Saynt Peter Also the one membre helpeth that other serueth that other without daunger wythout contradyctyon and wythoute auaryce And herin we vnderstonde the vertu· that is callyd charyte of whyche a man thenne helpeth and socoureth another gladly wyth the power that god hath gyuen hym or he enseygneth or counceylleth wyth the wytte that he hath· Or he gyueth departeth largely for goddes sake the goodes that he hath Than is sayd of hym that he is moche charytable and thus commandeth to vs saynt peter that the graces that god hath gyuen to vs· that we admynystre them to our neyghbours wherof Tullyus the phylosophre sayth we ought to fele alle that whyche is in the world and groweth al is made for to serue man And the men be made that one to ayde and helpe that other For the one is engendred of the other Lete vs thenne do that for whyche we be borne and that whyche nature enseygneth vs and seche we al the comyn prouffyte for thus as sayth Saynt Poule we been alle membres of one sole body Alle the membres felen and drawe to theym that whyche is doon to eueryche be it good be it euyl be it Ioye be it anguysshe whan one smyteth the fote the mouth sayth ye gryeue and hurte me ¶ By thys we vnderstonde the vertu of veray pyte whyche we ought to haue commynly whyche 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 euylles that other fele and make ¶ Also yf a membre be seek or hurte al the other helpen it to th ende that it may be guarysshed and hool In thys vnderstonde we the vertu of Iustyce and of correctyon wythoute the whyche the body of holy chyrche may not endure For the roten membres defoulen the other that been hole who that wyl thenne chastyse hys brother and hys neyghbour and repreue and punysshe hys subgette late hym take hede at hym self whan that a membre is seek 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 alle the membres of the body ayden and bere vp eche other Ryght soo ought euery man for to supporte hys neyghboue and to correcte and plucke away the woundes of synnes that been in hys hert ¶ Fyrst there ought for to be layed therto the oynementes and thenplaystres of swete admonycyons ¶ Also yf thys be nouzt worthe there must be layed therto the sharpe pouldres and poynaunt of harde reprehencyon And yf that helpe not thenne lete come the swerde to dysseuere or for to excommynye hym or to bannysshe hym out of the contreye or to wythdrawe 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 been the moost folysshe and moost feble Them ought men moost to supporte Thenne the wyse men and sage beren and supporten alwaye the fooles and the feble lyke as the bones beren the feble flesshe and as the pyler bereth the hous This is ayenst the myssayers that so gladly cryen and sayen the deffaultes and the synnes that they see in other Also that one membre deffendeth that other at nede and put hym tofore to saue that other for at nede is seen who is a frende· whan that one fote slydeth that other helpeth it anone whā that one wold smyte the heed the hande put hym tofore In that vnderstonde we parfyght and pure amytye wherof god sayth in the gospel who may doo gretter amytye or frendshyp than to sette his lyf for his frende This frendshyp sheweth vs Ihesu Cryst the veray frende whyche for vs sette his soule and hys body to deth shameful· And that dyd be to gyue to vs example lyke as sayth Saynt Peter and also Saynt Iames. that god hath sette his soule for vs And ryght so we ought to sette our soules for our brethern for our neyghbours yf we be aryght the membres of the body of Ihesu Cryst whyche is our heed who that hath thys vertu a ryght I shal say appertly that he is wel blessyd· Thys is the vertu that our good maystre Ihesu Cryste enseygneth vs. whan he sayth in the gospel· blessyd be the debonayr For they shal possesse the londe of them that lyuen in glorye wythoute ende ¶ Now vnderstonde wel thys blessyng that the debonayr hath in thys world For the parfyght debonayr been now in possessyon of therthe That is to vnderstonde in iij maners Fyrst of the erthe of lyuyng peple That is god hym self whyche is the herytage of theym that lyue perdurably that is of the sayntes and of good peple in lyke wyse as the erthe is habytacyon of beestys and of men And by cause that god hym self is the erthe of lyuyng men he hath the debonayrs in his possessyon For they do noo thynge but that whyche pleseth god Therfore it is ryght that they haue god in theyr possessyon Lyke as Dauyd the prophete sayth in hys psaulter The debonayrres sayth he shal haue the erthe in possessyon in herytage and also they shal haue delectacions in multitude of pees And Saynt Anstyn sayth that no man shal haue god in his possessyon but that fyrst he shal be in hys ¶ Also the debonayr haue in thys world the londe of theyr hert in possessyon For they be by ryght lordes of theyr herte The felon is not lord of his hert the debonayr hath the maystrye of hys herte and of hys euyl maners ¶ And Salamon sayth that he is more valyaunte that maystryeth wel his hert than he that taketh a stronge castel and cytees ¶ Also the debonayres 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 been angry whan they lose worldly goodes be not lordes of theym ne of theyr hert But been seruauntes therto and therfore it is ryght and reson that they that haue here the goodes temporell and spyrytuel haue in them self theyr possessyon of the herte· ¶ But now vnderstonde and beholde that thys that God gyueth vnto the poure of spyryte is the heuen and to the debonayr the erthe where shal be the auarycyous men thenne and the felons but in the tormentes of helle ¶ Of the seuen yeftes of the holy ghoost and fyrst of the yefte of scyence capitulo Cx THe fyrst yefte of the holy ghoost is the yefte of scyence whyche maketh a man humble dredeful The second maketh hym swete pyteous The thyrd maketh hym clere seeyng and connyng and therfore it is callyd the yefte of scyence For it maketh a man wyse and connyng in mesure in al thynges whan this yefte
may to take awaye and wythdrawe fro it al the vytaylles al metes and the water for to enfamysshe them For after that the castel is enfamyned and all vytaylle is take fro it It may not longe be holden ne kept ayenst his aduersarye Ryght so the castel of the bely which is the fortresse of the flesshe may not holde ayeÌ„st the spyryte whan it is enfamyned by fastynges· by abstynences and by other penaunces ¶ Also the estate of relygyon ought to be wythdrawen fro the world that they that been in suche estate ne fele ne retche noo thynge of worldly thynges For they ought to be dede to the world and lyue wyth god as sayth Saynt Poule For lyke as he that is dede bodyly hath loste all his wyttes bodyly as seeyng· spekyng tastyng heeryng and smellyng Ryght soo owen the relygyouse to be deed as to the world that they fele noo thynge that apperteyneth to synne so that they may veryly say the word that saynt Poul thappostle sayth of hym self The world sayd he is crucyfyed to me and I to the world Thappostle wold say that lyke as the world helde hym for foule for abhomynable lyke as one were hanged Ryzt so had he the world for foule for abhomynable as to hym that is hanged or crucyfyed for his trespace In lyke wyse dooth he that is in sucke estate dooth flee the world and hate it That is to say the couetyse and shrewdnesse of the world that he fele noo thynge by loue ne by desyre so that his conuersacyon be in heuen as saynt Poul sayth of hym self and of them that ben in thestate of perfection Our conuersacyon is in heneu For yf the body is in erthe the hert is in heuen by loue and by desyre ¶ A good relygyouse persone ought to haue no propre in erthe but he ouzt to make his tresour in heuen lyke as sayth our lord in the gospel Yf thou sayth he wylt be perfyght â–ª goo and selle al that thou hast and gyue it to the poure And thou shalte haue thy tresour in heuen whyche neuer shal faylle The tresour of a relygyouse man is veray wylful pouerte For the veray pouerte of the spyryte and of wylle is the money of whyche the royalme of heuen is bought wherof our lord sayth in the gospel Blessyd be the poure of spyryte for the Royalme of heuen is theyres Certayn who that is poure of spyryte that is of the wylle of god he secheth not in thys world noo delyâ—es ne rychesses ne honoures but put it all in forgetyng In suche wyse ought to doo good relygyouse people that wyl mounte vp in to the montaygne of perfectyon wherof the aungellys sayd to Loth whan he was goon oute of the cyte of Sodome· Reste ne tarye thou not nyghe the place that thou hast lefte but saue thy self in the montaygne For he that is goon oute of the conuersacyon of the world ought not to holde hym nyghe the world by hys wylle ne by hys desyre But ought to wythdrawe hym as moche as he may And to entende to his helthe wythoute lookyng bacward or behynde hym· That is for to say that he sette not ageyn hys hert to the world ¶ The wyf of Loth ageynst the commaundement of the aungel behelde the cyte fro whens she came out which brenned therfor she was tâ—rned in to an ymage of salte The wyf of Loth sygnefyeth them· that after they haue lefte the world· and ben entred in to relygyon retorne ageyn bacward by wylle and by desyre which haue theyr body in the cloystre but the hert in the world They be lyke thymage of salte whyche hath but the lykenes or semblaunce of a man· and is as harde colde as a stone Ryght so ben suche peple colde of the loue of god hard wyth out humour of pyte and of deuocyon and they retche nothyng but of the habyte of theyr relygyon no thynge of the obseruaunces and werkes Thymage that was of salte sygnefyeth in scrypture wytte and dyscrescyon For lyke as salte gyueth sauour to the 〈◊〉 Ryght so ought euery relygyouse persone to haue wytte dyscrescioÌ„ in his dedes in his wordes This ymage thenne of salte ought to gyue wytte and vnderstondyng and example to them that ben in religyon and after retorne to that whyche they haue lefte And therfore sayth our lord in the gospel to his dyscyples Remembre you of the wyf of loth That is to say Beholde ye not that whiche ye haue lefte for the loue of me lest ye lese the lyf of grace lyke as the wyf of loth lost the lyf of the body by cause she loked to the place whyche she had lefte wherfore our lord sayth in the gospel who that putteth his hande to the ploughe and loketh behynde hym is not worthy to the kyngdom of heuen For-lyke as he that ledeth the plough seeth alway tofore hym to lede strayt and to conduyte right his plough Ryght soo ought he to doo that putteth his haÌ„de to the plough of penauÌ„ce or of religyon alwaye he ought to haue the eyen of his hert tofore That is to say his vnderstondyng and his wylle to that whyche is to sore hym and not behynde That is to the goodes perdurable whyche ought to be tofore the hert not to the goodes temporall whiche ought to be behynde ¶ Thus dyd Saynt Poul whyche sayd that he had forgoten that whyche was behynde hym That is the world and alle the couetyse of the world whyche he praysed at nought And wente allewaye tofore hym For he had alwaye his entencyon and his desyre to god But many men of relygyon setten the plough tofore the oxen For many there ben and that is their â—ommage that more sechen the thynges bodyly and worldly than the thynges spyrytual They put that before whyche shold be behynde that ben the goodes temporal tofore the goodes perdurable spyrytuell Suche relygyous persones ben in moche grete peryll of theyr dampnacyon For they haue â—ought but the habyte of theyr relygyon By the example of Saynt Poul the good relygyouse persones forgete the world leue it byhynde them the goodes perdurable they haue tofore theyr eyen· and goon tofore alwaye fro vertu to vâ—rtu tyl they come to the montayne of Ioye perdurable where they shal see god clerely and shall loue hym perfyghtly and shal adoure hym perdurably This is the beneurte or the yefte of vnderstondyng whyche ledeth them that kepen cleÌ„nesse of hert and of body lyke as we haue shewed afore And therfore sayth our lord in the gospel that blessyd ben they that ben clene of hert For they shall see god This blessyng begynneth here for they been purged fro derknesses of errour as to the vnderstondyng and fro the spottes of synne as to the wylle and therfore they see god by fayth enlumyned of clerenes whyche cometh of the yeft of vnderstondyng â—y whyche a man knoweth hys creatour· and all
the veray humble whiche hateth not but for to playse the world and desyreth noo thynge but to plese god After the very humble is ryght vygorous ryght swyfte and open whan he bereth the vertu of obedyence and the loue of god and doth it to his prelate But whan his owne wylle bereth hym and ledeth Thenne he is heuy and slowe to do wel· lyke vnto the sterre named saturnus whyche renneth as moche in one day wyth the fyrmament whan the fyrmament ledeth hyr as she doeth in xxx yere in hir propre â—ours Also the veray meke humble obeyeth generally oueral and in al places where he byleueth that it playseth god and in al thynges lyke as dooth the asse of the mylle that as gladly bereth barley as whete· lede as golde and whete to a poure man as to a ryche man ¶ Also the veray meke and humble is made stronge For he chaungeth his strengthe wyth the strengthe of god lyke as sayth the prophete ysaye And therfore there is noo thynge but the veray humble may wel bere For god bereth hym and his dedes Thenne he obeyeth vygorously and perseuerantly For he is neuer wery nomore than the soÌ„ne is which god ledeth conduyteth and the lenger it lyueth the more groweth hyr force and hir vygour Now mayst thou see clerely how humylyte techeth the wel and parfytely to serue obeye god Of the techyng and doctryne of our lord capitulo Cv IHesu cÌ„rist the grete maystre of humylyte whan he had preched fedde his peple heled the seck men and lame Thenne he fledde awaye fro the peple in to the montaygne for to be in orison for to enseygne and gyue vs an ensaumple to flee the praysyng of the world therfore the trewe humble herte lyke as he payneth to doo wel whan he obeyeth Ryght so he payneth hym to fle the praysyng of the world and to hyde hym for to kepe hym from the wynde of vaynglorye And to fyxe hym in the shadowe of the roche lyke as ysaye the prophete sayth fro the tempest of euyll tongues Thys roche is Ihesu Cryst hym self whyche is the refuge and the charyte to the humble and meke ¶ To thys roche that is Ihesu crist fleeth the humble hert charged with thornes lyke as is the yrchon that is of sharpnes of penaunce Thys is the dounehous in to whyche fleen for refuge the dounes of our lord That ben the meke humble and symple hertes that flee thyder to refuge for the foules of proye or rauayn That ben the deuyls whiche alwaye seche to daÌ„pne the soules whan an humble hert hath done soo moche that he is entryd in to this roche as the doune in to a dounehous that is whan he remembreth wel the lyf of Ihesu Cryste and hys blessyd passyon· thenne he forgeteth al his sorowes and prayseth lytel al that the world hath and is worth may be of valu A good hert that hath assayed thys desyreth noo thynge so moche as to be forgoten to the world The world is to hym a charge and besynes· for as sayth the wyse man The good man is neuer more sure than whan he is al allone ne more in werkys than whan he is ydle For he is thenne wyth ij of his best frendys that is wyth god and wyth hym self There a deuoute hert treateth of his grete quarellys complayntes by whyche al other werkes semen to hym truffes nought and al vanytees There he acompteth wyth god and god with hym by holy thoughtes by feruent desires TheÌ„ne he seleth the grete swetnes of consolacioÌ„s comforte that god gyueth to them that drede hym loue hym lyke as Dauyd the prophete sayth in the 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 shamefastnes whiche is one of the fayr doughters of humylite for al in lyke wyse as a damoysel that loueth paramours wyth 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 Cvj 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 troublus to the regarde of that grete clerenesse soo wyde to the regarde of that grete plente Thenne he despreyseth despyseth certeynly alle the rychessys of the world beautees honoures and noblesses Thenne it semeth to hym that it is but a playe of chyldren that playe in the waye â–ª moche trauayllen them self wynne nothyng It semeth that al is but wynde dremes as sayth salamon Thenne he begynneth to deye to the world and lyue to god as sayth saynt Poul Thenne is the soule so poure of spyryte that it hath nought For god hath his spyryte taken fro hym rauysshed it replenysshed wyth his yeftes as he dyd to thappostles on whytsonday Thenne the holy ghoost gyueth to hym so grete an hert that the prosperyte ne aduersyte of the world he prayseth no thynge at al. wyth this he gyueth to hym so holy so ferme a conscyeÌ„ce that he awayteth hardyly the deth and he hath in god so grete fayth and hope loue that there is noo thynge but he dar enterpryse it for the loue of god For he hath that fayth of whiche god speketh in the gospel whiche is lykened to mustard seed by whyche he may comande to roches and montaygnes and they shal obeye to hym Of the comparysoÌ„s of mustard seed to the loue of god Cvij THe seed of mustard is moche lytel but it is moche stronge and sharpe And it is hote in the fourth degree as the physycyens sayen By the hete is vnderstonden loue The fyrst degree of loue as sayth saynt Bernard is whan a man feleth no thynge of loue but of hym self of hys owen prouffyte The second is whan he begynneth to loue god The iij is whan he knoweth best god loueth hym proprely for his bounte The fourth is whan he is so esprysed wyth thys holy loue that he ne loueth hym self ne none other thynge but god or for god or wyth god And vnto
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
iiij which deffendeth to do euyl in hurtyng or doyng wronge to other by worde that is this Thou shalt not speke ayenst thy neyghbour false wytnes ayenst this comandement trespacen and synnen mortalle al they that accusen other in fals Iugement also al they that Iudgen falsely also alle they that by detraccoÌ„n of sayeng euyl of other take aweye their good name fame Also alle they that recyten and taken playsyr delyte in sayeng recountyng that whiche they haue herde saye and recyte in deffame of other also al they that alowe approuue the wordes of a creature sayd in the deffame and anoyeng of another ¶ Also by the sayd commaundemente is deffendyd alle lesynges and lyes the whiche is commysed in many maners Somtyme in thynges whyche byholden the feythe of holy chyrche to the spyrytuel hurte of another to hys dampnacyon in delyueryng to hym false doctryn and ageynst the trouthe of the faythe of holy chyrche Somtyme in thynges that been to the domage gryef of another as touchyng his goodes temporell and in these two caases al lesynges is fouÌ„de dedely synne Somtyme a lesyng is sayd and commysed in hys propre dede by humylyte as doon somme people which accusen them self in confessyon by humylyte of that whyche they haue not doon And fro suche a leesyng ought a creature moche for to kepe hym and for to be ware right gretely therof for suche humylyte is wycked For after the sayeng of saynt Austyn Lyke as a creature ought not for to hele ne hyde in hys confessyon that whyche he hath doon In lyke wyse ouzt he not for to say that whyche he hath not doon ¶ Somtyme a creature lyeth in his owne dede for shame That is to wete whan he sayth somme thynge which he weneth be trewe And in sayeng it he aduyseth hym knoweth in hym self that it is not soo And neuertheles for shame he dare not wythdrawe that he hath sayd accordyng vnto the trouthe ¶ And somtyme a creature lyeth for to haue somme prouffyte therby or for to escape somme perylle Somtyme for to doo prouffyte vnto another Or to delyuer or kepe hym from somme perylle or for to empesshe hys prouffyte Or to lette hys dommage ¶ Also somtyme the creatures maken lesynges or lyes in Iapes or playes and for to gladde and enioye the people whyche they are in companye wyth al. ¶ And fro alle these lesynges after the sayeng of swete saynt Austyn a creature ought alwaye to kepe hym For euery leesyng is synne the two fyrst ben dedely synnes thother by euyl custoÌ„ may bryng a creature to dedely synne· after these iiij comandementes aforesayd whiche defende to do euyl by werk and by worde folowe the other two whyche defende the wylle of lyberte to greue and do euyl to another· The fyrst deffendeth the wylle to hurte another in his goodes temporel And that is this Thou shalte not coueyte the thynge of thy neyghbour Ayenst this comandement mespryseth and synneth a creature somtyme mortally or dedely that is to wete as ofte as by delyberacyon he coueyteth wold haue the goodes of another ayenst reason Somtyme venyally that is to wete whan he coueyteth the goodes of another But he wold not haue them but by reason as for the prys that they be worthe and by the good wylle of hym or them that owe them The second commandement defendeth the wylle delybered or concluded to coueyte the wyf of another man for to haue carnal companye wyth hir For to haue the knowleche of the sayd comandemeÌ„t it is to vnderstonde that in iij maners concupyscence carnal is in a creature Fyrst in the herte whan it is by consentyng delybered concluded To this purpoos sayth our sauyour Ihesu Cryst that he that byholdeth a woman by carnal concupyscence that is to say by a wylle concluded to haue hyr companye flesshly in his herte he hath commysed fornycacyon synneth dedely Secondly in the mouth in expressyng declaryng theuyl desyre that is in the hert by consentyng the whych conseÌ„tyng is called dedely synne thyrdly in werke whan the euyl purpoos or conseÌ„tyng is done in dede After it is to wete that iiij thynges pryncipally kepeÌ„ a creature fro fallyng in to the synne of concupyscence ¶ The fyrst is to flee euyl companye and alle occasyons that gyuen and moeuen cause of concupyscence As for to frequente and to see wymmen ofte and to here speke of them The ij is to put out not remembre in his herte the euyl thouztes the temptacions that come by the thynges that he hath seen to chastyse his body holde in penauÌ„ce afflictioÌ„ The iij is to haue recours to god by deuoute oryson and prayer whan flesshly temptacyon cometh in requyryng deuoutlye his helpe ¶ The fourth is also in occupyeng hym self in good werkys accordyng to god And alwaye to flee ydlenes whyche is cause of alle euyl Thus it appyereth clerely by the comandements aforesayd and declared that the creature that loueth god hath of necessyte for to do thre thyngys Fyrst that he adoure ne worshyp but one god after the fyrst commandement partyculer Secondly that the name of god he receyue not in vayne after the second commandement Thyrdly that he honoure god after the thyrd commandement In lyke wyse a creature that loueth his neyghbour hath of necessyte to do vij thynges The fyrst is that he do honoure and reuerence due after the fourth commandement The second that he do none euyl ne Iniurye by werke Fyrst as touchyng to his persone after the fyfthe comandement Secondly as touchyng the persone to hym conioyned after the vj comandement Thyrdly as touchyng to his goodes after the vij commandement Also that do not ne bere domage by his worde after the viij comandement Ne also by thoughte and wylle concluded fyrst whan he coueyteth his wyf after the ix commandement Secondly as touchyng to coueyte his thynges after the x commaundemente The whyche god gyue vs grace to accomplysshe Amen ¶ Thus enden the commaundementes of the crysten lawe whyche eche man ought to holde kepe entyerly for to haue the lyf and glorye pardurable Deo gracias ¶ The fyrst artycle of the fayth capitulo xj I byleue in god fader almyzty creatour or maker of heueÌ„ erthe this article made saynt peter sayeng Credo in de uÌ„ patreÌ„ omiÌ„poteÌ„teÌ„ creatoreÌ„ celi terre The ij apperteyneth to the sone as touchyng his deyte that he is god that is thys I byleue in our lord sone of the fader in this we ouzt to byleue that he is seÌ„blable egal to the fader to al thynges whiche apperteyne to the deyte is one thynge with the fader saut the ê‘sone which is other thaÌ„ the fader as touchyng thumanyte this article made saynt andrew sayeng Et in IhesuÌ„â—pÌ„m filiuÌ„ eiê° vnicuÌ„ dnÌ„m nrÌ„m ¶ The iij article is of the coÌ„cepcion of cryst·
and lyes ful of fylthe of ordure and of synne whiche ben callyd ydle wordes but they be not for they be peryllous greuable After ben Iapes the esbatemens and playes not leeful that say somtyme vpon good men vpon them that wold fayn do wel by cause that they myght wythdrawe fro theyr herte the goodnes that they haue conceyued purpose to do These be not ydle wordes for thou art lyke an homycyde yf thou wythdrawe by thy tongue a man or a woman or a chylde fro doyng wel or fro doyng a good dede And god shal conne the as good thanke as the kyng shold do to the yf thou haddest slayn his owne sone or stolen aweye hys tresour ¶ Of the synne of auauntance capitulo lij AFter cometh the synne of auauntyng whych is moche grete moche foule false moche vylaynous it is moche grete For he that auauÌ„teth hym self is moche hateful to god for he taketh awaye his glorye Also as we haue sayd tofore this is a moche false synne for his goodes of which he myzt gete heuen he gyueth for a lytel wynde· and soo it is a moche foule synne For al the world holdeth hym for a fool for a vylayn and for nyce and this braunche hath .v. leuys There ben v maners of vauntours That one is of tyme past Thys is the synne of them that so gladly remembre theyr werkys and theyr prowesses that whyche they wene to haue done wel or sayd wel That other is of tyme present this is the synne of them that no thynge do gladly ne payne them to doo wel ne to say wel whan they be not seen ne herde They in doyng or in sayeng or in syngyng auaunte them self selle for nouzt alle that they haue and doon To this man apperteyneth the synne of them that so auaunte and boost them of the good that they haue or of that whyche they wene to haue of theyr noblesse or of theyr rychesse They ben lyke to the Cuckow that can not synge but of hym self ¶ The thyrd is of them that ben surquydrous and that thynke and say in them self I shal auenge me herof I shal make hylles valeyes The fourth is more subtyl that is of them that dare not preyse them self for shame But al that euer that other doon say they blame and despyse lyke as no thynge were worth but that whyche they can doo or say ¶ The fyfthe is yet more subtyl that is of them that wyl whan that men preyse them and they dare not saye it openlye they make it all contrarye and make them self humble and say that they be no thynge worth and synners thre tymes wers than they be by cause they wold be preysed and for that men shold holde them for wel humble meke Alas sayth Saynt Bernard that this is a sorouful auauntynge They make theym selfe deuylles by cause they shold be reputed for aungellys and fayne them self to be euyl to th ende that men shold repute them for good But certeynly a man shold not more angre them than to say ye say trouthe To this apperteyneth the synne that sechen the aduocates for to preyse them to crye theyr oublyes by whos mouth they speke more hardely ¶ Of euyl sayeng of other capitulo liij LOsangers ben the nouryces of the deuyl that gyue souk to the chyldren and make them slepe in theyr synnes by theyr fayre syngyng They enoynte the waye of helle wyth the hony of flaterye by cause that the synners shold goo it the more hardely This synne is departed in to fyue partyes that been lyke as fyue leuys on this braunche The fyrst is of these flaterers that whan they see that he or they that they see dyspose them to say wel or to do wel anone they shewe and telle it to hym by cause that he shold haue therof vayn glorye But his defaultes they shal neuer say ne telle hym The second synne is that the lytel good that the chyldren do they double it That is to say that them that they preyse and fede by flaterye they encreace it and double it and adiouste therto soo moche that it is more lesyng than trouthe and therfore been they callyd false wytnesse in holy scrypture ¶ The thyrd synne is whan they make a man or a woman to vnderstonde that he hath in hym many good vertues and moche grace where as he hath none And therfore holy scrypture calleth suche flateres enchauÌ„tours for they enchaunte so moche the man or the woman that they byleue them better than hem self· and that they byleue bettyr that they here than that whiche they see and that they saye to hem better that they knowe and fele ¶ The fourth synne is whan they synge alwaye the placebo of flaterye That is to say my lord or my lady ye say trouthe my lord doth wel and torneth al thynge by flaterye what someuer he doeth or sayth be it good or euyl and therfore ben they callyd Ecko That is the soâ—n that redoundeth in hye mountayns woodes and accordeth alwaye to that whiche is cryed and sayd be it trewe be it fals The fyfthe ben the flaterers that defenden excusen couere the vyces and the synnes of them that wyl flatere and preyse and therfore ben they callyd in wrytyng taylles for they couer the ordures and synnes of the ryche men for somme temporal good therfore ben they lykenyd in scrypture to the tayll of a foxe for theyr flaterye barate and tryeherye ¶ Of losengerye and of flaterye LOsengiers and myssayers ben of one soole These ben the ij seraynes otherwyse callyd mermaydeÌ„s of whiche we fynde in the book of the nature of beestys whiche is a monstre of the see that is callyd serayns whyche hath the body of a woman the taylle of a fysshe vngles or clawes of an egle and they synge soo swetely that they make the maronners to slepe and after they deuoure them These ben the losengyers flaterers whiche by theyr fayr speche make men to slepe in theyr synnes There been somme serpentes whyche haue the name of serayns that renne more swyftely than an hors and somtyme they flee and theyr venym is so stronge that tryacle may not auayle ayenst it For sonner cometh the deth than the bytyng of the serpent is felte These ben the myssayers of whome Salamon sayth that they byte in trayson lyke a serpent with thys ben slayn thre at ones That is he that sayth it he that hereth it and he of whome is myssayed This is the ryght cruel beest that is callyd hate whiche fynyssheth destroyeth and bryngeth out of the erth the bodyes of the dede men and eteth them These ben they that byte ete the good men of relygyon that ben in the world Suche manere peple ben more cruel than is helle which deuoureth the wycked but these peple renne vpon the good and deuoureth them Suche maner peple resemblen the sowe whiche whan
hert whiche he Iustyceth holdeth them in good pees and dooth his wylle For his herte is so ioyned to the wylle of god so that of al that that god doeth he thanketh hym and it playseth hym wel And thys is the seygnorye that vertu gyueth to hym that hath it Of thys speketh seneke sayth as grete honour gyueth god to the whan thou art lord emperour of thy self more thā a kyng ha lord god how many kynges emperours other grete lordes haue ben in the world also barons that haue citees castellis 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 capo. lxxj AFter thys I say that there is none that hath veray fraūchyse yf he haue not grace and vertue Thenne yf thou wylte knowe what is veray fraūchyse of a man and of a woman by right Thou oughtest to vnderstonde that a man hath iij maner of fraunchyses One of nature another of grace and the thyrd of glorye The fyrst is free wylle by whiche a man may chese and do frely good or euyl This fraunchyse holdeth euery man of god so frely that no man may do it wronge ne alle the deuylles of helle may not enforce a man ayenste hys wylle to do a synne wythout his accorde and consentemente For yf a man dyd euyl ayenst his wylle· he shold haue therof no synne for as moche as he in no wyse myght eschewe it lyke as sayth saynt austyn This fredom and fraunchyse hath euery man But this fredom is not in chyldren ne in wood men ne in fooles by cause they haue not the vsage of reason by whiche they can chese the good from the euyl A man putteth awaye from hym thys fraunchyse in grete partye whan he synneth dedelye For he selleth hym self vnto the deuyll for the delyte of hys synne And yeldeth hym selfe vnto hym and bycometh his seruaunt by synne so that he may not caste hym self out ne put hym fro his wylle for he hath deserued the deth of helle yf the grace of god helpe hym not The second fraunchyse is suche that the wyse man hath in this world whome god hath fraūchysed by grace by vertues from the seruyce of the deuyl fro synne that they be not bonde to golde ne to syluer ne to temporalle goodes of this world ne to theyr bodyes whyche is caroyn ne to the goodes of fortune whyche the deth may sone take awaye but they haue theyr hertes lyfte vp gyuen to god so that they preyse no thyng the goodes of the world ne the honours ne the vanytees ne kyng ne duc ne meschaunce ne pouerte ne shame ne deth For they been now deed to the world haue the hert so deceueryd taken awaye fro the loue of the world that they desyre the deth lyke as the werkman his payment of his Iourney or dayes labour and the labourer his hyre also lyke as they that ben in the tormēt and in the fortune of the see desyre to come to port salue And lyke as the prysonner desyreth good delyueraunce and as the pylgrym desyreth to come ageyn in to hys contreye And yf they be parfytelye free in thys world lyke as a creature may be thenne fere they ne doubte they no thynge but god and been in greet pees of herte For they haue thenne theyr herte in god and been in heuen by desyre And thys fraunchyse cometh of grace and of vertue But yet al this fraunchyse nys but seruytude to the regarde of the thyrd fraunchyse that they haue that been in glorye They be verayly free For they be verayly delyuerd fro alle perylles and fro alle tormentes fro fere of deth and of deth fro the grynnes empesshemēs of the world fro myserye fro pouerte and fro al payne of herte and of body wythoute retornyng Of the whiche thynge there is none free in thys world how parfyte that he be ¶ Of veray noblesse capo. lxxij WHo that shal haue the second fraunchyse of whyche I haue spoken shal come to grete noblesse The veray noblesse cometh of gentyl hert Certeyn none hert is gentyl but yf he loue god There is no noblesse but to serue and loue god and to kepe hym fro al synnes and from the seruage of the de +uyl Ne there is no vylanye but to angre god by synne Ther is no man by ryght gentyl ne noble of the gentylnesse of hys body For as touchyng the body we ben al sonnes of one moder That is of the erthe and of fylthe of whyche we al haue taken flesshe and blood Of this parte there is none gentyl ne free But our swete fader Ihesu Cryst whiche is kyng of heuen that fourmed the body of the erthe and created the soule to his ymage and semblaūce and al in lyke wyse as it is of the carnal fader that is moche glad and ioyous whan hys sone resembleth hym Ryght so is it of our fader Ihesu Cryst For by the holy scrypture by hys messagers he techeth vs. that we shold payne our self to resemble hym And therfore he sent to vs hys blessyd sone Ihesu Cryst in to therthe for to brynge and gyue to vs the veray exemplayre by whyche we may be reformed to hys ymage and semblaunce lyke as they that dwelle in the hye cytee of heuen That been the angellys and the sayntes of heuen where eueryche is of so moche more hye and more noble As more proprely he bereth thys fayre ymage And therfore the holy men in thys world payne them self to knowe god and to loue hym wyth alle theyr hert and purge them clense and kepe them from alle synnes For of so moche as the herte of a creature is more pure more clene wythout synne of so moche he seeth more clerely more euydently the precious face of Ihesu cryst of soo moche he loueth more ardauntly of so moche he resembleth more proprelye And by that he hath the more gretter glorye And thys is the veray noblesse that god hath gyuen vs ¶ And therfore sayth ryght wel Saynt Iohan the appostle and euangelyst that thenne we shal be the sōnes of god and we shal resemble hym proprely whā we shal see hym euydently lyke as he is This shal be in his glorye whan we shal be in heuen For no man seeth so dyscouerd ne so clerely the beaute of god lyke as sayth saynt poule But thenne we shal 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 and that is parfyght glorye This noblesse maketh the holy ghoost in the hertes that he purgeth and culumyneth in trouthe and in parfyte charyte These been the grettest
hys grace The blessyd sone of god whyche is the veray sonne by the vertu of his clerenesse maketh them to growe on hye prouffyte These thre thynges be necessarye to al the thynges that growe in erthe that is to wete erthe couenable humour nourysshable and hete resonable wythoute these thre thynges spyrytually may not the ympes of vertues growe ne brynge forth fruyte These thynges maketh the grace of the holy ghoost in the herte of the persone and maketh to wexe grene to flourysshe and to fructefye it maketh hym as a gardyn moche delectable ful of good and precyous trees But in lyke wyse as god planted in paradys terrestre plente of good trees and of fruyt And in the myddle he planted a tree whyche was called the tree of lyf By cause that hys fruyt had strengthe vertu to kepe the lyf to them that shold ete of hit wythout deyeng and wythoute euer to haue ony maladye or sekenesses Ryght so doth he spyrytuelly in the hert of a persone The grete gardyner that is god the fader For he planted the trees of vertues And in the myddle he sette the tree of lyf That is Ihesu cryst whyche sayth in the gospel who that eteth my flesshe and drynketh my blood hath lyf perdurable Thys tree enuerdureth and embelyssheth by his vertu alle that whyche is in paradys By the vertu of this tree growen flourysshen and fructefyen alle the other trees In this tree is al 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 hys fayre shadowe The rote of thys tree is the ryght grete loue and the oultrageous charyte of god the fader of whyche he loued vs so moche that for to bye ageyn his euyl seruaunte he gaf his ryght blessyd sone delyuerd hym to deth to tormente Of this rote speketh the prophete sayth thus That a rodde shal yssue of the rote of Iesse This word 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 tre that was the holy soule in whyche was the precyous marghe of the sapyence of god The barke of the tree was the fayr conuersacion wythoutforth The droppynges of this tree the body weren thre precyous thynges and of ryght grete vertu whyche yssueden and dropped out of the precyous membres of Ihesu crist that were the water the teres the swete and the blood The leuys of this tree weren the precyous holy wordes of Ihesu Cryst whyche heleden al maladyes The floures were the holy thoughtes of Ihesu Crist whiche were fayr honest beryng fruyt The fruyt weren the twelue apostles whyche fedde alle the world nourysshed it wyth theyr holy doctryne by theyr examples by theyr good werkys wyth theyr benefaytes The braunche of this tree in one sens been al the chosen that euer were and that ben and that euer shal been For lyke as our sauyour Ihesu Cryste sayd to his appostles I am sayd he the vygne and ye ben the braunches ¶ In another sens his braunches were his fayre vertues and his gloryouse exemples whyche he shewyd by werke and taught them wyth his mouth These were the parfyte vertues ful of veray beneurte blessydnesse whyche Ihesu Cryst shewed to his pryue frendes to the xij apostles whome he ledde in to the montayne and there he satte as sayth the gospel and his dyscyples were aboute hym And thenne the debonayr Ihesus opened his mouth sayd Blessyd be the poure of spyryte for the royalme of heuen is theyres Blessyd be the debonayr for they shalle be lordes of the erthe Blessyd be they that wepen For they shal be comforted Blessyd be they that haue hungre and thurst for Iustyce for they shal be ful fedde Blessyd be the mercyful for they shal fynde mercy Blessyd be they that be clene of hert for they shal see god Blessyd be the peasyble for they shal be callyd the sones of god ¶ These ben the seuen braunches of lyf of the blessyd sone of god Ihesu Cryste In the shadowe of thys tree ought the fyne and good herte to shadowe hym oughte to see and beholde these fayre braunches whiche bere the fruyte of lyf perdurable In these braunches and in these seuen wordes is enclosed all hyenesse al perfection of grace of vertu of blessydnesse as moche as may be had in this world and to haue and atteyne in that other For these ben seuen rules of holy lyf whyche Ihesu Crist taughte to hys chyldren This is the veray phylosophye that the maystre of angellys enseygned to his dyscyples ¶ In these wordes is enclosed alle the somme of veray perfection of the newe lawe of loue and of swetnesse And it is wel sayd newe For it may wel wexe olde lyke as dyd tholde lawe to the Iewes And by cause that the soule was woxen olde by synne it is made yonge ageyn and bycomen newe by these wordes aforesayd It is veray newe and desguysed fro the other lawes lawe is said by cause it is bounden But the other bynden and thys vnbyndeth The other chargen this dyschargeth The other lawes menâ—cen and threten thys lawe promyseth In other lawes is plee In this newe lawe is pees In other lawes is drede In this newe lawe is loue The other lawes haue maledyctyon and cursyng this newe lawe hath benedyction and blessyng ¶ Thenne is this newe lawe al ful of beneurte and blessydnesse And therfore ben blessyd alle they that kepe it accomplysshe it this sayth Salamon For al they that kepe it wel wynnen the tree of lyf perdurable Thenne these vij wordes abouesayd whyche god sayd ben callyd blessynges For they make a man to be blessyd as moche as he may be in thys present lyf and yet more blessyd in that other Now hast thou herde what the tree of lyf is whyche is in the myddel of paradys whyche god planted in the holy soule In the shadow of thys tree groweth prouffyteth the fruyt The tree of vertues whyche god the fader that is the grete gardyner planted in this gardyn and bydewed it wyth the fontayne of grace which maketh it wexe grene growe to prouffyte holdeth it in vertue and in lyf This fontayne is departed in to seuen ryuers These ben the vij yeftes of the holy ghoost which arowsen watren al the gardyn Now beholde the ryght grete curtosy of god whyche cam in to this world for to seche saue that whyche was loste by cause that he knewe wel our pouerte and our feblenesse by whych we may falle in to synne But by our self we may not relyeue 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 hys yefte and therfore he cesseth not to excyte vs that we praye and requyre hym of 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 shal haue it And yet the debonayr Ihesus dooth 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 the swete Ihesus enformed and taughte vs wyth his blessyd mouth is moche fayr moche good and but shorte by cause we shold reteyne it wel That is the pater noster wherin been vij petycyons and requestys by the whyche we requyre our good fader Ihesu Cryst that he gyue vs the vij yeftes of the holy ghoost that he delyuer vs fro the vij dedely synnes and that he take them awaye fro our hertes And in stede of the sayd synnes that he by hys grace wylle plante there and nourysshe the vij vertues whyche brynge vs to the vij blessynges of perfectyon of holy lyf by which we may haue the promysses that the debonayr Ihesus maad and promysed to hys chosen peple in the seuen wordes aforesayd ¶ Thenne our entencyon is wyth the ayde and grace of the holy ghoost to speke fyrst of the seuen petycions of the holy ghoost whyche been 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 dedely synnes ¶ The seuen petycyons and requestes ben lyke as seuen fayr maydens that neuer cesse to drawe the lyuyng waters oute of seuen ryuers for to watre and arouse these seuen trees that bere the fruyte of lyf perdurable ¶ The seuen petycyons an drequestes that been conteyned in the holy Pater noster capitulo lxxvj WHan a lytyl chylde is sette to scole atte begynnīg he lerneth his pater noster who that wyl lerne of this clergye knowe it he muste be lytel and humble as is a chylde For our good mayster Ihesu Cryst techeth his scolers this clergye whiche is the moost prouffytable and the moost fayr that is who that thys doctryne wel knoweth vnderstondeth and wel reteyneth hyt For suche there be that wene wel for to vnderstonde it that noo thynge knowe therof by the barke or rynde wythoutforth That is the lettre whyche is good But lytel is hit worth to the regarde of the margh◠of the goodnes and of the grete substaunce whyche wythinforth is so swete ¶ It is moche shorte in wordes and moche longe in substaunce lyght to saye and subtyl for to vnderstonde ¶ Thys prayer and oryson passeth and surmounteth alle other in thre thynges That is to wyte In shortnesse In dygnyte and in prouffytablenesse ¶ The dygnyte is in that that the ryght blessyd sone of god made it to god the fader in shorte wordes God the holy ghoost touchyng hys demaunde he wyl that it be shorte in wordes by cause that none ne excuse hym to lerne it and to conne it ¶ And also by cause that none shold be greued to say it wyllyngly and ofte And for to shewe that god the fader hereth vs ryght soone and graūteth it gladly whan we praye hym wyth 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 glosyng wordes wyth the mouthe but to caste oute wepynges and depe syghes from the herte ¶ The valure and the prouffyte of thys oryson or prayer is so grete that it compryseth and encloseth in wordes moche shorte alle that whyche may be desyred of herte and prayed and demaunded of mouthe That is to be delyuerd of alle euylles and replenysshed wyth al goodes ¶ Thus begynneth the holy pater noster Fader our that arte in heuen ¶ Beholde now how our good aduocate and our ryghte good and blessyd mayster our Lord Ihesus Cryste whyche is the sapyence of god the fader and that knoweth al the vsages and alle the lawes of his courte techeth vs for to plete wel and to speke wysely subtylly and shortly But certeynly yf the fyrst worde that thou sayest fader oure that arte in heuen· yt that it be wel vnderstonden and wel poursyewed he shalle gyue to the alle thy requeste and alle thy demaunde ¶ For Saynt bernard sayth that the oryson that begynneth by the ryght name of god the fader gyueth to vs hope to Impetre and gete alle our prayes and requestys ¶ Thys swete worde fader whyche maketh swete alle the remenaunte sheweth to the that whyche thou oughtest to byleue and somoneth the to that whyche thou oughtest to doo And these two thynges saueth the man whan he byleueth wel and a ryght And whan he dooth after that he ought to doo whan thou callest hym fader thou knowest that he is lord of the hous that is of heuen and of erthe and capytayn and begynnyng And fontayne of whome alle creatures and alle goodes comen Thus knowlechest thou in that his puyssaunce and myght ¶ After I say by cause that he is a fader he is ordeynour gouernour and pourueour of his meyne and specyally of hys chyldren that is of the men whome hym selfe hath created made and fourmed to his semblaūce and in this thou knowlechest hys sapyence yet also sythe that he is a fader by nature and by ryght he loueth that whyche he hath maad Lyke as sayth the book of Sapyence And he is debonayr and loueth and nouryssheth hys chyldren and dooth theyr prouffyte better than they can deuyse And he beteth and chastyseth theym whan they mysdoon for theyr prouffyte as a good fader And gladly he receyueth them vnto mercy and to pardon whan they haue trespaced and retorne to hym by grete repentaūce And by thys we knowe hys bountee and hys grete debonayrtee ¶ Now I haue shewed vnto the thenne thys worde whan thou sayest fader hys Puyssaunce hys Sapyence· hys bountee and hys debonayrte ¶ On that other parte he remembreth thy selfe thy noblesse thy beaultee and thy rychesse ¶ Of more grete noblesse ne mayst thou not be sone Ne vnto soo grete a kynge Ne vnto so myghty or puyssaunt an Emperour as is god For more gretter rychesse mayste thou not haue than to be heyre of all that he hath More grete beaulte mayst thou not haue than to resemble hym by ryght The whyche beaulte is soo grete that it passeth the beaulte of man and of angellys Thenne thys worde fader remembreth the that thou arte hys sone by cause that thou paynest thy self to resemble hym as a good sone ought to resemble hys fader and to ensyewe thy good fader in alle good vertues and in alle good werkys That is to say that thou be wyse and noble vygorous stronge
How and by what manere one may knowe what he is and what manere man But he sayth not hys propre name a ryght ¶ But thus as we speke of god we fynde many fayre and swete wordes The whych shewe vnto vs somme thynge of hym ¶ But there nys no word soo propre as thys same word here folowyng qui est which so proprelye is shewed to vs and soo subtylly In as moche as our entendemente may stratche and compryse ¶ For our blessyd Lord Ihesu cryste is he that is onelye lyke as Iob sayth he is onelye for to say ryght For he is onelye perdurable wythout begynnyng and wythoute endyng But this may not be sayd of none other thynge After he is veray trouthe For he is waye trouthe Alle thynges created that ben creatures ben vayn and vanytees as Salamon sayth and be nought to the regarde of hym to nought shall they come fro whens they came yf he susteyne them not kepe them by his vertu yet also he is onelye establement and stedfastnesse For he is alwaye hym self and in one self poynte wythoute trouble wythout to chaunge hym wythout to moeue hym in ony maner thys sayth Saynt Iames. Al other thynges been moeuable in somme manere of theyr nature Thenne is he proprely called that is For he is verayly wythoute vanyte establysshement wythout begynnyng wythoute ende wythout he was and wythout he shal be for in hym is no departyng 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 counceyl the that thou muse not tenquyre ferther For thou mayst sone erre and goo oute of the waye late it suffyse to the that thou say Fader our that 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 more honoured ¶ After I say that the debonayr Ihesus is in persones spyrytuel deuoute That is in the holy hertes that ben hye clensyd clene purged from alle synne as is the heuen For in suche hertes is he seen knowen honoured loued ¶ Now hast thou herde these iiij wordes Pater noster qui es in celis The fyrst word somoneth the to honour god The second to loue god The thyrd to redoubte god For how wel he be fader and oure alwaye he is Iuste and not meuable The fourth word somoneth the to engyne thy self to hym and to encorage and enforce the. for â—yth he is so hye and thou arte so lowe yf thou be not hardy vygorous to vaynquysshe al synnes to resyste al the temptacions of the enemye and to kepe hooly his commandementes thou shalte not come in to the glorye of heuen ¶ The fyrst word abouesayd sheweth to vs the lengthe of hys eternytee The second the largesse of his charyte The thyrd the depnesse of his veryte and trouthe And the fourth the hyenesse of hys mageste who someuer shal haue these foure thynges attayned wythoute doubte he shal be wel blessyd ¶ How Sanctificetur nomen tuuÌ„ is expowned capo. lxxix Now hast thou herde the prologue of the holy pater noster whyche is lyke vnto an entre in to a towne A lord god who that wel coude al thys songe he shold fynde therin many swete notes For it is no doubte that in the prayer and songe spyrytuel whyche the sapyence of god made he that taught the byrdes to synge hath many notes and wordes subtyl swete in his holy songe and prayer of the holy pater noster how wel that it conteyneth lytel letter In thys songe and excellente oryson ben vij notes whyche ben the seuen petycyons and requestes of the holy pater noster whyche gete and Impetre the seuen yeftes of the holy ghoost whyche put awaye destroye the seuen vyces capytal of the hert those ben the seuen dedely synnes And they plante nourisshe the vij vertues by the which one may come to the seuen blessynges Of these vij peticions and requestes The thre fyrst make a man holy as moche as he may be in thys world The iiij after maketh hym parfytly Iuste Alle the holynesse of a man that is made to thymage of the holy Trynyte after thre thynges that ben in the soule that is to wete memorye entendement and wylle is in iij thynges In this that the soule be parfytely purged and the wylle parfytly enlumyned the vnderstondyng parfytly confermed in god wyth god in the memorye And the more the soule receyueth of god these iij thynges the more habondantly and more proprely she approcheth more to his ryght beaute naturelle· That is to the semblaunce of the fader of the sone· of the holy ghoost That is whan god the fader confermeth vnto hym his memoire God the sone enlumyneth to hym his vnderstondyng God the holy ghoost purgeth in hym hys wylle These thre yeftes we requyre in the iij fyrst peticions of the holy pater noster whan we say SaÌ„ctificetur nomen we shewe to our good fader curtoysly our pryncypal desyre whyche we ought alwaye to haue That is that his gloryous name be sanctyfyed that it be confermed in vs. Thenne whan we say Sanctificetur nomen tuum we shewe to our good fader Ihesu Cryst curtoysly our desyre That is to say Syr thys is our souerayn desyre This requyre we aboue alle thynges that thy blessyd name be sanctyfyed in vs. That is thy good renoÌ„mee thy knowleche thy fayth be confermed in vs. In thys fyrst petycyon we requyre the fyrst the pryncypal yefte of the holy ghoost That is the yefte of sapyence whyche maketh stedfast confermeth the herte in god Ioyneth hym so to hym that he may not be desioyned ne deceuerd Sapyence is said of sauour for to sauoure for whan a man receyueth this yefte he tasteth assauoureth feleth the swetenesse of god lyke as is felte the swetenesse of good wyne by the taste better than by the syght But to thys that thou vnderstonde better what it is to say Thy name be santyfyed Thou oughtest to knowe that this word Saynt is as moche to saye as pure as golde as erthe as dyed in blode as confermed In these fyue maners is sayntyfyed the holy ghoost of sapyence in the hert of a man Fyrst he clenseth purgeth lyke as the fyrefyneth and purgeth the golde the syluer after he taketh it awaye fro the erthe that is fro al carnal affections maketh al to bycome lothely that whyche he was wonte to loue lyke as the water is hated to hym that is lykorous to the good wyne After he haloweth hym self alle to the seruyce of god For he leueth al charges putteth hym self al to thynke on god and to loue serue and honoure hym lyke as the
heuen in erth al them that ben in grace men wymmen and angellys and al in lyke wyse as there beu in heuen thre estates of aungellys as saynt denys sayth of whome one is moost hye that other moyen or myddle and the thyrd more lowe The moost hye ben lyke them that ben of the kynges coūceyl They be alwaye wyth god more nerre to hym than the other and see hym and here hym and his secretes The moyen or myddle ben as barons and bayllyes that gouerne loue and kepen al the royam and gone comen lerne of them of the coūceyl that whiche they comande· make it to be done to other the lowest ben lyke as seruauntes offycers whiche haue theyr craftes and done their offyces messages as is sayd to them By this maner ensaumple there ben iij estates of the chyldren of god in erth the whyche the holy ghoost ledeth conduyteth as sayth saynt Poul The one estate is of them hat ben in the world· lyuen after the commandementes of god and of holy chyrche after that they here and byleue of theyr prelates The other estate is of them that ben parfyte that al haue theyr hert out of the world of this mortal lyf haue theyr conuersacyon in heuen and theyr body in erthe and theyr herte wyth god The thyrd ben in the myddle estate whyche gouerne them self wel other and lyuen after the counceyl of the gospel and not onelye after the commandements These thre maner of people techeth the holy ghoost and ledeth gouerneth by these vj yeftes and departeth to them his graces to eueryche after his benygne volente and wylle as sayth thappostle The two fyrst of these vj yeftes apperteyne to them that ben of the fyrst estate The yefte of scyence techeth them the yefte of pyte maketh them to werke The ij myddle apperteyne to them of the moyen estate The yefte of counceyl gouerneth them· the yefte of strengthe accomplyssheth the werkes The ij last apperteyne to them of the moost hye estate The yefte of vnderstondyng enlumyneth them the yefte of sapyence confermeth them Ioyneth them wyth god Another reason there is wherfore there ben vij yeftes for the holy ghoost by his seuen yeftes wedeth plucketh and taketh awaye the vij synnes vyces fro the hertes of the persones planteth there nouryssheth vij vertues contrarye which 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 yeftes But tofore that I descende vnto the vertues whiche ben contrarye to the seuen dedely synnes I wyl shortly speke of seuen other vertues of whyche thre ben callyd dyuyne the other four been callyd the foure cardynal vertues ¶ Of seuen vertues of whome there been thre dyuyne foure cardynal capitulo lxxxx THe thre fyrst vertues dyuyne Saynt Poul thappostle calleth them Fayth hope charyte And they be callyd dyuyne by cause they be godly ordeyne the herte to god fayth lyke as saynt Austyn sayth setteth vs vnder god maketh vs to knowe hym knowleche hym a lord of whome we holde al that whyche we haue of good Hope sayth he enhaunceth vs to god and maketh vs stronge and hardy and to entrepryse for the loue of god that whiche passeth the vertu and strengthe of man Charyte sayth saynt Austyn Ioyneth vs to god For charyte is none other thynge but chyere vnyte that is dere onehede for she maketh the hert and god alle one as sayth saynt Poul Fayth byholdeth in god souerayn vnyte hope beholdeth in god souerayn hyenesse and charyte souerayn bounte These iij vertues ben deuyded by iij degrees of loue for for iij thynges a mā is loued One is by cause that one hath herde or hereth grete good of hym Or by cause that he hath receyued grete good of hym Or by cause he entendeth to haue grete good of hym These iij maners of loue ben in these iij vertues Loue of fayth hereth werketh loue of hope feleth the sauour and requyreth it loue of charyte taketh and seeth it and tasteth holdeth it ¶ Of the foure cardynal vertues by whyche a man ought to gouerne hym capitulo lxxxxj OF the four cardynal vertues speken moche the auncyent phylosophres but the holy ghoost gyueth them enseygneth them better an hondred tymes as sayth Salamon in the book of sapyence The fyrst of these iiij vertues is prudence the second attemperaunce the iij strengthe and the fourth Iustyce These iiij vertues ben callyd cardynallys by cause they ben the moost pryncypal emonge the vertues of whyche the auncyent phylosophres speken For by these iiij vertues a man gouerneth hym self in this world Lyke as the pope gouerneth al holy chyrche by hys cardynalles ¶ Prudence kepeth a man that he be not deceyued by none engyne of the enemye Attemperaunce kepeth a man that he be not corrupt by none euyl loue· Strengthe kepeth hym that he be not vaynquysshed ne ouercome by wrath or by drede or by sorowe This is that holdeth a man in good estate toward hym self Iustyce setteth a man in ryght ordre in ryght estate anenst hym self other for Iustyce rendreth to eche man that whiche is his These ben the iiij toures at iiij corners of the hous of the good man that maketh it stronge sure good Prudence garnyssheth it toward the eest by pourueaunce for perylles Attemperaunce garnyssheth it toward the south ayenst the euyl heetys Strengthe garnyssheth it toward the north for the euyll coldes Iustyce garnyssheth it toward the west ayenst the euyl raynes Yet ageyn of the four cardynal vertues as foloweth lxxxxij THese iiij vertues haue dyuers offyces and been moche dyuers in theyr werkys lyke as sayth an aūcyent phylosophre named plato in his book that he made of these foure vertues deuydeth thē moche subtylly sayth that prudence hath iij offyces For by this vertu al that which a man doth sayth thynketh is ordeyned al ledde by lyne rule reason in al his werkys he pourueyeth that he vse them after thordynaunce of god that al seeth Iugeth A grete lord shold he be as me semeth that shold haue this onely vertu by these thre thynges shold gouerne hym ¶ Of the vertu of attemperaunce capitulo lxxxxiij THe vertu of attemperaunce hath iij offyces for the hert that hath this vertu wylle not ne coueyteth not to do a thynge of whyche he ought to repente In no thynges he breketh not the lawe dysmesurably but putteth hym self alwaye vnder the yoke of reason And no thynge doubteth of alle the couetyses of the world That is to say who hath this vertu he kepeth hym that he he not corrupt by the thre thynges that foulen and shamen the world ¶ Of the vertu of strengthe capitulo lxxxxiiij THe vertu of strengthe hath also iij offyces for a man that
praye god and hys sayntes and not for to Iangle ne for to lawghe ne for to Iape· ne for to speke ydle wordes ne for to talke to other of seculer thynges For our Lord sayth My how 's is the hous of prayer And therfore a man ought not to do none other thynge therin than it for which it was establisshed this saith saynt austyn he that shal come tofore the kynge in his chambre for to empetre gete ony grace he ought wel to kepe hym fro sayeng of ony thyng that shold dysplese the kynge Moche more ought he to be ware that cometh in to the chyrche whyche is the chambre and the hous of god what he sayth and dooth tofore god and hys aungellys that specyally that shold dysplease hym Thenne god wyl not that a man shold make of hys hous a market ne an haâ—â—e For he hym self chaced and droof oute of his temple wyth good scourges them that bought and solde therin Also he wyl not that ony plee shold be made therin· ne noyse ne noo seculer nede but he wyl that we sholde entende to praye god deuoutely prayse and thanâ—â— hym of al his benefaytes There ouzt a man to calle ageyn his hert to hym self and put awaye alle worldly werkys al euyl thoughtes and thynke on his creatour on the bountees that god hath doon to hym and doth euery day to remembre his synnes and hys deffaultes to humble hym self tofore god to requyre hym of pardon grace to kepe hym from synne and to haue perseueraunce in good werkes vnto the ende ¶ Also in the chyrche ought the grete lordes and the grete ladyes to forgete alle theyr glorye theyr rychesse theyr power theyr dygnyte theyr hyenesse and theyr puyssaunce and ought to thynke that they be tofore their Iuge whyche shal straytely examyne them rekene straytly of the goodes that he hath doon to them· of the dygnytees and estates that he hath sette them in how they haue vsed them and he shal rewarde them after theyr deserte Therfore ought they moche to humble them to god and not to gloryfye them of theyr hyenesse ne of theyr fayre araye ne of their ryche robes They may take example of kynge Dauyd whyche forgate hys dygnyte whan he prayed tofore god and despysed hym self so moche that he sayd to our lord I am sayd he a lytyl worme and not a man In this Dauyd knowleched hys lytelnes his pouerte and his deffaultes made hym nouzt For lyke as a worme is lytel and nought groweth naked of the erthe al in like wyse is a man of hym self a vyle thyng poure For whan he entreth in to the exyle of thys world he bryngeth no thynge ne no thynge shal bere awaye al naked he entred al naked he shal goo hens wherof saynt· bernard sayth what is a man but foule sperme a sacke ful of dunge mete to wormes He is moche foule and made of foule seed in his concepcyon a foule sacke ful of dunge in his lyf mete to wormes after his deth ¶ Also the grete ladyes that been so arayed wyth golde and syluer wyth precyous stones robes ought in the chyrche tofore god wel to take example of the good quene hester whych tooke of hyr precyous roobes hir parementes whan she came for to praye god humbled hir self knowleged hir pouerte and her deffaultes tofore god and sayd to hym lord thou knowest that I hate the synne of pryde and the glorye of parementes of Iewels whiche me byhoueth to sette doun fro my heed in grete abhomynacyon of them that in suche thynges trusten delyten gloryfyen were them for to shewe them to please the fooles God hath not to do wyth suche parementes in hys chyrche but of a clene conscyence and of an humble hert ¶ Saynt Poule enseyneth techeth ryght wel how the wymmen ouzt to araye them whan they come for to praye god· he sayth that they ought to haue honeste habyte withoute ony oultrage that is to vnderstonde after that it apperteyneth to the estate of the persone For that whyche is oultrage in one persone is not oultrage in another somme is conuenyent to a quene whiche is not accordyng to a bourgeys wyf or another symple woman Also thapostle techeth that the wymmen of what estate they be that they shold be of symple beholdyng regarde humble that is to vnderstonde that they shold be symple humble shamefast and not afronted ne openlye shewe hyr vysage as doon these comyn wymmen whyche goon wyth theyr necke stratched oute 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 wyth golde ne syluer ne with precyous stones And yet he wyl also that they haue in the chyrche theyr hedes couerd so that noo man be styred by them to euyl· ne synne not in beholdyng of them but they ought to be arayed as deuoute and good wymmen whyche shewe the bounte of theyr hert by good werkys and therfore sayth saynt Ambrose· who wyl be herd in prayer he ought to take awaye fro hym al sygne of pryde and ought to enclyne hym to god wyth his hert by veray confessyon by penaunce in profouÌ„de humylyte for to moeâ—â— god to do hym mercy For as he saith proude habyte geteth no thynge of god but it gyueth cause to Inge euyl of hym that wereth 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 ij wynges whyche bere it tofore god These two wynges ben almesses and fastynges or other penaunces wherof the auÌ„gel said to Thobye Prayer is good whan it hath in hym self fastyng almesse· wythoute 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 wythdraweth it ageyn wherof thou oughtest to wete that in two maners is prayer lette lyke as sayth saynt Ysodore One is by cause a man kepeth hym not fro synne and fro doyng euyll and for that a persone wyl not forgyue the euyl wylle that he hath to another For in lyke wyse as the oynementes wyll not hele the wounde as longe as the yron is wythin Ryght so auaylleth not ne prouffyteth noo thynge the 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 handes 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
that apperteyneth to the helth of his soule wythout slydyng wyth out doubtyng and wythout waueryng in the fayth of Ihesu Cryst where they be so Ioyned and fermly founded that they may not departe them for deth ne for to suffre ony tormente what someuer it be ¶ And therfore been blessed they that be clene of hert in this mortal lyf For they haue the eyen of the herte the vnderstondyng and the wylle soo clere and soo clene that they see god and byleue hym by fayth ferme and certayn lyke as we haue sayd tofore ¶ wherrof our Lord sayd to saynt Thomas by cause thou hast seen me thou hast byleued me· But they ben blessyd that haue not seen me bodyly and haue byleued me certeynlye but this blessyng shall be perfyght in the lyf perdurable where he that is clene of hert whyche here seeth hym by fayth that is alwaye derkly· There in his glorye shal see hym face to face al clerely as saith saynt poule That is the blessyng to aungellys to sayntes whych see hym in his precyouse vysage to knowe one god in thre persones to byholde clerely in that myrrour where al thynges shynen angellys and al the sayntes loken therin and merueylen them and taken there theyr glorye and neuer may they be ful for to loke therin For there is alle beaute alle bounte alle swetenes and fontayâ—e of lyf perdurable and al that whiche hert may wylle and desyre But yet I shal saye a lytel For lyke as sayth the scrypture The eyen mortal may not beholde Ne ere here Ne hert of man thynke what that god hath arayed and maad redy to his frendes that louen seruen hym kepe his commaundements and that kepe them fro synne wherof Saynt Amelme 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 whyche conteyneth in hym self the Ioye and the delyte of alle goodes And not suche Ioye and suche delyte as is founden in creatures but as moche more Ioye as the creatour and maker is more grete and more worthy and more excellent than hys creatures O sayth he thou faytour thou man that goost so folyly for to seche dyuers goodes to thy soule and to thy body loue thou and seche one good wherin ben alle goodes and he shal suffyse the. For the good that god hath graunted and gyuen to hys frendes that is hym self whiche is the souerayn good of whome comen and sourden al other goodes as stremes that yssuen out of the quycke fontayne ¶ Certeynlye ryght blessyd shal he be sayth saynt austyn which wythout vylonye shal see the vysage dyscouerd and the glorye of god and shal be transformed in to thymage of glory where as he shal see god as he is The whyche syght is glorye crowne with out ende and al the rewarde meryte of sayntes This shalle be al the good of man· This sayth maistre hughe of saynt vyctor The man that made alle and formed For therfore wold god bycome man whiche made in hym self al men blessyd in body and in soule by cause that the man sawe hym wyth the cyen of his body in hys humanyâ—e that the soule sawe hym in his deyte so that he fonde swetenes and delyte in hys creatour and maker wythin and wythout within in hys deyte and wythout in his humanyte This shal be the Ioye of euery creature his Ioye his delyâ—e â— lyf perdurable of this blessed vysyon That is the blessyng that they attende whyche kepe clennesse chastyte of hert of body ¶ Of the yefte of sapyence Capitulo Cliiij THe last yefte the souerayn the moost hye· is the yefte of sapyence or of wysedom whyche is a grace that the holy ghoost gyueth to the hert contemplatyf by whyche he is esprysed of the loue of god that he desyreth 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 wyth hym This is the soÌ„me of perfection and the ende of contemplacion ¶ The yefte of vnderstondyng of whyche we haue spoken tofore maketh god to be knowen and the thynges spyrytuel as by syght and symple byholdynges But the yefte of sapyence maketh to fele and knowe god by taste theÌ„ne sapyeÌ„ce is none other thyng but a sanery knowleche which is with sauour grete delyte of hert for otherwyse knoweth nothe the wyn that drynketh it in a fayr vyrre or glasse yf he drynke and taste it not sauour it Many phylosophres knewen god by scripture by the creatures lyke as by a myrrour wherin they behelde by reason by vnderstondyng his myght his beaute his wytte his bounte in that whych they see the creatures that he hath made so grete so fayr so wel ordeyned Thenne they knewe hym by symple byholdyng of vnderstondyng natural reason But they neuer felte hym by taste of ryght loue ne by dâ—uocyon Ryght so ben there many crysten persones clerkes laye whyche wel 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 seek persone may fynde taste or sauour in good mete ¶ The yefte of sapyence whyche the holy ghoost putteth in a â—erfyght hert purgeth clenseth it fro alle ordure of synne lyfteth vp soo â—he spyryte of a man that he Ioyneth hym to god by ardaunt desyre of loue so that he is al wyth god there he fedeth hym there he nouryssheth hym there he fatteth hym there he delyteth resteth hym and there he slepeth There he forgeteth al his trauaylles al hys flesshly desyres erthely hym self so that he remembreth no thynge but god whome he loueth aboue al thynges Thys is the last degree of the laddre of perfectyon that Iacob saw in his slepe whyche touched heuen by whyche aungellys mounted descended The degrees of thys laddre been the seuen yeftes of the holy ghoost of whyche we haue spoken tofore· By these seuen degrees mounten the aungellys These been they that leden the lyf of aungellys in erthe by purete clennesse of conscyeyce whyche haue the hert in heuen by veray desyre holy conuersacyon whan they prouffyte fro vertu to vertu tyl they see god clerely and loue hym parfyghtly But whan they be mounted vnto the last degree somtyme byhoueth it them to descende by humylyte for of so moche as a good maÌ„ is more parfyght of so moche is he more humble and lasse preyseth hym self Thenne a good man a parfyght ought to be lyke as a tree whyche is charged wyth fruyt For the more that the tree is charged and laden with fruyt· the more he enclyneth boweth to the erthe In another maner may be vnderstonden that the aungellys descenden For the good men that leden the lyf of angellys in erthe by