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
this loue bryngeth hym veray humylyte ¶ Now mayst thou see clerely that the poure of spyryte ben blessyd For they be soo humbled voyde of theyr spyryte that their spyryte is alle mynuysshed for god hath it al. and the holy ghoost hath replenysshed the hous of his hert is there lord and enhaunceth them that been poure of spyryte These been the veray meke and humble whome he maketh to regne in heuen by holy hope by holy conscyence therfore sayth our lord in the gospel that the royame of heuen is theyres Not onelye by promesse but by fyn certeynte lyke as they that began somtyme to receyue the fruytes the rentes how they shold be blessyd in that other world That may noo man knowe vnto the tyme that he be there For the hert of a mortal man may not thynke it ne expresse wyth mouthe ne here it wyth hys cerys ¶ Of the yefte of holy drede of pyte capitulo Cviij THe first yefte of the holy ghoost maketh the hert huÌ„ble dredeful and to doubte god and hate al synnes therfore it is named the yefte of drede ¶ The second yefte of pyte maketh the hert swete debonayr and pyteous And therfore is it named the yefte of pyte And that is proprely a dewe and a tryacle ayenst the venym of felonnye and in especyal ayenste the venym of the synne of enuye of whyche we haue spoken tofore For this yefte of pyte taketh awaye and plucketh out of the hert the rote of enuye and there heleth it parfyghtely Thenne the hert that receyueth thys yefte and feleth in hym a dewe whyche maketh hym to germyne a swete rote ryzt wel atempred that is good loue oute of whyche groweth a fayr tree beryng grete fruyt that is a fayr vertu good that is callyd in latyn mansuetudo That is to say swetenesse and debonayrte of hert whyche maketh a man swete debonayr charytable and amyable For this vertu maketh a man to loue his neyghbour parfytely and hym self after god This tree hath vij degrees by whiche he mounteth on heyght These vij degrees sheweth to vs saynt Poul· there where as he admonesteth and prayeth that we do payne to that that we be al one in god The fyrst reason is that we haue al one herte the hye and the lowe the poure and the ryche That is that we haue al one fader in heuen That is god whych made vs al comunely to his ymage and to his semblaunce by cause that we al haue one creatour and maker whyche maad vs al of one matere and of one fourme and to one ende that is that we be al in hym and wyth hym lyke as he sayth in the gospel It is moche grete reason that we loue eche other for the bestys and the byrdes eche loueth his semblable· The second reason is that we be al crysten and baptysed in the sacrament of bapâ—esme poure and ryche That is that we be al wasshen wyth the precyous blood of Ihesu Cryst And we were redemed wyth one maner money and as moche coste that one as the other Moche thenne owe we to loue eche other and to honoure For god hath moche loued vs and praysed vs. and hath made vs of grete dygnyte ¶ The thyrd reason is by cause we haue al one fayth and been bounden all to one lawe whyche alle is accomplysshed lyke as Saynt Poul sayth in thys word loue thy neyghbour as thy self Of thys debte is no man quyte for ony thynge that he can do this debte oweth eche man to other who that moost rendreth moost oweth ¶ The fourth reason is that we haue al one maystre one lord that is god of whome we holde al. body and soule and al that we haue he hath made vs al and formed and hath vs al redemed of a lyke prys he shal Iuge vs al· rewarde largely to al them that shal haue kepte and holden hys commandementes and that haue loued eche other truly ¶ The fyfthe reason is by cause that we be al felowes in the hoost of our lord And we ben al hys knyghtes souldyers whyche we al abyde one rewarde that is the glorye perdurable and loue and companye of alle sayntes ¶ The vj reason is that we lyue alle of one espyryte spyrytuelly lyke as we lyue alle of one ayer corporally By this spyryte we ben alle sones of god by adopcyon That is by aduoerye and sones of holy chyrche brethern germayn of fader and moder a spyrytuel fraternyte whyche is better worthe than a carnal fraternyte lyke as the spyryte is of more value than the body ¶ The seuenth reason is by cause that we been al membres of one body of whyche Ihesu cryst is the heed we been the membres which lyuen al of one mete That is of the precyous flesshe blode of Ihesu Cryst whyche so moche loueth vs and vs holdeth so dere that he gyueth to vs his precyous blood to drynke his precyous flesshe to ete Therfore remembreth vs so ofte saynt Poule this loue whyche he sheweth to vs. For a more quycke reason ne more fayrer example may he not shewe to vs of veray amytye and frendshyp yf thou wylte thynke wel on these reasons thou shalte fynde vij degrees of amytye and frendshyp whyche comen of the yefte of pyte ¶ Of vij maners of spyrytuel loue capitulo Cix OF this stocke and oute of this rote growen vij braunches For this vertu sheweth hym in seuen maners lyke as loue is knowen whyche is emonge the membres of a body in vij maners Fyrst the one of the membres kepeth countregardeth the other that it do to hym none euyl ne that at faylle hym not ne that it do hym none harme ne doÌ„mage to hys power herin we vnderstonde our Innocencye which we ought to kepe eche anenst other For thys comandement is wryton in the hert of euery persone That is that thou do to another after god that whyche thou woldest that he dyd to the. and that thou sholdest not doo to another otherwyse than thou woldest shold not be doon to the. Ne that thy ryght honde shold smyte thy lyft honde Also that one membre suffre swetelye that other that it do to hit no harme ne no vengeaunce ne wrath But yf that one membre haue harme or hurte that other membres fele it And in this vnderstonde we parsyght debonayrte whyche hath iij degrees The fyrst is that he reuenge hym not The second that he reteyne not wrath ne yre The thyrd that he ne fele no moeuyng of hate ne yre toward his neyghbour for ony thynge that he doth ¶ Also the membres obeyen al to theyr souerayn For they do al to theyr power that whiche the hert comandeth them and the cyen enseynen them In this vnderstonde we the vertu of obedyence of which we haue spoken tofore whyche ought to be apparaylled in loue in charyte lyke as sayth
gaf god to man to woman in hys creacoÌ„n that same lawe euery creature resonable ought to kepe by ygnorauÌ„ce he shal not be excused syth they haue vnderstoÌ„dyng of reason ¶ The ij lawe cometh of the deuyl to destroye the lawe of nature aforsayd that is said lawe of concupyscence whiche was put in the creature resonable by the synne of Inobedyence which was in our first fader for tofore he dysobeyed to god by synne the body humayn was obeyssauÌ„t to the soule to reason entyerly but assone as he had dysobeyed god the body by concupysceÌ„ce dysobeyed to reasoÌ„ Of which it happeth ofte how be it that the creature by the fyrst lawe of nature knowe the good to be doon the euyl to be eschewed Alwaye by coÌ„cupysceÌ„ce folisshe plesauÌ„ce is lefte the rizt IugemeÌ„t of reason is enclyned to do the contrarye this sayth saynt powle that he fonde a lawe in his membris· that is to wete the said lawe of concupyscence whiche gaynsayed to the lawe of reason which was in the soule of this lawe of concupyscence set by synne in the creature None escaped but onely Ihesu the glorious virgyn marie The iij lawe is sayd the lawe wryton which was delyuerd for the creature that by the lawe of concupyscence wold enclyne hym ageynst the IugemeÌ„t of reason to do euyl to withdrawe hym to do synne for doubte of punycyon thys lawe was delyuerd to moyses to the chyldren of Israhel The iiij lawe is sayd of loue of grace which is none other thyng but to loue god his neyghbour And was delyuerd by cause that the lawe of scrypture which for drede to be punysshed withdrewe the creature to do euyl was not suffycyent for how wel that hit empesshyd the dede as towchyng the werke Neuertheles it empesshed not to the creature the wylle to doo euyl the whiche thynge is dedely synne as ofte tymes as it is coÌ„cluded in the thynge that shold be as to the dede this iiij lawe of loue is in ij comandementes pryncypally comprysed The first is this Thou shalt loue thy god with al thy herte with al thy sowle with al thy entendemeÌ„t with al thy myght The ij is that thou shalt loue thy neyghbour as thy self And these two comandements ben so conioyned that the one may not be accomplisshed withoute that other· ¶ Of the fyrst commandement capitulo ij FOr to haue the knowleche of the sayd first comandemeÌ„t ought to be knowen that ij thynges enclyne vs to loue god The first is to here gladly for to speke of hym ofte for naturelly whan we here of ony persone sayd grete good we ben enclyned to prayse loue hym therfore to goo ofte to holy chyrche to predycacioÌ„s sermoÌ„s is to a creature grete vtylyte prouffyt The second thynge is to thynke ofte to haue in mynde the grete benefaytes that a creature hath receyued receyueth euery day of god for naturelly we ben enclyned to loue them that done vs good Thys loue of god is acquyred goten by these ij thynges in a creature is kepte multeplyed by ij other thynges Fyrst for to wythdrawe take away his hert fro the loue of temporal goodes for the hert may not be parfyte in dyuers thynges and therfor none may loue god the worldly thynges togyder perfytely Secondly for to haue stedfast pacyeÌ„ce in tribulacoÌ„n to suffre it for the loue of god for the thyng for which loue hath moost trauayl by moost payne is goten ouzt to be moost loued and moost derworthly kept this sapyence is moche necessary prouffytable to al them that wyl goo with god For thus as sayth holy scripture by many tribulacions byhoueth vs to entre in to the royame of heuen And this manyfesteth sheweth to vs the lyues of sayntes which for to come to god haue so moche suffred endured After it is to wete that to thacoomplysshement of the sayd comandement iiij thynges admonessheth the creature ¶ The first is to haue in mynde contynuelly the goodes that the creature hath receyued of god as sayd is tofore For whan the creature consydereth that he hath receyued of god body soule al other goodes that he hath temporell spirituel the parylles also whiche he hath escaped· The glorye of heuen whyche he hath apparaylled to vs. the creature humayn shal Iuge that he oweth to loue god wyth all hys hert The ij reason is to haue in consyderacion the grete puyssaunce excellence and noblesse of god And with that the grete inyserye and pouerte of our self by the which consyderacion the creature shal Iuge· that whan he shal loue god with al his hert he shal serue hym wyth al his myght which yet he doeth ful lytel vnto the regarde of his grete excellence· noblesse puissaÌ„ce And therfore the creature humayne ought alwaye the more to enforce hym to loue to serue to honoure god ¶ The thyrd reason is to take awaye the loue affection of worldly thynges as sayd is tofore For where al the herte suffyseth not for to loue god suffysauntly consydered hys grete excellence noblesse and puyssauÌ„ce as tofore is sayd thenne he that putteth in his hert the loue of thynges temporelle whyche ben not but fylthe ordure to the regarde of god semeth wel that he doth to god grete vylonye in this caas he loueth not god wyth al his hert after the sayd comandement for of so moche as the herte of the creature is sette to loue other thynge than god of so moche is it lasse in god ¶ The fourth reson is to kepe hym self to put from hym al synnes and in especial dedely synne for noo creature beyng in dedely synne may loue god For by dedely synne the creature offendeth god and is pryued oute of grace whyche is thynge contrarye to his loue ¶ Of the fyrst comandement of the lawe capitulo iij WE ought thenne accordyng to the sayd fyrst commandement to loue god with al our hert The which thynge the creature doth whan in alle his werkys hys entencyon is ryghtful and after goddes wylle For thentencyon of the creature is of suche vertu that he rendre his werkes his operacyon after god good or euyl therfore what so euer werke that the creature doo yf his entencyon be euyl thoperacyon and alle the werke is withoute meryte and conuertyd fro hit in to euyl herof it is sayd in the gospel by our sauyour Ihesu cryst yf thyn eye be euyl al thy body is derke That is to say yf thyn entencyon be euyl al thy werkys ben derke in synne and withoute meryte And therfore it behoueth to rendre the werke of the creature good and merytorye that his entencyon be ryghtful accordyng to goddys wylle But by cause that she to â—â—ndre the werke of the creature good and merytorye accordyng to god suffyseth
hath this vertu in his hert he lyft hym self vpon hye aboue the perylles of this world· no thynge doubteth he sauf vylonye synne he bereth aduersyte prosperyte and suffreth withoute to bowe on the ryght syde ne on the lyfte syde Moche good shold be the knyght of god that in these thre thynges shold be wel proued These iij vertues armen ordeyne adourne a man as touchyng the thre partes of the hert whiche ben callyd reason loue vygour Prudence kepeth the reason that it be not deceyued Attemperaunce kepeth the loue that it be not corrupt Strengthe kepeth the vygour or myght that it be not ouercome ¶ Of the vertu of Iustyce capitulo lxxxxv IVstyce maketh a man to lyue ordynatly emonge the other For lyke as plato sayth the phylosophre This is the vertu that maketh that a man doth vnto euery man that whiche he oweth to do For he rendreth reuerence honour to them that be aboue hym Frendshyp pees concorde to them that ben lyke to hym grace pyte to them that ben vnder hym By these iiij vertues sayth the sayd phylosophre that a man is thenne worthy that he be gouernour of hym self and after of other In these iiij vertues studyed the auncyen phylosophres which despyseden al the world for tacquyre to gete vertu wysedom therfor were they callyd phylosophres· which is as moche to say as loue of sapyence ¶ O good god how shold this confounde vs make vs aferd that they that were paynyms without lawe wryton nothynge knewe of the very grace of god ne of the yeftes of the holy ghoost neuertheles they styed vp in to the montayn of perfection of lyuyng by force by their propre vertu daygned not to take hede of the world ne to do euyl ne to consent to synne we that ben cristen men that haue the veray fayth knowe the commandements of god haue the grace of the holy ghoost yf we wyll our synnes cause it not that we may more prouffite for our helth anenst god in a day than they myght in a yere we defoule our self lye here bynethe as a swyne in myre in the ordure of this world synne in the fylthe donge of delyces of this world Therfore sayth saynt Poule that the paynym that is without lawe shal Iuge vs atte day of Iugement that haue had here the lawe we neyther holde ne kepe it by cause they had not ryzt fayth ne the grace of the holy ghoost ne no vertu ne quycke ne very fayth they may not wel know how these vertues be good fayr for as moche dyfference as is bytwene a brennyng cole a dede cole a lyuyng man a dede man So moche dyfference is there bytwene vertu that is wythout charyte and vertu that is wyth charyte whiche is the boūte the valure the lyf of other vertues wherof saynt austyn sayth whan he speketh of these iiij vertues he deuydeth them by iiij maner of loues by iiij thynges that veray loue doth and sayth that the vertu of prudence is the loue of hert· whyche veryly wysely refuseth al that whiche may greue ennoye hym cheseth al that whyche may aydeto haue that whiche he loueth that is god The vertu of attemperaūce is the loue of the hert by whiche he gyueth hym self entyerly and wythout corruptyon to that whyche he loueth that is god The vertue of strengthe is the loue of the herte· by whyche a man serueth onely that whyche he loueth that is god and for hym setteth a man al other thynges vnder his fote despyseth them Thenne the vertu of Iustyce setteth a man in his right estate that is aboue al thynges vnder god without these iiij vertues there is none that may mounte in to the montayn of perfectyon for who that wyl mounte so hye hym byhoneth that alther fyrst he haue prudence whiche maketh a man to despyse the world that he haue with hit the vertu of strengthe whiche gyueth to hym grete hert stronge stable courage to enpryse and to pursiewe grete thynges on that other partye that he haue the vertu of attemperaunce by cause that he be not ouer charged ne euyl caryed and that he haue with hym the vertu of Iustyce that may lede hym by the ryght path and by a good Iuste waye that he be wythout synne and that he shewe to hym how by holy werkys he oweth to conquere the royame of heuen lyke as god dyd to Iacob as sayth the book of sapyence who that thus may haue these iiij vertues he shal be wel parfyte blessyd in this world more in that other for he shal be in pees of hert in ioye spyrytuel and no thynge shal faylle hym but he shal haboūde in the grace of god that he shal haue with hym in whome he shal delyte ¶ Here after foloweth how a man may take aweye and put from hym the vij dedely synnes gete the vertues lxxxxvj NOw late vs come ageyn to our mater pray we with al our hert to the holy ghoost that he wyl inspyre and enseygne our hertes that he be our aduocate teche vs to shewe how he by the vij yeftes of the holy ghoost he plucke out take aweye the seuen dedely synnes fro our hertes and that he therin wylle vouchesauf to plante the seuen vertues Of the yefte of holy drede whych maketh a mā Iust lxxxxvij THe yefte of drede is the fyrst of the yeftes for he casteth oute of the hert al the synnes lyke as we haue sayd tofore But proprely this yefte of drede plucketh oute taketh awaye and destroyeth the rote of pryde· planteth there in his place the plante of humylyte Now beholde vnderstonde wel how the synnar that holdeth hym and slepeth in his synne is lyke to a rybaulde that slepeth and is dronke· and hath al lost atte tauerne is al naked so poure that he hath no thynge but he feleth no thynge ne complayneth not but weneth that he be a moche grete lord But whan he hath slepte cometh ageyn to hym self and that he is oute of hys dronkennesse Thenne feleth he his harme knoweth his folye Now complayneth he his losse and his domage This is the fyrst good that the holy ghoost doth to a synnar whan he vysyteth hym For he gyueth to hym ageyn his wytte and his mynde and bryngeth hym ageyn to knowe hym self So that he aduertyseth and seeth what goodes he hath loste in what pouerte and in what perylle he hath be for hys synne lyke as dyd the sone of the good man whiche wasted and dyspended hys herytage in dyssolucyon and rybauldrye In suche confusyon myserye he became that hym byhoued to kepe the swyne fede them and to lyue of theyr releef and mete lyke as our Lord Ihesu cryst sheweth vs by
been one body as sayth holy scrypture And therfore ought eche to loue other as them self For lyke as the two ben one body so ought they to be one hert by true loue ne neuer ought they to dâ—parte ne to deceuere of theyr hertes ne of theyr bodyes as longe as they lyue Thenne they ought to kepe theyr bodyes clenely chastly reserued sauf the actes of maryage And therfore sayth Saynt Poul that the wymmen ought to loue and honoure theyr husbondes and ought to be chaste and sobre· and to kepe them fro al other men sauf fro theyr husbondes and ought to be sobre in etyng drynkyng For ouermoche mete drynke alyghteth the fyre of lecherye Ryght soo oughten the men to kepe theyr bodyes chastly and not to abandonne them to other wymmen Maryage is a state whyche ought to be holden and kept moche clenly and holyly for many reasons for it is a state of grete auctoryte For god ordeyned it establysshed it in paradys terrestre in the estate of Innocencye tofore that man had euer synned and therfore it ought to be holyly kepte by cause that god establysshed it also for the holy place where it was ordeyned Also it is a grete estate of dygnyte for god wold be borne in mariage that is of the vyrgyn marie which was maryed to Ioseph without losyng of hyr vyrgynyte The virgyn marye made of maryage her mantel vnder the whyche was conceyued and borne the blessyd sone of god vnder thys mantel was hyd fro the deuyl the secrete counceyll of our redempcyon and of our saluacyon Therfore it ought to be honoured and clenly kept Also it ought wel holyly to bâ— kept for the holynesse therof For it is one of the seuen sacramentes of holy chyrche And sygnefyeth the maryage that is bytwene Ihesu Cryst and holy chyrche and bytwene god the soule Thenne the state of maryage is so holy honest that it maketh that whyche was synne mortal wythout mariage is wythout synne in maryage and not onely wythout synne but it may be in somme caas cause to wynne the lyf perdurable And it ought to be knowen that in thre caases may one doo luxury of maryage wythout synne and may haue grete meryte as to the soule The fyrst caas is whan thys werke is doon in entencyon to haue lygnage for to serue god And in suche entencyon was ordeyned and establysshed maryage pryncypally The second is whan that one rendreth to that other his dette whan it is requyred And to that ought to moeue Iustyce whyche rendreth to eueryche hys ryght Thenne yf that one refuse to that other hys ryght whan it is demauÌ„ded and requyred by the mouthe or by sygne as doon the wymmen that been honest and shamefast to demaunde suche thyng he or she that refuseth to that other that requyreth it synneth For he doth wronge to that other of that which is his owne For that one hath ryght in the body of that other but he that rendreth that whyche he oweth dooth wel ryght whan he dooth it in good entencyon For Iustyce moeueth hym to do soo and that is neyther synne ne lecherye The thyrd caas is whan a man requyreth hys wyf for suche werke for to kepe hyr fro synne Also whan he seeth that she is so shamefast that she neuer requyreth hyr husbond of suche thynge and doubteth that she shold lyghtly falle in to synne yf he requyred hyr not who in suche entencyon rendreth or requyreth suche thynge of suche dette he synneth not but he may deserue toward god me ryte For pyte moeueth hym to do it In these thre thynges is no poynte of synne in the werkes of maryage but in other caas there may be synne venyall or mortal And specyally in thre caas The fyrst is whan thys werke is requyred onelye for his delyte and lecherye and in this caas may one synne venyally and dedely venyally whan the delyte passe not the bondes and the termes of maryage That is to say whan the delyte is so subgette to reason that he that in thys werke in suche estate wold not do thys thynge but onely to his wyf But whan the lecherye and the delyte is so grete in hys wyf that reason is deed and so blynde that as moche he wold doo to hyr yf she were not his wyf In suche a caas the synne is mortal For suche delyte passeth the boundes of maryage wherof god is oft dyspleased to suche peple· and gyueth somtyme to the deuyl grete power to noye and greue them lyke as we rede in holy scrypture of Sara doughter of Raguel whyche was wyf to yonge Thobye and had had seuen husbondes tofore and alle were slayn of the deuyl the fyrst nyght that they wold haue layen by hyr and haue knowen hyr Of whome the aungell sayd to Thobye that he shold haue hir to his wyf I shal say to the sayd he in what people the deuyll putteth hym in and hath power on them that putten god oute of theyr hert and of theyr thought that they ne entende to noo thynge but to theyr delytes and for to accomplysshe their wycked desyres lyke as dooth an hors or a mule ¶ And god taketh awaye fro them somtyme theyr lygnage and theyr fruyt that they may not haue chyldren by theyr synnes ¶ Yet may they synne mortally in another manere that is to wete whan that one treateth that other ayenst nature or oherwyse than nature of man requyreth ne lawe of maryage graunteth Suche people synnen more greuously than the other toforesayd but they that in theyr mariage kepe the drede of our lord and kepen clenly and holyly theyr maryage Suche people plesen god ¶ The second caas that may be synne 〈◊〉 maryage· is whan a man gooth to hys wyf in suche tyme as he ought not that is whan she is in the maladye or sekenesse that cometh vnto wymmen oftyme He that spareth not hys wyf whan she is in suche estate for the parylle of the lygnage that she myzt thenne conceyue shold be mezel or lepre he synneth dedely For as Saynt Iherome sayth In that estate be conceyued the lame ofte tyme. the croked and the lepres And that tyme the woman ought for to telle it to hyr husbond whan she is in that plyte desyryng hym to abyde and suffre all soo longe as she is in suche poynte ¶ Also they bothe ought for to spare and absteyne them fro the werke of maryage in holy tymes That is to say as in the grete solempne feestys for the better to entende to praye god and to serue and honoure hym· And in the tymes of vygyles· of lente and of fastynges commaunded by holy chyrche they ought to suffre and forbere suche werke not for that it is synne to do suche thynge in that tyme For in a good entency on he may do it but somtyme they ought to suffre of that they may do for to gete the better of god that
alle the wyttes of the body vnder the lordshyp of ryght reason as sayth Tullius the wyse man soo that reason enlumyned by the yefte of sapyence holdeth in pees the lordshyp of the hert of the body And this is the ende and thentencyon of al vertues that the hert the body be wel ordeyned to god· so that god onely be lord souerayn in suche maner◠that al be in his obedyence And this maketh sobre the loue of god whiche putteth hym wyth al the hert to the wylle of god wherof Saynt Austyn sayth that the vertue of attemperaunce of sobrenes is a loue whyche kepeth hym in entyernesse wythout corrupcyon wythdraweth vs fro the loue of the world whyche troubleth the hert putteth it to dysease and taketh fro hym ryght knowleche of god of hym self lyke as a persone seeth not clerely in water troubled But the loue of god whiche is pure clene is departed fro al erthely loue and fro carnall affection setteth the hert in pees For it setteth it in his propre place That is in god there he resteth there he is in pees Ne he hath noo pees ne Ioye ne reste but in god wherof our lord sayth in the gospel ye shalle be oppressyd in this world but in me ye shal fynde pees And Saynt austyn sayd to god Lord myn hert may not be in pees vnto the tyme it reste in the suche loue cometh not of an erthely hert ne of the maryce of thys world But it descendeth fro that hye roche vpon whyche is sette foūded the grete cyte of heuen of holy chyrche That is Ihesu cryst whyche al is sette foūded fermely by true fayth that ben the holy hertes of good men Fro this hye roche descendeth that fontayne of loue in to the hert that is wel purged taken awaye fro the loue of the world This welle is so clere that he knoweth hym self his maker lyke as one seeth hym self in a fontayn wel clere clene vpon this fōtayne he resteth the hert fast by after the trauayl of good werkes So as we rede of our lord Ihesu cryst that whan he had so moche goon that he was wery he satte doun rested hym vpon the welle This is the fontayne vpon whyche a good hert that wyl saue hym self-resteth hym in the loue of god Thys fontayne is so swete that he that drynketh therof forgeteth al other swetenes al other sauour therfore it is so swete good to drynke for of so moche as the fontayne feleth better the erthe· so moche is it more holsom better to drynke This is the fontayne of wytte of sauour For he that drynketh therof he knoweth feleth sauoureth the grete swetenes that is in god that is the souerayn wytte of man to knowe wel his maker and to loue hym drede hym serue and honoure hym wyth al hys hert For without this phylosophye alle other wytte nys but folye Suche wytte setteth the holy ghoost in the herte whan he gyueth the yefte of sapyence whyche fedeth and nourissheth the hert with spyrytuel Ioye and maketh it dronke with his holy loue that is the wytte whiche the holy ghoost setteth in the hert that is wel purged and clensyd fro alle ordures of synne lyke as tofore is sayd This spirytuel wytte that cometh of the parfyght loue of god maketh the hert sobre and attempred in alle thynges by mesure so that the hert that is in suche estate is in pees lyke as it may be in this mortal lyf For in this world none may lyue without tournoyes bataylle of temptacyon whyche god sendeth for to preue hys knyghtes by cause they can vse the armes of vertue For otherwyse they myght not be good knyghtes yf they were not proued how they can resyste to temptacions And men be woned to make tournoyes in tyme of pees but whan a good knyzt hath ouercomen the tournoye he retorneth home to his hous there he resteth hym at his ease Ryght so doth the good hert whan he hath wel foughten ouercomen the tournoye of tēptaciōs wel strongely resisted them Thēne he cometh ageyn to hym self resteth in god which comforteth hym after his trauayll which he hath resysted ayenst the synnes soo that he forgeteth there al his trauaylle thynketh on no thynge but on god in whome he syndeth al that he desyreth This is the fruyt that the tree of sobrenes bereth whych cometh of the yefte of sapyence like as I haue shewed tofore Sobrenes nys noue other thyng but to kepe ryght mesure in al thynges in vij maners ought a persone to kepe mesure which ben lyke to seuen degrees by which groweth prouffyteth the tree of sobrenes ¶ Of the fyrst degree of sobrenes of mesure capitulo Clv THe fyrst degree of sobrenes is that a man ought to set mesure in his vnderstondyng Specially in the poyntes of the artycles of the fayth he passeth mesure whyche wyll seche reason natural in that whyche is aboue reason aboue the vnderstondyng of a man as doon the heretykes myscreaūtes whiche wyl mesure their feyth after theyr vnderstōdyng but they ought to mesure theyr vnderstondyng reason vnto the mesure of the fayth as doon good crysten men Therfore sayth saynt poul that a mā shold not be wyse more than fayth bereth but by sobrenes after the mesure of the fayth that god hath gyuen to vs. salamon sayth to his sone fayr sone saith he put in thy wytte mesure that is to say be thou not of thyn owen propre wytte so fyxed in thy presumpcion but that thou bowe and enclyne the for to byleue good counceyl thou leue thyn owne wytte for to obeye to hym that is more wyse than thou art in especyal in the artycles of the fayth a man ought to leue his owne wytte his vnderstondyng to bowe enclyne also put hym self in seruage of the fayth as saith saynt poul and not for to enserche ne enquyre naturell reason there where as is none as don the melancolyous men which ben lyke to hym that secheth muskles emonge frosshes or he that secheth heer in the egge or vnder the hyde The second degree of sobrenes of mesure capitulo Clvj THe second degree of sobrenes of mesure is that one put mesure in thappetyte and in the desyre of his wylle so that he late not the rayne of the brydle ouermoche at large that he renne not after the desyre of his flesshe ne to the couetyse of the world wherof the wyse man sayth in the scrypture Ne ensyewe not sayth he thy couetyses ne the desyres of thy body ne of thy flesshe And beware and kepe the that thou accomplysshe not thy wylle For yf thou doost to thyn herte hys desyres thou shalt make Ioye to the fendes of helle lyke as he that dooth to his aduersarye ayenst whome he must fyght whan
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
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
whan the man hath had companye wyth suche a woman he may not after haue his maryage of the cosyns of his wyf And yf he take hyr the maryage is none after the lawe and yf he take a wyf after hyr cosyn he loseth the ryght that he hath to hys owen wyf in so moche that he may not ne ouzt not to dwelle wyth hir yf she requyre it not tofore The x of a woman to a clerk This synne aryseth aualeth moche after thordre and after the dygnytees ordred The xj is of a man of the world wyth a woman of relygyon or the reuerse a woman of the world wyth a man of relygyon thys synne encreaceth dyscreaseth after the state of the persones that done it The xij is of the prelates whiche ought to be forme and ensaumple of clennesse of chastyte and of holy lyf to alle the world The laste is moost foule and so abhomynable that it ought not be named This synne is ayenst nature whyche the deuyl enseygneth and entyseth a man in many maners which ben not to be named for the matere whiche is ouermoche abhomynable But in confessyon it ought to be sayd yf it be he or she to whome it hath happed For of so moche as the synne is more grete and more horryble of soo moche auaylleth the more the confessyon For the grete shame that a man hath to saye his synne is a grete parte of the penaunce after the holy scripture ¶ This synne dyspleseth so moche to god that he dyd do rayne fyre brennyng and stynkyng sulphre vpon the cytees of sodom and gomor and dyd do synke for this synne fyue cytees doun to helle The deuyl hym self that purchaced thys synne hath shame and abhorred it whan it is doon ¶ Of the synne of glotonye capitulo xlix THe seuenth heed of the beest of helle is the synne of the mouthe otherwyse callyd glotonnye which hath two offyces of whiche that one apperteyneth to the taste as to ete and drynke and that other is in spekyng Therfore this vyce this synne is deuyded in two partyes pryncypally that is to wyte in the synne of glotonye whiche is in etyng drynkyng and in the synne of the shrewde tongue that is in foule and folysshe spekyng And fyrst we shal saye of the synne of glotonye whiche is a vyce that moche pleaseth the deuyl and dyspleaseth to god By this synne hath the deuyl grete power in man wherof we rede in the gospel that god gaf lycence to deuylles for to entre in to swyn and whan they were entred they drowned them in the see Thys sygnefyeth that the glotons that lede the lyf of hogges and of swyn the deuyls haue leue to entre in to them to drowne them in the see of helle And maketh theym to ete so moche that they breste drynke so moche that they be drowned whan the champyon hath ouerthrowen his felowe he holdeth hym by the gorge by cause he shold not relyeue Ryght so is hyt of hym that the deuyl holdeth by hys synne in his mete the deuyl renneth to hys gorge lyke as the wolf dooth to the sheep for to strangle hym lyke as he dyd to Adam Eue in paradys terrestre Thys is the fysshar of helle whiche taketh the fysshes wyth the grynnes by the throte This vyce dyspleseth moche For the gloton doeth to hym grete shame whan he maketh his god of a sacke ful of dunge That is his bely whyche he loueth more than god and doubteth serueth it God commaundeth that he shold faste The bely sayth nay thou shat not but thou shalte eete longe and by leyzer God commandeth to ryse erly his god his bely sayth thou shalte not I am ouer ful me lyst to slepe The chirche is none hare he wyl not flee awaye and it is not yet open It shal wel abyde and tary for me· And whan the gloton aryseth he begynneth his matyns and his prayers and sayth O god what shal we ete this day shal we not fynde that is ony thynge worthe After these matyns comen the lawdes sayth A lord god how wel dranke we yester euyn the good wyn and how good mete ete we Thenne after this by wepeth the gloton his synnes and sayth Alas sayth he I wende wel thys nyght to haue deyed The wyne yestereuyn was ouer stronge myn heed aketh I shal not be eased tyl I haue dronken This god of the wombe of glotonye is ouer euyl For fyrst he bycometh a tauern gooar frequenteth tauernes after he playeth at the dyse after he selleth his good awaye after he bycometh a rybaulde an holyer and letchour and at the laste he hangeth on the galowes This is the salarye and the scotte that is ofte payed for the synne of glotonye This synne is departed after saynt gregorye in to v braūches For there is synne in fyue maners in etyng drynkyng and therfore somme drynke tofore tyme. or without reason or mesure or ouer ardantly or ouer plentyuously or ouer curiously Thenne the braūche of this synne is to ete tofore tyme. Ouermoche to ete is a foule thynge to a man that hath age dyscrecōn whan he may not abyde a due hour for to ete drynke By grete excesse of glotonye it happeth ofte that a man that is hole and stronge of body drynketh and eteth without cause resonable tofore tyme ordeyned that he cometh to the mete as doeth a dombe beest And moche synne and maladyes bodelye happen ofte by the customes and therof it cometh that this gloton sayth that he may not faste ne doo penaunce For he sayth he hath an euyl heed and an euyl herte also and certaynly he sayth trouthe and for to breke the fastyng dayes vygils commaunded is ryght a grete synne For he dampneth hym self and also wyl haue companye with hym withdraweth and letteth them to doo wel and ledeth them wyth hym vnto helle For he maketh them to breke theyr fastes and do glotonnye whyche they wold kepe yf it were not the euyl companye and felawshyp For these glotons and these letchours emonge al other euylles that they doo done a synne that is proprely the crafte of the deuyl that is whan they lette and wythdrawe al them that they may fro wel doyng mocke skorne alle them that loue to do wel ¶ These glotons say that they mowe not faste but they lyen falselye For lytel loue of god causeth them to say so ▪ For yf they loued as moche the veray glorye of heuen as they do the vayn glorye of the world For lyke as they faste for theyr worldly occupacyon and temporal goodes oft vnto the nyght as wel myght they fast vnto none for goddes loue yf they loued hym And that yf they desyred theyr saluacyon But they be lyke vnto the chylde that alle day wyl haue breed in his honde And trouthe it is that lyke as one synneth by etyng and drynkyng ouer erly
ryuer they haue not conuersed ne knowe no thynge what gooeth there oute Thenne yf thou wylt knowe what is good and what is euyl yssue out of thy self yssue oute of the world lerne to deye Dysseuere thy soule fro thy body by thought Sende thyn hert in to that other world That is in heuen in helle and in purgatorye There shalte thou see what is good and what is euyl ¶ In helle thou shalte see mo sorowes and dyuers tormentys than ony man may or can deuyse or ony herte thynke In purgatorye also thou shalte see moo tormentes than ony may endure In heuen thou shalt see more Ioye and glorye than ony may desyre In helle shal be shewyd and enseygned to the how god vengeth dedely synne Purgatorye shal shewe and enseygne the how god purgeth dedely synne ¶ In heuen thou shalte see clerely vertues good werkys how hyely they ben guerdoned and rewarded And in these thre thynges vnderstonde how alle that that the byhoueth to knowe to lyue wel and deye wel ¶ How men lyue dyeng in this world capo. lxj NOw beholde and take hede yet a lytel and ennoye ne greue the not at these thre thynges Therfore to know and wylle to hate synne Forgete thy body one tyme in the day goo in to helle lyuyng to th ende that thou goo not thyder at thy deth Thus doon ofte the good men and the wyse There thou shalte see alle that the herte hateth colde hete hungre thyrst dyuers tormentes as wepynges syghes wayllynges that the hert may not thynke ne tongue deuyse alle waye shal endure without ende and therfore is this payne by right called deth perdurable which is alway deth in lyuyng lyf in deyeng whan thou shalt see thēne that this one dedely synne must nedys be so dere bouzt thou haddest leuer be flayne al quyck tofore thou sholdest consente to doo one onely synne After goo to purgatorye there shalt thou see the paynes of soules which haue had very repentaunce of theyr synnes in this world but they were not parfytely purged Now make they the remenaūte of theyr penannce vnto they be clere and nette lyke as they were atte tyme houre whā they were baptised but this penaunce is moche horryble hard for alle the payne that wymmen euer suffred in trauayllyng delyueryng of theyr chyldren also saynt bartylmewe suffryd to be flayn al quyck saynt stephen to be stoned with stones saynt laurence saynt vyncent to be brente and rosted vpon brennyng cooles Al these martyrdoms tormentes ne ben not but as a bayne in colde water after the wytnesse of scrypture to the regarde of tormentes of purgatorye where as the sowles brenne vntyl they be purged of al theyr synnes lyke as golde and syluer be purged and fyned in the fyre tyl no more be foūde to be purged For this fyre of purgatorye is of suche nature that alle that they fynde in the soule is it of dede of worde of thought that hath corned to ony synne lytel or grete all is there brente and purged And also there ben punysshed and purged all the synnes venyal whyche we calle lytel synnes whyche we ofte do Lyke as foule thoughtes ydle wordes Iapes trufes lyes and alle other vanytees so longe tyl the soule haue nomore to be purged of and that she be so clene so pure so nette so worthy that she be sayntefyed for to entre in to heuen where as none may entre but yf he be ryght fyne right clene and ryght cleer ¶ Thys fyre dreden alle they that to theyr power kepe them fro dedely synne and that kepe holyly theyr body theyr mouth theyr eerys theyr eyen and al theyr fyue naturel wyttes fro al synnes And also lyuen as they shold euery day dye and come tofore the Iugement And by cause that none may lyue al wythoute synne lyke as sayth Salamon For seuen tymes in the day falleth the ryghtwysman And therfore by holy confessyon by teerys by orysons by almesses and other good dedes ought euery man to be relyeued and put awaye fro synne and amende hys lyf and to Iuge hym self of hys synnes to the ende that he abyde more surely the last Iugement ¶ Also to lerne to knowe euyl and to flee it and alle synne grete and lytel And that he be thenne in the grete drede of god whyche is the begynnyng of alle good and of good lyf ¶ How we ought to lyue holyly lerne to do wel capo. lxij Now it is not ynough to leue al synnes all euyls but that it be lernyd to do good and yf we lerne to gete the vertues by which we may caste put aweye the vyces all synnes wythoute whyche vertues noo man may lyue wel ne rightfully Thenne yf thou wylte lerne to lyue wel after vertu lerne also to deye as I haue afore sayd to the deceuere thy spyryte fro thy body by thought by desyre And goo oute of this world deyeng And goo in to the lande of lyuyng where as none shal deye ne neuer wexe olde that is in heuen There is lerned to lyue wel and al wysedom and alle curtesye For there may entre no vylayne There is the gloryous companye of god and of the gloryous virgyne hys moder saynt marye of Angellys of sayntes There surhabounde all goodes beaultees Rychesses honoures strengthe lyghtnes scyence fraunchyse vertues wytte glorye and ioye perdurable There is no poynte of ypocresye ne of trycherye ne of losengerye ne of dyscorde ne of enuye ne hungre ne thryst ne hete ne colde ne euyl ne sorowe ne drede of enemyes But alway feste and ryall espousaylles songe and ioye wythoute ende This ioye is soo grete that who that shal haue tasted one onely drope of the moost leste ioye that is there he shold be fyred soo entalented in the loue of god that al the ioye of thys world shold be vnto hym stenche and tormentes and rychesses dunge honours but fylthe vyletees And the desyre for to come thyder shalle make hym an hondred thousand tymes more ardātly to hate synne and to loue vertues to doo wel For loue is more stronge than drede and thenne is the lyf fayr honeste whan a persone fleeth al euyls synnes And enforceth hym to do al the good that he may not onely for fere to be dampned but for the desyre of the glorye perdurable and for the loue of god And for the grete clennesse that vertues haue and good lyf them whome the loue of god ledeth moche hastelyer sonner more ardantly comen therto and lasse costeth than they that serue god for drede The hare renneth and so doth the grehoūd That one for drede that other by desyre That one fleeth that other chaceth The holy man renneth to god lyke a grehounde For he hath alwaye his eyen and his desyre to heuen where he seeth the praye that he chaceth And
descendeth the drope of dewe whan one seeth hit a ferre resemble to a precyous stone But whan one weneth to take it it falleth to grounde and bycometh nought Thus is it of the delytes of the fyue wyttes bodely whan one thynketh or fygureth or wyssheth or whan one desyreth them it appyereth moche precyous But whan a man hath holdeth them anon they be lost bycome truffes dremes Thynke on the delyte of the last yere and of thy dreme to nyght thou shalt see that al is one anone they passen anone they comen ageyn in noo manere may they fulfylle the herte of a man And yf in a drope be as moche swetenesse that it is the swetenesse of al the fontayne Thenne is that a delectable good And therfore the wyse holy men in al that they sawe in thys world sauoureden of the delectable goodes of the world preyseden god and moost desyreden the loue of hym and the more that they sawe the dropes swete the more they desyreden to come to the fontayne celestyal And therfore it is wel knowen that the more that one forgeteth the drope the more he loueth the fontayn and the reuerse The more that one loueth the drope the more he hateth the fontayn forgeteth it And the more that the swetenesse of the world playseth to a creature whiche he soo moche desyreth the lasse hath he of the swetenesse of god Therfore the good men take the lasse of the swetenesse of the world as moche as they may and wyl not vse the flesshly delytes ne the deduytes that comen by the fyue wyttes bodyly A good lord god how moche been they fooles more than beestys that knowe wel that the body of a man is the moost foule thynge that may be and that the soule of a man is the moost noble thynge the moost precyous and the moost noble creature that may be Therfore they shold not wene that the goodes that come of the body be more delectable and swete than they of the spyrite whyche ben veray good pure perdurable and may fulfylle the herte and replenysshe it Suche goodes gyueth god to a man in thys world whan he gyueth to hym pees of herte vyctorye ayenst his synnes ayenst thenemyes of helle And gyueth to hym glorye of conscyence apeasyble herte whan he replenyssheth the herte wyth loue spyrytuel Ioye Of suche Ioye ne of suche delyte no semblaūce ne no comparyson may be foūden in the ioyes of the world ne been not but dropes to the regarde of the fontayne of swetenesse whyche is Ihesu Cryst Thys is the fontayne of swetenesse of whyche our lord speketh in the gospel who that shal drynke of the water that I shal gyue hym he shal become a lyuyng fontayne whyche shalle make hym lepe in to the lyf perdurable This is the fontayn of ioye of swetenesse and of charyte which may fylle and replenysshe the herte And none other thynge what someuer it be may not fylle it ¶ Of this fontayne hath tasted Dauyd the prophete whyche sayth in his psaulter O lord god how moche is the multytude of thy grete swetenesse whyche thou kepest to thy seruauntes and departest to thy frendes And certayn who had wel tasted and sauoured thys swetenesse that god hath gyuen to his frendes he shold despyse al the delyces alle the Ioyes of thys world and shold chese and reteyne the spyrytuel Ioye And shold do lyke as they that bulte the mele and deceuereth the flour fro the brēne and grous and as they that make the oyle that take the clere pure fatte and leue the grosse matere For Ioye of the herte that cometh of god to loue to serue and honour hym whyche is veray Ioye parfyte lyke as sayth the prouerbe That none hath parfyght Ioye yf it come not of loue And therfore thys ioye is callyd oylle in holy scripture lyke as our lord sayth by the prophete I shalle gyue sayth he Oylle of Ioye for wepynge This is ioye of herte pure and veray for wepyng of penaunce Of thys oylle ben enoynted they that god hath made kynges and lordes of the world and of them self And thenne is a man parfyte crysten whan he is enoynted with holy cresme For of crisme is said crys and of cryst is sayd crysten that is of Ihesu Cryste And who that is enoynted of suche oynement that is of Ioye and loue of god he lyueth in god god in hym lyke as the appostle sayth And thys is thenne the lyf of a Crysten that is to speke ryght the lyf of a man Thys is a good lyf and blessydnes that al crysten men ought to seche and desyre for to gete the lyf perdurable ye knowe moche wel that he is not in lyf but in langour that alwaye lyueth in payne in thought in anguysshe This is no thynge but now wepe anone laughe Now is ease now is he at mysease now is he in angre now is he in pees now in Ioye now in sorowe Thenne who that wyl lede a good lyf lyue Iustly wythout synne seche he that he haue the veray good thenne he shal haue lyf honourable delectable and prouffytable And thenne he shal lyue as a man resonable That is to say holyly ordynatly wysely Ioyously and meryly Meryly wythout angre wysely wythout errour· and Ioyously wythout sorowe and thys lyf hath one by grace and by vertu none otherwyse ¶ Here after is spoken of vertues in especyal capo. lxxv NOw I haue shewyd to the generally here tofore the dygnyte and the valure of the vertue of charyte wherfore one ought to gete it For grete prouffyt cometh for to haue it as Ioye honour glorye perdurable But by cause men knowe not the thynge so wel in general as they do in specyal Therfore is myn entencyon to speke of vertues in especyal in suche manere that eueryche that wyl studye in this book may ordeyne his lyf by vertu by good werkys For otherwyse lytel shold auaylle to knowe the good yf he do it not For lyke as sayth Saynt Iames the appostle who that knoweth the good and dooth it not he synneth and mysdoeth he is a fool that knoweth the right waye and ernestly gooth oute of hyt The holy scrypture sayth thus The wyse man or wyse woman hath a fayr gardyn ful of verdure fayre trees and of good fruytes· wherof god sayth in the book of loue to the holy soule My suster my frende thou art a gardyn enclosed of two closures That is of the grace of god and of angellys Thys gardyn planted the grete gardyner That is god the fader whan that he admolysshed and made softe the herte of the creature humayn made it swete traytable lyke waxe chauffed and as good erthe wel arayed and cultyued and worthy that good ympes shold be therin planted These ympes been the vertues whyche the holy ghoost bydeweth with
hys grace The blessyd sone of god whyche is the veray sonne by the vertu of his clerenesse maketh them to growe on hye prouffyte These thre thynges be necessarye to al the thynges that growe in erthe that is to wete erthe couenable humour nourysshable and hete resonable wythoute these thre thynges spyrytually may not the ympes of vertues growe ne brynge forth fruyte These thynges maketh the grace of the holy ghoost in the herte of the persone and maketh to wexe grene to flourysshe and to fructefye it maketh hym as a gardyn moche delectable ful of good and precyous trees But in lyke wyse as god planted in paradys terrestre plente of good trees and of fruyt And in the myddle he planted a tree whyche was called the tree of lyf By cause that hys fruyt had strengthe vertu to kepe the lyf to them that shold ete of hit wythout deyeng and wythoute euer to haue ony maladye or sekenesses Ryght so doth he spyrytuelly in the hert of a persone The grete gardyner that is god the fader For he planted the trees of vertues And in the myddle he sette the tree of lyf That is Ihesu cryst whyche sayth in the gospel who that eteth my flesshe and drynketh my blood hath lyf perdurable Thys tree enuerdureth and embelyssheth by his vertu alle that whyche is in paradys By the vertu of this tree growen flourysshen and fructefyen alle the other trees In this tree is al good as moche as there is This tree is to be preysed and to be loued for many thynges For the rote for the fruyt for the stocke for the floure for the odour for the leef and for hys fayre shadowe The rote of thys tree is the ryght grete loue and the oultrageous charyte of god the fader of whyche he loued vs so moche that for to bye ageyn his euyl seruaunte he gaf his ryght blessyd sone delyuerd hym to deth to tormente Of this rote speketh the prophete sayth thus That a rodde shal yssue of the rote of Iesse This word is as moche to saye as embracer of loue The stocke of this precyous tree is the precyous flesshe of Ihesu Cryst The herte of this tre that was the holy soule in whyche was the precyous marghe of the sapyence of god The barke of the tree was the fayr conuersacion wythoutforth The droppynges of this tree the body weren thre precyous thynges and of ryght grete vertu whyche yssueden and dropped out of the precyous membres of Ihesu crist that were the water the teres the swete and the blood The leuys of this tree weren the precyous holy wordes of Ihesu Cryst whyche heleden al maladyes The floures were the holy thoughtes of Ihesu Crist whiche were fayr honest beryng fruyt The fruyt weren the twelue apostles whyche fedde alle the world nourysshed it wyth theyr holy doctryne by theyr examples by theyr good werkys wyth theyr benefaytes The braunche of this tree in one sens been al the chosen that euer were and that ben and that euer shal been For lyke as our sauyour Ihesu Cryste sayd to his appostles I am sayd he the vygne and ye ben the braunches ¶ In another sens his braunches were his fayre vertues and his gloryouse exemples whyche he shewyd by werke and taught them wyth his mouth These were the parfyte vertues ful of veray beneurte blessydnesse whyche Ihesu Cryst shewed to his pryue frendes to the xij apostles whome he ledde in to the montayne and there he satte as sayth the gospel and his dyscyples were aboute hym And thenne the debonayr Ihesus opened his mouth sayd Blessyd be the poure of spyryte for the royalme of heuen is theyres Blessyd be the debonayr for they shalle be lordes of the erthe Blessyd be they that wepen For they shal be comforted Blessyd be they that haue hungre and thurst for Iustyce for they shal be ful fedde Blessyd be the mercyful for they shal fynde mercy Blessyd be they that be clene of hert for they shal see god Blessyd be the peasyble for they shal be callyd the sones of god ¶ These ben the seuen braunches of lyf of the blessyd sone of god Ihesu Cryste In the shadowe of thys tree ought the fyne and good herte to shadowe hym oughte to see and beholde these fayre braunches whiche bere the fruyte of lyf perdurable In these braunches and in these seuen wordes is enclosed all hyenesse al perfection of grace of vertu of blessydnesse as moche as may be had in this world and to haue and atteyne in that other For these ben seuen rules of holy lyf whyche Ihesu Crist taughte to hys chyldren This is the veray phylosophye that the maystre of angellys enseygned to his dyscyples ¶ In these wordes is enclosed alle the somme of veray perfection of the newe lawe of loue and of swetnesse And it is wel sayd newe For it may wel wexe olde lyke as dyd tholde lawe to the Iewes And by cause that the soule was woxen olde by synne it is made yonge ageyn and bycomen newe by these wordes aforesayd It is veray newe and desguysed fro the other lawes lawe is said by cause it is bounden But the other bynden and thys vnbyndeth The other chargen this dyschargeth The other lawes menâ—cen and threten thys lawe promyseth In other lawes is plee In this newe lawe is pees In other lawes is drede In this newe lawe is loue The other lawes haue maledyctyon and cursyng this newe lawe hath benedyction and blessyng ¶ Thenne is this newe lawe al ful of beneurte and blessydnesse And therfore ben blessyd alle they that kepe it accomplysshe it this sayth Salamon For al they that kepe it wel wynnen the tree of lyf perdurable Thenne these vij wordes abouesayd whyche god sayd ben callyd blessynges For they make a man to be blessyd as moche as he may be in thys present lyf and yet more blessyd in that other Now hast thou herde what the tree of lyf is whyche is in the myddel of paradys whyche god planted in the holy soule In the shadow of thys tree groweth prouffyteth the fruyt The tree of vertues whyche god the fader that is the grete gardyner planted in this gardyn and bydewed it wyth the fontayne of grace which maketh it wexe grene growe to prouffyte holdeth it in vertue and in lyf This fontayne is departed in to seuen ryuers These ben the vij yeftes of the holy ghoost which arowsen watren al the gardyn Now beholde the ryght grete curtosy of god whyche cam in to this world for to seche saue that whyche was loste by cause that he knewe wel our pouerte and our feblenesse by whych we may falle in to synne But by our self we may not relyeue vs ne yssue out of synne ne gete vertue ne do none other good but yf it be by the grace of
chyrche the monasterye is halowed to the seruyce of god Soo that he ought none other thynge doo but to serue and honoure god After he dyeth hym self in blode For he putteth hym selfe in one so stronge and ardant loue and in so swete loue of Ihesu Cryst and of deuocyon that whan he thynketh on hym and on his passyon he is as he were alle dronke of the precyous blood that Ihesu Cryste shedde for hym in hys holy passyon lyke as is a soppe of hote brede whan it is put in wyne This is a newe bapteme For to dye and to baptyse is alle one After he confermeth hym in god soo strongelye that nothyng may dysseuere ne desioyne hym Now thenne wylle thou to say thys word thy name be sayntyfyed in vs· That is to say gyue to vs the yefte of sapyence by whyche we may be soo fyned as is the golde and the syluer in the fornays and clensed fro alle ordures of synne by which we be dronken of his loue and that al other loues be to vs bytter by whyche we be soo gyuen to the and to thy seruyce that we neuer retche of none other charge to th ende that we be not onelye wesshen fro alle synnes but dyed in grayne renewed and rebaptysed in the precyous blode of Ihesu Cryst by deuocyon of feruent loue to thys that the blessyd name of our good fader Ihesu Cryst be soo confermed in vs that he be our good fader and we his good sones and his seruauntes as very obedyent to alle hys commandements and in suche manere that no thyng what someuer it be may come ne happene to desioyne thys fastnes ne thys grace Moche is grete the grace of god whā the wylle of the creature humayn is so rooted in god confermed that it may not wagge ne moeue for no temptacyon Moche gretter a thynge it is whan one is so affermed in the loue of god and so dronken in his swetenesse that no soulas ne no comforte ne no playsaunce may not be had but in hym thenne is the herte parfytelye confermed in god whan the memorye is so fastned ioyned to hym that it may not thynke on noo thynge but on hym And thys requyre we whan we saye Sanctificetur nomen tuum that is to say Syr thy name be sayntyfyed in vs. ¶ Here is the second petycyon and requeste of the holy pater noster capitulo lxxx ADuemat regnum tuū This is the second petycyon requeste of the holy pater noster where we praye requyre that the royame of god come in vs. and be wythin vs Our lord sayth in the gospel to his dyscyples The royalme of god is now wythin you Now vnderstonde wel how this may be whan god gyueth to a persone in his herte the spyrite of vnderstondyng Thus as the sonne taketh awaye the derknesses of the nyght and wasteth the cloudes and the mystes in the mornyng Ryght soo wasteth thys spyrite and taketh awaye alle the derknesses of the herte and sheweth hym al his synnes and defaultes grete and smale lyke as the rayes of the sonne sheweth the motes and the duste that is in the hous ¶ Also this spyrite of vnderstondynge sheweth on that other parte not onelye that which is within hym but that which is vnder hym helle and that whyche is aboue hym heuen· that whyche is aboute hym alle the fayre creatures whych al preysen god and wytnessen how god is fayr good wyse puyssant swete and grete And who that seeth moost clere the creatures is moost desyryng to see god but lete hym consydere that he is not pure ne worthy to see hym Thenne the good herte trewe and deuoute chauffeth hym and is angry wyth hym self Thenne he begynneth to entre in to his herte and to examyne hym And there he fyndeth so many synnes vyces pouertees deffaultes troublynges of herte and of thoughtes euyl wylle that he is angry wyth hym self by grete contrycyon and desplayser that he hath of hys synnes· And thenne he begynneth to clense his herte and purge hym of al ordures of synne by bytter repentaunce and by deuoute confessyon and after by sharpe and condygne penaunce But whan he hath longe ledde thys lyf and hath caste oute al hys synnes by veray confessyon Thenne he fyndeth pees and reste and consolacion And tereth soo moche god to falle ageyn to synne that hym semeth that alle the world be to hym helle to the regarde of thys clerenesse and thys pees that he fyndeth in hys herte And thys demaunde we of god whan we saye Aduemat regnum tuum that is to saye Fayr fader plese it to the that the holy ghoost wyl enlumyne in vs the hert and clense purge it fro al synnes And that he vouchesauf to come and dwelle as a kyng and a lord gouernour and commaundour in oure hertes so that al the herte be hys and that he be kyng lorde and alwaye that we may see hym For it is a lyf perdurable to haue the royame of god within vs. Therfore sayth our lord in the gospel that the royame of god is as a tresour hyd in a felde that is in the herte of a good man whiche is more grete than alle the world ¶ The iij peticion requeste of the holy pater noster lxxxj FIat voluntas tua sicut in celo in terra This is the iij peticion and requeste where we praye our lord that his wylle be doon in vs lyke as it is done in heuen that is as in holy angellys whyche ben in heuen whiche ben so enlumyned and confermed in god that they may wylle none other thyng but that which that god wyl we may not haue this peticion ne thys perfection but we haue the yefte of counceyl whyche is the thyrd yefte of the holy ghoost whych techeth vs to do his good wylle and that he conuerte our caytyf and fraylle wylle so that in vs growe noo propre wylle but that his wylle be onely lady of al the herte hooly and do in vs what someuer he wylle lyke as his wylle is doon in holy aungellys of heuen whyche may not synne And that alwaye done the wylle of god wythoute mespryse and gaynsayeng ¶ Now hast thou herde the thre petycyons and fyrst requestes of the holy Pater noster whyche ben the hyest and moost worthy In the fyrst we demaunde the yefte of sapyence In the second the yefte of vnderstondyng and in the thyrd the yefte of counceyl lyke as I haue tofore shewed These iij thynges we requyre not by cause we shold haue them in thys mortal lyf parfytelye But we shewe vnto our good fader Ihesu Cryst our desyres that they be alwaye in heuen where they ought to be To the ende that these thre requestes petycyons be doon accomplisshed in vs in the lyf perdurable we demaūde them in this presente lyf ¶ In the other four petycyons that comen
who counteth wel aryght is al quyte of his synnes But in the courte of Iustyce whiche shal be at the day of Iugement whome someuer he oweth he must paye Ne neuer shal he mowe be aquyted and therfore he shall be perdurably dampned For he must rendre or pendre that is hange Alas caytyf what shal he paye that hath no thynge but the body whyche is charged and al ful of dedely synnes who that wel vnderstode felte these thynges he shold holde kepe hym fro al synnes shold wythdrawe hym fro mockeryes and lesynges whyche they contryue ayenst the veray meke humble persones whyche drede god and loue hym by cause they fere and drede hym they wyl kepe them clene wythout ordure of synne and confesse them gladly ofte but lytel auaylleth confessyon wythoute repentaunce wythout penaunce without good Iugement that Iustyce be not doon truly therfore al in lyke wyse as the veray meke and humble persone maketh of hym self veray Iugement in bytter coutrycyon of hert in veray confessyon of mouth in satysfaccyon penaunce of veray Iustyce· he Iuged hym self as a theef putteth hym verayly on the gybet of penaunce withoute fayntyse without ypocrysye ¶ How a man ought to hate pryde capitulo Ciij WHo that hateth pryde he loueth pouerte and setteth his hert alowe and in humylyte therfore al they that been veray humble louen pouerte and ben poure of spyryte The veray humble persone loueth pouerte for thre reasons that is to wete for the perylles that ben in gouernyng of rychesses for the goodes that ben in good and veray pouerte for by cause that god loueth so moche pouerte as whā he was here in this world he loued it yet loueth al them that loue it lyke as holy scrypture wytnesseth it wherof Ihesu cryst sayth by dauyd in his psaulter that god hereth the prayers desyres of pour mē pourueyeth to them mete swetely in good sauour For he is theyr refuge and theyr sauyour Iob sayth that god is the fader of the poure hath gyuen to them power to Iuge the other And our lord at the begynnyng of his fayre sermon sayth that blessyd be the poure and thenne be accursyd the ryche that haue here theyr heuen But the veray heuen celestyal he hath gyuen to the poure so that they may gyue it and selle it and the world wyl not byleue that god say trouthe· ne that pouerte be blessyd But god sayth thus in the gospel fayr fader I praye the and thanke the that thou hast hyd these thynges fro the wyse and hast manyfested shewed it to the humble meke The humble and poure of spyryte seen god here hym wel and byleue hym wel and louen better an hondred folde theyr pouerte than the couetous man loueth his rychessys In iij thynges sheweth a man that he loueth pouerte whan he loueth holdeth gladly the companye of the poure loueth them holdeth them companye lyke as Ihesu Cryste dyd as longe as he was in this world for naturelly the lambes flee fro the wulues wythdrawe fro them the chyldren wythdrawe them flee the companye of grete peple the humble meke peple withdrawe them gladly fro the proude people The lyf of a poure persone is lytel and poure for he requyreth not ne demaundeth precyous metes ne oultrageous vesture ne clothyng ne he secheth no bobaunce ne noo pryde in roobes ne in rydyng ne in householde ne in meyne ne in feest ne in companye· And it suffyseth to the veray poure that he haue onelye his sustenaunce The veray poure persone suffreth in pacyence hungre thryste colde and hete lothynges and vylonnyes many bytter trybulacyons for the loue of Ihesu cryst and of his passyon And al these the euyl poure man doth suffreth ayenst his wylle The veray humble and the veray poure suffreth gladly al euyls and al aduersytees for the loue of god Yet ageyn it is the custome of a poure man that yf he haue noo thynge and may gete ne wynne noo thynge he is not ashamed to aske and demaūde and the veray humble beggeth al day requyreth the prayers and the orysons of good peple and of the frendes of god and the veray humble trusteth more in their ayde than he dooth in his owne good dedes ¶ Of dyuers estates of pryde capitulo Ciiij PRyde loueth the hye place aboue Humylyte loueth the lowe place bynethe This is the dyamont of the noble nature that dayneth not to syt in golde but in poure metal as in yron in lyke wyse is the sheet of whete beten The grayne is vnder and the chaf is aboue But our lord shal selle hys whete at the day of dome al wynewed lyke as sayth the gospel he shal caste the chaffe in to the fyre of helle the grayn in to the garner of heuen how moche more the golde is fyne pure· so moche more is it heuy the more it wayeth the soner it goeth doun to the bottom the more that a man is meke and humble the more loueth he the lowe place lyke as dyd Ihesu cryst and his swete moder whiche gaue to vs ensaumple to serue and to obeye Not onely to the grettest but to the leste And how moche more the seruyse is vyle and despysable so moche gladly doth it the humble and meke Therfore our lord Ihesu Cryste taught hys appostles to wesshe the feet by humylyte Thenne humylyte is proprely moder of obedyence and nouryssheth it enseygneth and kepeth it that it be not corrupt by vayn glorye by heuynesse nor by murmure ne by propre wyt ne by propre wylle ne by aduersyte ne by ony other maner it is to wete that there be vij adournements of obedyence The first that one obeye anone prestly gladly symply purely generally vyly vygorously The humble is poure tofore hys eyen naked hath not to do for hym self therfor he is alwaye redy as the marōners in the see in theyr shyppes that anone as they here the voys of the gouernour they obeye to hym and renne as they were enraged The humble obeyeth gladly that the paynes the perylles and the deth he receyueth to his power wyth grete ioye for the loue that he hath to obedyence Therfore sayd dauyd the prophete in the psaulter that he loued better the commaundements that god made than he dyd golde ne syluer ne precyous stones The humble obeye al symply as doth the hors· or the sheep whome the shepeherde ledeth where as he wyl and that neuer sayth wherfore goo I more here than there For one of the moost honest doughters that humylyte hath is holy symplesse The humble is ryght true to god lyke as is a ryght good wyf to hyr husbond whyche wyl to no man obeye folyly but to hir husbond onely And therfore none obeyeth so Iustly ne in so good entēcyon as doth
descendeth in to the hert of a persone he extyrpeth and casteth out the rote the synne of yre of felonnye whiche troubleth the hert maketh a man lyke as he were fro hym self so that he seeth noo thyng ne for hym self ne for to conduyte other But this yefte enlumyneth the hert on alle partes so that he may not be deceyued of ony persone lyke as the yefte of pyte maketh the man Innocent soo that he wyl none deceyue wherof saynt Iohan sayth in thappocalipse in spyryte that the holy man that was al ful of this espyryte was al ful of eyen tofore and after And an angel shewed to zacharye the prophete a stone wherin were seuen eyen These ben the eyen that the good men haue for they see clere wythin theyr hert and al aboute them That is to say vnder aboue on the ryght syde and on the lyft syde This yeft of scyence is maystre of the werkys and that is to saye of vertues of the soule For he maketh al Iuste to a poynte by lyne rule plombe he taketh fyrst his bounde his poynte and that is that the wyse man sayth· In al that thou begynnest beholde the ende and to what ende thou shalt come after he holdeth the lyne For he goeth by ryght waye afore and by ryght entencyon ¶ After he maketh alle by rule For he maketh it alle playn and by mesure For he loueth the comyn waye of good peple wythoute to fynde noueltees After he preueth his syght and his werke by plombe For he taketh hede that his body enclyne not toward the ryght syde by prosperyte ne to the lyft syde by aduersyte This yefte of sapyence is lyke to the priour of a cloystre of the soule whiche kepeth thordre maketh it to be kept oueral Fyrst in the hert and after in other offyces ¶ In thys hert ben two sydes and two thynges the vnderstondyng and the wylle the reson and the affectyon whan these two sydes and these two thynges accorden to gydre they make moche swete melodye and moche fayr seruyse That is whan the wylle wylle al that whiche the vnderstondyng enseygneth to good and that affectyon feleth al that whyche reason vnderstondeth yf they vnderstonde wel in these ij sydes whyche ben in the soule whan and how they ouzt to accorde In one syde ben iiij lockes and in that other syde iiij for reason hath foure offyces That is to enquyre to Iuge to remembre to shewe that whyche they vnderstonde by word This yefte enseygneth the reason that whyche he ought to lerne and to enquyre and in what ordre and in what maner and what ende and this is a moche grete crafte For the mesprysyng in these thynges is moche peryllous hit byhoueth to vnderstonde the reason and to lerne that whiche is necessarye prouffytable and honeste and to wythdrawe fro the contrarye O god how a creature leseth his tyme and dyspences for to lerne thynges that ben of no value but vaynglorye synne But the holy ghoost by this yefte enseygneth lyghtly and maketh a man to lerne ordynatly that whyche is moost necessarye to the prouffyte of the soule And that ledeth hym moost ryght vnto the loue of God for the helthe and the prouffyte of hys soule and to helpe hys neyghbour ¶ Also it byhoueth the reason wel to enquyre the trouthe of the thynges And also how he ought for to byleue wel to byleue is whan a man byleueth symply and stedfastly alle that whyche god sayth and commaūdeth wythout ouermoche to enquyre and wythoute to enserche the counceylles of god and the profoundnes of his Iugements the heyght of his mageste and the reasons of hys sacramentes wel to byleue is whan one byleueth not ouer hastely ne ouer late ne to eueryche ne to none for that one other is vyce as saith seneke After good enquyryng cometh wel to Iuge For to Iuge wel it apperteyneth that one afferme no thyng vnto the tyme that he hath enquyred the trouthe of the thynge and that he be wel encerteyned and that he entremete not to Iuge that whyche apperteyneth no thynge to hym· lyke as ben the secrete thynges hydde thentencyōs of hertes· the thynges that may not be torned on the right syde ne on the lyfte syde that yet they be vnderstonden to the better parte Of whyche the spyryte by this yefte maketh the reason to Iuge wel and to knowe the ryght to determyne bytwene good thynges euyl thynges bytwene the lytel thynges and the grete thynges for he must prayse euery thynge after his valure Also this spyryte maketh the reason to remembre For he remembreth a man all that is nedeful to hym lyke as god sayth in the gospel The thynges that ben passyd he must remēbre and brynge ageyn to memorye The thynges that been present he must vnderstonde and remembre and ordeyne· The thynges that been to come he must purneye fore ordeyne and aduyse These ben the seuen partyes of the vertu of prudence after that whyche the phylosophre sayth Also he maketh the reason to speke by mesure and be stylle gladly and not to speke tyl it be nede Soo that the word be tofore wel aduysed and wel thought or it come to the tongue· And that the word be wayed and poysed as good money and preued lyke as Salamon sayth· ¶ Soo that the worde be accordyng vnto god and wythoute synne of good matere and of good fourme That is that it haue not ouermoche ne ouer lytel And that it be wel employed For good money ne a good word ought not to be gyuen for nought ¶ Herof sayth God in the gospel that we shold not caste the precyous stones tofore hogges That is to vnderstonde the precyous wordes of our lord god byfore them and to suche persones that sette them self not to werke for theyr helthe But lyuen in the ordure of theyr synnes therfore holy scrypture calleth them hogges Thys yefte afore sayd ordeyneth and accordeth that other partye of the hert That is the wylle where it hath iiij partyes loue drede ioye sorowe That is that one loue that· whyche he oweth soo as he oweth as moche as he oweth that he drede not also that whych he oweth and that he haue no ioye ne delyte sauf in that he oweth after god also how he oweth as moche as he oweth And that he haue no sorowe ne heuynesse but in that whiche he oweth and also how he oweth as moche as he oweth whan these four partyes been accorded thenne it is sayd that a man is wel attempred whan he is not ouer colde ne ouer hote ne ouer drye ne ouer moyste And in lyke wyse as to the body of a man comen ouer many maladyes for the dysatēperaunce of these iiij qualytees or of these iiij humours Ryght so to the hert of a man comen to hym the vyces and synnes by the dysatemperaunce of these foure maners whan
a grete parte of his penaunce and of thamende ¶ Also the synnar ought gladly to suffre and drynke a lytel shame for to escape the grete shame that al synnars shal haue at the day of Iugement whan al the world shal see al theyr synnes The ij thyâ—ge is euyl drede to do grete penaunce the whiche the deuyl putteth in the ere of the synnar sayeng thou mayst not do this sharpe penaunce thou mayst not leue thy customes Suche peple resemble the shough hors whiche is aferde of the shadow that he seeth And certeynlye this penaunce that we do here in this world is but a shadowe to the regarde of the paynes of helle or of purgatorye The thyrd thynge is the wycked loue that the synnar hath enlaced that he loueth so moche his delite that he wyl not lesâ—e it and thynketh that for noo thynge he wyl confesse hym but slepeth in his synne lyke a swyn in the dunge The iiij thynge is hope of longe lyf wherof the deuyl sayth to hym thou art a yonge maÌ„ thou shalt lyue longe thou shalt wel recoure a confessour but he taketh none hede ne seeth not the deth that awayteth hym shal take hym sonner than he weneth for god whiche promyseth pardon to hym that repenteth promytteth not to morne as saynt Gregory sayth TheÌ„ne the deuyl playeth ofte with the synnar· lyke as the catte doth with the mous whan he hath taken hym For whan he hath longe played he strangleth sleeth hym The v thynge is despayr in which the deuyl putteth the synnar but he ouzt to remembre that god foryâ—ueth to them that repente lyghtly and more gladly he gyueth pardon than we demaunde hym After the confessyon cometh the satysfaction That is thamendes and the penaunce that one ought to make and praye for his synne after tharbytrement and wylle of the confessour· whyche ought to Iuge the amendes of the trespaces In fastynges In almesses or in prayers or in other good thynges after that the synne requyreth it the seek man ought gladly to obeye to the physycyan to haue helthe And the good sone ought gladly to do the wylle of hys ghoostly fader for the sauacyon of hys soule Now hast thou herde thre thynges that holden togyder the hauberes of penaunce wyth whyche been armed the newe knyghtes of god for to vaynquysshe the batayll ayenst synne And who that shal vaynquysshe this bataylle shal not retche of the second deth Lyke as Saynt Iohan saith in thapocalypse but he shal haue veray reste that is the glory perdurable The fyrst deth of the soule is to loue synne which is vaynquysshed by penaunce by whyche one escapeth the second deth that is the deth of helle where one may not deye This is the fyrst braunche of the tree of prowesse in them that vaynquysshe synne After thys bataylle cometh another For whan a man repenteth hym of his synne thenne cometh a newe wrastlyng to his hert what penaunce he may doo and what lyf he may lede And there be many of them that in this bataylle be recreaunte For lyke as god sayth in the gospel Now they byleue Now they byleue not Now they wyl now they wyl not Now they purpose Now is alle nought For they be not ferme ne estable ne perseueraunte But whan a man Ioyneth hym to god and affermeth hys herte and hys good purpoos to hym thenne is thys bataylle good goten and thenne god maketh hym ferme and stable as is a pyler in the chirche as sayth saynt Iohan. Thys is the second vyctorye the rewarde that answereth to hym after this wrastlyng cometh the iij wrastlyng that a man hath to his flesshe which moche complayneth whaÌ„ it begynneth to fele the hardnesse sharpnesse of penaunce it reenforceth to come ageyn to hir olde customes the flesshe is an euyl wyf wherof salamoÌ„ sayth who moste doth the wylle of the flesshe the wers it is more is to hym contrarye And who that suffreth his flesshe to ouercome hym he entreth and putteth hym self in grete seruytude For there is none so foule a thynge as to be ouercom of his flesshe who that vaynquyssheth thys bataylle god promytteth to hym a newe crowne whyt of chastyte of Innocencye bryngeth hym to reste that is the glorye perdurable lyke as he saith in thapocalypse after this batayl cometh this world and dame fortune with hir whele· whiche assaylleth a man on the ryght syde and on the lyft syde whiche been two stronge bataylles where as moche peple ben vaynquysshed moo be vaynquysshed on the ryght syde than on the lyft syde lyke as dauyd sayth in his psaulter For more stronge is the temptacion that cometh of the ryght syde than it that cometh on the lyft as dauyd sayth in his psaulter For more stronge is the temptacyon that cometh of honoure of rychesses and of delytes which the deuyl offreth setteth before thaÌ„ that which cometh of aduersyte lyke as pouertres the maladyes the sekenesses that god sendeth he that vaynquyssheth and that despyseth with his hert the prosperytees of this world God promytteth to hym honour and hyenesse in glorye for he shal make hym sytte wyth hym in his trone as saith thapocalipse To hym that shal vaynquysshe that other bataylle whiche is on the lyft syde in thaduersytees of this world god promytteth glorye which no man may take fro hym The vj batayll which is moche stronge is ayenst the wycked that ben in the world which ben the membres of antecryste which warren ayenst the good men by theyr myght lyke as dyd of olde tyme the tyrauÌ„ts ayeÌ„st the marters good crysten men for vnnethe shal none dar reclame hym crysten for the strengthe of Antecryst of his membres Thys is the beest that Iohan sawe that warryd the sayntes of whyche we haue tofore spoken· The membres of this beest shewen them in wycked prynces and euyll prelates whyche by theyr grete couetyse defoule flee and eten theyr subgettes so that the good men that been vnder them haue ynough to suffre and many dyseases grete myschyeues· But they that take al in good pacyence without murmure as dyd Iob. and truste al in god they vaynquysshe this batayl and to hym that shal ouercome it god promytteth to hym that he shal gyue to hym power ouer his enemyes· lyke as saynt Iohan sayth in thapocalyps After alle these bataylles cometh the laste which is moost stronge for the deuyl whiche is malycious moche subtyl whan he seeth that a man is mounted vpon the moutayn of perfection and hath ouercomen al these bataylles aforesaid TheÌ„ne assaylleth hym the fende by vaynglorye by presumpcion for theÌ„ne it semeth to hym that he is a moche good man grete frende of god by this that he hath al suffred for hym by which he falleth somtyme from hye to lowe as dyd lucyfer therfore it is grete necessyte that a man be wyse and that he
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
the degrees the braunches the fruyt and the spyrituel good that cometh therof in thys world and in that other Of the fruyt of thys tree sayth Dauyd to vs in the psaulter in thys wyse Blessyd is he that entendeth to the nedy to the poure· That is to say that he abyde not soo longe tyl the poure demaunde hym but that he 〈◊〉 wythoute askynge Ne he hath no hert to gyue that gyueth not wythout askyng he dooth wel that gyueth to the poure but he doth moche better that gyueth with oute demaundyng And therfore sayth Dauyd the prophete blessyd is he that entendeth vnto the poure· and wherfore is he blessyd he sayth after in the sayd place that god shal delyuer hym in the euyl day fro his enemyes That shal be at the day of dome whyche shal be harde and euyl to them that shalle be dampned by cause they haue not fulfylled the werkes of mercy ¶ Thenne shal the Iuge saye to them at that day· Goo ye cursyd in to the fyre of helle wyth the deuyls whan I had hungre and thyrst ye gaue to me neyther mete ne drynke I was seek and ye vysyted not me I was naked and ye clothed me not and therfore they shalle be delyuerd to theyr enemyes that been the deuylles of helle And they that haue been pyetous and haue entended to the poure shalle be delyuerd that day and shullen be put in the possessyon of heuen Lyke as our lord sayth in the gospel For he shalle saye vnto them that haue doon and accomplysshed the werkes of mercy ¶ Come ye blessyd of my fader Receyue ye and take ye the kyngdom of heuen whyche that I haue maad redy for you syth the begynnyng of the world For that whyche ye haue doon to the poure ye haue doon to me Grete honoure shalle god doo to theym whan he shall thanke theym of the werkes of mercy and shalle gyue to them the glorye perdurable And therfore sayth he in the gospel Blessyd ben the merciful For they shal haue mercy by cause they haue enlonged the lyf of the poure peple by their almesse therfore they that haue had pyte of the membres of Ihesu Cryste· haue susteyned them in thys world haue comforted ayded them in theyr aduersytees It is wel reasoÌ„ that he do to them mercy which delyuerth fro al aduersytees fro al myserye so shall he doo whan he shal gyue to them the lyf â—erdurable wherto mercy shal lede them and herberowe them ¶ Of the lyf actyf of the lyf contemplatyf capitulo Cxl THe holy scripture wytnesseth and enseigneth to vs ij maners of wele and gooâ—es by which a persone cometh to the lyf perdurable The fyrst is called the lyf actyf by cause it is in labour of good werkes maketh a man to enteÌ„de to the prouffyte of hym self and of hys neyghbour The second is called conteÌ„platyf by cause it is in reste of good werkes ne entendeth to no 〈◊〉 but to loue to knowe god TheÌ„ne is he ydle of wer 〈…〉 like as he were a slepe but he is awaked 〈…〉 for to thynke vpon god and for to loue hym And for the loue that he hath to god he put al other thyngeâ— in forgetyng lyke as he were al rauysshed fyxed in god desyreth to be dysseueryd fro the mortal body for to be alwaye wyth Ihesu Cryst The fyrst lyf is the felde of good werkes where the knyghtes of god assaye preue them The second reste them wyth god in the chambre of clene conscyence· The fyrst entendeth to fede god wyth the mete of good werkes The second entendeth to be â—edde and fulfylled of god by veray comfort spyrytuel Of the fyrst is sygnefyed by martha whyche was besy to fede our lord as it is sayd in the gospel The second is sygnefyed by marye magdalene which satte at the feet of Ihesu Cryst· and herde hys wordes The fyrst is a waye entre to the second For no persone may come to the lyf contemplatyf· yf he be not fyrst wel proued in the lyf actyf lyke as saith saynt Gregory· The yeftes the vertues wherof we haue spoken tofore apperteynen to the fyrst lyf whyche is called actyf The two last yeftes of whyche we shal speke by the helpe ayde of the holy ghoost that is to wete of the yefte of vnderstondyng and of the yefte of wysedom and sapyence apperteynen to the second lyf whyche is callyd contemplatyf Thys lyf hath two thynges lyke as we haue tofore touched that is to wete in ryght knowleche of god and in parfyght loue The yefte of vnderstondyng ledeth to perfectyon of ryzt knowleche The yefte of sapyence ledeth to perfectyon of loue we shal say fyrst of the yefte of vnderstondyng after that the holy ghoost shal teche enseygne vs. Thys yefte that is called the yefte of vnderstondyng nys none other thynge after the sayntes and the doctours· but a lyght and a clerenes of grace whyche the holy ghoost sendeth in to the hert by vnderstondyng a man is lyfte vp to knowe his maker the thynges spyrytuel whyche may not be seen bodyly And al the thynges thâ—t apperteynen to the helthe of the soule and to naturall reason to whyche the vnderstoÌ„dyng of a maÌ„ by hym self may not ome This yefte is called lyght for it purgeth the vnderstondyng of a man fro the derkenesse of ygnoraunce fro the spottes fylthe of synne For lyke as the bodyly lyght taketh awaye the derknesse and maketh the bodyly thynges to be seen clerely Ryght so this spyrytuel lyght purgeth the vnderstondyng of a man to that whyche he may see clerely knowe certeynlye as a man may knowe in this mortal lyf god hys maker the spyrytuel creatures lyke as â—en the aungellys the soules and the thynges that apperteyne to the helthe of soules That ben the artycles of the feyth of whiche we haue spoken tofore This knowleche is not but in conscyence wel purged pure and clene For lyke as sore eyen charged wyth fylthe may not beholde the clere lyght Ryght soo the vnderstondyng of a man whan it is of hym self may not beholde ne knowe spyrytuel thynges yf it be not wel purged fro al tatches of errour and of fylthe of synne by veray fayth whyche purgeth the hertes as the scrypture sayth· But the yefte of the holy ghoost of whyche we speke here perfourmeth this purgacyon atte herte so that the holy soule whyche is purged and enlumyned with this lyght of vnderstondyng may see and knowe god and al that whyche is to hym necessarye and prouffytable to his sauacyon And that is the blessyng wherof god speketh in the gospel whan he sayth blessyd be they that be clene of hert for they shal see god in presence by fayth in lyght and enformed by the yefte of vnderstondyng and after the deth they shalle see hym in heuen face to face clerely wythout ende as
but they shal be as aungellys in heuen ¶ Also I say that thys estate is for to be praysed for his beaulte For it is the moost fayr estate that is in erthe· except vyrgynyte clenly kept wherof Salamon sayth in his book of sapyence in meruayllyng hym self O sayth he hâ—w fayre and chaste is generacion wyth clerenes charyte he sayd wel chaste with clerenes For thenne is fayr chastyte and vyrgynyte whan it is clere by good lyf honeste lyke as the clere soÌ„ne maketh the fayre day In lyke wyse the clerenes of grace of good lyf maketh the virgynyte fayre plesauÌ„t to god wherof Saynt Iherome saith that moche fayr clere is virgynyte tofore other vertues whan it is without spotte without ordure of synne for who that is hool chaste of body is corupte of hert of thought he or she is lyke a sepulcre which is whyt fayr withoutforth within is ful of careyn of dede bodyes stynkyng rotyn vyrgynyte is lyke to a whyt robe wherin the spottes be more foule more apparauÌ„t than in a robe of another colour Thys robe ouzt to be wel kept fro iij spottes that is of fylthe of blode of fyre thyse iij spottes defoule more thys whyt robe than other The spotte of fylthe is the couetyse of the world which ought not to be in the hert that wyl plese god in thestate of virgynyte For none may please god the world his enemye as sayth saynt gregoire he sheweth that there is no frende of god that wyl plese the world whyche is enemye of god wherof saynt IohaÌ„ sayth who that wyl be freÌ„de of the world shal be enemy to god saint poul saith yf I wold plese the peple of the world I shold not be seruauÌ„t of Ihesu crist It is a sygne that he wyl not playse the world that his hert is al set to god he that hath ouer grete araye curyous aboute hys body is not so for no persone secheth neuer beaulte ne curyosyte of roobes ne of paremeÌ„ts yf he supposed not to be seen of the peple who that secheth moost of suche beaute leseth most the beaute of his soule of his conscieÌ„ce wythinforth by which they shold plese god wherof saynt Bernard sayth to them that sechen these fayre precyous robes the fayr parementes for to please the world to shewe them The doughters of babylone ben of confusyon for theyr glorye shal torne to confusyon to shame to perdurable dampnacyon yf they be not wel ware kepe them wel They clothe them sayth he wyth purple of fayr precyous robes and vnder those fayr robes is ofte the conscyence poure and foule naked of good dedes and of vertues and ful of synnes They shyne withoutforth of precyous stones of owches of golde syluer· but they be foule byfore god abhomynable saynt bernard sayth that they that so araye them in euyl entencyon doon more than their estate requyreth synnen greuously â—ut al the glorye of the doughter of the kynge of glorye as dauyd the prophete sayth is withinforth that is in holy coÌ„scyence in good vertues where as is no poynte of couetyse but for to playse to god in this wyse the spot of fylthe defoylleth not Also a persone ought to kepe hym fro the spotte of blood That is of thoughtes of flesshly desyres wherof saynt Ierome saith that suche virgynyte is sacrefice offryng to Ihesu cryste whyche is not entatched in the hert of ony euyl thought or consentyng for lyke as hym self sayth Nothynge auaylleth vyrgynyte of body where as is corrupcyon of herte or of thought or of conseÌ„tyng Also the fruyt is not good how wel that it be fayr withoutforth whan it is ful of wormes and of rotynnesse wythinforth ¶ Also he ought to kepe hym fro the spotte that cometh of the fyre the fyre brenneth and bruleth the whyte robe of chastyte of vyrgynyte that is whan gladly they here or herkene foule wordes that may moeue them to synne For thus as sayth saynt Poul· also other tymes we haue sayd it tofore The euyl wordes corrupten the good maners And therfore sayth Seneke kepe the fro euyl wordes dyshoneste For who that is soo acustomed he dredeth noo shame falleth the more lyghtly in to synne therfore who that wyl clenly kepe the whyte robe of vyrgynyte hym byhoueth to kepe hym wel fro sayeng heeryng suche wordes as therby he myght brenne The catte brenneth ofte hyr skynne so dooth not the wylde catte Virgynytâ— emonge al other vertues is compared lykenyd to the flour de lys whyche is a moche fayr flour moche whyte wherof our lord sayth in scrypture by the mouth of Salamon My frende that is the holy soule of a vyrgyn is as the lylye emong the thornes Thespecyal frende of our lord is the soule of them that kepe virgynyte of hert of body For that is a vertu by which the soule geteth moste specyally the loue the famyliarite of our lord wherof saynt Iohan theuangelist was a clene virgyn was emonge al thapostles moost famylyer with our lord moost pryue as it appyereth in the gospel neuertheles he loued wel thother but he loued saynt Iohan moost for his vyrgynyte this flour de lys or lylye that kepeth his beaute emoÌ„g the thornes of teÌ„ptacioÌ„s of the flesshe· for the flessh that is our body humayn is but as a smoke· that hath no charge as of hym self but as thornes nettles that is the euyl menynges whyche ofte pricken the soule but the flour of virgynyte taketh no hede of the thornes whaÌ„ it is wel rooted in the loue of god whiche defendeth it fro thornes of teÌ„ptacion this flour ouzt to haue vj leues iij graynes of gold tofore The first leef is the hoolnes of thy body that is to say that the body be entyer and hool without corrupcoÌ„n of lecherye For yf a vyrgyn were corrupt and al ayenste hyr wylle she shold not lese therfore the meryte and the rewarde of virgynyte wherof Saynt Lucye vyrgyn martyr sayd to the tyraunte yf thou corrupte me ayenst my wylle my chastyte shal be doubled as touchyng the meryte of the crowne of glory The second leef of vyrgynyte is clennesse of hert For lyke as saynt Iherome sayth nought auaylleth to haue vyrgynyte of the body· that hath wylle for to marye hym or hyr he speketh of them that hath auowed chastyte For who that hath auowed to kepe vyrgynyte or chastyte he ought to kepe his hert clene and chaste The thyrd leef of vyrgynyte· is humylyte For vyrgynyte wyth pryde pleaseth not god And therfore sayth saynt bernard that it is a moche fayre thynge of humylyte wyth vyrgynyte And that soule moche pleaseth to god that in humylyte gyueth preysyng of vyrgynyte vyrgynyte embelyssheth humylyte I dare wel say sayth he that wythoute humylyte the
vyrgynyte of our lady saynt marye had neuer pleased our lord The fourth leef of the lylye of vyrgynyte is drede of god For they that ben veray vyrgynes ben woned to be tymerous ferful shamefast that is no meruayle For they bere a moche precyous tresour in a moche feble vessel Thenne our blessyd lady the vyrgyn marie was alwaye hyd had drede whan the aungel appyered to hyr But the drede of god is the tresorer which kepeth the tresour of virgynyte which the deuyl may not take awaye for it kepeth the yates of the castel wherin the tresour is enclosed The yates of the castel of the hert where the tresour of virgynyte is in ben the wittes of the body These yates kepen the drede of god that they be not opened to the enemye of helle by vayn curyosyte of seeyng or of heeryng or of smellyng of spekyng or tastyng or goyng in euyl companye For curiosyte of seeyng or of heeryng the vanytees of the world ben waye cause of the synne of lecherye wherof is sayd in the scrypture that Dyna doughter of Iacob whan she went musyng by curiosyte to see the wymmen of the contre where anone she was rauysshed corrupt of the sone of the lord of the toune therfore who wyl kepe vyrgynyte hym byhoueth moche to wyth drawe kepe his v wyttes bodyly fro al vayn curyosyte and this ought be doon by holy drede for a persone oweth alwaye to drede to angre god This is the sence of the v vyrgynes of whome our lord sayth in the gospel whan he sayd that the royame of heuen is lyke to x vyrgynes of whome fyue were wyse the other fyue were fooles He calleth here the royame of heuen holy chyrche whych is bynethe in this world wherin been alwaye good euyl foles wyse· whyche ben membres of holy chyrche by the fayth that they haue receyued in baptesme The fyue wyse vyrgyns sygnefye them that kepe and gouerne wel the fyue wyttes of the body of whiche we haue spoken The fyue vyrgyns foles sygnefye them that folysshly kepe them ¶ The v leef is sharpenes of the lyf of penaunce For who wyl kepe vyrgynyte he muste moche chastyse hys flesshe subdue it by penaunce that the body do the wylle of the soule by fastyng by wakyng in prayers other penaūces Sharpnesse of lyf is lyke a stronge hedge for to kepe the gardyn of the hert that the euyl beestes assaylle it not that ben the fendes of helle to th ende that they may not entre whyche entende studye for to stele take awaye the tresour of vyrgynyte therfore ought this tresour to be wel enclosed and wel kepte that it be not loste For who that leseth it may neuer recouer it no more than the lampe that is broken may not be made hole ageyn ¶ The vj leef of vyrgynyte is perseueraūce that is to haue ferme purpoos to kepe wel that is promysed to god wherof Saynt austyn sayth in the book of vyrgynyte adresseth his wordes to the virgyns sayeng Folowe ye the lambe sayth he that is Ihesu Cryst· in kepyng stronglye that whyche ye haue auowed to god Do ardauntly as moche as ye may that the we le of vyrgynyte perysshe not in you For ye may not doo that thynge by whyche vyrgynyte may be recouerd yf it were loste lyke as we haue shewde by ensaumple of the lampe Saynt Bernard sayth estudye ye to the vertu of perseueraunce for she onely wynneth and geteth the crowne of glorye The syethe leef aforsayd enbelyssheth and maketh moche fayr the lylye of vyrgynyte but it byhoueth to haue withinforth thre graynes of golde whiche sygnefyen iij maners to loue god ¶ For vyrgynyte wythoute loue is lyke as a lampe wythout oyle wherfore the fooles vyrgyns by cause they fylled not theyr lampes of this oylle were shette oute fro the weddyng and the wyse vyrgyns that fylled theyr lampes of this oyle entred in to the weddyng with the spouse The thre maners for to loue god whych ben sygnefyed by the thre graynes of the lylye saynt austyn enseygneth them whan he sayth thus Thou shalt loue god wyth alle thyn entendement without errour with al thy wylle without gaynsayeng and with al thy mynde wythout forgetyng In suche maner is thymage of god parfayte in a man after iij dignytees that ben in the lyf That is to wete entendement memorye and wylle whan these iij thynges ben wel ordeyned to god· thēne ben the thre graynes of gold of the lyly of the gold of charyte whyche gyueth bounte beaute and valure of alle vertue For wythout this golde no vertu is tofore god neyther fayr ne precyouse Otherwyse sayth saynt bernard of the manere to loue god and sayth thus O thou that arte a crysten man lerne how thou oughtest to loue god lerne to loue hym wysely swetely and strongely wysely that thou be not deceyued by nycete Swetely that thou be not moeued by prosperyte Strongely that thou be not ouercomen by aduersyte In this maner is fayr the flour delys of vyrgynyte whan she is suche as is sayd tofore this is the second reason by whyche thestate of vyrgynyte ought moche to be preysed for her beaute The thyrd reason wherfore thestate of virgynyte ought moche to be preysed is for hir bounte for the prouffyt that cometh of it For virgynyte is a tresour of so grete value that it may not be preysed wherof the scrypture sayth that no thynge is worthy to be compared to a chaste hert of the chastyte of virgynyte for virgynyte aboue al other estates bereth the moost grettest fruyt the moost grettest proffyt They that ben in maryage kepe it wel as they ouzt to doo haue the xxx folde fruyt They that ben in wydowhede haue the lx folde fruyt But they that kepe virgynyte haue the hondred folde fruyt For lyke as our lord sayth in the gospel that the seed that falleth in good lande maketh fruyt xxx folde lx folde an hondred folde These iij nombres xxx lx an hondred apperteyne to iij estates toforesayd The nombre of xxx whiche is of x thre tymes whyche maken xxx apperteyneth to thestate of maryage where ought to be kept the x comandements of the lawe in the fayth of the holy trynyte The nombre of lx is more grete is of xvj tymes For vj tymes x maken lx apperteyneth to thestate of wydowhede For in suche estate ought to be kept the x comandements wyth them ought to be accomplysshed the seuen werkes of mercy of whyche we haue spoken tofore But the nombre of an hondred which is moost grete moost perfyght for it representeth a fygure rounde whiche is moost parfyght and moost fayr emonge the other fygures For lyke as the rounde fygure the ende retorneth to his begynnyng maketh it roūde lyke a crowne Ryght so the nombre of an C. ioyneth the ende to the
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
them to swere and not to be periured But to the crysten peple is not onely defended to pariure and forswere hym self but also to swere· Excepte in caas of necessyte as sayd is ¶ And therfore it is sayd by our sauyour Ihesu Cryst yf thou wylt ony thynge afferme or denye late thy word be it is thus or it is not thus and yf thou makest oth of habundance but in caas of necessyte it is euyl and it is synne ¶ And the cause of thys restraynte or defence is by cause that the creature hath noo membre so feble ne to the kepyng may by a creature be lasse sette than in the tongne ¶ And to this purpoos sayth Saynt Iames thappostle that alle nature of beestys of byrdes and of serpentys may be dompted and taken by the creature humayne but none may not ne wyl not refrayne his tongue ne kepe hym from euyl sayeng or of ouermoche spekyng ¶ And therfore sayth the holy appostle swete Saynt Iames that the man is parfyte and wyse that setteth to hys tongue suche garde that he mespryse not ne synne not in his spekyng And for that fraylnes the creature that vseth or accustommeth hym for to swere periureth or forsweryth hym lyghtlye The which thynge of hym self is dedely synne whan the pariuryng is made in ernest and by delyberacyon and the moost grettest synne that is after is to adoure straūge goddes which is sayd synne of ydolatrye And therfore not to take the name of god in vayne by the manere that sayd is was the second comandement gyuen of our lord to moyses as tofore is sayd ¶ The thyrd thynge that the veray subgette oweth vnto his lord capitulo ix THe thyrd thynge that the veray subgette oweth to hys lord and soueraynly to god is seruyce and vpon thys was deyluerd to Moyses the thyrd comandement apperteynyng to the dylectyon loue of god is suche as foloweth Thou shalte halowe or sayntefye the sonday that is to say Thou shalt seace the sayd day fro al worldly werkes and in especyal of the werkys of synne And that day thou shalte employe and occupye thy self in the praysyng in the seruyce of god In knowlechyng the benefaytes the grace that thou hast of hym And god wolde that by the Iewes the sabate day shold be employed in his praysyng and his seruyse In mynde of that whiche he had made and fourmed alle thynges And the seuenth day he had seaced dyd reste to make newe creatures And by the crysten people in stede of the sayd sabat day that the Iewes halowed ¶ The day of sonday hath ben ordeyned in mynde of the recreacyon of the creature resonable maad by the resurrexyon of Ihesu Cryst whyche aroos on suche a day And semblably the frestys of Sayntes and the solempnytees commaūded by the chyrche to be kepte also lyke as the sonday ought euery creature temploye in the praysyng loange of god and of his sayntes and to seace reste fro all erthely and worldly werkes and in especyal from synne And in especyal the creature ought to ceasse of two thynges Fyrst fro al werkys temporelle erthely corporelle except in foure caases The fyrst is for to haue the necessyte of his lyf The second for the necessyte of the lyf of his neyghbour The thyrd for the necessyte of holy chyrche The fourth for thauctoryte of his souerayn and for his comandement whan in suche dayes he comandeth to werke for ony causes Iuste resonable In whiche foure caases it is leefful to a creature on the sayd dayes to do werke corporelle ¶ The second thynge wherof thumayn creature ought to cesse in especyal on the sayd dayes is to do synne and in especyal dedely synne For how wel that a creature ought to kepe hym self from synne in especyal dedely Neuertheles synne doon in the sayd dayes is moche more greuous than in other dayes The third thynge wherof a creature ought to kepe hym in the sayd dayes· is of ydlenes For for to be ydle is cause of ouer moche euyl and of synnes and in especyal on the sayd dayes ought a creature to occupye enbesye hym in thre thynges Fyrst in makyng sacrefyse to god of hym self and of al that he hath in especyal a creature ought on the sayd dayes to gyue hym selfe to god by deuoute orysons and prayer And to haue grete sorow and bytter repētaūce of hys synnes Secondly a creature ouzt to occupye hym in the loange praysyng of his maker creatour And by cause that in the mouthe of a synner preysyng is not playsaunt to god euery creature ought to make clene his herte fro al synnes by bytter repentaunce by deuoute confessyon and by penaunce ¶ Thyrdly a creature ought to occupye hym in the sayd dayes in doyng almesses for the loue of god of suche goodes as god hath gyuen to hym to them that haue nede and necessyte and more largely ought to be gyuen in the sayd dayes than in other Also yet in the dayes of the festys of sayntes the creature ought to torne hys entendement in the consyderacyon of thre thynges ¶ Fyrst the creature ought to consyder the grete lyberalyte and largesse of god that the saynt of whome the feste is for a lytyl seruyce that he hath doen to god God hath so gretely rewarded guerdoned that he hath gyuen to hym glorye Ioye pardurable· wyth hym And wyth this god wyl that of his creatures he be honoured and preysyd in this world And by this consyderacion the creature ought to be al toward god and ouzt desyre wyth al his herte to doubte to loue and serue deuoutelye perseuerantly suche a lord that payeth so wel hys seruauntes ¶ Secondly a creature ought in his herte to ymagyne and thynke of the glorye and of the ioye that the saynt hath wyth god whiche is so grete that herte humayn may not thynke ne mowthe expresse ne speke and by suche consyderacyon he desyre to haue suche wele and by this the creature desyre wyth al his herte to serue loue and drede god whiche for this gyueth suche we le to a creature ¶ Thyrdly a creature ought to consyder in the sayd dayes the grete myserye of hym self the dyuers trybulacyons afflyctyons maladyes and euyl accydentes fortunes seruytudes and many moo parylles that ben euery day in thys poure world And by this consyderacōn a creature ought to haue the world in despyte not to preyse worldly thynges and to serue god with al his power And to desyre to be oute of this myserye for to haue the grete Ioye glorye of heuen which the saynt hath wyth god ¶ Here after folowen the seuen other comandementes apparteynyng to the loue dylection of his neyghbour capo. x AFter the thre comandementes aforesayd apparteynyng to the loue dylectyon of god Folowe the seuen other apparteynyng to the loue of his neyghbour accordyng to the second commandement pryncypal aforesayd
For to haue the knowleche of them is to wete that the creature that loueth his neyghbour after the sayd comandement ought to haue ij thynges that is to wete not to do euyl for to do wel And therfore of the sayd seuen comandementes partyculer the fyrst enduceth and excyteth the creature to do wel But how be hyt that euery creature is bounden to doo wel to his neyghbour Neuerthelesse he is moost bounden by especyal to doo good to tho persones that to hym be moost nygh and moost conioyned And therfore the sayd fyrst comandement of these vij enduceth and admonesteth the creature to do wel and comanded to honoure serue and ayde fader and moder whiche ben the persones moost conioynt to vs and to whome we be moost holden after god And it is suche honoure thy fader and moder to the ende that thou haue good and longe lyf vpon the erthe The cause wherfore we ought to honoure our faders and moders is for the grete benefaytes that we receyue of them in iij thynges pryncypally First the chylde receyueth of fader and moder his beyng For therfore the chylde ought to bere to them more gretter honoure and obeyssaunce than to ony other after god Secondly the chylde receyueth of fader moder nourisshyng in his chyldehode And therfore the chylde is bouÌ„den to gouerne them in theyr olde age and of his goodes to admynystre vnto them theyr necessytees after his power yf they haue nede ¶ Thyrdly the chylde receyueth of fader and moder techyng doctryne And therfore in al thynges that be not ageynst god the chylde oweth to obeye to them and in thys doyng v thynges ben promysed of god by the prophete to the chylde ¶ Fyrst grace in this world and glorye perdurable in that other Secondly longe lyf which ought not to be nombred in the nombre of yeres but in the nombre of good vertues And in lyf which is wythoute synne Thyrdly ioye and lygnage of chyldren Fourthly fame or renommee lowable Fyfthly rychesses After it is to wete that somme be not sayd fader for cause of carnal generacyon but for many other causes Somme ben sayd fader and to eche of them we ought to bere honour reuerence Fyrst soÌ„me be sayd fader for good holy doctryne good ensaumple that they haue gyuen shewed of good holy lyf As the apostles other sayntes for by their holy doctryne they haue maad vs chyldren of Ihesu Cryst by feythe and to them we ouzt to bere honour reuerence obeyssaunce not onelye wyth the mouthe but by ensyewyng theyr werkys theyr good holy lyues doctryne Secondly soÌ„me ben sayd fader for the admynystracyon that they haue of god lyke as ben the prelates of holy chyrche to whome we ought gyue honoure in obeyeng to them to theyr comandements as to the mynystres of god ¶ Thyrdly somme be sayd fader for the garde and defence that they ought to do to theyr people as ben the kyng the prynce other lordes whiche haue the peple to gouerne to kepe them we ought to loue honoure and to them obeye by subiectyon for theyr power cometh of god Fourthly somme ben sayd fader and ben to be honoured for the wee l good that is receyued of them as ben they that socour the poure in theyr necessyte as a fader by pyte and by compassyon Fyfthly somme be sayd fader ought to be honoured for theyr olde age as been the peple whiche been of grete age AFter the sayd fyrst comandement partyculer touchyng the loue and dylectyon of his neyghbour whiche enduceth and somoneth a creature to doo wel Folowen the other vj whiche defende to a creature to doo euyl And therfore that emonge alle the euylles that a creature may do to another the grettest euyl is to sle hym this was gyuen to moyses in the second comandement of the vij and is this Thou shalte not slee that is to wete creature resonable of thy propre wylle auctoryte To the knowleche of whiche commandement is to wete that after holy scrypture been slayn creatures resonable in many maners Fyrst by smytyng in the body and hurtyng in suche maner that deth ensyeweth therof this is not onely ageynst the second commaundement pryncypal aforesayd whiche comandeth to loue his neyghbour as hym self But it is ageynst nature for naturelly al thynges lyke semblable loue eche other Secondly by gyuyng counceyl fauour or ayde and tenduce a creature to slee another bodyly or to make hym to falle in to dedely synne Thyrdly in makyng comforte and ayde to a creature for to slee another corporâ—lly or to cause hym to falle in to dedely synne Fourthly in consentyng hym selfe to the bodely deth of another or spyrituel as touchyng to dedely synne as to make another to falle The whiche consentyng is vnderstonde as ofte tymes as I may lette another fro dethe corporel or spyrytuel as touchyng dedely synne I lette hym not By this it appyereth clerely ynough that a creature somtyme sleeth the body by iniurye doon to his body in suche wyse that deth ensyeweth somtyme the soule for to make it falle in to dedely synne and somtyme body soule togyder by sleyng hym self or a woman grete wyth chylde lyuyng The second comandement defendeth to do euyl to a persone conioyned in maryage that is thys Thou shalt do none aduoultrye That is to say wyth a woman conioyned to another by maryage Thou shalt haue noo comyxtyon or flesshly companye Ne a woman also maryed wyth ony other man than hir husbond it is to wete that man woman in doyng ageynst the sayd comandement synne fyrst ayenst the lawe of god whiche hath defendyd aduoultrye by the sayd comandement yet they synne ageynst the lawe of god by the whyche it is sayd that this whiche god hath conioyned by maryage that by man it may not be deceueryd ne departed In gyuyng ouer his body by carnal copulacyon to another For after the holy scrypture man and woman by maryage ben constytuted â—weyne in one flesshe Yet efte they synne ageynst the sacrament of maryage made in the face of holy chyrche By the whiche man woman promytte theyr trouthe to other By vertu of whiche oth the body of the man longeth to the womaÌ„ the body of the woman is to the man ought not to be abandouÌ„ned ne delyuerd to other by comyxtion carnal alweye how wel that in the thynges aforsayd they synne dedely as sayd is yet the synne of the woman that abandouÌ„neth hyr body to another man than hir husbond by companye carnal coÌ„myxtion is more gretter whan chyldren or lygnage ensyeweth than is of the man For wyth the synnes aforsayd she commytteth thefte in gyuyng to hyr husbond heyres for to succede to hym of another man than of hym self by this the womaÌ„ commytteth sacrelege trayson thefte And in other caases the synne of
For god enhauÌ„ceth not the prayer that cometh of a conscience ful of ordure and of synne wherof he sayth by the prophete whan ye shal multeplye your prayers I shal not here them for your handes be all blody ful of synne who ben they that haue theyr handes blody· but they that dystresse the pour peple which ben vnder them take awaye fro them their good by force they haue the handes ful of blood of the blood of pour peple for they take away fro them their lyf their sustenauÌ„ce by couetyse by theyr rauyne do grete oultrages eten the morsellys ful of synne wherfore they shal paye the scotte in that oâ—her world For the scripture sayth that god requyreth the blood of the pour peple For they must gyue a rekenyng or sytte therfore and therfore who wyl be enhauÌ„ced herde of god in his prayers late hym not come tofore God the swerde drawen Ne the handes blody ne wyth wyde handes That is to say in wylle to synne ne spotted of vntrouthe ne wyde of good werkes For thus sayth our lord in the gospel Thou shalt not come tofore me with wyde handes he cometh with empty handes tofore god that cometh to praye requyre hym withoute makyng present of good werkes· for to hym he closeth his yate that requyreth hym and bryngeth noo thynge herof haue we example in the gospel whiche sayth that the yate was shytte to the folysshe vyrgyns that had none oyle in their lampes god said to them I knowe you not For god knoweth none but them that haue theyr lampes ful of oylle that is to say them that haue the hert ful of pyte of grace purged clene of al synnes shewe it by good werkes Suche people hereth god gladly and openeth to them his yate and receyueth gladly their prayers Now say I thenne that prayer lyke as it rested on four pylers as it is sayd tofore and is moche playsaunt to god For it geteth lyghtly of god al that it hath nede be it in body or in soule as sayth the scrypture wherof saynt Iames saith that moche auaylleth the besy prayer of a ryghtwys man For it auayleth to hele all maladyes of body and of soule sayth yet that prayer that cometh of fayth heleth the seek persone yf he be in synne it shal be pardonned The holy scripture sayth that Moyses the prophete vaynquysshed Amalech hys hoost not by bataylle but by holy prayers For as it is sayd of an holy man Moche more auaylleth the prayer of a saynte than the fyghtyng of many thousand synnars The prayer of a good man perceth heâ—en Thenne shal he ouercome his enemyes in erthe A good olde and deuoute woman geteth more soone a good requeste of god in glorye in prayeng hym deuoutely than a thousand knyghtes may gete of londe in longe tyme by force of armes and therfore it is good to praye and requyre god wyth the orysons of good folke and specyally of couentes and of relygyous people whyche ben assembled for to serue god and for to praye nyght and day deuoutely for al theyr benefactours For the prayer is moche worth toward our lord For lyke as sayth the scrypture More auaylleth more may do toward god the prayer of many good persones than ony can expresse or say for as it is sayd of an holy man It may not be but the prayers of many good persones to gyder be herde of god and graunted The prayers and requestes of alle the hole couent togydre is sooner passed and herde of thabbot than the requeste and prayer of one monke allone In lyke wyse hereth god more soone the prayers of them that ben assembled for to serue hym And therfore sayth god in the gospel yf tweyne of you accorden togydre to aske and requyre me Alle that they requyre my fader of heuen I shalle doo it ¶ Now haue I spoken of seuen degrees of the tree of the vertue of chastyte by whyche thys vertu groweth and mounteth and prouffyteth Now byhoueth to say of the braunches of this tree whyche ben seuen· after the seuen estates of the people that been in this world ¶ Of the fyrst estate of them that been entyer and chaste of body capitulo Cxlviij THe first estate of the world is of them that ben hool and chaste of body and haue kept theyr maydenhed but neuertheles they be not bounden to this but that they may be maryed In suche estate ought a persone to kepe chastyte that is clennesse and purete of herte of body wherfore the chyldren of ryche men ought to haue good kepars and honeste that they ben dylygent for tenseygne them and kepe them fro euyl companye fro synne For euyl companye fouleth ofte the chyldren and enseygne them euyl games shrewde wordes of rybauldrye lewde touchynges dyshoneste by whyche they falle in to the synne of lecherye whiche is ayenst nature wherof we haue spoken tofore in the traytye of vyces therfore it nedeth not to reherce it ageyn for suche matere is abhomynable And therfore the chyldren ought to be chastysed well drawen forth in good maners and holde kepe them nyghe that they do no harme ne synne as longe as they be yonge and to accustome them to kepe thenseynemens For also as sayth salamon that whyche a chylde is lerned in his yongthe that wyl he holde in his olde age And the phylosopher sayth that it is no lytel thyng taccustome wel or euyl in his yongthe for that is all For it is sayd that which is lerned in yongthe is mayntened in age Suche forme as the shoo taketh at the begynnyng the same holdeth it forth alwaye in suche estate Thenne hath chastyte nede of good kepyng for ellys it shold be sone loste The second estate is of them that ben corrupte capo. Cxlix THe second estate is of them that been corrupte of body haue loste theyr chastyte and maydenhede and yet were neuer maryed ne bounden wyth bonde that myght lette them to marye And neuertheles they be confessyd and repentaunte of theyr synnes In this estate ought a persone to kepe chastyte For he that is in suche estate of repentaunce ought to haue stedfast purpoos that neuer he shal falle ageyn in that synne but al his lyf to kepe hym to hys power· sauf that he may marye hym yf he wyl he or she that wyl kepe hym chast in suche estate hym byhoueth that he chastyse hys body by sharpnes of penaunce this is the ij braunche of thys tree ¶ The thyrd braunche capitulo CL THe thyrd estate is of them that be bounden by mariage In this estate ouzt they to kepe chastyte sauf the werke of maryage For they ought to kepe theyr bodyes that one to that other and thys requyreth the lawe of maryage that the one bere fayth to the other of theyr bodyes For syth they be ioyned to gyder carnally by maryage they