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
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
cryst may suffre it ¶ After whan one swereth falsely or bereth false wytnesse to his wytyng in ony maner that he swereth couertly or openlye or by arte colour or sophym For the lawe wryton sayth God that loueth symplesse and trouthe in suche a thynge he receyueth the oth and vnderstondeth the word as they that say entende it and whiche symply wythoute barate vnderstonde it Moche is the grete debonayrte of god whan suche men swere that whyche they knowe wel is not trouthe Or that promytteth a thynge whyche they wyl not holde that the deuyl strangle them not anone For whan they say as god kepe me or as god wyl me helpe he putteth hym self out of the grace of god and of his ayde helpe Now ought they of veray ryght to lese wytte and mynde alle that they holde of god ¶ The last braunche of this synne is whan one breketh the feyth that he hath promysed creanted by his fayth or by his oth For fayth lyed and oth broken is alle one ¶ Of the synne peryll that is of chydyng capitulo lvj SAynt Austyn sayth that there is none so lyke to the deuyl as is the chydar Thys crafte wythoute doubte pleseth moche the deuyl and dysplayseth moche vnto god whyche loueth aboue al other thynges pees concorde This braunche departeth hym in to vij bowes of which the first is to stryue The second to chyde The thyrd ledenger The fourth to curse The fyfthe to reproche or to repreue The sixte to menace or to threte The seuenth dyscorde and to râ—yse hate This is whan the deuyl seeth pees and loue bytwene two persones it moche desplayseth hym and for to make them dyscorde he dooth hys power to make them to stryue whan they begynne to stryue the deuyl begynneth to blowe the syre of angre Thenne after the stryffe angre cometh the noyse and chydyng Thenne as the fyre is lyght the smoke is vp anone cometh the flamme and lepeth out Stryuyng is whan that one sayth to that other It is so it is not so it was so it was not so Chydyng is whan they demene and say one to that other grete wordes After cometh the ledanges that is whan they pynche shoue that one to that other and say grete vylanyes grete felonyes For there be somme so felouÌ„s that haue theyr tongues more cuttyng than a rasour more percyng than arowes or alles Suche folke resemble the porpyn whiche is al ful of pryckes and sharpe poyntures and is ouer felle and angry whan he is wrothe he launceth and casteth his prickes lyke arowes oute of his body and throweth on the ryght syde on the lyfte syde ¶ Also he resembleth the felon mastyf that byteth barketh on al them that he seeth goo by the waye After this comen the curses maledyctioÌ„s this is whan that one curseth that other And this is so grete a synne as the scrypture sayth that who curseth his neygbour he is cursed of god ¶ And Saynt poul sayth that suche folke may not haue the royame of god And Salamon sayth that theyr mouthes ben lyke as the pot that boylleth casteth oute on al sydes· scaldeth them that be aboute hym After comen the reproches whych ben yet more synne that is whan a man reprocheth another of hys synnes his defaultes or of his folyes his pouerte his poure kynne or other defaultes that he hath in hym he wexyth angry and synneth After comen the menaces thretenynges and thenne begynne the medlynges and warres But aboue alle the synnes that we haue here named passeth the synne of them that by theyr wycked tongues areyse and moeue dyscordes deuysyons and euyl wylle emonge them that been frendes to gyder and that destourbe and lette the pees and accordes God hateth moche suche peple as sayth the scrypture ¶ Of the synne of murmure capitulo lvij WE see that it happeth ofte tyme that they that dare not answere ne chyde begynne to murmure and to grunte wyth his teeth Therfore after the synne of chydyng we sette the synne of murmure how moche this synne is grete how god taketh vengeaunce and correction of it we shalle shewe For god oftymes hath taken vengeaunce on suche lyke as the holy scrypture recordeth For. for this the erthe opened and swolowed in dathan abyron and they descended all quycke in to helle And for this synne god sente a fyre from heuen that brente chore and al his felowes that is to wete ij hondred and xl thousand of the grettest that were in the hoost of our lord in deserte For this synne loste the Iewes the londe of promyssyon whyche god had promysed So that of vj. C thousand that god had delyuerd and put out of seruage of the kyng of Egypt pharao and that had nourisshed them xl yere in deserte wyth the manna of heuen Of al them there entryd in to the holy londe of promyssyon but two persones onelye whiche were named Caleph and Iosue but al deyed wyth sorow in deserte This synne hath two braunches For soÌ„me murmure ayenst god and somme ayenst man The synne of murmure ayenst man is in many maners lyke as seruauÌ„tes ayenste theyr lordes and maysters and chamberers wymmen ayenst theyr ladyes and maystresses chyldren ayenst fader moder The poure ayenst the ryche The vylaynes ayenst the nobles The laye peple ayenst the clerkes ayenst the prelates And the cloysterers ayenst thabbottes pryours and the oâ—fyâ—ers And this murmure groweth ayenst these persones of inobedyence by cause that there is made to them ouer harde commandementes or of drede or of inpacience by cause alle thynges be not doon ryghtfully or of enuye or of felonnye by cause that one is auauÌ„ced more than another and many other euyl rancours ¶ Murmure ayenst god hath many occasions that is he that loste grace and pacience wold be more than god For suche â—hynge as god hath made in erthe yf he hath not made it after his wylle anone he grutcheth ayenst god syngeth the deuyls pater noster For lyke as the holy ghoost enseygneth techeth his chosen to synge in theyr herte the swete songe of heuen that is deo gracias of al that he hath made gyuen vs. of al that he sendeth vs In lyke wyse the wycked spyrite maketh his dyscyples to synge the songe of helle That is of murmure that alwaye shal dure in helle Certeyn suche a man is a moche fool wood that wyl that god shold gyue to hym acomptes of alle that he hath made yf he sende to hym pouerte or maladye or dere tyme. or yf he take fro one gyue to another and al this be not doon at his deuyse anone he taketh ayenst god murmureth ayenst hym and can hym maulgree what meruayle is hit though god auenge hym on suche folke whan they wold take fro hym his seygnorye his sapyence and his puyssaunce
be veray glorye and a lytel apple to be a grete montayne for they wene that the world be a grete thynge But to the regarde of heuen it nys but pouerte They wene that a glasse be a saphyr And they wene that theyr strengthe and theyr power be moche grete whiche is more feble more fraylle than is glasse ¶ Also I say that this chyldehode the wytte of the world is in them that so moche make them wyse for to kepe and ease the body and to be in delyces whyche lyuen as a chylde that seche nothynge ellys but to doo theyr propre wylle In suche people reason is deed therfore they lyuen as beestys for theyr wytte is al torned and corrupt lyke as is the taste and sauour of a seek man or of a woman grete wyth chylde whyche fyndeth more sauour and appetyte in a soure apple than in brede made of whete more sauour in a cool than in good metes Also these peple may not byleue that there is more Ioye and delyte in louyng god to serue and to honoure hym than in doyng the wylle of the caroyne of theyr body For they can not ryghtfully Iuge betwene swete bytter Also I say that the wytte of the world is wodenesse in them that soo moche be subtyl in fyndyng malyce for tengyne deceyue other be it by strengthe or by plee or by barate And that ne thynke ne studye sauf to auaunce and enhaunce them self and to greue other Thys wytte as sayth saynt Iames is the wytte of the deuyl whiche alwaye payneth hym self to do harme to other But the veray wytte that the holy ghoost enseygneth and techeth to the frendes of our lord is in knowyng wythoute mysprysyng what euery thyng is worthe he sheweth that the world is vayn in beyng foule in valour in louyng it and sauouryng it The rychessys ben vyle and transytorye And the delytes been bytter After he gyueth feelyng that the loue of god vertues is a thynge veray precyous and swete veray for she fylleth the hert nouryssheth susteyneth it She is precyous for one may bye god al that he hath She is swete for it is the manna that al thynges maketh swete labour sorowe wepynges shames trybulacyons aduersytees martyrdoms and al paynes And al that one may thynke to loue it maketh it sauour lyke suâ—re This is the wytte and the sapyence wherof the scrypture sayth Thys is the sapyence oute of whyche groweth purete and veray conscyence ¶ Of the prowesse of the knyghtes of Ihesu Cryst capo. lxix AFter I say that vertues and charyte gyuen veray prowesse Thenne there is no prowesse by right but in the knyghtes of god whyche the holy ghoost adoubeth and armeth wyth vertues and charyte In prowesse been thre partyes Hardynesse Strengthe Stedfastnes There is none noble by ryght but yf he haue these thre thynges but yf he be hardy prudent entreprenauÌ„t of grete thynges and stronge puyssant for to pursiewe them and ferme and stable to fynysshe them But wythoute wytte wythout purueaunce nothyng auayllen none of these iij thynges For lyke as sayth the book of the arte of chyualrye Errour wythoute bataylle may not be amended For it is anone compared Folyssh enterpryse is where as lyeth lytel prouffyte moche despence and grete payn and perylle These been thenterpryses of them that been called wyse and hardy in this world that theyr bodyes and theyr soules putten in synne in perylle and in payne for to gete a lytel loos and preysyng whiche is moche vayne and lytel endureth ¶ But vertue maketh a man of grete herte and of wyse enterpryse whan she maketh a man whiche is nothyng but erthe soo hardy that he dare enterpryse to conquere the royalme of heuen and to vaynquysshe alle the deuylles of helle that been so stronge ¶ Thys enterprise is good wyse moche prouffytable For there is therin lytel perylle and lytel payne but there is glorye honour and prouffyte inestymable and perdurable wythout mesure who hath noo vertu hath no grete herte but he is lyke hym that is aferde of nought Suche ben they that doubten the euylles the aduersytees perylles trybulacyons of the world And that haue drede to lese that whyche they may not longe kepe ¶ They haue noo grete hert that gyue hit ouer for nought lyke as doon they that gyue theyr hertes for to loue the goodes of fortune which in trouthe been ryght nought but fylthe charge and ordure to the regarde of the goodes and glorye perdurable ¶ Thenne suche people been lyke a chylde that loueth better an apple or a myrrour than a royame But vertu gyueth grete herte by ryght For vertue maketh them to conquere heuen despyse the world and to bere grete dedes of penaunce And to supporte and gladly suffre al the euylles of the world and to endure them for goddes sake And also for to wythstonde and resyste alle the assaultes of the deuyl Lyke as the wyse and prudente Seneke saith wepynges myschauÌ„ces sorows trybulacoÌ„ns harmes shames perylles and al that whyche euyl fortune may menace doo haue nomore power ayenst vertu than one drope of water shold do in the see vertu maketh a man hardy as a lyon stronge as an holyfaunte ferme and durable as the soÌ„ne whyche alwaye renneth and is neuer wery Thenne there is no prowesse ne strengthe but in vertues ¶ Of veray seygnorye which gyueth grace vertues lxx THus is there none veray seygnorye but in vertues A grete lord is he that knoweth alle the world Suche a lord gyueth to a man suche vertues and grace For he setteth a man in his ryght estate in whiche he was fyrst sette in and made The man was made in suche honour in suche seygnorye that he was lord ouer al creatures that were vnder heuen to whome al thynges obeyed and to whome noo thynge myght noye ne greue and this is the ryght estate to the man and to his seygnorye but he lost this seygnorye by synne And myght not recouer it ageyn but by vertu But vertue setteth a man on hyghe and setteth the world vnder his feet and maketh hym to conuerse in heuen vertue maketh a man by good ryght gretter lord of the world than the kyng is of his royame For of the goodes of the world he hath as moche as his herte desyreth he hath his vsage and his sustenaunce and as moche as he may haue for suffysaunce and more suffysantlye than the kyng hath in his royame For al that the good hath and the euyl al is his Therfore of alle he dooth hys prouffyte and preyseth god and thanketh and loueth hym the more and doubteth and serueth And in thys he seeth and knoweth that euery creature is made for to serue hym Also there is another seygnorye moche grete withoute whome there is none by ryzt lord for he is emperour lord of hym self that is of his body of his
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
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
tormentes of saynt Bertylmewe whiche was flayn al quycke of saynt lawrence and of Saynt vyncent whych were brente rosted and layed on gredyrons and of Saynt steuen whyche was stoned to deth Al these tormentes ne ben but a bayne to the regarde of the paynes of purgatorye And therfore the rodde of chastysement of our lord must be suffred for teschewe the perdurable payne of helle God sheweth grete semblaunt of loue to them to whome he sendeth the aduersytees temporelle for he sayth I chastyse them that I loue note this ensauÌ„ple The oxe that shal be slayn shal be wel kepte made fatte but he that shal be kepte lyue is put to the yocke for to labour the erthe A grete sygne of loue sheweth the kyng and grete honoure dooth he to hym to whome he sendeth hys cuppe to drynke of The cuppe of our lord of which he dranke ben the trybulacyons thaduersytees and the myschyefs of this world· Thys is the fyrst sawce wyth whyche one ought to ete suche mete that is to thynke on the paynes of helle ¶ Thys is a sawce of vynaygre whyche taketh awaye the sauour of wyne of the delyces of thys world Lyke as the vynaygre taketh awaye the sauour of good wyn The second thynge that moche comforteth in suffryng pacyently trybulacion is to thynke on the rewarde of heuen that one geteth for lyke as sayth saynt Gregory that allegeth and asswageth moche the payne the trauaylle whan a persone hath an hope to haue grete rewarde and grete prouffyte· The thyrd thynge is to thynke on the passyon of Ihesu cryst whyche suffred deth for to redeme vs fro the paynes of helle there is no thyng that so moche allegeth swageth the paynes and the trybulacions of this world This is moche wel sygnefyed to vs in holy scrypture there where as the chyldren of Israhel came to a water whyche was so bytter that they myzt not drynke TheÌ„ne shewed god to moyses the prophete a staf of tree said to hym that he shold put it in to the water that was so bytter· And whan he had put it therin it was all swete The bytter waters been the trybulacyons of the world The staf of tree that made it swete that is the crosse on whyche the debonayr Ihesê° was hanged on for vs. For who that remembreth wel this sorowe that he suffred on the crosse There is no payne ne aduersyte ne trybulacyon temporal but it is swete and lyght to suffre The fourth thyng is to thynke on the spyrytuel goodes that the trybulacioÌ„s doon to them that suffren them pacyently for the trybulacyons prouen the knyght of god A knyght knoweth not wel his streÌ„gthe vnto the tyme that he hath ben in bataylle in the prees wherof saynt Poule sayth that pacyence proueth a man an auÌ„gel of heuen sayd to Thoby bycause that thou were playsauÌ„t to god It byhoueth that temptacion shold proue the ¶ Also trybulacions purge the soule as the fyre purgeth golde in the fornays as the flaylle the corne whan it beteth it as the hamer the yron as sayth saynt Gregorye Also trybulacyons ben the medecynes that hele the maladyes of synne For lyke as sayth the holy scrypture The greuous maladye maketh a man sobre whom synne hath made dronken oftymes wherof saynt Gregorye sayth late it not be harde to the that thou suffre dysease on thy body whan thou art guarysshed of the maladye of synne wythinforth· Also by tribulacions is wonne the crowne of glorye whan one hath good pacyence wherof saynt Iames sayth blessyd is that maÌ„ that suffreth temptacions that is aduersyte tribulacion lyke as a good knyght that suffreth the strokes· for whan he shall be wel assayed preued he shal haue the crowne of glorye These iiij remembrauÌ„ces aforsayd comforte moche them that ben in trybulacion The vspyrituel brauÌ„che of mercy is to pardone his maltalente and euyl wylle to euery body For lyke as saynt Gregory sayth who gyueth his pens or his alâ—â—sse to the poure and pardoneth not his euyl wylle· hys almeâ—â—e is nothyng worth For god receyueth not the yefte as longe as the feloÌ„nye is in the herte for god weyeth preyseth taketh the yefte after his wylle And therfore our lord sayth in the gospell ¶ Yf that we forgyue not eche other our fader of heuen shal not forgyue vs our synnes· Thenne he that wyl not pardonne and foryeue sayth ayenst hym self as ofte as he sayth the pater noster for he prayeth that god pardonne hym· lyke as he pardonneth his euyl wylle to other It is sayd of themperour theodose that he helde it for a grete shame yf one dyd to hym vylouye or Iniurye that prayed hym to forgyue hym and whan he was moost angry theÌ„ne he foryafe most sonnest For he had leuer drawâ— to hym peple by debonayrte and by loue than by drede ¶ The vj braunche of this vertu is to haue in the herte pyte and comyassyon of the synnars of them that be in trybulacyon or in pouerte or in aduersyte For that one membre ought to bere the maladye of that other wherof Saynt Poule sayth who that is seke and I am seke wyth hym And Saynt Gregory sayth that so moche is a man more parfayt as he feleth more in hym self the sorowe of another ¶ The vij braunche of myserycorde is to praye for the synnar and for his enemyes and for alle trespasses For so comandeth our lord in the gospel Praye ye sayd be for them that done to you euyl and so shal ye ben the sones of your fader whyche is in heuen as who shold say Otherwyse ye ben not the sones of god thenne ye haue noo thynge in his herytage Now is it theÌ„ne grete almesse grete prouffyte for the soule to praye for the synnars for his enemyes and for al them that ben departed oute of this world These ben the vij braunches of mercy of this tree on the ryght syde ¶ Here after folowen the seuen braunches of mercy vpon the lyft syde capitulo Cxxxij LYke as this tree of mercy hath seuen braunches on the ryght syde so ben there seuen braunches on the lyte syde These ben the vij werkes of mercy corporel whyche holden the body lyke as the other byholden the soule before sayd ¶ The fyyrst brauÌ„che is to fede the hungry the nedy the mysâ—ased this admonesteth vs the holy scrypture in many places Fyrst Thobye whyche sayd to his sone Ete thy brede wyth the nedy and the poure that deye for hungre Salamon sayth yf thyn enemye haue hungre yeue hym to ete yf he haue thyrst gyue hym to drynke ¶ Also our lord sayth in the gospel whan thou shalte make a grete dyner calle the poure peple the blynde the lame the Impotent thou shalte be blessyd For they may not yelde it to the ageyn But god shal yelde to the in the resurrectyon generalle and an hondred folde double
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