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
for that he forgeteth the goodes of this world lyke as the gentyl hounde whan he seeth his praye This is the waye and the lyf to the fyue good and true louers of god to gentyl hertes that so moche louen vertues and haten synnes that yf they were certeyn that they ne shold ne myght knowe the synnes ne that god shold not auenge them yet they wold not deygne to do ne to consente to synne but al theyr thought and payne of theyr herte is to kepe them clene fâ—o al synnes And to apparaylle them that they be worthy to see and to haue perdurably the glorye of heuen where as herte vylaynous entached wyth synne shal neuer entre ne fool ne felonous ne proude man ¶ Of iij maner of spyrituel goodes capitulo lxiij NOw haue I wel shewed to the how one shold lerne to deye lede and vse good holy lyf for to gete vertues so that a man knowe wel euydently clennesse and what is synne what is almesse what is vertu Also that one knowe wel certeynlye and to Iuge what is euyl what is synne what is good and to coÌ„ne deuyse the veray good the grete good fro the lytel For a thynge not knowen is neytherhatâ—d ne desyred and therfore oughtest thou to knowe that the scryptures sayen that there been somme smale thynges that be callyd the lityl good and somme the myddel good And somme the grete good and somme veray good that is ryghtful to al. the world is somtyme deceyued For they gyue the grete goodes for the lytyl or the grete for the myddle For thys world is as a fayre where as ben many folysshe marchauntes and fooles that bye glasse for saphyres leed for golde bladders for lanternes But he is a good marchaunte that of euery thynge knoweth wel clerely the trouthe and the propre vertue lyke as the holy ghoost enseygneth vs. another maystre techeth vs to knowe the grete thynges fro the smale the precyouse fro the vyle the swete from the bytter ¶ Of the goodes of fortune capo. lxiiij THey calle the smalle goodes the goodes of fortune whiche dame fortune hath aboute hyr whele and alwaye taketh a weye and gyueth and torneth that whiche is aboue to falle vnder These ben the procyouse stones that the fooles haue bought for rubyes for saphyrs for emerawdes These ben also as Iewels and yonge chyldren which god gyueth to vs for to solace vs wyth for to drawe our loue to hym By cause that he knoweth wel that we ben tendre and tâ—ble and that we may not holde the sharpe wayes of penaunce of anguysshe and of martyrdom lyke as doon the good knyghtes of god whiche conquere the royame of heuen by strengthe and take it by ttheyr prowesse theyr good vertues Thenne that is not the grete good ne wel ryghtful For yf that were the grete good veray Thenne were fooles the blessyd chyldren of god Ihesu Cryst whyche chosen pouerte shame and sharpnesse for to gyue and to shewe to vs ensaumple And refused the ioyes the honoures and the rychessys of thys world yf these goodes transytorye worldly temporalle ben veray good theÌ„ne be not al the veray goodes in heuen Thenne is not god parfytelye good and happy by cause he wyl not vse suche goodes Thenne god is not good ne naturalle by cause he gyueth not these worldly goodes to his frendes but he gyueth them more largely to his enemyes yf these were veray good thenne were foles al the sayntes alle the good clerkys and the wyse phylosophres that fledde fro suche worldly goodes despysed them as dunge yf these be veray good thenne fayleth the holy scrypture that calleth them lyes and vanytees nettes grynnes of the deuyl and this is as trewe as the pater noster For these ben the engynes of the deuyl by whych he deceyueth the soules in a thousand maners byndeth them taketh holdeth them But the wyse marchaunte that is the wyse man whome the holy ghoost enlumyneth by veray knowleche that oueralle knoweth can decerne what euery thynge is worth â—he seeth ryght wel and vnderstondeth that all the world is not a good morsel for to fylle the herte of one man that there is therin moche euyl lytel good And therfore he beholdeth the euylles perylles that ben therin and knoweth wel that it is trouthe that is comunelye sayd who that gyueth not that whyche he loueth he taketh not whiche he desyreth Suche folke gyuen the world for to haue heuen and forsaketh oueral richesses for ioye fylthe ordure for golde and leue alle for goddes sake rychesses delyces and honoures bycome poure in this world for to wynne good and for to gete the rychesse of heuen This is the moost fayrest lyf moste sure that may be in this world There ben other that see that in many maners may one doo his prouffyt his sauacyon wyth goodes temporelle that he may haue wythout ouermoche to loue them· For god commaundeth not a man to leue al They reteyne them but lytyl they preyse them They vse them but lytyl they loue them lyke as dyd Abraham Iob Dauyd and many other which eschewed and fledde the perilles And they do spyrituel prouffyte wyth temporalle goodes and wyl bye heuen wyth theyr almesses other good dedes They can bye oute theyr synnes helpe theyr neyghbours They can the more loue god drede doubte hym for the perylles that they be in and the more humble them self whan they see and consyder theyr synnes theyr deffaultes whan in sharpe streyte weyes of penaunce they dar not goo· whan so lytel for goddes sake they wyl suffre gyue whiche so moche suffred to saue them and wolde xxxij yere in this world be poure for to enryche them in heuen They saue them wel but it is harde to doo For it is a more lyght thynge to leue alle the goodes attones than to reteyne them not to loue them ¶ Of the goodes of nature which folowe here capo. lxv THe moyen or myddle goodes ben the goodes of nature and of doctryne Of nature lyke as beaulte of body prowesse force or strengthe vygour lyghtnes debonayrte clere wytte and clere engyne for to fynde good memorye for to reteyne wel and good wys for to synge wel All these goodes aforsayd nature bryngeth them in the natyuyte or byrthe of a persone Doctryne clergy and al other goodes be goten by studye or by accustomaunce lyke as been good vertues good maners and other vertues But these ben not yet veray good ryghtful For they doo not that whyche is perfytelye good For many a phylosophre and grete clerkys Kynges Emperours and other many prynces and other lordes that had many of these goodes been dampned in helle ¶ Also these goodes hath our lord gyuen to his enemyes as wel as to his frendes To
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
not onelye good entencyon But it 〈◊〉 to haue the ryghtful entencion good wylle lyke as it may appyere in hym that wyl feele and take other menâ—â—s goodâ—s for to nourysshe fede the poure peple For theâ—teâ—cyon of the wylle to gyue for goddes sake to the poure peple is good But the wylle to stele or take aweye other meÌ„nes goodes is euyl for to so doo And therfore that dede shall be euyl may not be excused For by cause that an euyl werk for ony good entencyon may not be excused· It is sayd after in the sayd comandement that the creature ought to loue god with al his soule That is to say that his wylle accorde in al his werkys to the wylle of god this demaunde we of god whan we say our pater noâ—â—er whan we praye god that his wylle be doon in vs ¶ Item by cause that yet for taccoÌ„plisshe the sayd comandement suffyse not onelye good entencyon and good wylle it is after sayd in the same comandement· that the creature ought to loue his god with alle his entendement vnderstondyng That is to say that in thentendement of the creature be noo dedely synnes delybered by consentyng ne concluded For alle consentynges concluded in thynge that shold be as touchyng the dede of dedely synne though so be that the dede be not doon outward as touchyng the werke that ony thynge ensie we therof yet it is dedely synne And the creature beyng in dedely synne may not loue god as aboue is sayd ¶ Item by cause that yet for taccomplysshe the sayd comandement suffyse not onelye good entencyon and good wylle as touchyng the werkes wythoutforth· that in thentendement of the creature groweth dedely synne by consentyng but it behoueth that the creature put and employe al the strengthe puyssaunce that he hath in good werkys Iuste vertuous that they be to thonour of god to the saluacion of hym self and of his neyghbour It is sayd after in the sayd comandement that the creature ought to loue his god with alle his myght and strengthe And therfore al they that put employe alle theyr myght and strengthe in the werkys of synne doon ageynst the sayd comandemeÌ„t and synne dedely Thus it appyereth clerely that for taccomplysshe the sayd first comandement pryncypal The creature ought to gyue to god entencyon wylle entendement and al his strengthe by the maner aforesayd ¶ The second comandement of the lawe is how eche man ought to loue his neghbour Capo. iiij FOr to haue the knowleche of the second comandement pryncypal aforesayd touchyng the loue of his neyghbour whome the creature ought to loue as hym self It is to wete that to the loue of our neyghbour four thynges ouzt to moue vs. Fyrst for by cause that we al ben chyldren of god by creacyon And naturelly brethern and systers loue that one that other And thus we ben al membres of Ihesu Cryst whyche is our heed and one membre loueth another naturelly Secondly to this ought to brynge vs the loue obeyssaunce that we owe to god as sayd is whiche comauÌ„deth vs to loue our neyghbour ¶ Thyrdly to this loue ought to brynge vs the commynycacyon whiche is emonge creatures humayn For one lord hath made vs al created for vs al he hath suffryd deth And to vs alle he hath apparaylled the glorye the beatytude of heuen yf we lose it not by synne And naturelly euery creature of one lykenes of one fourme of one semblauÌ„ce loueth ought to loue the other lyke as we see in beestys and in byrdes that eche loue other and hym that is to hym lyke and his pareyll And therfore euery creature that loueth not his neyghbour mespryseth not onelye ayenst the lawe dyuyne but also ayenst the lawe of nature The fourth thynge that to this loue ought to brynge vs. is the prouffyte that cometh therof For whan a creature loueth wel another he desyreth his prouffyte his honoure hys sauement and pourchasseth it gladly By these foure thynges aforesayd appereth clerely that we ought to loue our neyghbour as our self and thys loue is in fyue thynges Fyrst whan one loueth hys neyghbour truly that is to say for the we le of hym and that is in hym no thyng for his owen propre To the knowleche of which thynge is to wete emonge resonable creatures thre maners of loue been founden ¶ Here is conteyned how one ought to loue hys neyghbour capitulo v THe first is whan a creature loueth another creature for the prouffyt that he doth to hym and thys loue is not veray For whan the prouffyt faylleth the loue faylleth The second is whan a creature loueth another creature for hir beaute and the playâ—yr and delyte that he taketh therin Thys loue is not veray For she faylleth whan the playsyr or delyte faylleth The thyrd is whan for the loue of god and for the we le of hym the creature loueth another creature And thys loue is good veray accordyng to god Secondly whan one loneth his neyghbour ordynatly that is to wete lasse thaÌ„ god· Thus as the creature oweth to loue hym self lasse than god And thys techeth vs our sauyour Ihesu Cryst whan he sayth He that loueth fader or moder or suster or brother or chyldren or ony other thynge more than me he is not worthy to haue me how shal this be knowen Saynt gregory enseygneth it to vs that the werkes of withoutforth doon for a creature shewe the loue that one hath to hym wythinforth For naturelly one doeth gladly whiche he weneth that hyt oughte to plese hym or hyr that he loueth ¶ And by thys it apperyth clerely that whan ony creature leueth to do the werkes the whyche accordyng to god he is holden and bounden For to doo other werkys contrarye to the playsyr of the creature thenne he loueth that creature more than he doeth god And in this doyng he mespryseth ageynst the two commaundementes aforesayd and synneth dedely ¶ Thyrdly the loue aforesayd is whan the creature loueth hys neyghbour by dedes That is do say not by wordes onelye But in fayte and dede to procure in hym his prouffyte and to empesshe lette his dommage wyth his power as he dooth to hym selfe ¶ Fourthly whan a creature loueth hys neygbour in al tymes That is to vnderstonde also wel in the tyme of his aduersyte and of his pouerte as in the tyme of hys rychesse and of hys prosperyte For in especyal in the tyme of aduersyte and of pouerte the veray frende is proued ¶ Fyfthly whan the creature loueth hys neyghbour holyly That is to say that the creature ought not to loue another for to drawe hym vnto synne or for to be his felowe in euyl werkys As been they that acoompanye them to robbe and stele other mennys goodes or do other euyl and wycked dedes For after reason thou sholdest not Iudge that thou oughtest doo suche thynges After the
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
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
after we speke another langage· For we say to our good fader Ihesu Cryst Gyue to vs Pardone vs. kepe vs. and delyuer vs. For yf we haue not of Ihesu Crist these foure petycyons requestes in thys presente world we ben but deed· For they be necessary to euery persone in thys mortal lyf ¶ The iiij petycyon and requeste capitulo lxxxij PAnem nostrum cotidianum da nobis hodie wel techeth vs our good mayster Ihesu Crist to speke humbly and wysely For he techeth vs to say Fayr fader gyue to vs thys day our brede cotydyan or dayly what may the sone lasse demaunde of his fader than onelye brede for to passe forth the day he demaundeth none oultrage ne wyne ne flesshe ne fysshe but he demaundeth brede and nomore not for a yere ne yet for a weke but for to passe wyth the day onelye Thys semeth that it is a lytel thynge that we demaunde but certaynly we requyre a moche grete thynge whan we requyre of an abbot the brede of an abbay or requyre the fraternyte the companye the parte the right in al the goodes of the abbey Ryght so is it of hym that demaundeth of god thys dayly breed he hath fraternyte parte companye and ryght in alle the goodes that ben in heuen Thys is the blessyd brede of heuen of that blessyd couente The brede of heuen The brede of angellys the brede delectable the brede of lyf perdurable For it gyueth lyf vnderstondyng neuer to deye and preserueth a man wherof god sayth in the gospel I am the brede of lyf whyche descended fro heuen who that shal ete of this brede shal alway lyue wythoute deyeng Thys breed is ryght good mete For hyt stauncheth alle the hongres of the world and fylleth a man and replenyssheth thys dooth not other mete this is the breed and the mete that thou takest at the sacrament of the aulter And this mete thou oughtest to take in grete ardour in grete deuocyon of hert and in grete desyre That is to vnderstonde that thou ouztest to byleue feythfully that thys mete so moche precyous is the veray body of Ihesu Cryst and the soule and the godhede al togyder wythout errour and wythoute to demaunde or aske ony ferther For god may more than man may vnderstonde After a man ouzt to vnderstonde chewe this precyous mete lyke as the oxe fedeth of the grasse and cheweth his cudde and thenne he taketh it in That is to say that one ought to remembre deuoutlye and ofte by partyes the bountees and graces of our lord and al the sorowes that Ihesus Cryste suffred in erthe for vs Thenne the hert fyndeth the sauour of thys precyous mete and causeth a ryght grete ardour of the loue of god in ryght grete desyre wylle to do and to suffre al that he may for hym and more than he may And al thys dooth the vertu of this blessyd brede 〈◊〉 the sacramente of the masse whiche is the veray precyous bâ—â—y of Ihesu Cryst Thys is the brede that comforteth and â—â—â—orceth the herte to that· that he be wel stronge to suffre and 〈◊〉 do grâ—te thynges for the loue of god But thys may not be 〈◊〉 yf he haue the fourth yefte of the holy ghoost whyche is 〈◊〉 the yefte of strengthe whyche armeth and encorageth the â—nyght of god and maketh hym to reâ—ne gladly to martyrdâ—â— and to suffre Ioyously the tormentes Now mayst thou see whan we demaunde this brede of angellys we demauÌ„de the yefte of strengthe For lyke as the bodyly brede or materyal susteyne the body enforce it Ryght so the yefte of strengthe maketh the herte stronge to suffre and to do grete thynges for god This brede celestial of angellis we calle our for he was made of our paste he was sone of god the fader was sone and borne of the gloryous vyrgyn marye Blessyd be this gloryous vyrgyn fro whome came this blessyd floure For that was the debonayr Ihesus whyche was fryed and crucyfyed on the crosse for to redeme the world fro the paynes of helle And thys dyd he for the grete brennyng loue that he had vnto vs. This is the bysquyt of whyche he garnysshed hys shyppe of holy chyrche to passe the grete see of thys perillous worlde he is oures for he lefte to vs at hys departyng leue takyng at his laste testamente the swete Ihesu Cryst the right large as the moost grete and moost ryche tresour that he myght leue to vs· For he gaf hym self to vs as the moost fayrest Iewel that he myght gyue to vs And we ought deuoutelye clenly and reuerently kepe hym wythout synne and of thys brede of angellys we ought euery day to vse for the loue of hym and in mynde of his holy passyon he is verayly oures For noo thynge may he take awaye fro vs ayenst the wylle of oures that is hym self we calle our brede cotydyan that is to saye of euery day that is to vnderstonde the cotydyan distribucyon that he gyueth to hys preestys and relygyous peple euery day whyche doon his seruyses and synge hys masses and hys houres that is to alle good crysten men and wymmen that euery day by veray loue deuoutely make remembraunce of the dolorous passyon of Ihesu Cryst that he suffred for vs. ¶ The groos of the prouende of this brede of aungellys we take in haruest that is in heuen whan we shal see the swete Ihesu Cryst dyscouerd in hys ryght grete beaulte lyke as he is Therfore is it sayd cotydyan that euery day is to vs necessarye And euery one ought to take the holy sacrament of the aulter lyke as doon the preestys whiche ben therto ordeyned ¶ Or otherwyse euery good crysten man or woman ought to take hym by ryght fayth Thys brede is ryght precyous ryght noble and ryght wel arayed Thys is mete ryal in whyche been alle maner of delyces and al good sauours lyke as sayth the book of sapyence This is none erthely mete that ought to be gyuen to raskayll but to hertes gentyl and and noble whiche ben purged clensed fro al ordure of synne by veray repentaunce by deuoute confessyon and by entyer satysfactyon and penaunce ¶ Of the vertu of this brede of angellys saith Saynt mathew theuangelyst and calleth it brede sursubstancyal That is to say that it passeth and surmounteth alle substaunce and alle creatures of praysyng and of vertue of alle dygnytees and in all maners of valure Nor none may better name it ne descryue it ne more suffysauntlye than to calle hit breed sursubstancyal ¶ It is sayd that a mete is substancyous whan there is therin ynough of substaunce and of nourysshyng And for soo moche more as it is nourysshyng soo moche more it is sayd that it is substancyall ¶ And by cause that in thys precyous breed of Aungellys is more of nourysshyng of vertue and of good than euer may be thought and sayd is not
shal yssue a rodde that shal bere the floure of nazareth That is to say oute of the grete charyte and fro the grete enbracyng or brennyng of the loue of god shal come to vs a rodde whyche shal bere the floure of floures For Nazareth is as moche to say as a floure and Iesse is as moche to say as enbracyng or brennyng And vpon this flour shal reste the holy ghoost the spyryte of sapyence of vnderstondyng the spyrite of strengthe and of counceyl the spyryte of scyence and of pyte and the spyryte of the drede of god ¶ These ben the graces of whyche he was al ful fro the houre that he was conceyued in the precious bely of his moder lyke as the grete see is ful of water and is welle and fontayne of al the fresshe waters salte of which he arowseth and watreth al the world Ryght soo was he as sayth Saynt Iohan theuangelyst so ful of grace of veryte or trouthe that of his plante we take al ¶ These vij spyrites and these seuen yeftes we take them receyue in the holy baptesme But thus as the graces corporelle whiche god gyueth to chyldren in wytte in bounte in strengthe and in other graces whyche he gyueth at his playsyr· to eueryche he sheweth hym lytyl and lytyl lyke as a chylde groweth and cometh forth Ryght so is it in spyrytuel graces after that that eueryche prouffyteth and groweth in good werkys and gyueth alle hys herte and all hys thought to god after that god gyueth to hym more of his graces and that sheweth the same yeftes by werkys somme in one and other in other at the playsyr of the holy ghoost as sayth saynt Poul the appostle Thenne in our begynnyng these graces and these vertues been lowe ryse on heyght That is fro the spyryte and yefte of drede vnto the yefte of sapyende For holy drede is the begynnyng of sapyence Lyke as dauyd sayth and Salamon But in Ihesu Cryste weren alwaye alle the graces and all the vertues plenerly wythoute ony mesure And therfore the prophete setteth them in descendyng eche yefte after the ordre of hys dygnyte lyke as the petycyons and requestes of the holy pater noster ben sette forthe after the ordre of theyr dygnyte the hye tofore and the lower after ¶ why they be callyd yeftes for thre reasons capo. lxxxvij SVche maner graces haue to name yeftes for iij thynges and for thre reasons Fyrst for theyr dygnyte and for their valour yf a man at the court of the kyng gyue a robe to a chylde or to a pour man a dysshe of weyght This is no thynge that ought to be called the yefte of a kynge Therfore calleth Saynt Iames thappostle al the other temporel goodes that god gyueth not a yefte but lytel yeftes whych ben moeuable and passyng But these graces abouesayd he callyd them yeftes parfyte For god gyueth them to no creature but that he gyueth to hym hym self The second reson is by cause that the other graces and the other yeftes he leneth them to vs for to vse them in thys present lyf But these seuen yeftes toforesayd ben veray yeftes by ryght wythoute reprysyng and reprehendyng for whan al the other yeftes shal faylle these vij yeftes shal abyde alwaye in theyr ferme estate Thenne they be soo proprely oures that we may not lese them ageyn our wylle lyke as we may lese the other ¶ The thyrd reason the pryncypal is that the selue yeftes be gyuen purely for loue And thou knowest wel that a yefte leseth the name of yefte whan it is not gyuen purely for loue For whan the yeuer yeueth ony yefte for his owne prouffyte that is not a yefte but it is marchandyse whan he beholdeth bounte receyued or seruyse that is not a yefte but it is bounte and curtosye receyued to be rendred and yolden ageyn But whan the yeftes is gyneu frely and lyberally wythout entencyon to haue prouffyte and wythout drede wythoute ony doubte Thenne is it by ryght callyd yefte herof sayth the phylosophre that a yefte is a yefte wythout gyuyng ageyn or wythout to awayte ony rewarde but onely for to gete loue In this maner god gyueth to vs these yeftes purely for the loue that he hath to vs. and for to gete our hertes and al our loue to hym ¶ why they be called the yeftes of the holy ghoost capo. lxxxviij NOw for what cause been they callyd yeftes of the holy ghoost and not the yeftes of the fader of the sonne for al theyr werkys and their yeftes ben comyn To this purpoos ben two reasons That one lyke as the werkes of puyssaunce and myght ben appropred to god the fader and the werkes of sapyence to god the sone ryght soo ben the werkys of grace of bounte appropred to the holy ghoost For bountees ben lyke as sayth saynt denys to spende and to gyue hym self For yf a man yeue that whyche coste hym nought that is not grete bounte But by cause that the holy ghoost by these seuen yeftes expendeth and gyueth hym self in our hertes Lyke as sayth saynt poule lyke as it were by seuen stremes therfore ben they callyd proprely yeftes of the holy ghoost For he is the fontayn and they ben the stremes ¶ That other is by cause that the holy ghoost is proprely the loue that is bytwene the fader and the sonne and by cause that loue is the propre the fyrst the pryncypal yefte that a man may yeue thenne wyth ryght in this yefte ben gyuen al the other and wythoute thys yefte none other is not called yefte truly ne ryghtfully Therfore is the holy ghoost a yefte and yeuar For he gyueth hym self and is yeuen in eueryche of these seuen yeftes whyche that he gyueth for to conferme our loue vnto his so that it be feruent fyne veray and clene ¶ why there be vij yeftes no moo ne lasse capo. lxxxix FOr two thynges a man is saued fro to flee the euyl to do good For to hate and to flee the euyl causeth vs the yefte of drede The other vj yeftes cause vs to do good The yefte of drede is the vssher at the grete masse that is to saye at the grete menasse of the sentence of god and of the paynes of helle whiche is alwaye redy apparaylled ayenst the synuars this is the watche of the castel which neuer slepeth Thys is the wedar of the gardyn that wedeth and plucketh vp al euyl herbys This is the tresourer that kepeth the hert and alle the goodes that ben therin These be the other vj yeftes that make vs to do al the good dedes Now oughtest thou to know that lyke the clerenes of the sonne· which thou seest with thyn eyen yeueth clerenes to the world vertu enuygoure strengthe al the thynges that growe and come in to the world Ryght so doeth the holy ghoost whyche enlumyneth in
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
wherof offre to god worthy offrynges as longe as thou lyuest For the deth shal not tarye but that she cometh ¶ And in another place he sayth doo wel to thy freÌ„de tofore thy deth that is to thy soule· to whome thou oughtest to do wel tofore thy deth as to thy true frende that is to Ihesu Cryst to whome thou oughtest to do wel tofore thy deth in almesses for the loue of hym to the poure peple For that whiche is doon to the poure people is doon to Ihesu cryst lyke as he sayth in the gospel Thenne the almesse that is doon in a maÌ„nes lyf and in hys hele is moche more auaylable than that whyche is â—oon after hys deth lyke as the lanterne that is borne before a man conduyteth and ledeth hym better more surely than that whyche is borne behynde his backe· therfore admonesteth vs saynt Poule that we do wel as longe as we haue the tyme that god hath lente vs whan a ryche man or lord is comyng vnto a cyte or toun he sendeth his messagers tofore his herbegeours for totake his lodgyng for to make redy prouysyon ayenst hys comyng or ellys the lord and his people shold be euyl pourueyed The good herbegeour and messager that taketh the lodgyng and maketh al thynge redy to ryche men in the glorye perdurable been the almesses other good dedes that they do in their lyues whiche ben represented by the aungelles tofore god The almesses that ben don after the deth· ben lyke as the slowe seruauÌ„tes that comen late to the lodgyng soo that the lord is somtyme euyl pourueyed euyl herberowed The thyrd condycion that ought to be in almesse is that one ought gyue gladly largely after that he may forbere at his ease wherof the wyse man sayth gyue to god after that he hath gyuen to the. And Thobye sayth also after thy power be pyteous merciful yf thou haue moche yeue largely gladly yf thou haue lytel departe of that lytel wyth a good wylle euery man ought to yeue after his estate after that god hath gyuen hym It is redde of a kynge of whome a poure man axed a peny and he answerd that so lytel a yefte apperteyned not to hym whiche was a kyng and of alysaunder it is redde that he gaf a cyte to one his seruaunt And the seruaunte thought the yefte ouer grete a thynge for hym and wold haue refused it ¶ Thenne alysaunder sayd to hym I haue noo regarde what is conuenyent to the for to take but to me what I ought to gyue The fourth condycyon is that the almesse be don in humylite in deuocyon to th ende that there be no vaynglorye therin ne that the poure peple to whome the almesse is gyuen be not despysed ne for almesse doon wyth other mens goodes ne to gyue for to synne ne for to haue presumpcyon therby to be saued Somme peple ther ben that whan they doo almesse they wyl that euery body knowe it But the scrypture sayth that almesse shold be put in the bosom of the poure For as sayth saynt Gregory It ne suffyseth onelye to a good man that he see of whome he attendeth his rewarde therfore sayth our lord in the gospel whan thou shalt gyue thyn almesse sayth he late not thy lyft hande knowe what thy ryght hande dooth so that thyn almesse be hyd for to eschewe the loos praysyng of the world and thy fader of heuen whyche seeth in hyd place shal rewarde yelde it to the. That is to say whan thou shalt do thyn almesse kepe the wel that vaynglorye whyche is vnderstonden by the lyft honde be not medled therwyth but do thy almesse in true entencyon that is vnderstoÌ„den by the ryzt honde I say not but that one ought to do good werkes somtyme openlye tofore the peple for to gyue good ensauÌ„ple wherof god may be praysed For ryght so sayth god in the gospel that we shold do good werkes tofore the peple by cause that god shold be preysed gloryfyed not for the preysyng of the people as doon the ypocrites A good seruauÌ„t ouzt to be ashamed to serue his lord tofore the peple for to honoure hym wherof our lord sayth who that shal haue shame of me tofore the people he shal haue shame of me tofore thauÌ„gels· I shal haue shame to see hym This is good ayeÌ„st hem that leue to do wel openlye by cause they wold not be reputed ypocrytes And therfore sayth Saynt Gregory that who that dooth his werkys openly that the entencyon be ryght to god wythinforth· And that do it to please god onelye Also who that wyl do almesse he ought not to despyse the poure to whome he dooth almesse Therfore sayth the prophete· ne despyse not thy flesshe· That is the poure man whyche is semblable to the. and of suche nature of flesshe blood as thou arte of suche fylthe There be soÌ„me peple that despyse the poure and deyne not to speke to them yf they speke· they speke rudely and proudely Thus dyd not Iob that sayd that he neuer despysed them that passed by for ony thynge that they dyd but gaf tâ— them clothynge and mete Also there were holy men as wel kynges other many grete lordes that were not ashamed to serue the poure men how wel that somme there be that do almesse to the poure but they haue them in desdayn and in despyte and yf they were veray humble they shold loue better the companye of poure men that ben good whyche ben poure for the loue of god and may edefye them wel by ensaumple and by worde than many of the ryche men that been aboute them where as is in them but flaterye couetyse and vanyte and doon them moche harme by euyl counceyll and lette them for to doo many good dedes ¶ Also there been somme people that do almesse ynough but neuertheles they leue not to doo grete synnes suche almesses shalle not saue them For yf they deye in that estate theyr almesses shall neuer kepe them fro dampnacyon Thenne suche maner peple been lyke to them that make theyr how 's on that one syde and depesshe and throwe it doun on that other syde and therfore scrypture sayth yf thou wylt plese to god haue fyrst pyte mercy on thyn owne soule for who that is euyll and vntrewe to hym self shal neuer be good to another and therfore sayth Saynt austyn who that wyl ordynatlye doo almesse he ouzt tofore to loue more his soule than another or ony other thyng except god none shold say that he were pyetoê° ne mercyful that had not pyte of hys owne soule poure and seek how wel that he had pyte on others ¶ Also I saye not that he is pyteoê° ne mercyful that hath no pyte on his owne soule whan he knoweth that it is seek to the deth by dedely synne Now haue I shewed to the ynough of mercy
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
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
he yeldeth hym vaynquysshed to hym he yeldeth hym ouercomen of the deuyl that consenteth to euyl desyres And therfore sayth saynt Petre thappostle I coniure you as estraungers and pylgryms that ye make abstyneÌ„ce of flesshly desyres anh kepe you wel For they make theyr bataylle and warre ayenst the soule He that is a pylgrym and a strauÌ„ger is oute of his londe and contre And is in the contre where as there be many theuys robbeurs that espyen the pylgryms and lyen in a wayte in the wayes wherfor he ought to kepe hym wel that he falle not in theyr hondes· and thynke how he may goo surely Al the good men in this world ben straungers and pylgryms They be straungers for they ben oute of theyr contreye that is heuen· whiche is the herytage to good men They be pylgryms for they thynke not but to perfourme theyr Iourneyes tyl they come to theyr herytage That is the cyte of heuen whych the good pylgryms sechen as sayth saynt poul· whyche haue not ne entende not ne wyl not haue ony herytage in thys world Suche pylgryms as wyl goo surely see that they put them self in good companye and in sure conduyt The good companye whyche ledeth the right waye and conduyteth surely is fayth and loue Fayth sheweth the waye to pylgryms· And loue beâ—eth hym soo that the waye greueth hym not or litel who that hath suche companye hath no care ne retcheth of theuys whyche awayten the wayes· They ben the deuylles whyche taken and robben all them that goon not in suche companye Tho ben they that wyl here done the wylle of theyr body and accomplysshe theyr desyres and bryngen them self in the nette of the deuylles of helle Fayth and the loue of god wythdraweth the hert fro euyl thoughtes and fro euyl desyres that they consente not therto lyke as one holdeth the hawke by the gesses to th ende that he flee not at his wylle And yf he be not reteyned by the gesses of fayth loue he fleeth perylously soo that he perysshe and falleth ofte in the nette of the byrdar of helle That is the deuyll whyche ne secheth ne entendeth but for to take good men Therfor the good men and wyse ought to restrayne theyr wylle and their euyll desyres by sobrenes and attemperauÌ„ce· wherof the wyse Seneke sayth yf thou wylt gete the vertue of sobrenes and of attemperaunce thou must put fro the and take awaye thy desyres and sette a brydle ayenst thy couetyses For lyke as a man holdeth an hors by the brydle that he goo not at hys wylle Ryght so ought one to reteyne hys hert his desyres his wylle by the brydle of sobrenes and of attemperaunce· that he abandonne hym not ne gyue hym self alle ouer to the vanyte and to the couetyse of the world ¶ The thyrd degree of sobrenes and of the vertu of attemperaunce capitulo Clvij THe thyrd degree of the vertu of sobrenes and of attemperaunce is to sette and kepe mesure in wordes wherof Salamon sayth that the wyle and wel attempryd mesureth his wordes And Saynt Iherome sayth that by the poyntes of wordes is the lyf preuyd That is to say after the wordes may one knowe the wytte and â—he folye of a man lyke as an hogge or a swyn is knowen by the tongue yf he be hool or mezel And therfore sayth the wyse man in the scrypture That the wordes of a wyse man be peysed in a balaunce that is to saye that a wyse man ought to peyse his wordes in the balaunce of reason and of dyscrescion that he be not reprehended There ben somme people that may not be stylle ne kepe them fro spekyng be it trewe or be it lesyng whyche ben lyke to a water mylle wythout skluys that alwaye tourneth after the cours of the water For they haue as many wordes as water atte mylle· But the wyse men sette the skluys of dyscrecyon for to reteyne the water fro folisshe wordes that they passe not the mylle of the tongue And therfore sayth the wyse man in the scrypture Reteyne thy wordes in the skluys of dyscrescyon· For lyke as sayth Salamon who suffreth the water to haue his cours at wylle it is ofte cause of plee of stryf and of many euylles that comen of a shrewd tongue lyke as I haue sayd tofore in the traytye of vyces where as I haue spoken of the synne of the tonge Therfore sayth the wyse man in scrypture· Put sayth he thy wordes in the balaunce and a good brydel and good kepar to thy mouth And take hede that thou falle not by the tonge tofore thyn enemyes whyche lyen in awayte for tespye the who that peyseth not his wordes in the balaunce of dyscrescyon reteyneth not his tongue by the brydle of reason whyche oweth to wythdrawe hys tongue fro folysshe wordes he falleth lyghtly in to the handes of his enemyes They been the deuylles of helle whyche euery day nyght awayten espyen vs. whan thenemyes whyche warren the castel fynde the yate open they entren lyghtly Right so the deuylles which warren the castel of the hert whaÌ„ they fynde the yate open that is the mouthe they take lyghtly the castel And therfore sayth dauyd in the psaulter I haue sette good garde to my mouthe ayenst myn enemye that is ayenst the deuyll The garâ—e of my mouthe is reason and dyscrescyon whyche examyne the wordes tofore that they yssue out of the mouth That is the balaunce of the wyse worde as I haue sayd tofore Now ought the worde to be peysed tofore that it be spoken And it ought to be knowen that trouthe holdeth the worde ryght Trouthe accordeth the entencyon of the hert and the word of the mouth to gydre soo that the mouth say nothyng but trouthe lyke as it is in the hert This brauÌ„che ought not to hange on the ryght syde ne on the lyft For neyther for loue pryue ne for prouffyt temporall ne for hate of other ought not to be lefte to say the trouthe there as it ought to be sayd and nede is Ne lesyng ne falsenesse ought not to be sayd for noo persone ¶ Of the iiij degree of sobrenes of mesure capitulo Clviij LYke as a persone ought to kepe mesure in spekyng Ryght so ought be to kepe mesure in heeryng and herkenyng For as moche may one synne in euyl heryng as in euyl spekyng Thenne he that gladly hereth to speke euyl of another is partoÌ„ner and felowe of the synne of hym that sayeth it For none ought to say gladly euyl of another specially to a grete man yf he wene that it pleseth to hym that hereth it wherof an holy man sayth that there shold be none myssayer ne euyl spekar yf none wold here hym ¶ These grete and hye lordes ought wel to kepe them and take hede what they here and what they byleue for they fynde but fewe that telle them trouthe And flateryes and lesynges ben