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
¶ Of the synne perylle that is in rebellyon capo. lviij EVyl thynge is it of murmure but moche more euyl is it of rebellyon Rebellyon is a vyce that cometh fro the hert whiche is harde froward dyuers alwaye wyl that his wylle be doon his sentence holden he that wyl that other humble and bowe to hym he wyl not bowe ne enclyne to no man This is an herte dyuers of which salamon sayth that he may not faylle of an euyl ende lyke as murmure is ayenst god ayenst man Ryght soo is suche an hert rebelle ayenst god man This vyce hath iiij braunches for suche an herte is froward rebelle to byleue counseyl taccomplysshe and do the comandements of god to suffre chastysyng and to receyue doctryne Of this vyce thou hast herde in the chappytre of pryde ¶ Of the synne of blasphemye capo. lix BLasphemye is as sayth Saynt austyn as moche as it groweth cÌ„ Seche al the condycions in the chappytre of pryde tofore wryton in the rubyche of arrogaunce in the ende Now we haue shewed x maners of synne of the tongue of whiche the fyrst is ydle wordes the last is blasphemye And this is that Salamon sayth that the begynnyng of the euyl tongue is folye the ende shal be ouer euyl here fynysshe theÌ„ne the dedely synnes al the braunches that descende of them and knowe ye for trouthe that who shold wel studye in thys book he myght wel prouffyte lerne to knowe al maner of synnes to confesse hym self wel for none may confesse his synnes wel yf he ne knowe hem not Now thou oughtest to knowe that he that redeth in this book ought to thynke and take hede dylygently yf he be culpable of ony of these synnes aforesayd And yf he fynde hym culpable of ony he ought to repente hym and anone to confesse hym dylygently to kepe hym to hys power fro other synnes in whyche he is not culpable and also he ought to preyse thanke god humbly and to praye hym deuoutelye that he wyl kepe hym by his swete grace ¶ How this lyf nys but deth as hit appereth capo. lx GReuously dyeth he that hath not lerned to deye lerne theÌ„ne to dye yf thou shal conne lyue for no man shalle can lyue that hath not lerned to dye he is by ryzt callyd a caytyf that can not lyue ne that knoweth not to dye yf thou wylt lyue frely surelye lerne to deye wyselye yf thou saye how shal it be lerned I shal now telle to the Thou oughtest to knowe that this lyfnys but deth For deth is a departyng thys knoweth euery man And therfore it is sayd of a man whan he dyeth that he departeth and whan he is deed he is departed· This lyfnys noo thynge but a departyng ye truly a moche shorte departyng For al the lyf of a man yf he lyued a thousand yere is not onelye a momeÌ„t to the regarde of that other lyf which alwaye dureth In torment or in ioye ê‘durable This wytnesseth to vs The kynges The dukes The erles The prynces and the Emperours whiche had somtyme the glorye of thys world ¶ Now wepe they in helle Crye and howle cratchen and sayen alas what auaylled vs our power honour noblesse Ioye beaultees and al rychessys Sone is al thys departed faylled as a shadowe or smoke moche faster fledde fro vs than byrdes fleyng or quarelles oute of a crosse bowe Thus departeth aweye our lyf Now we were and anone we ben deed and alle our lyf was not a lytel moment Now be we in perdurable tormentes Our Ioye in wepyng Our carolles feestes in sorowe Roobes hoodes feestes dygnytees games Rychessys al welthes ben faylled vs. Suche been the songes of helle lyke as holy wrytte recounteth For to shewe to vs that this lyf is no thynge but a departyng and thys dethe is no thynge but a departyng to lyue is no thynge but to departe Thenne the lyuyng in this world is noo thynge but for to deye and this is trewe as the pater noster For whan thou beganst to lyue anone thou beganst to deye to approche the deth and al thyn age alle thy tyme whiche is passed the deth hath conquerd reteyned Thou saeyst that thou hast xl yere that is not trouthe the deth hath them Ne neuer shal he yelde them to the ageyn Therfore the wytte of the world is folye And certayn the clerkys seyng seen noo thynge at al. day and uyght they done one thynge and the more they do the lasse they knowe alwaye they deyen can not deye· for nyght and day thou deyest as I haue sayd to the. Yet in another maner I shal teche the this clergye to th ende that thou know wel to lyue wel to deye Now take hede vnderstonde the deth is no thynge but the deceueryng of body and soule this knoweth wel euery man vnderstondeth Now techeth vs Cathon the wyse man lerne sayth he to deye To departe and deceuere oft thy soule thy spyryte fro thy body lyke as dyd many of the grete phylosophres that so moche hated this lyf despysed the world so moche desyred to deye that they slewe them self by theyr owne agrement but it auaylled them no thynge For they had not the grace ne the faythe of our lord Ihesu Cryst But the holy men whiche loue god and drede hym of thre dethes haue they passed the tweyne For they ben deed as touchyng synnes and deed as touchyng the world Now abyde they the last deth that is the thyrd that is the deceueraunce of soule and body Bytwene them heuen is but a lytel walle for they passe it by thought and by desyre And though the body is in this world on this syde the herte the spyryte is on that other syde in that other world there where theyr conuersacion is in heuen lyke as sayth saynt poule Theyr solace theyr Iâ—ye theyr consolacion is by thought on the ferther syde in heuen where theyr conuersacion is lyke as sayth saynt Poule And therfore they hate theyr lyf whyche is but deth desyre the bodely deth For this damoysel bereth Ioye that is the deth whiche crowneth al the sayntes sette them in ioye perdurable Deth is to a good man ende of al his euyllys and yate and entre of al goodes Deth is the ryuer that departeth deth and lyf Deth is on this syde lyf and on that other syde also But the wyse men of this world whiche ben on thys syde of the ryuer of this world seen soo clere and on that other syde they see noo thynge and therfore been they callyd in scrypture fooles and blynde For thys dethe they calle departyng And the deth that is comune to good they callen the ende And therfore they hate soo moche the deth For they knowe not what it is ne on that other syde of the
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
gaf god to man to woman in hys creacoÌ„n that same lawe euery creature resonable ought to kepe by ygnorauÌ„ce he shal not be excused syth they haue vnderstoÌ„dyng of reason ¶ The ij lawe cometh of the deuyl to destroye the lawe of nature aforsayd that is said lawe of concupyscence whiche was put in the creature resonable by the synne of Inobedyence which was in our first fader for tofore he dysobeyed to god by synne the body humayn was obeyssauÌ„t to the soule to reason entyerly but assone as he had dysobeyed god the body by concupysceÌ„ce dysobeyed to reasoÌ„ Of which it happeth ofte how be it that the creature by the fyrst lawe of nature knowe the good to be doon the euyl to be eschewed Alwaye by coÌ„cupysceÌ„ce folisshe plesauÌ„ce is lefte the rizt IugemeÌ„t of reason is enclyned to do the contrarye this sayth saynt powle that he fonde a lawe in his membris· that is to wete the said lawe of concupyscence whiche gaynsayed to the lawe of reason which was in the soule of this lawe of concupyscence set by synne in the creature None escaped but onely Ihesu the glorious virgyn marie The iij lawe is sayd the lawe wryton which was delyuerd for the creature that by the lawe of concupyscence wold enclyne hym ageynst the IugemeÌ„t of reason to do euyl to withdrawe hym to do synne for doubte of punycyon thys lawe was delyuerd to moyses to the chyldren of Israhel The iiij lawe is sayd of loue of grace which is none other thyng but to loue god his neyghbour And was delyuerd by cause that the lawe of scrypture which for drede to be punysshed withdrewe the creature to do euyl was not suffycyent for how wel that hit empesshyd the dede as towchyng the werke Neuertheles it empesshed not to the creature the wylle to doo euyl the whiche thynge is dedely synne as ofte tymes as it is coÌ„cluded in the thynge that shold be as to the dede this iiij lawe of loue is in ij comandementes pryncypally comprysed The first is this Thou shalt loue thy god with al thy herte with al thy sowle with al thy entendemeÌ„t with al thy myght The ij is that thou shalt loue thy neyghbour as thy self And these two comandements ben so conioyned that the one may not be accomplisshed withoute that other· ¶ Of the fyrst commandement capitulo ij FOr to haue the knowleche of the sayd first comandemeÌ„t ought to be knowen that ij thynges enclyne vs to loue god The first is to here gladly for to speke of hym ofte for naturelly whan we here of ony persone sayd grete good we ben enclyned to prayse loue hym therfore to goo ofte to holy chyrche to predycacioÌ„s sermoÌ„s is to a creature grete vtylyte prouffyt The second thynge is to thynke ofte to haue in mynde the grete benefaytes that a creature hath receyued receyueth euery day of god for naturelly we ben enclyned to loue them that done vs good Thys loue of god is acquyred goten by these ij thynges in a creature is kepte multeplyed by ij other thynges Fyrst for to wythdrawe take away his hert fro the loue of temporal goodes for the hert may not be parfyte in dyuers thynges and therfor none may loue god the worldly thynges togyder perfytely Secondly for to haue stedfast pacyeÌ„ce in tribulacoÌ„n to suffre it for the loue of god for the thyng for which loue hath moost trauayl by moost payne is goten ouzt to be moost loued and moost derworthly kept this sapyence is moche necessary prouffytable to al them that wyl goo with god For thus as sayth holy scripture by many tribulacions byhoueth vs to entre in to the royame of heuen And this manyfesteth sheweth to vs the lyues of sayntes which for to come to god haue so moche suffred endured After it is to wete that to thacoomplysshement of the sayd comandement iiij thynges admonessheth the creature ¶ The first is to haue in mynde contynuelly the goodes that the creature hath receyued of god as sayd is tofore For whan the creature consydereth that he hath receyued of god body soule al other goodes that he hath temporell spirituel the parylles also whiche he hath escaped· The glorye of heuen whyche he hath apparaylled to vs. the creature humayn shal Iuge that he oweth to loue god wyth all hys hert The ij reason is to haue in consyderacion the grete puyssaunce excellence and noblesse of god And with that the grete inyserye and pouerte of our self by the which consyderacion the creature shal Iuge· that whan he shal loue god with al his hert he shal serue hym wyth al his myght which yet he doeth ful lytel vnto the regarde of his grete excellence· noblesse puissaÌ„ce And therfore the creature humayne ought alwaye the more to enforce hym to loue to serue to honoure god ¶ The thyrd reason is to take awaye the loue affection of worldly thynges as sayd is tofore For where al the herte suffyseth not for to loue god suffysauntly consydered hys grete excellence noblesse and puyssauÌ„ce as tofore is sayd thenne he that putteth in his hert the loue of thynges temporelle whyche ben not but fylthe ordure to the regarde of god semeth wel that he doth to god grete vylonye in this caas he loueth not god wyth al his hert after the sayd comandement for of so moche as the herte of the creature is sette to loue other thynge than god of so moche is it lasse in god ¶ The fourth reson is to kepe hym self to put from hym al synnes and in especial dedely synne for noo creature beyng in dedely synne may loue god For by dedely synne the creature offendeth god and is pryued oute of grace whyche is thynge contrarye to his loue ¶ Of the fyrst comandement of the lawe capitulo iij WE ought thenne accordyng to the sayd fyrst commandement to loue god with al our hert The which thynge the creature doth whan in alle his werkys hys entencyon is ryghtful and after goddes wylle For thentencyon of the creature is of suche vertu that he rendre his werkes his operacyon after god good or euyl therfore what so euer werke that the creature doo yf his entencyon be euyl thoperacyon and alle the werke is withoute meryte and conuertyd fro hit in to euyl herof it is sayd in the gospel by our sauyour Ihesu cryst yf thyn eye be euyl al thy body is derke That is to say yf thyn entencyon be euyl al thy werkys ben derke in synne and withoute meryte And therfore it behoueth to rendre the werke of the creature good and merytorye that his entencyon be ryghtful accordyng to goddys wylle But by cause that she to â—â—ndre the werke of the creature good and merytorye accordyng to god suffyseth
was conceyued of the holy ghoost borne of Marye That is to say that he was conceyued in the vyrgyn marie And by the vertu of the holy ghoost and no thynge of man that the vyrgyn marye abode alwaye virgyn tofore and after This artycle sette in saynt Iames the more sayeng Qui conceptê° est de spiritu sancto natus ex maria virgine ¶ The fourth artycle apperteyneth to the passyon of Ihesu cryst that is to say that he suffred vnder pylate his passyon The which pylate was preuoste Iuge for the tyme in Iherusalem for the romayns And of hym was Ihesus cryst Iudged wrongfully at the requeste of the ryght felon Iewes and crucyfyed and deed and layed in the sepulcre and descended in to helle This artycle maad saynt Iohan theuangelyst sayeng Passê° sub poncio pilato crucifixus mortuus sepultus descendit ad inferna ¶ The fyfthe artycle is of the resurrection of Ihesu Cryst That is to say the thyrd day he aroos fro deth This artycle maad Saynt Thomas sayeng Tercia die resurrexit a mortuis ¶ The syxthe artycle is of thascencyon of Ihesu Cryste That is to say he ascended to heuen and sytteth vpon the ryght syde of god the fader almyghty This artycle maad Saynt Iames the lasse sayeng Ascendit ad celos sedet ad dexteram dei patris omnipotentis ¶ The seuenth artycle is of the comyng of Ihesu Cryst to the dome That is to saye From thens he is to come to Iudge the lyuyng and the ded This artycle made saynt Phelyp sayeng Inde venturus est iudicare viuos mortuos ¶ The viij artycle is to byleue in the persone of the holy goost This artycle made saynt bartylmew sayeng Credo in spiritum sanctuÌ„ ¶ The ix article is to byleue in the holy chirche of rome and in thordynauÌ„ces of holy chirche This artycle made saynt mathewe sayeng Sanctam ecclesiam catholicaÌ„ ¶ The x is to byleue in the holy sacrament by the same holy sacrameÌ„t is made remyssyon of synnes to al them that receyue hym worthely Thys artycle made Saynt Symon sayeng Sanctorum coÌ„munionem remissioneÌ„ peccatorum The xj artycle is of the general resurrectyon in propre bodyes This artycle made saynt Iude broder of saynt symon sayeng Carnis resurrectionem The xij the laste artycle is to byleue heuen to be lyf perdurable This article composed made saynt Mathye sayeng vitam eternam Amen ¶ Thus enden the twelue artycles of the feythe ¶ Of the beest that saynt Iohan theuangelyst sawe in thappocalyps capitulo xij THe holy appostle Saynt Iohan the euangeliste in the book of his reuelacioÌ„s which is callyd apocalips sayth that he sawe a beest which yssued oute of the see merueyllously desgysed moche dredeful For the body of the beest was of a lyepard the feet of a beer the throte of a lyoÌ„ he had vij heedes x hornes aboue and aboue the x hornes x crownes saynt Iohan sawe that this cruel beest hath power myght to fyghte ayenst sayntes to ouercome them to conquere them Thys beest so cruel so conntrefayted so dyuers so dredeful signefyeth the deuyl of helle which is ful of sorow of al bytternesse· The body of this beest was as sayth saynt Iohan semblaunte vnto a lyepard For in lyke wyse as the lyepard hath dyuers colours In lyke wyse hath the deuyl dyuers maners of engynes for to deceyue to drawe the peple to synne The feet of the beest were of a bere For in lyke wyse as the beer hath the myght strengthe in his feet in his armes holdeth strongly byclyppeth fast that whiche he hath vnder his feet enbraceth In lyke wyse doeth the deuyl them that he embraceth and hath beten doun by synne The throte of the lyon was in hym for his grete cruelte The vij hedes of the sayd beest ben the vij chyef dedely synnes by the which the deuyl draweth to hym as it were al the world For oftyme it happeth that many ê‘sones falle in soÌ„me throte of these vij hedes That is to vnderstonde of the seuen dedely synnes and therfore sayth Saynt Iohan that the sayd beest had power ayenst the saynces for in the erthe is none so holy a man that parfytelye may eschewe al the maners of synnes· that of these vij heedes of the vij dedely synnes descende withoute specyal pryuylege grace of god lyke as it was in the virgyn marie whyche neuer dyd synne or in another saynt after the specyal grace that he had of god lyke as the gloryous vyrgyn marye had specyal synguler grace of god aboue al other creatures The x hornes of the beest sygnefye the brekyng of the x commandementes of the lawe of our lord whych the deuyl pourchaceth as moche as he may that the creature breke them in lyke wyse as he purchaceth that the creature falle in the vij dedely synnes toforesayd or in soÌ„me of the braunches of them The x crownes of the sayd beest sygnefyen the vyctoryes that the deuyl hath vpon the synners by cause that he hath made them for to breke the ten comandements of the lawe of our lord Herafter foloweth the deuysyon of the vij dedely synnes ca xiij THe fyrst heed of the beest is pryde The second Enuye The iij yre or wrath The iiij slouthe The v auaryce The vj glotonnye The vij lecherye Oute of these vij synnes dedely descenden alle maner of synnes therfore be they callyd chyef of vyces for they ben chyef of al vyces and of alle synnes be they dedely or venyal Eueryche of these seuen dedely synnes is departed in many partyes first we shal speke of the synne of pryde This was the first synne the begynnyng of al euyl whan the angel lucyfer for his grete beaute and his grete vnderstondyng he wold haue ben aboue alle other angels wold compare to god that so good fayr had made hym by cause he took suche pryde in hym he fyl fro heuen in to helle and became a deuyll And alle hys companye wyth hym Alle proude men resemble thys lucyfer whiche wyl be aboue the other and be more preysed more allowed more enhaunced than the other· whiche been better of more valewe than they be This synne of pryde is ouer perylous for it blyndeth man woman so that they knowe not ne see not the perylle wherin they be by synne This is the right stronge wyn of the deuyl and the moost especyal of which he enyureth or maketh dronke the grete lordes ladyes· the bourgeyses the ryche the noble and valyaunte persones and generally al maner of people But in especyal the grete lordes ladyes in suche maner that they knowe not them self ne see not theyr defaultes ne theyr folyes ne theyr synnes Thys is the moost perylous maladye sekenesse of al the other Certeynly he is in grete peryl to whome alle tryacle torneth to venym
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
Sarasyns To Iewes To false crysten men lyke as he hath to good men Also thys is not veray good that faylleth at nede and that may be loste maulgre hym self And though theuys may not take them and robbe them yet the deth taketh them awaye at the laste Also I say that the veray goodes ayden alwaye and greuen neuer but certeynlye suche goodes and suche graces forayn been ofte dammage and greue them that haue them yf they vse them not wel accordyng to god For somme auaunte them and been proude and despysen the other whan they to whome god hath gyuen suche graces and suche goodes as I haue tofore sayd and named yf they vse them not wel and Iustly accordyng to god they shall be in gretter tormente in helle And straytly they must acompte and yelde a rekenynge at the day of dome of that they haue doon and how they haue vsed and despended it Notwythstondyng they haue goten goodes that god hath lente to them for multeplyeng and encrees ¶ Here after is shewed of the goodes of grace capo. lxvj NOw haue I shortly shewyd the lytel good the moyen good Now wyl I shewe to the whyche is the veray good ryghtful and parfyte This doeth he whyche hath the good wyth ryghte and vnderstondyng· For wythoute the whyche was neuer no good wyth ryght This good is called the grace of god vertue charytee· Grace by cause that she gyueth lyf and helthe to the soule For wythoute that the soule is deed For lyke as the body is dede withoute the soule So is the soule deed wythoute the grace of god It is called vertue by cause it adourneth the soule with good werkys and wyth good maners it is called charyte by cause it ioyneth the soule to god and also dooth al thynge as it were wyth god For charyte is no thynge ellys but a dere vnyte That is the perfection and the beneurte to whyche we ought to entende Moche were deceyued the auncyent phylosophres that so curyously dysputeden enquyreden who was the souerayn good in thys lyf and neuer coude they fynde ne knowe hit For somme sette theyr studye and theyr wytte in the delytes of the body The other in rychessys the other in honeste but the grete phylosopher Saynt Poul whyche was rauysshed vnto the thyrd heuen and passeth alle other phylosophres techeth vs by many reasons that the souerayn good in this lyf and that the quene of vertues is to loue god to haue veray charyte in hym self For wythoute this good ne auaylen alle the other goodes ryght nought And who that hath thys good of charyte he hath alle other goodes whan al other goodes shalle faylle this good shal not faylle and aboue al the grete goodes that been this charyte is lady Thenne the grettest good that is vnder heuen is charyte After by cause that thou wylte and desyrest thys good whyche by ryght is called vertue and that thou desyrest to loue it moost and to seche it aboue alle other goodes I wyl yet shewe to the his valure It is acustomed to deuyse thre maners of goodes in the world that is to wyte goodes honourable goodes delectable goodes prouffytable There be no moo goodes ne veray ne good ne fayre but these thre maners And thys seest thou openlye of the world that none desyreth ne loueth ony thynge but that he wene that it be honourable or delectable or prouffytable ¶ The proude secheth thynge honourable The couetous man secheth thynges prouffytable The delycious secheth thynges delectable And whan they sechen this thynge vaynlye Euery man ought to knowe that vertâ—es haue these thre propretees For vertue is moche honourable and delectable proâ—ffytable ¶ what vertues ben goodes honourable capo. lxvij WHyche vertues ben goodes honourable this mayst thou see in thys manere Syxe thynges been in this world moche desyred by cause that they seme moche honourable that is to wete beaulte wytte prowesse power fraunchyse and noblesse These ben vj fontanyes of vanyte Of vayn glorye cometh and sourdeth a plante Beaulte is a thynge moche loued For it is a thynge moche honourable and neuerthelesse beaulte that the eyen and the body see loue is a thynge fals couert and vayne It is false for he or she is nothynge fayre But our eyen ben vayn and feble that see noo thynge but the skynne wythoutforth Thenne who myght see as clere as a beest that is callyd a lynx whyche seeth thorugh oute a walle he shold clâ—rely see that a fayr body nys but a whyte sacke ful of stynkyng dunge· lyke a dunghylle couerd wyth snowe or wyth grene grasse ¶ Also I say to the that thys beaulte is moche shorte and not abydyng For it is sone faylled anone passed as a fume or a smoke and as the flour of the felde or of the medowe Anone as the soule departeth fro the body fare wel al the beaulte is faylled and gone Thenne the beaute that the body hath the soule hath gyuen it to hym And therfore moche fooles been al they that for the beaulte of the body gloryfye them self But the beaulte of the soule is the ryght beaute whyche alwaye encreaceth and neuer shal faylle This is the vâ—ray beaulte by whiche the soule pleaseth god and to the aungellys that seen the herte This beaulte rendreth and gyueth to the soule graces vertues and loue of god For she reformeth reparaylleth and rendreth hyr ryght enprynte That is the ymage of hyr maker whiche is beaulte wythout comparyson and who best resembleth in getyng the vertues in pluckyng vp and caste from hym alle synnes kepe hys commaundementes entyerly he is moost fayre ¶ Thenne the moost fayre thynge that is vnder god is the soule whyche hath parfytely his ryght fourme and his ryght clerete colour of flour clerenesse of the sonne fygure of man and playsaunce of precyous stones And al that the eye of the body seeth of beaulte is fylthe and foule to the regarde of the soule al that may be thought of beaulte may not be compared to the soule ¶ Of veray sapyence capitulo lxviij WYtte clergye is a thynge moche honourable moche do be preysed But and yf thou wylte be wyse a ryght and lerne veray clergye do soo that thou haue veray good that is grace and vertues That is the veray sapyence that enlumyneth the herte of a man lyke as the sonne enlumyneth alle the world This wytte passeth and surmouÌ„teth al the wytte of the world lyke as the sonne passeth the clerenesse of the mone For the wytte of the world nys but folye lyke as the scrypture sayth and chyldehode wodenesse Folye is in them that so moche louen the world and his beaulte and that can not knowe the day fro the nyght Ne Iuge bytwene grete lytel and bytwene precyous vyle They wene the mone to be the sonne For they wene that the honour of the world
thyng which they demauÌ„de of hym as sayth saint austyn Also in the tyme the woman lyeth in gesyne or nygh the tyme of chyldyng a maÌ„ ouzt to kepe hym fro the werke of mariage for shame and also for the perylle that myght come therof It is founden in the book that speketh of the nature of beestys that the olyfaunt shal neuer abyde wyth the female as longe as she is conceyued and bereth and a man by reason ought to be better attempred than a beest and therfore ought a man in suche tyme wythdrawe hym But neuertheles I say not that is synne to do the werke of maryage in suche tyme for good cause trewe entencyon wherof god is Iuge The thyrd caas is that in whyche one may moost greuously synne in his maryage that is in holy place For in holy place as is the chyrche whyche is ordeyned for to praye god and serue hym ought not be do lecherye of maryage ne none other synne for the reuereÌ„ce of the holy place he that hath no regarde in suche holy place to do suche werke he synneth for reason of the place For suche thynge is synne in one place and in one tyme that is not in another The iiij estate is of them that haue be in maryage but the deth hath deceuerd them that one fro that other· And he or she that is abyden ought to kepe and lyue chastly as longe as he or she is in the state of wydowhede This is an estate whyche Saynt poul preyseth moche sayth to the wydowes that he or she is good that holdeth hym in suche estate yf it playse not them they may marye them For better is to marye than to brenne them for yf he breÌ„ne so that he conseÌ„te to synne he synneth for he put his hert therto by wylle by desyre to the fyre of lechery and better it were more auaylle to hym to marye than to brenne hym self in the fyre that is to vnderstonde of them that ben in the state of symple wydowhede not them that been in thestate bouÌ„den by vowe they may not marye wtthoute dedely synne after their vowe but neuertheles yf the vowe be symple that it be pryuely made without solempnyte how be it that they synne dedely that after theyr auow marye theÌ„ neuertheles they may abyde in their maryage yf ther be none other lettyng And is bounden to do penauÌ„ce of the vowe broken but whan the vowe is solempne or by the hande of a prelate or by professyon of relygyon or by holy ordre that he hath receyued as subdeken deken or preest Thenne the mariage is none but they must deceuere departe that so ben assembled by mariage for they may not be laufully in suche estate To byholde the state of wydowhede ought to moeue the example of the turtle for lyke as sayth the book of nature of beestes Neuer after the turtle hath lost his make she shal neuer accompanye hir with another but is solytarye fleeth the companye of other Thre thynges apperteyne moche to them that bâ—e in thestate of wydowhede The fyrst is to hyde hyr self to be secretlye in hyr how 's not to syewe suspecyous felawshyp herof haue we a fayre example of Iudyth whyche was a wydowe was a moche fayre woman and yonge of whiche it is sayd in the holy scripture that she helde hir self in hir chambre cloos with hyr maydens wherfor saynt Poul repreueth the yonge wymmen wydowes that were ydle curyous for to goo come Iape and ouermoche speke but closely and secretely ought they to be in their lodgyng entende to doo good werkes· lyke as saynt Poul enseygneth them The ij thyng is to entende to praye god gladly and to yelde hym thankynges of hys benefaytes And to be in the chyrche in grete deuocyon in grete repentaunce of theyr synnes in teres wepyng As it is sayd in scrypture by saint luke that the good wydowe which was named Anne departed not out of the temple but serued god nyght day in prayer in fastynges in other penauÌ„ces The iij thyng is sharpnesse of metes Saynt poul saith that a wydowe that ledeth hir lyf in delices is deed by synne for lyke as saith saynt bernard chastyte peryssheth in delices in lyke wyse as he perissheth in the water that is so moche vnder in depnesse that he leseth his breeth No maÌ„ may haue his heed in the water that is to say his herte longe in the delyces of thys world but that he lose hys lyf That is the grace of the holy god by whyche the soule lyueth in god In suche estate also apperteyneth humble habyte and not proude ne curyous After the example of Iudith whyche lefte hir ryche robes and hir ryche paremeutis whan hir lord and husbond was dede and took the habyte of wydowhede symple and humble whyche was more sygne of wepyng of sorowe than of Ioye ne of vayn glorye and by cause she loued the vertu of chastyte and that she wold kepe alle hir lyf she clad hir wyth heyr and fasted euery day except the festes and yet was she fayr yonge ryche wyse But the â—â—â—nte of hir hert and loue of chastyte maad hyr to do it thus ouzt he· or she to lyue that wyl kepe chastyte in suche estate and thys is the fourth braunche of thys tree ¶ The fyfthe braunche of the vertue of chastyte and of vyrgynyte Capitulo Clj THe fyfthe brauÌ„che of chastyte and of vyrgynyte is the fyfthe estate whyche is in theym that kepe and haue alwaye kepte and yet alwaye kepe and purpose to kepe alle theyr lyf theyr body hool wythout corrupcyon for the loue of god This estate is moche to be praysed for hys dygnyte for his beaute and for his bounte For thys estate hath he that kepeth hym semblable to auÌ„gellys of heuen as sayen the sayntes But moche more haue the vyrgyns of glorye and of meryte than the aungellys For the aungellys lyuen wythoute flesshe but the vyrgynes haue vyctorye ouer theyr flesshe that is theyr propre body And that is a grete meruaylle that they kepe so feble a castel as is the body ayenst so stronge an aduersarye as is the deuyl that secheth alle thengynes that he may to take the castel for to robbe the tresour of vyrgynyte This is the tresour of whyche our lord speketh in the gospel whan he sayth that the royame of heuen is lyke to tresour that is hyd in a felde The tresour hydde in the felde is vyrgynyte hyd in the body whyche is lyke a felde whyche ought by penaunce to be eered laboured and sowen by labour of good werkys Thys tresour is semblable to the royalme of heuen For the lyf of vyrgynes is lyke the lyf of heuen that is the lyf of auÌ„gellys wheref our lord sayth in the gospel· that in the resurrectyon generall shal be noo maryages as ben in this world â–ª