryage shal be none ¶ And therfore ought they to sette grete payne and dylygence in kepyng wel theyr chastyte and for theyr estate whyche is the state of holynesse and of perfectyon For of so moche as the 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 whyt robe than in another cloth And who falleth fro moost hye hurteth hym moost greuously and for to vaynquysshe theyr aduersarye that is the deuyl which 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 peple For lyke as the auÌ„gellys of heuen haue grete Ioye of the synnar whan he repenteth hym and dooth penaunce and confessyon of hys synnes ¶ Ryght so enioyen the deuyls whan they may ouercome a good man and make hym to falle in to synne And whan he is in grete estate and parfyght so moche hath the fende more Ioye whaÌ„ he may deceyue hym lyke as the fisshar hath more grete Ioye to take the grete fysshes than the smale ¶ we rede in the book 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 paynym sarazyn whyche was preest of thydolles And whan he was a chylde on a tyme whan he entred in to the temple wyth hys fader he hydde hym and there he sawe a grete deuyl that satte in a chayer 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 he answerd and said that he came fro the erthe and that he had moeued purchaced many warres many euylles so that moche people were dede and moche blode shed The maister deuyl demaunded of hym in how longe tyme he had doon this and he ansuerd in xxx dayes· the maister said hast thou be so longe tyme out for to do so lyte TheÌ„ne he commaunded anone that he shold be beten and euyl treated After hym came another deuyl whyche adoured hym as dyd the first and the mayster demaunded hym fro whens he came and he answerd that he came fro the see where he had maad many grete tempestes by whyche many shyppes were broken and moche people drowned The mayster asked of hym in how long tyme he had doon it· he ansuerd in twenty dayes Anone the maystre commaunded that he shold be beten as that other was tofore by cause he had doo nomore harme in soo longe tyme After came the thyrd deuyl of whome the maistre asked fro whens he came and he sayd that he came fro a cyte where as he had ben and meued stryt debate had purchaced medlynges that moche peple were slayn and also he had slayn the husboud of a weddyng The maistre deuyl asked hym in how longe tyme he had done it he ansuerd in x dayes Thenne he comauÌ„ded that he also shold be beten Atte last came another deuyl which adoured the maistre deuyl the prynce of the deuylles demaunded of hym fro whens comest thou he ansuerd that he cam fro an hermyte where he had abyden xl yere for to tempte hym which was a monke in the synne of lecherye he had so moche laboured that that nyzt he had ouercomen hym had made hym to falle in the synne of lecherye TheÌ„ne the maistre deuyl eÌ„braced kyssed hym sette a crowne on hys heed and made hym to sytte by hym and sayd that he had doon a grete thynge and a grete prowesse ¶ Now sayd the good man the monke that he had seen thys and herde it and thought that it was a grete thynge to be a monke and for thys cause and vysyon he was bycom crysten a monke In these wordes aforsayd may appyere that the deuylles haue grete Ioye whan they may make a man of relygyon to falle in to synne for after that a maÌ„ is in relygyon he is lyke to hym that is entred in to 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 relygyon sharpe and of holy parfyght lyf which is a stronge helpe and 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 ouzt to take awaye· withdrawe fro hym al the flesshly delytes eases soulaces of this world For al relygyouse people ought to take away and cutte fro his flesshe fro al his body al delytes worldly â–ª eases by fastynges by wakynges by deâ—oâ—te wepynges by discyplynes by other penauÌ„ces 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
alle the wyttes of the body vnder the lordshyp of ryght reason as sayth Tullius the wyse man soo that reason enlumyned by the yefte of sapyence holdeth in pees the lordshyp of the hert of the body And this is the ende and thentencyon of al vertues that the hert the body be wel ordeyned to god· so that god onely be lord souerayn in suche maner◠that al be in his obedyence And this maketh sobre the loue of god whiche putteth hym wyth al the hert to the wylle of god wherof Saynt Austyn sayth that the vertue of attemperaunce of sobrenes is a loue whyche kepeth hym in entyernesse wythout corrupcyon wythdraweth vs fro the loue of the world whyche troubleth the hert putteth it to dysease and taketh fro hym ryght knowleche of god of hym self lyke as a persone seeth not clerely in water troubled But the loue of god whiche is pure clene is departed fro al erthely loue and fro carnall affection setteth the hert in pees For it setteth it in his propre place That is in god there he resteth there he is in pees Ne he hath noo pees ne Ioye ne reste but in god wherof our lord sayth in the gospel ye shalle be oppressyd in this world but in me ye shal fynde pees And Saynt austyn sayd to god Lord myn hert may not be in pees vnto the tyme it reste in the suche loue cometh not of an erthely hert ne of the maryce of thys world But it descendeth fro that hye roche vpon whyche is sette foūded the grete cyte of heuen of holy chyrche That is Ihesu cryst whyche al is sette foūded fermely by true fayth that ben the holy hertes of good men Fro this hye roche descendeth that fontayne of loue in to the hert that is wel purged taken awaye fro the loue of the world This welle is so clere that he knoweth hym self his maker lyke as one seeth hym self in a fontayn wel clere clene vpon this fōtayne he resteth the hert fast by after the trauayl of good werkes So as we rede of our lord Ihesu cryst that whan he had so moche goon that he was wery he satte doun rested hym vpon the welle This is the fontayne vpon whyche a good hert that wyl saue hym self-resteth hym in the loue of god Thys fontayne is so swete that he that drynketh therof forgeteth al other swetenes al other sauour therfore it is so swete good to drynke for of so moche as the fontayne feleth better the erthe· so moche is it more holsom better to drynke This is the fontayne of wytte of sauour For he that drynketh therof he knoweth feleth sauoureth the grete swetenes that is in god that is the souerayn wytte of man to knowe wel his maker and to loue hym drede hym serue and honoure hym wyth al hys hert For without this phylosophye alle other wytte nys but folye Suche wytte setteth the holy ghoost in the herte whan he gyueth the yefte of sapyence whyche fedeth and nourissheth the hert with spyrytuel Ioye and maketh it dronke with his holy loue that is the wytte whiche the holy ghoost setteth in the hert that is wel purged and clensyd fro alle ordures of synne lyke as tofore is sayd This spirytuel wytte that cometh of the parfyght loue of god maketh the hert sobre and attempred in alle thynges by mesure so that the hert that is in suche estate is in pees lyke as it may be in this mortal lyf For in this world none may lyue without tournoyes bataylle of temptacyon whyche god sendeth for to preue hys knyghtes by cause they can vse the armes of vertue For otherwyse they myght not be good knyghtes yf they were not proued how they can resyste to temptacions And men be woned to make tournoyes in tyme of pees but whan a good knyzt hath ouercomen the tournoye he retorneth home to his hous there he resteth hym at his ease Ryght so doth the good hert whan he hath wel foughten ouercomen the tournoye of tēptaciōs wel strongely resisted them Thēne he cometh ageyn to hym self resteth in god which comforteth hym after his trauayll which he hath resysted ayenst the synnes soo that he forgeteth there al his trauaylle thynketh on no thynge but on god in whome he syndeth al that he desyreth This is the fruyt that the tree of sobrenes bereth whych cometh of the yefte of sapyence like as I haue shewed tofore Sobrenes nys noue other thyng but to kepe ryght mesure in al thynges in vij maners ought a persone to kepe mesure which ben lyke to seuen degrees by which groweth prouffyteth the tree of sobrenes ¶ Of the fyrst degree of sobrenes of mesure capitulo Clv THe fyrst degree of sobrenes is that a man ought to set mesure in his vnderstondyng Specially in the poyntes of the artycles of the fayth he passeth mesure whyche wyll seche reason natural in that whyche is aboue reason aboue the vnderstondyng of a man as doon the heretykes myscreaūtes whiche wyl mesure their feyth after theyr vnderstōdyng but they ought to mesure theyr vnderstondyng reason vnto the mesure of the fayth as doon good crysten men Therfore sayth saynt poul that a mā shold not be wyse more than fayth bereth but by sobrenes after the mesure of the fayth that god hath gyuen to vs. salamon sayth to his sone fayr sone saith he put in thy wytte mesure that is to say be thou not of thyn owen propre wytte so fyxed in thy presumpcion but that thou bowe and enclyne the for to byleue good counceyl thou leue thyn owne wytte for to obeye to hym that is more wyse than thou art in especyal in the artycles of the fayth a man ought to leue his owne wytte his vnderstondyng to bowe enclyne also put hym self in seruage of the fayth as saith saynt poul and not for to enserche ne enquyre naturell reason there where as is none as don the melancolyous men which ben lyke to hym that secheth muskles emonge frosshes or he that secheth heer in the egge or vnder the hyde The second degree of sobrenes of mesure capitulo Clvj THe second degree of sobrenes of mesure is that one put mesure in thappetyte and in the desyre of his wylle so that he late not the rayne of the brydle ouermoche at large that he renne not after the desyre of his flesshe ne to the couetyse of the world wherof the wyse man sayth in the scrypture Ne ensyewe not sayth 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 thou doost to thyn herte hys desyres thou shalt make Ioye to the fendes of helle lyke as he that dooth to his aduersarye ayenst whome he must fyght whan