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
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
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
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
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
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
kepe hym from the synne of vaynglorye whyche maketh the ryergarde For in the taylle lyeth ofte the venym and thenconforaunce and somtyme the shyppe that is nyghe to the porte peryssheth· whyche wente surely in the hye see Thenne hym byhoueth that he tarye and addresse hys saylle That is al his entencyon alle his hert at the porte of helthe That is to Ihesu Cryste by the wynde of feruent loue and of grete desyre of god This is the hungre of Iustyce of whyche we haue spoken tofore whyche cometh of the yefte of strengthe and of the vertu of prowesse As the good Knyght whyche is noble and hardy that hath a good herte and that hath been in many presses whyche hath grete talente and grete hungre to shewe his strengthe in tournoyes or in bataylles for to gete to hym pryse and renomee And certeynly who that hath grete loue to god grete hungre and desyre of his helthe he ouercometh lyghtlye thys last bataylle he wyl not ne desyreth not in thys lyf but that whyche is vnto the honour and to the glorye of God And to the helthe of his soule and who that vaynquyssheth thys bataylle shal wynne the rewarde of whyche saynt Iohan speketh in thappocalypse there where our lord sayth that to hym that shal vaynquysshe he shal gyue to hym to ete of the tree of lyf whyche is in the myddle of paradyse That is Ihesu Cryst hym self that gyueth lyf perdurable of whyche alle the sayntes lyuen in the glorye of heuen and al been fulfylled and been in reste And this is the blessyng of whyche the debonayr Ihesu Cryst promytteth in the gospel to hys good knyghtes whan he sayd blessyd be they that haue hungre and thyrste of Iustyce that is to serue god and to loue hym For they shal be fulfylled of the fruyte of the tree of lyf That is the ende and the perfectyon of this vertu whyche is called prowesse to whyche ledeth the yefte of strengthe ¶ Of the vertu of the yefte of counceyl and of the good and meryte that is therin capitulo Cxxix LYke as the holy ghoost gyueth strengthe and vygour to empryse grete thynges Ryght so yeueth he counceyl by whyche a persone cometh to a good ende of that whyche he empryseth· Thys is a grete grace that the holy ghoost gyueth whyche is callyd the yefte of counceyl by whyche a man hath grete aduysemente and grete delyberacyon and aduys in alle that that he empryseth and in that that he be not ouer hasty in hys empryses For lyke as sayth the phylosophre Grete thynges be made and done not onely by strengthe ne by armes but by good counceyl And another phylosophre whyche was named Socrates sayth that of hasty counceyl men repente hem after And therfore sayth Salamon doo no thyng with oute good counceyl and after the dede thou shalt not repente the. Thys grace sheweth hym in a man in thre maners Fyrst in sechyng gladly good counceyl thus thoby coūceylled his sone Fayr sone sayd he aske counceyl alwaye of a wyse man And Salamon sayth that there where as is noo good gouernour the peple faylleth anone and is anone destroyed but it is sauf whan there been many good counceylles and the wyse Tullyus sayth that lytel is worth the armes withouteforth yf there be not good counceyl wythinforth But kepe the wel sayth the scrypture fro euyl counceyllours coūseylle the not wyth fooles For they loue no thynge but that whyche pleseth them and not that whiche pleaseth god Also the scrypture counceylleth that one shold aske and seche counceyl of the olde auncyen men not of the yonge men which ben not proued in the werkes For in the auncyen men that haue seen proued many thynges is good wysdom good counceyl By cause that Roboas the sone of Salamon lefte the counceyl of the olde auncyen men that were wyse toke the counceyl of yonge men he loste the moost partye of hys royame Also who that hath thys yefte late hym examyne consydere the counceylles that be gyuen to hym thynke with grete aduysement yf he be wel counceylled truly not lyghtly to byleue to the coūceyl of one man ne of tweyne how wel that they be of his pryue frendes Therfore Seneke saith that a wyse man examyneth his counceylles and byleueth them not lyghtly For he that byleueth lyghtly he fyndeth that he is ofte deceyued Also who that hath this yefte he obeyeth to good counceyl whan he fyndeth it For for nought asketh he counceyl that hath no wylle to doo therafter wherof sayth salamon It semeth to a fool that he be in the ryght waye but the wyse man hereth gladly good counceyl that is to say that the wyse man obeyeth to the good counceylles whyche the foles despyse The moost prouffytable coūceyl that a man may haue is the counceyl that our good mayster Ihesu Cryste whyche is the fontayne of alle sapyence of whome cometh all good coūceyl that is in the holy gospel whan he sayth yf thou wylt be partyte goo selle alle that thou hast gyue it to the poure peple come folowe me and thou shalt haue grete tresour in heuen and beholde thynke who gyueth suche counceyl For he is as I say the fontayne of sapyence The veray god that cam in to therthe for to counseylle the. for tenseygne the the ryght waye for to goo to paradys That is the path of pouerte of the spyryte by whyche the holy ghoost ledeth them whome he enlumyneth wyth the yefte of counceyl Trouthe it is that in another manere a man may be sauyd As by the waye of the commaundementes of our lord to holde and kepe them One may be saued in maryage or in wedowhode or in rychesses of the world whan they be wel vsed But the holy ghoost by the yefte of counceyl ledeth and conduyteth more ryght more surely by the waye of veray pouerte of the spyryte by whyche one despyseth and put vnder fote all the couetyse of the world for the loue of god thys yefte taketh awaye fro the hert the synne of auaryce and of couetyse so planteth the fayre tree of mercy whyche is to haue sorowe compassyon of other mens harme of other mennes suffraunce ¶ Of the degrees of the vertu of mercy capitulo Cxxx THis tree of mercy hath seuen degrees lyke vnto the other· by whyche it groweth and prouffyteth These ben seuen thynges whyche moeue moche and drawe a man vnto mercy and to haue compassyon of others harme· The fyrst thynge that moeueth a man to mercy is nature· For as the book sayth whyche speketh of the nature of beestes No byrde eteth another byrde of his owne nature Ne a beest also eteth not another beest of his owne nature Also the same book saith that a mare nouryssheth the foole of another mare whan she is dede Also it hath ofte be seen preuyd that a wulfe hath
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
thyng which they demauÌ„de of hym as sayth saint austyn Also in the tyme the woman lyeth in gesyne or nygh the tyme of chyldyng a maÌ„ ouzt to kepe hym fro the werke of mariage for shame and also for the perylle that myght come therof It is founden in the book that speketh of the nature of beestys that the olyfaunt shal neuer abyde wyth the female as longe as she is conceyued and bereth and a man by reason ought to be better attempred than a beest and therfore ought a man in suche tyme wythdrawe hym But neuertheles I say not that is synne to do the werke of maryage in suche tyme for good cause trewe entencyon wherof god is Iuge The thyrd caas is that in whyche one may moost greuously synne in his maryage that is in holy place For in holy place as is the chyrche whyche is ordeyned for to praye god and serue hym ought not be do lecherye of maryage ne none other synne for the reuereÌ„ce of the holy place he that hath no regarde in suche holy place to do suche werke he synneth for reason of the place For suche thynge is synne in one place and in one tyme that is not in another The iiij estate is of them that haue be in maryage but the deth hath deceuerd them that one fro that other· And he or she that is abyden ought to kepe and lyue chastly as longe as he or she is in the state of wydowhede This is an estate whyche Saynt poul preyseth moche sayth to the wydowes that he or she is good that holdeth hym in suche estate yf it playse not them they may marye them For better is to marye than to brenne them for yf he breÌ„ne so that he conseÌ„te to synne he synneth for he put his hert therto by wylle by desyre to the fyre of lechery and better it were more auaylle to hym to marye than to brenne hym self in the fyre that is to vnderstonde of them that ben in the state of symple wydowhede not them that been in thestate bouÌ„den by vowe they may not marye wtthoute dedely synne after their vowe but neuertheles yf the vowe be symple that it be pryuely made without solempnyte how be it that they synne dedely that after theyr auow marye theÌ„ neuertheles they may abyde in their maryage yf ther be none other lettyng And is bounden to do penauÌ„ce of the vowe broken but whan the vowe is solempne or by the hande of a prelate or by professyon of relygyon or by holy ordre that he hath receyued as subdeken deken or preest Thenne the mariage is none but they must deceuere departe that so ben assembled by mariage for they may not be laufully in suche estate To byholde the state of wydowhede ought to moeue the example of the turtle for lyke as sayth the book of nature of beestes Neuer after the turtle hath lost his make she shal neuer accompanye hir with another but is solytarye fleeth the companye of other Thre thynges apperteyne moche to them that bâ—e in thestate of wydowhede The fyrst is to hyde hyr self to be secretlye in hyr how 's not to syewe suspecyous felawshyp herof haue we a fayre example of Iudyth whyche was a wydowe was a moche fayre woman and yonge of whiche it is sayd in the holy scripture that she helde hir self in hir chambre cloos with hyr maydens wherfor saynt Poul repreueth the yonge wymmen wydowes that were ydle curyous for to goo come Iape and ouermoche speke but closely and secretely ought they to be in their lodgyng entende to doo good werkes· lyke as saynt Poul enseygneth them The ij thyng is to entende to praye god gladly and to yelde hym thankynges of hys benefaytes And to be in the chyrche in grete deuocyon in grete repentaunce of theyr synnes in teres wepyng As it is sayd in scrypture by saint luke that the good wydowe which was named Anne departed not out of the temple but serued god nyght day in prayer in fastynges in other penauÌ„ces The iij thyng is sharpnesse of metes Saynt poul saith that a wydowe that ledeth hir lyf in delices is deed by synne for lyke as saith saynt bernard chastyte peryssheth in delices in lyke wyse as he perissheth in the water that is so moche vnder in depnesse that he leseth his breeth No maÌ„ may haue his heed in the water that is to say his herte longe in the delyces of thys world but that he lose hys lyf That is the grace of the holy god by whyche the soule lyueth in god In suche estate also apperteyneth humble habyte and not proude ne curyous After the example of Iudith whyche lefte hir ryche robes and hir ryche paremeutis whan hir lord and husbond was dede and took the habyte of wydowhede symple and humble whyche was more sygne of wepyng of sorowe than of Ioye ne of vayn glorye and by cause she loued the vertu of chastyte and that she wold kepe alle hir lyf she clad hir wyth heyr and fasted euery day except the festes and yet was she fayr yonge ryche wyse But the â—â—â—nte of hir hert and loue of chastyte maad hyr to do it thus ouzt he· or she to lyue that wyl kepe chastyte in suche estate and thys is the fourth braunche of thys tree ¶ The fyfthe braunche of the vertue of chastyte and of vyrgynyte Capitulo Clj THe fyfthe brauÌ„che of chastyte and of vyrgynyte is the fyfthe estate whyche is in theym that kepe and haue alwaye kepte and yet alwaye kepe and purpose to kepe alle theyr lyf theyr body hool wythout corrupcyon for the loue of god This estate is moche to be praysed for hys dygnyte for his beaute and for his bounte For thys estate hath he that kepeth hym semblable to auÌ„gellys of heuen as sayen the sayntes But moche more haue the vyrgyns of glorye and of meryte than the aungellys For the aungellys lyuen wythoute flesshe but the vyrgynes haue vyctorye ouer theyr flesshe that is theyr propre body And that is a grete meruaylle that they kepe so feble a castel as is the body ayenst so stronge an aduersarye as is the deuyl that secheth alle thengynes that he may to take the castel for to robbe the tresour of vyrgynyte This is the tresour of whyche our lord speketh in the gospel whan he sayth that the royame of heuen is lyke to tresour that is hyd in a felde The tresour hydde in the felde is vyrgynyte hyd in the body whyche is lyke a felde whyche ought by penaunce to be eered laboured and sowen by labour of good werkys Thys tresour is semblable to the royalme of heuen For the lyf of vyrgynes is lyke the lyf of heuen that is the lyf of auÌ„gellys wheref our lord sayth in the gospel· that in the resurrectyon generall shal be noo maryages as ben in this world â–ª
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
WHan I remembre and take hede of the conuersacion of vs that lyue in this wretched lyf in which is no surete ne stable abydyng And also the contynuel besynes of euery man how he is occupyed and dayly laboureth to bylde edefye as though theyr habytacion and dwellyng here were permanent and shold euer endure also practyse how they may gete temporalle possessyons goodes and rychesses of whyche they are neuer contente ne satysfyed as for the moost partye but contynuelly entende and laboure by many subtyl meanes how they may encreace theyr sayd possessyons and richesses for to come and attayne to worldly honour and estate In whiche they wene be veray felycyte and blessydnes and whan I haue wel ouerseen examyned these forsayd thynges and lyf I fynde nothyng in them but vanyte of vanytees and all vanyte yet I merueylle moche of them that ben lerned wyse noble men in the lawe that not withstondyng their rychesses sure lyuyng as wel in the spirituelte as in the temporalte contynuelly laboure to be enhaunced promoted to hye dygnytees and offyces as though therin were perpetuel felycyte In whyche ye may see at eye that al is but vanyte they that meÌ„ repute for wysest gretest aboute prynces in a moment ben ouerthrowen brought to nought Not withstondyng for the moost parte they of the spyrytuelte also of the temporalte entende more to gete worldly honours rychesses possessyons for to satisfye the appetyte of their inordynate desyre here in this transytorye lyf which anone hastely shal departe fro the corruptyble body thaÌ„ they do for theternal lyf which shal euer endure in Ioye or in payne TheÌ„ne to th ende that euery man resonable remeÌ„bre hym self that he is mortal shal withoute fayle departe out of this lyf hastely sone ought while he is here lyuyng to purueye ordeyne for the perpetuel lyf to come so to lyue accordyng to the lawe comandements of our lord ocupye hym self in vertuous â—â—â—racyons and werkes in eschewyng al vices synnes al the brauÌ„ches of theÌ„ that they may after this short traÌ„sytorye lyf attayne com to the euer lastyng lyf in heuen I purpose attende by the suffraunce of almyghty god to traÌ„slate a book late delyuerd to me reduce it out of frensshe in to our comyn englysshe tonge in whyche euery man may be enformed how he ouzt to kepe the lawe comauÌ„demeÌ„ts of god to folowe vertu flee eschewe vyces to pourueye ordeyne for hym spyrituel rychesses in heuen ppetuel permament which book was made in frensshe atte requeste of Phelip le bele kyng of frauÌ„ce in the yere of thyncarnacion of our lord MCClxxix reduced in to englisshe at the request specyal desyre of a synguler frende of myn a mercer of loÌ„don the yere of our sayd lord M.iiij C.lxxxiiij which book is entytled named in frensshe le lyure royal whiche is to say in englisshe· the ryal book or a book for a kyng in whiche book ben comprysed the x comandemeÌ„ts of our lord the xij artycles of the fayth the vij dedely synnes with their brauÌ„ches the vij petycions of the pater noster· the seuen yeftes of the holy ghoost the vij vertues and many other holy thynges maters good prouffytable for the we le of maÌ„nes soule Thenne I exhorte desyre euery maÌ„ that entendeth to the prouffyt seluacyon of his soule to ouer see this sayd book in whiche he shal fynde good prouffytable doctryne by which he may the rather attayne to come to euerlastyng blysse· alwaye what that is wryton is vnder correctyon of lerned men humbly besechyng them to correcte amende where as is ony dâ—faute so doyng they shal doo a merytory dede For as nyghe as god hath gyuen me connyng I haue folowed the copye as nyghe as I can I beseche almyghty god that this sayd werk may prouffyte the redars that is the special cause that it is made fore that knoweth god to whome noo thyng is hyd whyche gyue vs grace so to lyue vertuously in this short lyf that after this lyf we may come to his euerlastyng blysse in heuen ameÌ„ HEre foloweth the table of the rubriches of thys presente book entytled named Ryal whiche speketh fyrst of the ten commandementes Fyrst of the two tables of the lawe which god delyuerd vnto Moyses for to preche to the peple capitulo primo Of the fyrst comandement capitulo ij Of the fyrst comandement of the lawe cao. iij Of the second comandement of the lawe capo. iiij How one ought to loue his neyghbour capo. v Here folowe the ten comandements of the lawe ê‘ticuler vj Of the iij first comandements partyculer the fyrst thynge that a subget oweth to his Lord capo. vij Of the second thynge that a subget oweth to his lord viij The thyrd thynge that a subget oweth to his lord ca ix Of the seuen other comandements apperteynyng to the loue of his neyghbour capo. x Of the xij artycles of the fayth capo. xj Of the beest that saynt Iohan theuangelyst sawe in thapocalips capitulo xij The deuysyon of the seuen dedely synnes capo. xiij Of the brannches of the synne of pryde capo. xiiij Of the fyrst braunche of the fyrst bowh capo. xv Of the second bowh of the fyrst braunche capo. xvj Of the thyrd bowh capo. xvij Of the second braunche of pryde capo. xviij The thyrd braunche of pryde capo. xix The fourth braunche which is ambicoÌ„n capo. xx The v braunche which is vaynglorye capo. xxj The vj braunche is ypocrysye capo. xxij The vij braunche of pryde capo. xxiij The second heed of the beest capo. xxiiij The thyrd heed of the beest of helle is Ire capo. xxv The fyrst warre of the synne of yre capo. xxvi Of the synne of slouthe which clerkes calle accydye ca xxvij Of pusyllanymyte of delayeng werynes capo. xxviij Of delayeng to do wel capo. xxix Of the synne and vyce of neclygence capo. xxx Of forgetyng the vyce that cometh therof capo. xxxj Of the vyce of latchednes capo. xxxij Of euyl poyntes of slouthe capo. xxxiij Of the synne of auaryce capo. xxxiiij Of dyuers maners spyces of vsure capo. xxxv The second maner of vsurye ca xxxvj Of thefte ca xxxvij The thyrd braunche of the synne of auaryce capo. xxxviij The synne of chalenge capo. xxxix Of vij maners of the synne of chalenge capo. xl The fyfthe braunche of auaryce capo. xlj Of the synne of symonye capo. xlij Of the fyrst bough of Symonye capo. xliij Of the synne of malygnyte that cometh of auaryce xliiij Of marchaundyse capitulo xlv The ix braunche of auaryce xlvj Of the synne of lecherye capo. xlvij Of dyuers estates of lecherye capo. xlviij Of the synne of glotonnye capo. xlix Of the synne of the tongue capo. L Of the synne that is in ydle wordes lj
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
fyue thynges that euery creature ought to rendre vnto his neyghbour after the sayd second commandemente is to wete that two thynges shewen pryncypally the loue· whan it is in the creatures ¶ The fyrst is for to haue pacyence and compassyon in myschyef and in the aduersyte or pouerte of other For one excuseth and pardonneth gladly and lyghtly the defaulte or offence of the persone that he loueth and these be sygnes of grete loue The ij is humylyte which causeth pacyence For comynly whan a persone is proude he knoweth not hys defaultes But despyseth the other by presumpcyon and may not supporte the defaultes that he iudgeth in them But he is Inpacyent And wythouteforth he sheweth and manyfesteth ofte angre and dysplaysaunce But by cause that the sayd commaundement for to loue his neyghbour as hym self was by the Iewes and pharysees euyl vnderstonden and may be and is yet by many ether For they holde that they ought loue them that louen hem and to hate them that hate hem and for their neyghbour they vnderstood onelye theyr frendys ¶ It is to vnderstonde that whan loue or hate is in a creature ij thynges ben to be consydered that is to wete the nature that he hath and the synne or defaulte of hym euery creature of god after his nature ought to be byloued but his synne defaulte ouzt to be hated And after this exposycyon ought to be vnderstonden the comandement that Ihesu Cryst maad to his appostles for to loue theyr enemyes For the nature humayn we ought to loue and to do wel to them that hate vs praye for them that do to vs euyl and that persecute vs But we owe alweye to hate theyr synnes and theyr defaultes Neuerthelesse we may wel and is leefful to vs to desyre the destructyon of a creature obstynat in euyl in synnes and that destroyeth holy chyrche and domageth and hurteth other For the desyre of thys is to desyre the good of other and nothyng the euyl to th ende that he seace to doo euyl and perseuere in euyl And not onelye for his destructyon Suche peple whaÌ„ they haue desyred after thentendement aforesayd ben callyd after thappostle the mynystres of god ¶ Here after foloweth the ten commaundementes of the lawe partyculer capitulo vj NOw it is to wete that these two pryncypal commandements aforsayd were gyuen to moyses whan god delyuerd to hym the lawe in ten comandements particuler The whiche comandementes euery creature resonable is bounden to kepe for to haue the lyf glorye perdurable The thre fyrst haue regarde to the dylection and loue of god accordyng vnto the pryncipal commandement tofore sayd And the seuen other partyculer apperteynen to the loue and to the dylectyon obhys neyghbour accordyng to that other comandement pryncypal after ensyewyng And of the same x comandements there ben tweyne affyrmatyues onely whyche enduce the creature to do wel and viij other negatyues whiche defende to do euyl The cause is for so moche as for to kepe hym from doyng euyl is in the puyssance of the creature for the free wylle that he hath to the which he may not be constrayned but to do wel is not in the puyssance of the creature but it is the special grace of god ¶ Of the thre first comandements partyculer capo. vij FOr to haue the knowleche of the iij fyrst comandemeÌ„tes apperteynyng to the loue dylectyon of god It is to wete that a veray subgette oweth to his lord thre thynges the which the creature oweth to god soueraynly The first is feyth or fydelyte that is to say that thonour seruyse obeyssaunce that the subgette oweth to hys lord and the seygnorye that he ought to haue ouer hym be not by hym delyuerd to another For in suche a caas he shold be holden for a traytre for fals euyl And vpon this was gyuen of god to moyses the first comandement which is suche Thou shalt not adoure noo straunge god That is to say thobeyssauÌ„ce honoure and seruyce that the creature ought to do to god lyke as hyt is deuysed vpon the fyrst commaundement pryncypalle he shal in no wyse doo vnto ony other than to god Ageynst this comandement doon synne mortally alle tho peple that entremece theym of dyuynacyons of fortyleges and sorceryes For after Saynt Austyn suche thynges may not be maad ne doon wythoute to haue ony or summe couenauÌ„tes with the deuyl by the whiche alle suche thynges been sayd and made And therfore al suche peple be cursyd and excomenyed of holy chyrche ¶ And yet also al they that holde and byleue that the pâ—anettys the sterrys gouerne the soules of the creatures For god onelye gouerneth man woman and for to serue man and woman they ben maad and created Thyrdly alle they that in ony other maner thynge what someuer it be that sette more theyr hope in than in god be it in goodes temporelle or in creatures or that more loue them than god· The which happeth whaÌ„ for suche loue or for to gete suche a thynge the creature dysobeyeth to the comandements of god and of holy chyrche ¶ Fourthly al they that for to obeye to theym and to do theyr plesyrs make theyr subgetcis or seruauntes to dysobeye the comandementes of god and holy chyrche ¶ Fyfthly and al they that in suche a caas obeye to the creature And yet also alle them that more byleue to theyr owne wytte than they do to the comaundementes of god· and to the ordynaÌ„ces of holy chyrche as do they that retche not to knowe the comandementes of god the artycles of the feythe and alle other thynges that of necessyte ben to be byleuyd kepte holden for to haue glorye lyf perdurable But many byleue to gete heuen by theyr folysshe presumpcion And therfore they wyl gouerne them at theyr playsyr and wylle yet alle they that for to haue the delectacyons the eases of the flesshe and of theyr bodyes dysobeye to god and to his comandementes ¶ The second thynge that the veray subgette oweth to hys lord capitulo viij THe second thynge that the veray subget oweth to hys lord in especyal to god is that he ne say ne do thynge that may be to his vylonnye or to his Iniurye or dyshonoure And vpon this was delyuerd the second commandemente apperteynyng to the loue of god whiche is suche Thou shalt not take the name of thy god in vayne That is to say for to afferme and doo byleue thynge that thou sayest or doest thou shalte not swere the name of god but for thynges verytable and for good and Iust cause and yet in caas of nede and of necessyte For oth is ordeyned for to sette an ende in thynges lytigyous and debateful of which feyth or demonstrauÌ„ce may in none otherwyse be knowen but by othe And in thys was restrayned to the crysten that· whiche was graunted to the Iewes For it was leefful to
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
There was also an archer by cause he had al loste at playe in despyte he drewe his bowe and shotte vp toward god an hye and on the morne whan he was sette ageyn at his playe the arowe fyl donn vpon the eschequyer al blody of blood and threste oute hys eyen ¶ The fourth is euyl example that they whyche playe gyuen to other that beholde the playe ¶ The fyfthe is to lese the tyme whyche ought to be employed in good werkys many other wyses ¶ One thynge ought not to be forgeten that is that he that wynneth at suche games may not ne ought not in ony manere to reteyne his gayne but he ought to gyue it al for goddes sake but yf it were in suche manere that he played for another or by deceyte or by force lyke as doeth he that maketh another to playe wyth hym by force In thys manere he ought to rendre it to hym that hath loste it In lyke wyse I say of that whyche is wonne at tournoys These been the brauÌ„ches of auaryce there ben ynough of other but they appertayne more to clerkys than to laye men this book is made more for the laye men than for clerkys that knowe the scryptures ¶ One thynge ought ye to knowe that the auarycious man hath a deuyl to whome he serueth whyche is called in the gospel maÌ„mona and that deuyl maketh to his seruaunte syx commaundementes The first is to kepe wel that he hath the second that in no wyse he mynysshe it The thyrd is that he encreace it alwaye be it day or nyght the fourth that he gyue no thynge ne doo almesse for goddes sake ne curtosye to ony other The fyfthe that he ne lene ne gyue to the poure and nedy ony thynge ne put not in peryl and Ieoparde that whyche he hath in his possessyon The vj that he refrayne hym self restrayne his meyne fro mete and drynke for to spare his good ¶ Of the synne of lecherye whiche is loue dysordynatly xlvij THe vj heed of the beest of helle is lecherye which is oulttrageous loue dysordynate in flesshly delytes Of this synne the deuyl deceyueth a man in vj maners lyke as sayth Saynt gregory Fyrst in folysshe false beholdynges After in folysshe and lewde talkyng and wordes After in false touchynges After in fals kyssynges after cometh the dede For fro folysshe beholdyng cometh the commynycacyon and speche and fro speche to touchyng and fro touchyng to kyssyng and fro kyssyng to the dede Thus subtylly bryngeth the deuyl that one to that other Fyrst this synne is deuyded in two maners For there is lecherye of herte and lecherye of body Lecherye of herte hath four degrees For the spyryte of fornycacion which is the fyre of lecherye enbraceth the herte and maketh fyrst to come the thoughtes the fygures the ymagynaciyon of synne in the hert and in consentynges after the herte delyteth hym in folysshe thoughtes yet he delyteth how wel that yet he wyl not do the dede· and in this thought he abydeth thys delyte is the second degree whiche may be a dedely synne soo grete may be the delyte The thyrd degree is the consentyng of the herte of reason and of wylle and these consentynges concluded been dedely synne in caas that the deed be dedely synne after the consentyng cometh the desyre and the grete brennyng of the flessh that they haue to thys synne doon many synnes in the day in seyng the ladyes and the damoysellys rychely and fresshly apparaylled whyche ofte desgyse and araye them proudly for to make the fooles and musardes to muse and beholde theym And certes they synne moche greuously for by theyr couetyse by theyr pryde and by theyr cause perysshen many soules and moche peple put to deth and to synne For thus as sayth the prouerbe dame dator is the arblast to the tour· For she hath not a membre in hyr body but it is a grynne of the deuyl As salamon sayth wherof must be gyuen acomptes at the day of Iugement of the soules which by thoccasyn and cause of them be dampned That is to vnderstonde whan they be occasyon cause other to synne by theyr entysyng and labour Lecherye of the body is departed in to the lecherye of the eyen of the eerys of the mouth of the handes and of al the fyue wyttes of the body and in especyal of the vylaynnous dede and werke· To this synne apperteyneth al the thynges of the flesshe that moeuen and desyre to do this synne As doon these oultrages the excesse of mete and drynke of swete beddes and softe of delycyoê° robes in al maner of excesse of body without necessyte ¶ Of dyuers estates of the synne of lecherye capo. xlviij THe synne of lecherye hath many estates is departed in many braunches after the estate of the persones that done it And it goeth mountyng fro degree to degree and fro euyl in to werse The fyrst is of syngle man and syngle woman that holden noo bonde of vowe ne of maryage ne of ordre ne of relygyon ne of other thynge This is the fyrst synne of lecherye The second synne is of comyn wymmen thys is more foul more abhomynable For by cause suche wymmen ben somtyme maryed and haue lefte theyr husbondes or somtyme ben of relygyon and refuse no man ne broder ne cosyn ne kynne ne other The thyrd synne is of the man syngle wyth a wydowe or the reuerse That is a wydower wyth a syngle woman The fourth to defoule a vyrgyn The fyfthe is wyth a wedded woman This is the synne of aduoultrye whiche is moche greuous For there is brekyng of feyth that the one ouzt to kepe to another After there is sacrylege whan the sacrament of maryage is broken and herof happeth somtyme dysherytaunce and fals maryage This synne doubleth hym somtyme· whan it is of a wedded man to a womaÌ„ maried to another man The vj synne is whan a man vseth his wyf in thynge deffended dysordeyned ageyn nature ordre of maryage A man may sle hym self wyth his owen swerde So a man may synne dedely with his owne wyf For thys cause god smote Onam the neuew of Iacob wyth an euyl deth· the deuyl whiche was named asmodeus strangled the seuen husbondes of the holy damoysel Sara which after was wyf to yonge thobye For alle the sacramentes of holy chyrche ought to be treated clenly and holyly to holde kepe them in grete reuerence The vij synne of lecherye is to haue flesshly companye wyth hys godsyb or goddoughter ne wyth the chyldren of them for suche persones may not assemble withoute synne ne also by maryage The viij is of a man wyth his kynneswomaÌ„ this synne encreaceth dyscreaseth after that the kynne is nyghe or ferre The ix is of a man wyth the kynne of his wyf or the reuerse the wyf wyth the kynne of hyr husbond this synne is moche peryllous For
for that he forgeteth the goodes of this world lyke as the gentyl hounde whan he seeth his praye This is the waye and the lyf to the fyue good and true louers of god to gentyl hertes that so moche louen vertues and haten synnes that yf they were certeyn that they ne shold ne myght knowe the synnes ne that god shold not auenge them yet they wold not deygne to do ne to consente to synne but al theyr thought and payne of theyr herte is to kepe them clene fâ—o al synnes And to apparaylle them that they be worthy to see and to haue perdurably the glorye of heuen where as herte vylaynous entached wyth synne shal neuer entre ne fool ne felonous ne proude man ¶ Of iij maner of spyrituel goodes capitulo lxiij NOw haue I wel shewed to the how one shold lerne to deye lede and vse good holy lyf for to gete vertues so that a man knowe wel euydently clennesse and what is synne what is almesse what is vertu Also that one knowe wel certeynlye and to Iuge what is euyl what is synne what is good and to coÌ„ne deuyse the veray good the grete good fro the lytel For a thynge not knowen is neytherhatâ—d ne desyred and therfore oughtest thou to knowe that the scryptures sayen that there been somme smale thynges that be callyd the lityl good and somme the myddel good And somme the grete good and somme veray good that is ryghtful to al. the world is somtyme deceyued For they gyue the grete goodes for the lytyl or the grete for the myddle For thys world is as a fayre where as ben many folysshe marchauntes and fooles that bye glasse for saphyres leed for golde bladders for lanternes But he is a good marchaunte that of euery thynge knoweth wel clerely the trouthe and the propre vertue lyke as the holy ghoost enseygneth vs. another maystre techeth vs to knowe the grete thynges fro the smale the precyouse fro the vyle the swete from the bytter ¶ Of the goodes of fortune capo. lxiiij THey calle the smalle goodes the goodes of fortune whiche dame fortune hath aboute hyr whele and alwaye taketh a weye and gyueth and torneth that whiche is aboue to falle vnder These ben the procyouse stones that the fooles haue bought for rubyes for saphyrs for emerawdes These ben also as Iewels and yonge chyldren which god gyueth to vs for to solace vs wyth for to drawe our loue to hym By cause that he knoweth wel that we ben tendre and tâ—ble and that we may not holde the sharpe wayes of penaunce of anguysshe and of martyrdom lyke as doon the good knyghtes of god whiche conquere the royame of heuen by strengthe and take it by ttheyr prowesse theyr good vertues Thenne that is not the grete good ne wel ryghtful For yf that were the grete good veray Thenne were fooles the blessyd chyldren of god Ihesu Cryst whyche chosen pouerte shame and sharpnesse for to gyue and to shewe to vs ensaumple And refused the ioyes the honoures and the rychessys of thys world yf these goodes transytorye worldly temporalle ben veray good theÌ„ne be not al the veray goodes in heuen Thenne is not god parfytelye good and happy by cause he wyl not vse suche goodes Thenne god is not good ne naturalle by cause he gyueth not these worldly goodes to his frendes but he gyueth them more largely to his enemyes yf these were veray good thenne were foles al the sayntes alle the good clerkys and the wyse phylosophres that fledde fro suche worldly goodes despysed them as dunge yf these be veray good thenne fayleth the holy scrypture that calleth them lyes and vanytees nettes grynnes of the deuyl and this is as trewe as the pater noster For these ben the engynes of the deuyl by whych he deceyueth the soules in a thousand maners byndeth them taketh holdeth them But the wyse marchaunte that is the wyse man whome the holy ghoost enlumyneth by veray knowleche that oueralle knoweth can decerne what euery thynge is worth â—he seeth ryght wel and vnderstondeth that all the world is not a good morsel for to fylle the herte of one man that there is therin moche euyl lytel good And therfore he beholdeth the euylles perylles that ben therin and knoweth wel that it is trouthe that is comunelye sayd who that gyueth not that whyche he loueth he taketh not whiche he desyreth Suche folke gyuen the world for to haue heuen and forsaketh oueral richesses for ioye fylthe ordure for golde and leue alle for goddes sake rychesses delyces and honoures bycome poure in this world for to wynne good and for to gete the rychesse of heuen This is the moost fayrest lyf moste sure that may be in this world There ben other that see that in many maners may one doo his prouffyt his sauacyon wyth goodes temporelle that he may haue wythout ouermoche to loue them· For god commaundeth not a man to leue al They reteyne them but lytyl they preyse them They vse them but lytyl they loue them lyke as dyd Abraham Iob Dauyd and many other which eschewed and fledde the perilles And they do spyrituel prouffyte wyth temporalle goodes and wyl bye heuen wyth theyr almesses other good dedes They can bye oute theyr synnes helpe theyr neyghbours They can the more loue god drede doubte hym for the perylles that they be in and the more humble them self whan they see and consyder theyr synnes theyr deffaultes whan in sharpe streyte weyes of penaunce they dar not goo· whan so lytel for goddes sake they wyl suffre gyue whiche so moche suffred to saue them and wolde xxxij yere in this world be poure for to enryche them in heuen They saue them wel but it is harde to doo For it is a more lyght thynge to leue alle the goodes attones than to reteyne them not to loue them ¶ Of the goodes of nature which folowe here capo. lxv THe moyen or myddle goodes ben the goodes of nature and of doctryne Of nature lyke as beaulte of body prowesse force or strengthe vygour lyghtnes debonayrte clere wytte and clere engyne for to fynde good memorye for to reteyne wel and good wys for to synge wel All these goodes aforsayd nature bryngeth them in the natyuyte or byrthe of a persone Doctryne clergy and al other goodes be goten by studye or by accustomaunce lyke as been good vertues good maners and other vertues But these ben not yet veray good ryghtful For they doo not that whyche is perfytelye good For many a phylosophre and grete clerkys Kynges Emperours and other many prynces and other lordes that had many of these goodes been dampned in helle ¶ Also these goodes hath our lord gyuen to his enemyes as wel as to his frendes To
Sarasyns To Iewes To false crysten men lyke as he hath to good men Also thys is not veray good that faylleth at nede and that may be loste maulgre hym self And though theuys may not take them and robbe them yet the deth taketh them awaye at the laste Also I say that the veray goodes ayden alwaye and greuen neuer but certeynlye suche goodes and suche graces forayn been ofte dammage and greue them that haue them yf they vse them not wel accordyng to god For somme auaunte them and been proude and despysen the other whan they to whome god hath gyuen suche graces and suche goodes as I haue tofore sayd and named yf they vse them not wel and Iustly accordyng to god they shall be in gretter tormente in helle And straytly they must acompte and yelde a rekenynge at the day of dome of that they haue doon and how they haue vsed and despended it Notwythstondyng they haue goten goodes that god hath lente to them for multeplyeng and encrees ¶ Here after is shewed of the goodes of grace capo. lxvj NOw haue I shortly shewyd the lytel good the moyen good Now wyl I shewe to the whyche is the veray good ryghtful and parfyte This doeth he whyche hath the good wyth ryghte and vnderstondyng· For wythoute the whyche was neuer no good wyth ryght This good is called the grace of god vertue charytee· Grace by cause that she gyueth lyf and helthe to the soule For wythoute that the soule is deed For lyke as the body is dede withoute the soule So is the soule deed wythoute the grace of god It is called vertue by cause it adourneth the soule with good werkys and wyth good maners it is called charyte by cause it ioyneth the soule to god and also dooth al thynge as it were wyth god For charyte is no thynge ellys but a dere vnyte That is the perfection and the beneurte to whyche we ought to entende Moche were deceyued the auncyent phylosophres that so curyously dysputeden enquyreden who was the souerayn good in thys lyf and neuer coude they fynde ne knowe hit For somme sette theyr studye and theyr wytte in the delytes of the body The other in rychessys the other in honeste but the grete phylosopher Saynt Poul whyche was rauysshed vnto the thyrd heuen and passeth alle other phylosophres techeth vs by many reasons that the souerayn good in this lyf and that the quene of vertues is to loue god to haue veray charyte in hym self For wythoute this good ne auaylen alle the other goodes ryght nought And who that hath thys good of charyte he hath alle other goodes whan al other goodes shalle faylle this good shal not faylle and aboue al the grete goodes that been this charyte is lady Thenne the grettest good that is vnder heuen is charyte After by cause that thou wylte and desyrest thys good whyche by ryght is called vertue and that thou desyrest to loue it moost and to seche it aboue alle other goodes I wyl yet shewe to the his valure It is acustomed to deuyse thre maners of goodes in the world that is to wyte goodes honourable goodes delectable goodes prouffytable There be no moo goodes ne veray ne good ne fayre but these thre maners And thys seest thou openlye of the world that none desyreth ne loueth ony thynge but that he wene that it be honourable or delectable or prouffytable ¶ The proude secheth thynge honourable The couetous man secheth thynges prouffytable The delycious secheth thynges delectable And whan they sechen this thynge vaynlye Euery man ought to knowe that vertâ—es haue these thre propretees For vertue is moche honourable and delectable proâ—ffytable ¶ what vertues ben goodes honourable capo. lxvij WHyche vertues ben goodes honourable this mayst thou see in thys manere Syxe thynges been in this world moche desyred by cause that they seme moche honourable that is to wete beaulte wytte prowesse power fraunchyse and noblesse These ben vj fontanyes of vanyte Of vayn glorye cometh and sourdeth a plante Beaulte is a thynge moche loued For it is a thynge moche honourable and neuerthelesse beaulte that the eyen and the body see loue is a thynge fals couert and vayne It is false for he or she is nothynge fayre But our eyen ben vayn and feble that see noo thynge but the skynne wythoutforth Thenne who myght see as clere as a beest that is callyd a lynx whyche seeth thorugh oute a walle he shold clâ—rely see that a fayr body nys but a whyte sacke ful of stynkyng dunge· lyke a dunghylle couerd wyth snowe or wyth grene grasse ¶ Also I say to the that thys beaulte is moche shorte and not abydyng For it is sone faylled anone passed as a fume or a smoke and as the flour of the felde or of the medowe Anone as the soule departeth fro the body fare wel al the beaulte is faylled and gone Thenne the beaute that the body hath the soule hath gyuen it to hym And therfore moche fooles been al they that for the beaulte of the body gloryfye them self But the beaulte of the soule is the ryght beaute whyche alwaye encreaceth and neuer shal faylle This is the vâ—ray beaulte by whiche the soule pleaseth god and to the aungellys that seen the herte This beaulte rendreth and gyueth to the soule graces vertues and loue of god For she reformeth reparaylleth and rendreth hyr ryght enprynte That is the ymage of hyr maker whiche is beaulte wythout comparyson and who best resembleth in getyng the vertues in pluckyng vp and caste from hym alle synnes kepe hys commaundementes entyerly he is moost fayre ¶ Thenne the moost fayre thynge that is vnder god is the soule whyche hath parfytely his ryght fourme and his ryght clerete colour of flour clerenesse of the sonne fygure of man and playsaunce of precyous stones And al that the eye of the body seeth of beaulte is fylthe and foule to the regarde of the soule al that may be thought of beaulte may not be compared to the soule ¶ Of veray sapyence capitulo lxviij WYtte clergye is a thynge moche honourable moche do be preysed But and yf thou wylte be wyse a ryght and lerne veray clergye do soo that thou haue veray good that is grace and vertues That is the veray sapyence that enlumyneth the herte of a man lyke as the sonne enlumyneth alle the world This wytte passeth and surmouÌ„teth al the wytte of the world lyke as the sonne passeth the clerenesse of the mone For the wytte of the world nys but folye lyke as the scrypture sayth and chyldehode wodenesse Folye is in them that so moche louen the world and his beaulte and that can not knowe the day fro the nyght Ne Iuge bytwene grete lytel and bytwene precyous vyle They wene the mone to be the sonne For they wene that the honour of the world
hert whiche he Iustyceth holdeth them in good pees and dooth his wylle For his herte is so ioyned to the wylle of god so that of al that that god doeth he thanketh hym and it playseth hym wel And thys is the seygnorye that vertu gyueth to hym that hath it Of thys speketh seneke sayth as grete honour gyueth god to the whan thou art lord emperour of thy self more thā a kyng ha lord god how many kynges emperours other grete lordes haue ben in the world also barons that haue citees castellis royames that haue not this seygnorye For they be not lordes of theyr hertes By cause that it tormenteth ofte by wrath or by maletalente or by couetyse or by desyre that they may not accomplysshe ¶ Here is spoken of veray fraunchyse capo. lxxj AFter thys I say that there is none that hath veray fraūchyse yf he haue not grace and vertue Thenne yf thou wylte knowe what is veray fraūchyse of a man and of a woman by right Thou oughtest to vnderstonde that a man hath iij maner of fraunchyses One of nature another of grace and the thyrd of glorye The fyrst is free wylle by whiche a man may chese and do frely good or euyl This fraunchyse holdeth euery man of god so frely that no man may do it wronge ne alle the deuylles of helle may not enforce a man ayenste hys wylle to do a synne wythout his accorde and consentemente For yf a man dyd euyl ayenst his wylle· he shold haue therof no synne for as moche as he in no wyse myght eschewe it lyke as sayth saynt austyn This fredom and fraunchyse hath euery man But this fredom is not in chyldren ne in wood men ne in fooles by cause they haue not the vsage of reason by whiche they can chese the good from the euyl A man putteth awaye from hym thys fraunchyse in grete partye whan he synneth dedelye For he selleth hym self vnto the deuyll for the delyte of hys synne And yeldeth hym selfe vnto hym and bycometh his seruaunt by synne so that he may not caste hym self out ne put hym fro his wylle for he hath deserued the deth of helle yf the grace of god helpe hym not The second fraunchyse is suche that the wyse man hath in this world whome god hath fraūchysed by grace by vertues from the seruyce of the deuyl fro synne that they be not bonde to golde ne to syluer ne to temporalle goodes of this world ne to theyr bodyes whyche is caroyn ne to the goodes of fortune whyche the deth may sone take awaye but they haue theyr hertes lyfte vp gyuen to god so that they preyse no thyng the goodes of the world ne the honours ne the vanytees ne kyng ne duc ne meschaunce ne pouerte ne shame ne deth For they been now deed to the world haue the hert so deceueryd taken awaye fro the loue of the world that they desyre the deth lyke as the werkman his payment of his Iourney or dayes labour and the labourer his hyre also lyke as they that ben in the tormēt and in the fortune of the see desyre to come to port salue And lyke as the prysonner desyreth good delyueraunce and as the pylgrym desyreth to come ageyn in to hys contreye And yf they be parfytelye free in thys world lyke as a creature may be thenne fere they ne doubte they no thynge but god and been in greet pees of herte For they haue thenne theyr herte in god and been in heuen by desyre And thys fraunchyse cometh of grace and of vertue But yet al this fraunchyse nys but seruytude to the regarde of the thyrd fraunchyse that they haue that been in glorye They be verayly free For they be verayly delyuerd fro alle perylles and fro alle tormentes fro fere of deth and of deth fro the grynnes empesshemēs of the world fro myserye fro pouerte and fro al payne of herte and of body wythoute retornyng Of the whiche thynge there is none free in thys world how parfyte that he be ¶ Of veray noblesse capo. lxxij WHo that shal haue the second fraunchyse of whyche I haue spoken shal come to grete noblesse The veray noblesse cometh of gentyl hert Certeyn none hert is gentyl but yf he loue god There is no noblesse but to serue and loue god and to kepe hym fro al synnes and from the seruage of the de +uyl Ne there is no vylanye but to angre god by synne Ther is no man by ryght gentyl ne noble of the gentylnesse of hys body For as touchyng the body we ben al sonnes of one moder That is of the erthe and of fylthe of whyche we al haue taken flesshe and blood Of this parte there is none gentyl ne free But our swete fader Ihesu Cryst whiche is kyng of heuen that fourmed the body of the erthe and created the soule to his ymage and semblaūce and al in lyke wyse as it is of the carnal fader that is moche glad and ioyous whan hys sone resembleth hym Ryght so is it of our fader Ihesu Cryst For by the holy scrypture by hys messagers he techeth vs. that we shold payne our self to resemble hym And therfore he sent to vs hys blessyd sone Ihesu Cryst in to therthe for to brynge and gyue to vs the veray exemplayre by whyche we may be reformed to hys ymage and semblaunce lyke as they that dwelle in the hye cytee of heuen That been the angellys and the sayntes of heuen where eueryche is of so moche more hye and more noble As more proprely he bereth thys fayre ymage And therfore the holy men in thys world payne them self to knowe god and to loue hym wyth alle theyr hert and purge them clense and kepe them from alle synnes For of so moche as the herte of a creature is more pure more clene wythout synne of so moche he seeth more clerely more euydently the precious face of Ihesu cryst of soo moche he loueth more ardauntly of so moche he resembleth more proprelye And by that he hath the more gretter glorye And thys is the veray noblesse that god hath gyuen vs ¶ And therfore sayth ryght wel Saynt Iohan the appostle and euangelyst that thenne we shal be the sōnes of god and we shal resemble hym proprely whā we shal see hym euydently lyke as he is This shal be in his glorye whan we shal be in heuen For no man seeth so dyscouerd ne so clerely the beaute of god lyke as sayth saynt poule But thenne we shal see hym face to face proprely and clerely whan we shal be in glorye in his Ioyous companye ¶ The veray noblesse of a man thenne begynneth by grace and by vertues and that is parfyght glorye This noblesse maketh the holy ghoost in the hertes that he purgeth and culumyneth in trouthe and in parfyte charyte These been the grettest
goodes that god hath done to aungellis lyke as saynt Denys sayth by whiche they resemble theyr maker Thus werketh the holy ghoost by grace and by vertue in the hertes of good men by whyche they be reformed to thymage and to the semblaunce of theyr maker Ihesu Cryst as moche as it may be in this mortal lyf For they reyse them self soo in god and enbrace them self soo wyth the loue of god And al theyr entendement al theyr entencyon theyr wylle theyr memorye is alle conuerted to god And this loue and this enbracement and desyre whyche encreaceth Ioyneth and vnyeth so the herte to god that they may no thynge wylle but that that god wylle For there is not bytwene them and god but one self wylle And thenne he hath thymage and the semblaunce of god as moche as may be had in thys world And this is the moost grete noblesse the moost hye gentylnesse to whyche one may atteyne or mounte ¶ Ha good god how ferre from thys noblesse and fro thys hyenesse ben they that make them so noble and soo queynt Of thys poure noblesse that they haue of theyr moder the erthe whyche bereth and nouryssheth the hogges as wel as she dooth the Emperours and the Kynges And they auaūte them of their gentylnesse by cause they wene they be of more gentyl fylthe than the other and of thys kynrede and parage conne they ryght wel recounte and telle But that other syde that other noblesse they beholde noo thynge at alle of whyche cometh the veray noblesse the gentyl parage They shold beholde and take hede to theyr veray exemplayr Ihesu Cryst whyche more loued and honoured his moder than dyd ony other man And neuerthelesse whan one sayd to Ihesu Cryst Syr your moder and your cosyns stonden wythoute to seche you he answerd to them and sayd And who is my moder and who is my fader and cosyns who someuer do the wylle of my fader that is in heuen he is my broder he is my fader my suster and my moder for thys is the noble syde and the gentyl kynrede by whyche cometh and groweth to the herte veray glory and of that other groweth vayne noblesse pryde ¶ How charyte is grettest of vertues capo. lxxiij NOw I haue suffysauntly shewyd to the that ther ben no goodes honourable by ryght but vertues and charyte This is the fayr loue of god For there is none other good prouffytable without this vertu of charyte This wytnesseth to vs saynt poul that sayth thus Yf I haue as moche scyence so that I knewe al clergye and al langages spake as wel as men or angellys and knewe al the scryptures the counseylles of god and yf I delyuerd my body to martyrdom and gaf al that I had to poure peple yf I dyd by myracles that the montaygnes lepen from one place to another yf I had not the vertu of charyte alle thys shold not auaylle me ¶ Now beholde thenne and take hede that saynt Poul whom we ought to byleue hath here named the grettest thynges and good that one may doo and that moost auaylle and prouffyten That been penaunces of the body to suffre martyrdom to ayde the poure peple to conuert synners and to haue scyence of langages and thappostle sayth al these thynges auayllen not wythoute charyte and yf suche so grete goodes auayllen not how shold lasse god auaylle That same mayst thou knowe by reason Thynke on this prouerbe whiche is comunely sayd As moche is a man worth as his londe is of value This is as trewe as the pater noster who wel vnder standeth how the man is of noo value or somme thynge or more or lasse And this is noo doubte but it be that he haue loue and the charyte of god who that hath moost is moost worthe and who that hath lasse is lasse worthe who that hath nought is nought worth For how wel that a man hath temporalle goodes lyke as is golde or syluer or other rychessys or of spyrytuel goodes or naturalle lyke as arte engyne scyence clergy strengthe prowesse or other goodes How shal I say that they prouffyten for they been the moost parte more cruelly dampned by cause they vse not aryzt the goodes that god hath lente to them for to multeplye for to wynne than ben they that no thynge knowe ¶ Also yf he doo bodyly werkys as don the labourers the mynystrelles other werkmen or yf he do spyrytuel werkys as to faste wake clothe the poure were hayer yf this be without charyte al this auaylleth nothyng For he shal neuer haue therof meryte But he that hath vertue and parfyght charyte of al that that god sendeth hym in thys world he dooth hys prouffyte and wyth al conquereth grace and glorye ¶ Charyte is good and sure marchaundyse For oueral it wynneth neuer leseth She byeth al the good wares and maketh al hyrs and alwaye she hath hyr peny ageyn This is the loue of the herte whiche is the peny wyth whyche she byeth al the goodes of the world and it remayneth alwaye in the almerye loue of charyte hath in al places his sales Charyte wynneth in al quarellys and hath vyctorye in alle bataylles She doeth so moche that it is as moche worthe to hyr to gyue a peny as to another an hondred pounde And also charyte dooth so moche that it auaylleth one as moche to faste one day as another al the lente and to saye one pater noster as another to say a psaulter· And this is for none other reason but by cause that as moche is a man worth as his londe is of valewe and so moche ben worth his werkys for so moche as a man hath veray loue in god so moche he wynneth more euery day The loue that a man hath to god is the poys and weyght of saynt Mychel For none other thynge may not waye· whan one taketh euery day his wages but the loue and charyte And therfore I say that there is none good prouffytable proprely to speke by ryght but fayre loue and charyte ¶ Of two manere of delectable goodes capitulo lxxiiij IN lyke wyse as god made man of body soule Ryght so hath he gyuen two maner of delectable goodes for to drawe his herte to hym and in whome is al the veray delyte ¶ The somme goodes comen wythoutforh and by the v wyttes of the body by seyng by heryng by smellyng by tastyng by touchyng These v wyttes ben also as fyue conduytes by whyche the goodes delectable of the world entren in to the hert for to delyte hym for to lycke and drawe to the veray delyces whiche ben in god to serue to loue and to honoure hym for al the delyte of this world that the fyue wyttes haue been not but a drope of dewe to the regarde of the fontayn that is Ihesu cryste But of the grete see of these goodes
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
after we speke another langage· For we say to our good fader Ihesu Cryst Gyue to vs Pardone vs. kepe vs. and delyuer vs. For yf we haue not of Ihesu Crist these foure petycyons requestes in thys presente world we ben but deed· For they be necessary to euery persone in thys mortal lyf ¶ The iiij petycyon and requeste capitulo lxxxij PAnem nostrum cotidianum da nobis hodie wel techeth vs our good mayster Ihesu Crist to speke humbly and wysely For he techeth vs to say Fayr fader gyue to vs thys day our brede cotydyan or dayly what may the sone lasse demaunde of his fader than onelye brede for to passe forth the day he demaundeth none oultrage ne wyne ne flesshe ne fysshe but he demaundeth brede and nomore not for a yere ne yet for a weke but for to passe wyth the day onelye Thys semeth that it is a lytel thynge that we demaunde but certaynly we requyre a moche grete thynge whan we requyre of an abbot the brede of an abbay or requyre the fraternyte the companye the parte the right in al the goodes of the abbey Ryght so is it of hym that demaundeth of god thys dayly breed he hath fraternyte parte companye and ryght in alle the goodes that ben in heuen Thys is the blessyd brede of heuen of that blessyd couente The brede of heuen The brede of angellys the brede delectable the brede of lyf perdurable For it gyueth lyf vnderstondyng neuer to deye and preserueth a man wherof god sayth in the gospel I am the brede of lyf whyche descended fro heuen who that shal ete of this brede shal alway lyue wythoute deyeng Thys breed is ryght good mete For hyt stauncheth alle the hongres of the world and fylleth a man and replenyssheth thys dooth not other mete this is the breed and the mete that thou takest at the sacrament of the aulter And this mete thou oughtest to take in grete ardour in grete deuocyon of hert and in grete desyre That is to vnderstonde that thou ouztest to byleue feythfully that thys mete so moche precyous is the veray body of Ihesu Cryst and the soule and the godhede al togyder wythout errour and wythoute to demaunde or aske ony ferther For god may more than man may vnderstonde After a man ouzt to vnderstonde chewe this precyous mete lyke as the oxe fedeth of the grasse and cheweth his cudde and thenne he taketh it in That is to say that one ought to remembre deuoutlye and ofte by partyes the bountees and graces of our lord and al the sorowes that Ihesus Cryste suffred in erthe for vs Thenne the hert fyndeth the sauour of thys precyous mete and causeth a ryght grete ardour of the loue of god in ryght grete desyre wylle to do and to suffre al that he may for hym and more than he may And al thys dooth the vertu of this blessyd brede 〈◊〉 the sacramente of the masse whiche is the veray precyous bâ—â—y of Ihesu Cryst Thys is the brede that comforteth and â—â—â—orceth the herte to that· that he be wel stronge to suffre and 〈◊〉 do grâ—te thynges for the loue of god But thys may not be 〈◊〉 yf he haue the fourth yefte of the holy ghoost whyche is 〈◊〉 the yefte of strengthe whyche armeth and encorageth the â—nyght of god and maketh hym to reâ—ne gladly to martyrdâ—â— and to suffre Ioyously the tormentes Now mayst thou see whan we demaunde this brede of angellys we demauÌ„de the yefte of strengthe For lyke as the bodyly brede or materyal susteyne the body enforce it Ryght so the yefte of strengthe maketh the herte stronge to suffre and to do grete thynges for god This brede celestial of angellis we calle our for he was made of our paste he was sone of god the fader was sone and borne of the gloryous vyrgyn marye Blessyd be this gloryous vyrgyn fro whome came this blessyd floure For that was the debonayr Ihesus whyche was fryed and crucyfyed on the crosse for to redeme the world fro the paynes of helle And thys dyd he for the grete brennyng loue that he had vnto vs. This is the bysquyt of whyche he garnysshed hys shyppe of holy chyrche to passe the grete see of thys perillous worlde he is oures for he lefte to vs at hys departyng leue takyng at his laste testamente the swete Ihesu Cryst the right large as the moost grete and moost ryche tresour that he myght leue to vs· For he gaf hym self to vs as the moost fayrest Iewel that he myght gyue to vs And we ought deuoutelye clenly and reuerently kepe hym wythout synne and of thys brede of angellys we ought euery day to vse for the loue of hym and in mynde of his holy passyon he is verayly oures For noo thynge may he take awaye fro vs ayenst the wylle of oures that is hym self we calle our brede cotydyan that is to saye of euery day that is to vnderstonde the cotydyan distribucyon that he gyueth to hys preestys and relygyous peple euery day whyche doon his seruyses and synge hys masses and hys houres that is to alle good crysten men and wymmen that euery day by veray loue deuoutely make remembraunce of the dolorous passyon of Ihesu Cryst that he suffred for vs. ¶ The groos of the prouende of this brede of aungellys we take in haruest that is in heuen whan we shal see the swete Ihesu Cryst dyscouerd in hys ryght grete beaulte lyke as he is Therfore is it sayd cotydyan that euery day is to vs necessarye And euery one ought to take the holy sacrament of the aulter lyke as doon the preestys whiche ben therto ordeyned ¶ Or otherwyse euery good crysten man or woman ought to take hym by ryght fayth Thys brede is ryght precyous ryght noble and ryght wel arayed Thys is mete ryal in whyche been alle maner of delyces and al good sauours lyke as sayth the book of sapyence This is none erthely mete that ought to be gyuen to raskayll but to hertes gentyl and and noble whiche ben purged clensed fro al ordure of synne by veray repentaunce by deuoute confessyon and by entyer satysfactyon and penaunce ¶ Of the vertu of this brede of angellys saith Saynt mathew theuangelyst and calleth it brede sursubstancyal That is to say that it passeth and surmounteth alle substaunce and alle creatures of praysyng and of vertue of alle dygnytees and in all maners of valure Nor none may better name it ne descryue it ne more suffysauntlye than to calle hit breed sursubstancyal ¶ It is sayd that a mete is substancyous whan there is therin ynough of substaunce and of nourysshyng And for soo moche more as it is nourysshyng soo moche more it is sayd that it is substancyall ¶ And by cause that in thys precyous breed of Aungellys is more of nourysshyng of vertue and of good than euer may be thought and sayd is not
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
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
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
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
lyft syde for they be on the werse syde To them ought one to take hede Fyrst by cause that a man shold haue pyte and compassyon Also that one shold not ensyewe theyr folye ne theyr predycyon so as the wyse Salamon sayth I passed sayd he by the vyneyerde of the slouthful fool and sawe that it was ful of thornes and nettles and by thys ensaumple I haue lerned wytte and prouydence Also that one loue moost god by whome he is quyte of suche synnes and of suche perylles But hym byhoueth on thys syde to kepe dyscrescyon and equyte For whan I see a fool and a synnar I ought to haue pyte and compassyon not to make of hym mocquerye ne derysyon I ought alwaye to hate the synne and loue the persone· moche I ought to kepe me that I wylle no grief ne harme in my hert to noo persone ne to condempne hym Ne compare my self to another that is so euyl For he is thys day euyl that shal be to morne good and suche is this day good that to morne shal be euyl Also I ought as moche as I may wythout mysdoyng vnto other enploye my self humble and condescende in werkys and in wordes for to wynne hym to god and to wythdrawe hym fro synne For lyke as sayth Seneke and Saynt Gregory we may not better relyeue them that ben fallen than by that whyche is aforesayd and late vs not wylle our self how that it be· enclyne toward them ¶ The vi degree of the vertu of equyte capitulo Cxiiij THe vj degree of the vertu of equyte is the vj eye that the wyse man hath That is that he see clerely behynde the nette and the engynes of the deuyl whyche been to vs as behynde vs. For the fende seeth vs we may not see hym ¶ The fende our enemye that is the deuyl· whyche is moche stronge wyse subtyl besy for to deceyue vs For he cesseth neuer day ne nyght but alwaye is in a wayte for to deceyue vs by his crafte by his engynes that he vseth in moo than a thousand maners And lyke as sayth saynt austyn The deuylles see moche subtylly thestate of a man and his manere his complexyon and to what synne and to what vyce he is moost enclyned by nature or by custome and to that parte wherto a man enclyneth hym self Therto the deuyl assaylleth moost strongely The coleryke man to wrath and Ire The sangueyn man to Iolyte and to lecherye The fleumatyke coglotonnye and to stouthe and the malencolyke to enuye and heuynesse And therfore euery man ought to deffende kepe hym fro that parte where he seeth that his hous is moost feble· And ayenst thys vyce and thys synne ought one to fyght and resyste moost of whyche he is moost assaylled And how moche more he shal resyste strongely ayenste alle synnes Soo moche more meryte shal he haue in paradyse or in heuen and vnderstonde wel that the enemye of helle spareth noo persone For he is hardy and aygre· as he that assaylleth our lord Ihesu Cryst in temptyng hym Knowest thou sayth our lord to Iob. in how many guyses the fende desguyseth hym in how many maners Lyke as he shold saye Noo man knoweth but I onely For lyke as sayth saynt Denys Al the angellys the good and the euyl and al the spyrytes of men ben lyke as a myrrour spyrituel Thenne lyke as a myrrour receyueth al the fourmes thenpryntes that comen tofore hym Ryght so doth a spyryte of a man be it in slepyng be it in wakyng Now thenne toke a myrrour and set it ayenst another Anone al the formes that ben in that one thou shalt see in that other ¶ In suche it is sayd that the deuyl sheweth to a man suche fygures and suche fourmes as he wyl that god suffreth hym And the soule receyueth maulgre hym self somtyme in thouzt and in ymagynacyon lyke ayenste my wylle me byhoueth to see and receyue in the syght of myn eye the forme that cometh byfore me ¶ Now is it a ryght grete grace of god and a ryght grete yefte of the holy ghoost to vnderstonde wel alle the langages of the deuyl and to knowe alle hys temptacyons and alle his engynes For lyke as sayth saynt Bernard It is ouer subtyl a thyng to knowe and to dyscusse bytwene the thoughtes that the herte conceyueth and bryngeth forth and them that the deuyl planteth· And the fende sheweth to a man how the synnes been playsaunte and delectable lyghtly may a dyscrete man and resonable knowe thys But whan the fende cometh to tempte a man in guyse of an Angel And sheweth to hym good for to drawe hym to euyl Thenne is the temptacyon moost stronge And therfore sayth saynt Iohan that one ought not to byleue alle spyrytes but they ouzt to preue and wel examyne them tofore that one byleue them and to consyder yf they be of the parte of god Ryght soo doon they that haue theyr confessours good and holy men wyse wel approued in theyr fayt To whyche confessours they that confesse them shewen ofte theyr thoughtes whyche come vnto theyr hert bothe the good euyl For lyke as Salamon saith Blessyd be they that alle soo doubten that they synne not ne mysdoon And he sayth also in another place Doo by good counceyll alle that thou shalte doo And thenne thou shalte not repente the. ¶ The seuenth degree of the vertu of equyte capitulo Cxv THe vij degree of Equyte is the seuenth eye whyche he must haue that wyl haue thys vertue That is that he beholde vpward on hye And that he haue god alle waye tofore hym ¶ Of suche our Lord sayth in the gospel· yf thyn eye be pure and symple Alle thy body shal be clere and shynyng And yf thyn eye be derke and tenebrouse Alle thy body shal be derke obscure and tenebrouse That is to say yf the entencyon of thyn hert is pure and symple and gooth forth the ryght lygne after god by alle the degrees that we haue tofore named Alle the masse and substaunce of thy werkes and of thy vertues shalle be fayre clere and playsaunt to god And yf the entencyon be not good but froward and euyl and reployeth bacwarde alle the werke shal be derke tenebrouse For wythoute good and ryghtful entencyon Almesse bycometh synne and vertues vyces Thentencyon is symple whan a man maketh hys werkes good ryght for goddes loue and it is obscure and derke whan a man dooth hys werkes for to playse the world or for vayne glorye It is croked and not ryght in two thynges that is whan one holdeth one parte to god and that other of the world For thentencyon retorneth bacward whan a man secheth hys owne prouffyte in alle thynge that he dooth Now hast thou herde the seuen degrees ol â—hys vertu of Equyte by whyche thys tre reyseth on heyght ¶ Here folowen the vertues ayenste the seuen dedely synnes capitulo
nourysshed the whelpes of another wulfe and hath defended them fro other beestes wel thēne ought a man to haue pyte compassyon on another of his euyl harme whyche is semblable to his nature For we al be made of one matere one forme one ymage The second thynge that ought to drawe a man to mercy to compassyon of another mannes harme is grace For we al be membres of one body that is of holy chyrche by grace and one membre helpeth another naturelly hath pyte compassyon Also we be bouzt redemed with one prys that is with the precyous blode of Ihesu cryst that henge on the crosse for to redeme vs fro deth perdurable whan our saueour Ihesu Cryst was thēne soo pyetous mercyful toward vs. wel ought we thēne to haue pyte compassyon one of another to ayde socour that one that other Also we ben al brethern of fader moder by fayth by grace For we ben al sones of god of holy chyrche the one broder ought to helpe that other whan he seeth it is nede for at nede is seen who is a frende The thyrd thynge that ought to moeue a man to mercy is the comandemēt of the holy scrypture whych coūceylleth commandeth the werkes of mercy aboue alle other thynges wherof the wyse Salamon sayth See wel to sayth he that thy hede be not wythout oylle for by thoylle that nouryssheth the fyre the lampe is vnderstōden mercy which ought alwaye to be in our tonnes For in lyke wyse as the oylle surmoūteth in the lampe aboue al other lyquours Ryght so mercy surmoūteth the other vertues And also as the oylle nouryssheth kepeth the fyre in the lampe whan the oylle faylleth the fyre quencheth Ryght so mercy kepeth the fyre of the loue of god in the hert whan mercy faylleth the loue of god faylleth Lyke as sayth saynt Iohan who that shal see sayth he his broder his neyghbour hauyng dysease necessyte in nede closeth the dore of his hert that is to say that he hath no pyte ne compassyō helpeth hym not yf he may how sayth he· shal the loue and charyte of god be in hym lyke as he wold saye That may not be For the oylle of mercy is faylled in the lampe of his hert Also the good thobye taught hys sone sayd thus Fayre sone be thou mercyful as moche as thou mayst yf thou haue plente of goodes gyue gladly largely yf thou haue lytel yet of the same yeue gladly to the poure And our lord sayth in the gospel Goo sayd he selle al that thou hast and gyue it to the poure This is the vertue that the holy scrypture prayseth moost generally And it is the vertu that moost playseth god as the scrypture sayth Herof sayth god by the prophete I wyl sayth he mercy not sacryfyse And Saynt austyn sayth that there is no thynge that so moche maketh a man amyable vnto god as doth pyte and to haue mercy on other Moche peple do seruyse and sacrefyse to god in fastynges or in pylgremages or in sharpe penaunce of the body but to do almesse they ben scarce caytyf strayte Also moche people of grete estate to whome god hath gyuen largely of his temporell goodes do sacryfyse seruyse not to god but to the world or to the deuyl in that that they dyspende folyly theyr goodes in vanytees and in oultrages and in honoures of the world But for to gyue fo goddes sake to the poure they ben harde as ademont ¶ Also lyke as mercy pleseth to god ryght so despleaseth it to the deuyl For it is the armure and the vertu by whyche he is moost sonnest vaynquysshed as is said in a glose vpon the psaulter he may not suffre the good odour of suche an oynemēte Nomore than the crapaulde may fele the smellyng or odour of the vygne Thys odour myght not Iudas smelle ne fele whan the holy Maudeleyne enoynted the heed of Ihesu Cryste wyth the precyous oynement For it semed to Iudas that it was a thynge loste and had leuer the money that it coste in hys purs by couetyse Of suche peple that be thus couetous and auarycyous is lord mayster a deuyl that is called closepurs whome an holy hermyte sawe that he had the offyce to close and shette the purses of couetous men that they shold not be opened to doo almesse The fourth thynge that ought to moeue a man to mercy is the grete largesse of our lord whyche gyueth largely to euery man after that they be as sayth Saynt Iames. and maketh his sonne to shyne vpon the good and vpon the euyl lyke as it is sayd in the gospel Sythe that the debonayr Ihesus is so large to vs· that he gyueth to vs. and hath gyuen alle that we haue that is good we ought to be large and curtoys that one anenste that other For so commaūdeth to vs god in the gospel whan he sayth Be ye mercyful lyke as your fader of heuen is mercyful He ought to resemble his fader ought to ensyewe hym whan he is good and wyse Or otherwyse he forsaketh hym and therfore sayth the wyse man in scrypture Be ye mercyful pyetous to the poure to the orphans lyke as thou were theyr fader or theyr moder be thou as their husbond and thus shalt thou be called the sone of god ¶ The fyfthe thynge that ought to moeue a man to mercy is the honour of god For as Salamon sayth he honoureth our lord that dooth wel to the poure For that whyche is doon to the poure is don vnto god lyke as hym self wytnesseth in the gospel That whyche ye haue doon to one of the leest of my seruauntes ye haue doon to me this sayth god The poure ben the lytel meyne of our lord who so honoureth them by the werkys of mercy he honoureth god For who honoureth the meyne he honoureth the lord and who that dooth vylonye to the famylye and seruauntes dooth vylanye to the lord ¶ Herof haue we a fayre and a good ensaumple of the holy saynt martyn To whome god appyeryd in the nyght after that he had departed and gyuen hys mantel to the pour man and he was couerd wyth the sayd mantel and god sayd to hys angellys Martyn hath clad me wyth thys vestement ¶ The syxthe thynge that ought moche to moeue a man to mercy is the drede of the Iugement For as sayth saynt Iames Iugement wythoute mercy shal be doo to hym that dooth not the werkes of mercy For lyke as god sayth in the gospel whan the day of Iugement shal come the sentence shal be gyuen ayenst them that haue not to theyr power doon and accomplysshed the werkes of mercy For god shal leye a deef eere to them that now leye a deef eere to the poure lyke as it appyereth in the exaumple that he recounteth of the ryche man
that haue noo lodgyng Thys is one of the werkes of mercy that pleseth moche to god as it appyereth by ensaumples of holy scrypture Fyrst Abraham receyued oftymes the aungellys of heuen in semblauÌ„ce of poure pylgryms and they promysed to hym that his wyf Sarra whych was olde barayn shold conceyue a sone Loth by cause he receyued the poure and kept hospytalyte he receyued the angellys whyche kepte delyuerd hym fro the peryll of sodome therfore sayth Saynt Poule lete vs not leue hospytalyte for therby many good men haue ben moche playsaunt to god in his loue and in his grace for they receyued aungellys in stede of the poure It is not meruaylle yf suche peple receyue angellys For they receyue our lord lyke as he sayth in the gospel For who receyueth them receyuen hym as he sayth that whyche is doon to the poure is doon to hym wherof saynt Gregory recounteth of a good man whyche was moche pyteous gladly receyued the poure peple in to his hous he receyued on a day the poure lyke as he had be acustomed and whan he had supposed to haue gyuen water to a seek man that was there as sone as he torned hym he that was in lykenes of the poure man vanysshed and none knewe where he bycam wherof he moche meruaylled And the nyght after our lord apperyd to hym and sayd that he had on other dayes receyued hym in his membres but on that day he had receyued hym in hys propre persone ¶ Also hospytalite is better and more worth than abstynence or ony other labour wherof is founde in vitis patrum that in egypte was an holy fader whyche receyued alle them that passed forth by that had nede and gaf to them suche as he had It happed that a man of moche grete abstynence was herberowed in hys lodgyng whyche wold faste and wolde not ete at the prayer of the good man that had receyued hym Thenne the good man that had lodged hym sayd to hym late vs goo fayr brother vnder that tree there wythoute and praye we to our lord that thys tree enclyne and bowe donn at the prayer of hym that best pleaseth god and whan they had made theyr prayers the tree enclyned doun to hym that receyued the poure peple and not to hym that made the grete abstynences there been many moo fayre examples of hospytalyte but it shold be ouer longe a thynge to reherce ¶ The syxthe braunche of mercy capitulo Cxxxvij THe vj braunche of mercy is to vysyte comforte ayde them that ben in pryson in holde them to delyuer yf they may For to do this admonesteth vs thappostle poule that sayth Remembre ye them that ben in pryson lyke as ye were bounden wyth them that is to say that ye vysyte them comforte and ayde them lyke as ye wold that ye were comforted vysyted and holpen yf ye were bounden in pryson as they ben Thus dyd Thoby whyche wente to them that were in pryson and comforted them wyth good wordes And salamon sayth in his prouerbes Delyuer thou them sayth he· that men lede to dye In suche wyse delyuerd danyel sâ—sanne fro deth And our lord delyuerd the woman that had be taken in aduoultrye· whyche shold haue be stoned to deth after the lawe not for by cause that Iustyce shold not be doon vpon malefactours But in suche dede and fayt he taught the Iuges what they shold be how they ought to Iuge other wherof in this ensaumple he enseygneth foure thynges that euery Iuge ought to haue and kepe in Iugement The fyrst thynge is grete delyberacyon grete aduysement of counceyl good and hool wherof Iob sayth The cause that I knewe not I enserched it requyred ryght dylygently and this is to vnderstonde in that whyche our lord whan the Iewes had accused the woman he wrote in the erthe wyth his fyngre he that is wythoute synne of you throwe the fyrst stone For to stone the woman· And by the scrypture made wyth the fyugre we vnderstonde dyscrecyon and grete delyberacyon ¶ The second thynge is good entencyon that he bowe not ne enclyne more on that one partye than on that other ne for prayer ne for yefte ne for fauour ne for loue ne for hate and this is to vnderstonde in that whan Ihesu Cryste wrote he helde hym stylle in the place The thyrd thynge is good lyf to kepe hym wel fro synne For he that Iugeth other ought to be of good lyf of good conscyence lyue Iustly For yf he be other he ought to haue grete drede of the Iugement of god whyche sayth in the gospel that suche Iugement as ye do to other shal be doon to you And Saynt poul sayth thus of euyl Iuges In that thou Iugest other thou condempnest thy self For thou doost that for whyche thou Iugest other wherof our lord sayd whan he aroose fro wrytyng he of you that is wythoute synne caste on hyr the fyrst stone and whan they herde this sentence they departed went awaye al ashamed the one after another wythout takyng leue for they were gretter synnars than the woman whome they wold haue stoned The fourth thyng is to haue pyte and compassyon that the Iuge ought to haue on hym that he shal Iuge for he ouzt more to enclyne by humanyte and mercy than tenharde hym by rygour to do Iustyce For Iustyce wythoute mercy is cruelte and mercy wythout Iustyce is lewdnes And therfore that one of these ij vertues holdeth ofte companye with that other in holy scrypture But alwaye sayth the scrypture that mercy surmounteth Iustyce And saynt Iohan wyth the golden mouth sayth that at the day of Iugement that it shall be more worthe to rendre reason of doyng mercy than of the rygour of Iustyce and Saynt Iames sayth that Iugement wythoute mercy shal be doon to hym that hath doo no mercy And therfore our lord after that he was relyeued he enclyned hym toward therth after delyuerd the woman for the Iuge ought to enclyne by pyte and compassyon to hym· whome he ought to Iuge haue grete drede and also ayenst his wylle ought he to Iuge the other For yf he Iuge wyckedly he shalle be Iuged at the day of Iugement Now is it grete almesse to vysyte the prysoners and them to redeme and delyuer that may And therfore our lord Ihesu Cryst wold descende in to helle for to delyuer the soules of sayntes that were there ¶ The vij braunche of mercy capitulo Cxxxviij THe seuenth braunche of mercy is to burye the dede bodyes Of this werke is moche preysed in holy scripture Thobye whyche buryed the dede bodyes and lefte hys mete And our lord praysed Marye Magdalene for the oynemente that she shedde on his heed wherof he sayd that she had doon it in sygnefyaunce of his sepulture Also Ioseph demaunded the body of our lord and buryed it moche dylygently The other were ryght besy
sayth saynt Poule Thys yefte taketh awaye alle ordure fylthe fro the hert maketh hym clene parfytelye fro al ordures of synne and specyally for the spotte of the synne of lecherye For who that of thys synne is entatched is veray blynde For he hath loste the eyen of the hert of reason and of vnderstondyng So that he may not vnderstonde ne knowe hys maker ne thynge that is holsom ne helthe of his soule But is lyke a beest that hath neyther wytte ne reason in hym self wherof dauyd saith in the psaulter that a man to whome god hath doon so grete honoure that he hath made hym to his ymage and his semblaunce by whyche he may knowe god haue hym whyche he hath not doon to ony other beest yf he forgete hys maker the bounte that he hath doon to hym he is bycomen semblable to folysshe beesâ—ys whyche haue none vnderstondyng The synne that maketh moost a man to be lyke a foule beest is the synne of lecherye of whyche we haue spoken tofore in the traytye of vyces The yefte thenne of vnderstondyng whyche is contrarye to thys ordure and destroyeth fro the hert the synne of lecherye· and setteth therin purete clennesse out of which groweth a ryght fayre tre That is the vertu of chastyte by whyche they come to this blessyng whyche god promytteth to them that kepen clennesse of herte whan he sayth blessyd be they that be clene of herte For they shalle see god By cause that they shal haue the eyen of the herte wel purged and wel enlumyned of the yefte of vnderstondyng This tree groweth and prouffyteth moche lyke to the other byforsayd by seuen degrees These been vij thynges whiche moche auaylle to lyue chastelye ¶ The first degree of the vertu of chastyte capitulo Cxlj THe fyrst degree is clene conscyence that is the rote of thys tree For wythoute clene conscyence chastyte may not plese god Thys clennesse chastyte and purete requyren that the hert may be kept fro euyl thoughtes soo that the herte consente to no synne For who so consenteth to euyl thought and to euyl desyre of his hert he is not chaste how wel that he kepe hym fro the dede For. for the consentyng onelye delybered purposed he shold be dampned yf he deyed in the same state Thre thynges auaylle moche to kepe clennesse of herte The fyrst is to here gladly the worde of god and the sermons wherof our lord sayth in the gospel to his dyscyples ye be alle clene sayd he by the wordes that I haue sayd to you For the word of god is lyke a fayre myrrour in whyche one may see the spottes of the hett The second thynge is very confessyon whyche is the fontayne where one ought ofte to wasshe hym of al ordure of synne The scrypture sayth in the book of kynges that Elysee the prophete commaunded to Naman which was a lepre that he shold wasshe hym vij tymes in the flom Iordan for to be clene and heled of hys maladye and whan he had wasshen hym there he was alle hool and clene The flom Iordan is as moche to say as the â—treme of Iugement whyche sygnefyeth confessyon where one ought to Iuge hym self wyth grete sorowe of hert and with grete repentaunce of his synnes so that a streme of teeres renne by the conduyt of hys eyes and thus the synnar shal be hool of the mezelrye of synne And therfore sayth saynt Bernard· loue confessyon yf thou wylt haue beaute· For veray confessyon and hool is the beaute of the soule The iij thynge is to haue remembraunce of the passyon of Ihesu Cryst For noo temptacyon ne none euyl wylle may not duelle in the hert that thynketh remembreth ofte the deth and the passyon of Ihesu Cryste For this is the armure that the deuyl doubteth moost as that by which he is ouercomen leseth hys power This is ryght wel sygnefyed to vs in scrypture where as Moyses reysed vp a serpent of brasse by the commauÌ„dement of god vpon a perche on hye that al the peple sawe it And al they that beholde it were helyd of the bytyng and hurtyng of the serpentes The serpent of brasse that henge on the perche sygnefyeth the body of Ihesu Cryst hangyng on the crosse That was the serpent withoute venym of whyche was made the tryacle of our sauacyon for who someuer feleth hym smyton and enuenymed of pryckyng and styngyng wyth the venemous serpentes of helle that ben the deuylles late hym beholde by veray fayth on the serpent of brasse That is to say that he haue in his hert parfyte mynde of the passyon of Ihesu Cryst and anone he shal be heled and delyuerd of the temptacyons of the enemye that is the deuyll ¶ The second degree of the vertu of chastyte capitulo Cxlij THe second degree of the vertu of chastyte by which this tree groweth prouffyteth is for to kepe hys mouth fro vylaynous wordâ—s whyche ben of rybauldrye and dyshonestees or suche as tornen to dyshonour For by suche wordes by suche wynde is ofte quyckened enflaÌ„med the fyre of lecherye wherof the scripture sayth who speketh of a comyn woman is brennyng as fyre And saynt Poul sayth that the shreude wordes corrumpen good maners And therfore who that wyl kepe hym chastly hym byhoueth that he kepe hym fro suche wordes and who that gladly speketh them or gladly hereth them he leseth god and sheweth wel that he is not chaste For there may none other thynge yssue out of a vessel but suche as is wythin it yf the wordes be foule vylaynous It is an open sygne that the ordure and the vyloÌ„nye is in the hert For of the habundaunce of the hert the mouth speketh this sayth our lord in the gospel ¶ The thyrd degree of the vertu of chastyte capitulo Cxliij THe thyrd degree of the vertu of chastyte is to kepe well the fyue wyttes of the body the eyen fro folye beholdyng the ere 's fro herkenyng of folye and vayne wordes The nose thrylles fro ouermoche delytyng in swete sauours and wycked odours The tongue fro euyl speche and rybauldous langage And the mouth fro ouer swete and delycyous metes drynkes These ben the â—â—yates of the cyte of the hert by which the deuyl entreth ofte· these ben the fyue wyndowes of the hous by whyche deth entreth ofte in to the hert· lyke as sayth the prophete Many grete wyse men haue be taken and ouercomen by thys that they kepte not wel the yates And yf thou wylt haue example of this matere thynke that no maÌ„ was more stronge than Sampson Ne more holy than dauyd the prophete Ne more wyse than Salamon And neuertheles they fylle and were al deceyued by wymmen Certaynly yf they had wel kepte theyr yates of theyr fyue wyttes corporell the fende had not taken so grete fortressesâ— For as saynt gregory sayth The toure of the hert may not be taken yf it
deuocyon of hert pleaseth noo thynge to god but it dyspleaseth hym he torneth hys eere For he wyl not vnderstonde suche langage who that prayeth god wythoute deuocyon it semeth that he mocketh god lyke as he that wyl mocke a deef and a dombe man that meueth his lyppes onely as he spacke no thynge sayth To suche peple god maketh a deef ere but the prayer that cometh fro the depnes of the herte that hereth our lord as he sayth in the gospel God is a spyryte and therfore who wyl praye god and haue hys requeste graunted hym byhoueth that he praye in spyryte and in trouthe Dauyd the prophete enseygneth techeth vs in the psaultrr to praye to god deuoutely whan he sayth lord myn oryson be adressyd tofore the lyke to thensence Thensence whan hit is vpon the fyre it smelleth swetely Ryght so doth the prayer that cometh fro the hert brennyng in the loue of god smelleth moche swetely tofore god otherwyse the prayer may not be enhaunced tofore god yf it come not fro the hert lyke as a messager whyche bryngeth noo letters ne hath noo knowleche entreth not gladly tofore the kynge Oryson or prayer wythout deuocyon is as a messager wyth oute letters who suche message sendeth to the courte he dooth euyl his erandes· who thenne wyl praye god veryly he ought to crye to god fro the depthe of his hert as dyd dauyd whyche sayd in the psaulter lord god here my wys For I crye to the fro the depnesse of my herte The feruour of loue is the crye fro the depnesse of the hert this sayth saynt Austyn Suche a wys and suche a crye pleseth moche to god and not the noyse of wordes polysshed wherof Saynt Gregory sayth that veryly to praye to god is in the teres and bewayllynges of conpunctyon of hert This crye chaseth awaye the theues that ben the deuylles whyche lye in awayte for to trouble robbe vs. And therfore ought we ofte to crye and praye vnto god that he wyl kepe and deffende vs fro the theuys of helle Thus ought we strongely to crye to god ayenst the fyre of couetyse or of lecherye that he gyue to vs the water of teres for to quenche suche fyre that hit enflamme not our hertes Also we ought to crye to god ayenste the euyl thoughtes that come ofte to the hert that the hert and the soule perysshe not by consentyng Therfore cryed Dauyd to god and sayd Lord saue me and kepe me fro the perylle of waters whyche ben now entred in to my hert the dyscyples of our lord whan they sawe the tempest of the see vpon them they cryed sayeng lord saue vs for we been in grete perylle And for these thre thynges that I haue here sayd one ought ofte to crye to god that he saue vs fro these thre perylles that is to wete fro the theues of helle and fro the fyre of couetyse and fro the flodes of euyl thoughtes and of temptacyon ¶ Now oughtest thou to knowe that in alle tymes and in alle places may a persone praye to god But he ought specyally and moost deuoutelye ought he to praye in the chyrche on the sondayes in festes whyche ben stablysshed for to praye to god to preyse honour hym therfore theÌ„ne they seace ought to â—eace alle persones fro bodyly werkes temporall for the better tentende to praye to god honoure hym to spyrituel werkys God commauÌ„ded so straytly to kepe the sabotte day in the olde lawe that he made a maÌ„ to be stoned tofore the peple by cause he had gadrid a fewe styckes on the sabotte day what shal god doo thenne of them that do the grete synnes on the sondayes the festes waste the tyme in vanyte in folyes and yet werse doon they on the sondayâ—s on the festes on solempne dayes than they do on other dayes Certeynly they shal be more punysshed dampned in that other world than the Iewes that brake theyr sabotte day· For the sonday is more holy than the sabotte So ben the pryncypal feestes whyche ben establisshed in holy chyrche for to praye to god and to honoure thanke hym of the goodnes and bountees that he hath doon to vs dooth euery day lyke as holy chyrche remembreth In suche a feste as is cristemas that is of hys natyuyte how he was borne of the vyrgyn marie At Ester how he roos fro deth to lyf At the ascencyon how he styed vp in to heuen At whytson tyde how he sente the holy ghoost vpon thappostles Also there been establysshed to kepe the feestys of sayntes for to preyse worshyp god and hys sayntes and to remembre the holy myracles that he dyd for them for to conferme our fayth And therfore we ought to kepe the feestys of sayntes and to praye them deuoutelye to ayde and socoure vs vnto our lord whyche hath so moche honoured them in heuen in glorye and in erthe and therfore they synne greuously that kepe not theyr feestys For they doo ayenst the commaundement of god and of holy chyrche But here somme may say to me Fayre syr a man may not al day praye to god ne be at the monasterye ne in the chirche what harme is it yf I goo playe and dysporte me as longe as I playe I thynke none euyl To that I shal answer Al the tyme that thou employest in folysshe playes and in vanytees and in werke that is not ordeyned in ony maner to god thou lesest it For thou oughtest to knowe that alle the tyme that thou thynkest not on god thou oughtest to acounte for loste this sayth the scrypture That is to vnderstonde whaÌ„ thou thynkest on vanyte and in thynge that is not in ony maner ordeyned to god And certeynlye he leseth a grete thynge that leseth his tyme this sayth Seneke· For he leseth the goodes that he myght doo in as moche as he so leseth in playes and in vanytees and that is not wythoute synne for to despende the tyme in euyl vsage For god requyreth rekenyng at the day of Iugement this sayth Saynt Ancelme therfore ought one alwaye wel to employe his tyme as longe as he lyueth in this world And the tyme is shorte as sayth the scrypture Ne no man knoweth how longe tyme he hath to lyue ne no man knoweth whan he shal deye ne how he shall passe oute of this world· who thenne wyl kepe the holy dayes as he oweth he ought to kepe hym fro doyng that desplayseth god and hys sayntes and wel to employe hys tyme in god in prayeng hym praysyng and gyuyng hym thankes of hys goodes and to here the sermons and put them in eure and to entende to other good werkys and nedes that been accordyng to god ¶ Also whan a man is in the chyrche he ought to conteyne hym moche honestlye· and doo reuerence to god and to his sayntes deuoutelye For the chyrche is ordeyned for to
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
may to take awaye and wythdrawe fro it al the vytaylles al metes and the water for to enfamysshe them For after that the castel is enfamyned and all vytaylle is take fro it It may not longe be holden ne kept ayenst his aduersarye Ryght so the castel of the bely which is the fortresse of the flesshe may not holde ayeÌ„st the spyryte whan it is enfamyned by fastynges· by abstynences and by other penaunces ¶ Also the estate of relygyon ought to be wythdrawen fro the world that they that been in suche estate ne fele ne retche noo thynge of worldly thynges For they ought to be dede to the world and lyue wyth god as sayth Saynt Poule For lyke as he that is dede bodyly hath loste all his wyttes bodyly as seeyng· spekyng tastyng heeryng and smellyng Ryght soo owen the relygyouse to be deed as to the world that they fele noo thynge that apperteyneth to synne so that they may veryly say the word that saynt Poul thappostle sayth of hym self The world sayd he is crucyfyed to me and I to the world Thappostle wold say that lyke as the world helde hym for foule for abhomynable lyke as one were hanged Ryzt so had he the world for foule for abhomynable as to hym that is hanged or crucyfyed for his trespace In lyke wyse dooth he that is in sucke estate dooth flee the world and hate it That is to say the couetyse and shrewdnesse of the world that he fele noo thynge by loue ne by desyre so that his conuersacyon be in heuen as saynt Poul sayth of hym self and of them that ben in thestate of perfection Our conuersacyon is in heneu For yf the body is in erthe the hert is in heuen by loue and by desyre ¶ A good relygyouse persone ought to haue no propre in erthe but he ouzt to make his tresour in heuen lyke as sayth our lord in the gospel Yf thou sayth he wylt be perfyght â–ª goo and selle al that thou hast and gyue it to the poure And thou shalte haue thy tresour in heuen whyche neuer shal faylle The tresour of a relygyouse man is veray wylful pouerte For the veray pouerte of the spyryte and of wylle is the money of whyche the royalme of heuen is bought wherof our lord sayth in the gospel Blessyd be the poure of spyryte for the Royalme of heuen is theyres Certayn who that is poure of spyryte that is of the wylle of god he secheth not in thys world noo delyâ—es ne rychesses ne honoures but put it all in forgetyng In suche wyse ought to doo good relygyouse people that wyl mounte vp in to the montaygne of perfectyon wherof the aungellys sayd to Loth whan he was goon oute of the cyte of Sodome· Reste ne tarye thou not nyghe the place that thou hast lefte but saue thy self in the montaygne For he that is goon oute of the conuersacyon of the world ought not to holde hym nyghe the world by hys wylle ne by hys desyre But ought to wythdrawe hym as moche as he may And to entende to his helthe wythoute lookyng bacward or behynde hym· That is for to say that he sette not ageyn hys hert to the world ¶ The wyf of Loth ageynst the commaundement of the aungel behelde the cyte fro whens she came out which brenned therfor she was tâ—rned in to an ymage of salte The wyf of Loth sygnefyeth them· that after they haue lefte the world· and ben entred in to relygyon retorne ageyn bacward by wylle and by desyre which haue theyr body in the cloystre but the hert in the world They be lyke thymage of salte whyche hath but the lykenes or semblaunce of a man· and is as harde colde as a stone Ryght so ben suche peple colde of the loue of god hard wyth out humour of pyte and of deuocyon and they retche nothyng but of the habyte of theyr relygyon no thynge of the obseruaunces and werkes Thymage that was of salte sygnefyeth in scrypture wytte and dyscrescyon For lyke as salte gyueth sauour to the 〈◊〉 Ryght so ought euery relygyouse persone to haue wytte dyscrescioÌ„ in his dedes in his wordes This ymage thenne of salte ought to gyue wytte and vnderstondyng and example to them that ben in religyon and after retorne to that whyche they haue lefte And therfore sayth our lord in the gospel to his dyscyples Remembre you of the wyf of loth That is to say Beholde ye not that whiche ye haue lefte for the loue of me lest ye lese the lyf of grace lyke as the wyf of loth lost the lyf of the body by cause she loked to the place whyche she had lefte wherfore our lord sayth in the gospel who that putteth his hande to the ploughe and loketh behynde hym is not worthy to the kyngdom of heuen For-lyke as he that ledeth the plough seeth alway tofore hym to lede strayt and to conduyte right his plough Ryght soo ought he to doo that putteth his haÌ„de to the plough of penauÌ„ce or of religyon alwaye he ought to haue the eyen of his hert tofore That is to say his vnderstondyng and his wylle to that whyche is to sore hym and not behynde That is to the goodes perdurable whyche ought to be tofore the hert not to the goodes temporall whiche ought to be behynde ¶ Thus dyd Saynt Poul whyche sayd that he had forgoten that whyche was behynde hym That is the world and alle the couetyse of the world whyche he praysed at nought And wente allewaye tofore hym For he had alwaye his entencyon and his desyre to god But many men of relygyon setten the plough tofore the oxen For many there ben and that is their â—ommage that more sechen the thynges bodyly and worldly than the thynges spyrytual They put that before whyche shold be behynde that ben the goodes temporal tofore the goodes perdurable spyrytuell Suche relygyous persones ben in moche grete peryll of theyr dampnacyon For they haue â—ought but the habyte of theyr relygyon By the example of Saynt Poul the good relygyouse persones forgete the world leue it byhynde them the goodes perdurable they haue tofore theyr eyen· and goon tofore alwaye fro vertu to vâ—rtu tyl they come to the montayne of Ioye perdurable where they shal see god clerely and shall loue hym perfyghtly and shal adoure hym perdurably This is the beneurte or the yefte of vnderstondyng whyche ledeth them that kepen cleÌ„nesse of hert and of body lyke as we haue shewed afore And therfore sayth our lord in the gospel that blessyd ben they that ben clene of hert For they shall see god This blessyng begynneth here for they been purged fro derknesses of errour as to the vnderstondyng and fro the spottes of synne as to the wylle and therfore they see god by fayth enlumyned of clerenes whyche cometh of the yeft of vnderstondyng â—y whyche a man knoweth hys creatour· and all
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
grete chepe in theyr courtes The grettest derthe that is aboute these grete lordes is of veryte and of trouthe and therfore been they ofte deceyued For they here gladly and byleuen lyghtly that which pleaseth them Seneke sayth that there lacketh no thynge to grete lordes but trewe spekars and sayers of trouthe For of lyars they haue grete plenteâ— A man ought to haue hys ere 's open for to here gladly the good wordes whiche auayllen and prouffyten to the helthe of the soule And a man ouzt to haue his ere 's closed and stopped to lewde and folisshe wordes whiche may noye and greue and may not helpe wherof the wyse man sayth in the scrypture Stoppe thyn ere 's with thornes and herkene not the euyl tongue The euyll tongue is the tongue of the serpent of helle whyche the euyll sayers bere and enuenymeth hym that hereth them ¶ Ayenst suche tongues one ouzt to stoppe his ere 's wyth thornes of the drede of our lord or of the thornes of whych our lord was crowned in remembraunce of hys passyon· they shold not gladly here the euyl sayers ne the flaterers ne lewd wordes ne dyshonest ¶ In another manere may thys worde be vnderstonden Stoppe thyn ere 's wyth thornes The thornes that pricken sygnefyen hard wordes by which one ought to repreue the euyl sayers and shewe to them that they wyl not gladly here them There is a serpent whyche is called in latyn asâ—â—s whyche is of suche nature that he stoppeth one of his ere 's wyth the erthe And that other ere he stoppeth wyth hys 〈◊〉 to the ende that he here not thenchauntour ¶ Thys serpent enseygneth to vs a grete wysedom that we shold not here thenchauntour That is the flaterer the lyar and euyll sayers whyche enchaunte ofte the ryche men who that wold stoppe one of his eerys wyth erthe and that other wyth hys taylle he shold not retche to be enchaunted of the deuyll ne of euyl tongues He stoppeth one of his eeres wyth erthe â–ª that thynketh that he is of the erthe and to the erthe shal retorne And thus a man remembreth his Infyrmyte and his vylete wherfore he ought to humble hym self and no thynge preyse That other ere he ought to stoppe wyth hys taylle for remembraunce of deth whyche he ought moche to fere and drede who that thus coude and wolde stoppe his ere 's he wold not gladly here ne remembre ne saye ne herkene wordes that shold dysplease god Thus shal he be wel mesured in heryng in thys fourth degree of sobrenes and of attemperaunce ¶ The v degree of sobrenes and of mesure Capitulo Clix THe fyffhe degree of the vertue of sobrenes is to kepe mesure in habyte in vestymentes· and in precyouse roobes where a man or woman passeth oft mesure and dooth grete oultrage and by cause that the makyng of them is ouer curyouse· or ouer proude or ouer grete and excessyf of dyspences it is grete synne oftymes and causeth many other to do synne and in suche thynges one ought to kepe mesure For yf ouer precyons and ouer curyous araye were not synne our lord wold not haue spoken so hardly in the gospel ayenste the euyll ryche man whiche clad hym so proudly with soft byse and precyous purpre And certeynly he is moche a fool· and a chylde of wytte that of a gowne robe or what someuer precyous clothyng it be that is prowd therof for there is none of what so hye estate he be but that he is cladde arayed of dede beestes and for to consydere wel it is alle but vanytee and fylthe and al bycometh ordure Certeynly he or she shold wel be holden for a fole that wold be proude to bere the habyte or the vesture whyche shold not be but as a sygne a memoryal of the shame of his fader and of his synne This is the vsage of clothes which was neuer fouÌ„de but for the synne of Adam our fyrst fader and of Eue our fyrst moder for to couer their confusyon and oures whaÌ„ we see a biere of a dede corps whiche is couerd and apparaylled aboue It is a sygne that there is wythin a dede body Ryght so it happeth oftymes that vnder these fayre robes the soule is dede by synne Specially in them that gloryfye them and ben proude Yf the pecock be proude of his taylle or the cocke of his crestâ— it is no meruaylle for nature hath gyuen it to them and they doo after theyr nature But a man or a wyman that hath wytte and reson whiche knoweth wel that natuâ—e hath not gyuen to hym suche a robe or gowne he ought not to be proude of the arayement of hys body whyche is not but of dede beestes· or of that whych cometh fro the erthe ne also of the queyntysâ— or parements that be in his heed Therfore sayth the wyse man in the scrypture Ne glorefye the not in fayr roobes And Saynt Poul sayth that the wymmen ought to araye them wyth sobrenes and mesure That is to say by mesure wythoute oultrage after that thestate of the persone requyreth certeynly it is not with oute oultrage whan a persone hath for his body soo many gownes and roobes that many poure men myght be susteyned of the surplus and of it whyche is ouermoche yet yf they were gyuen atte laste for goddes loue it shold be somwhat but they be gyuen to rybauldes which is so grete synne Therfore ought to be kept in suche thynges mesure and good ordenaunce after that that the state of the persone requyreth as I haue sayd tofore ¶ The vj degree of the vertu of sobrenes and of attemperaunce capitulo Clx THe syxthe degree of sobrenes of attemperauÌ„ce is that eueryche kepe mesure in good manere wherof Seneke sayth yf thou art sobre and attemperate· take good hede that the moeuynges of thyn hert of thy body be not foule ne dysauenaunte For of the dysordynaunce of the hert cometh the dysordynaunce of the body Somme be so chyldysshe of soo nyce manere that they make them self be holden for a fool It apperteyneth to a man of value whyche is in grete and hye estate that he be wel ordeyned wel amesured in al his dedes al his sayenges of fayr good countenaunce to fore al peple so that none take euyl example of hym that they be not holden for a fool· For as a phylosopher sayth A chylde of age a chylde of wytte of maners ben all one the scripture sayth that a chylde of an hondred yere shal be cursyd That is to say that he that is of grete age and lyueth as a chylde shal be cursyd wherof saynt Poule sayth of hym self whan I was a chylde I dyd as a chylde but whan I came to the age of a parâ—yght man I lefte my chyldehode For who that holdeth a man of age for a chylde he holdeth hym for a fool And therfore sayth saynt poul Be not
a chylde of wytte But in malyee be lytel as a chylde which hath noo malyce Now is it thenne a fayr thynge honeste prouffytable and honourable and specyally to grete men of hye estate to kepe mesure resonable in countenauÌ„ce in al his gouernauÌ„ce that he be wel ordeyned ouerall tofore god tofore the pople And this is the vj degree of thys tree ¶ The seuenth degree of the vertu of sobrenes and of attemperaunce Capitulo Clxj THe vij degre of the vertu of attemperaunce and of sobrenes is to kepe mesure of ouermoche drynkyng etyng for thoultrage of etyng drynkyng doth moche harme to the body and to the soule lyke as I haue sayd tofore Therfor saith our lord in the gospel take good hede that your hertes be not greued ne charged with glotonnye ne dronkennesse That is to say that ye doo noo oultrage of etyng and drynkyng Sobrenes kepeth mesure in etyng and drynkyng that he do none oultrage Of thoultrages that a persone dooth in etyng and drynkyng I haue spoken tofore where as is treated of vyces there as I spake of the synne of glotonnye to which this vertu of sobrenes and of attemperaunce wherof I haue here spoken is contrarye specyally wherof I wyl now nomore say ¶ Now hast thou herde wherby thys tree of sobrenes and attemperaunce gâ—oweth proussyteth And yf thou wylt knowe the brauÌ„ches of this tree byholde the other vertues whyche be conteyned in thâ—s book â–ª thou shalte fynde oueral this vertu For as I haue sayd tofore thys vertue is suche that it setteth mesure in alle thynges The vertues of which I haue spoken tofore been braunches of this vertu for it sheweth it self in alle the other wherfore I wyl sette none other braunches but the vertues toforesayd ¶ This tree bereth moche fayr fruyt That is pees of the herte lyke as I haue tofore shewed· For he that hath thys vertu he hath his hert dysseuered fro the loue of the world and is Ioyned to god by charyte that is the dere loue of god whiche putteth al other thynges in oblyuyon whyche be not ordeyned to god And in suche manere the hert resteth in god where he hath alle hys comfort and his Ioye that he thynketh on none other delyte· Suche comfort and delyte setteth the holy ghoost in the hert that is parfyte in the vertu of sobrenes of attemperaunce which cometh of the yefte of sapyence lyke as I haue sayd tofore Certeynly who that myâ—t haue suche pees of the hert and fele that he rested in god whych is the ende and the accomplysshement and the suÌ„me of all good desyres he shold be wel blessyd in thys world and in that other For thenne shold he wynne that blessyng that god promyseth in the gospel to them that kepe this pees entyerly wythoute brekynge whan he sayth blessyd be the peasyble For they shal be callyd the sones of god They be peasyble saith saynt austyn that ordeyne setten al the moeuynges of the hert vnder the seignorâ— of ryght reason of the spyryte they be callyd by ryght the sones of god for they bere the semblaunce of theyr fader whyche is god of pees of loue so saith saynt poul Thenne pees loue of god is the thyng that mooost pleseth god maketh a man resonable and resemble to god and the contrarye to the deuyll whiche is enemye of god Also they be called the sones of god For they folowe theyr fadâ—r more nyghe than the other For pees and loue folowe them more nyghe than ony other vertu ¶ Also they say theyr houres to theyr fader Ihesu Cryst For god cam not in to this world but for to make pees bytwene god and man bytwene man and aungel bytwene man hym self for whan he was borne the aungellis â—ongen for the pees that god had brought in to the erthe Glia in excelsis cÌ„ therfore that the peasyble people seche no thyng purchacen but pees as moche as they may toward god toward theyr neighbour toward them self they be called specially the sones of god for they do the werkes of theyr fader Therfore thenne by cause they be the sones of god ben they blessyd in this world by specyal grace but this blessyng shal be blessyd whan they shal be in peasyble possessyon of herytage of god theyr fader that is of the royame of heuen where they shal be in sure pees in parsyght pees where al theyr desyres shullen be accomplysshed There shal not mowe be euyl ne sorowe ne aduersyte ne defaulte But habundaunce of alle goodes· and plente of Ioye and glorye wythout ende â–ª That shal be pees honourable pees delectable pees perdurable and pees whyche surmounteth alle wytte as sayth Saynt Poule And sythe thys pees passeth alle wytte and sence it passeth alle wordes For hert may not thynke ne tonge deuyse ne ere here the pees the glorye that god kepeth to his frendes therfore I can not say that thyng that may be suffysauÌ„t to thâ— lawde preysyng therof wherof now I wyl say nomore But here I shal fynysshe make an ende of my matere to the praysyng lawde of our lord to whome be gyuen al honour whiche brynge vs in to hys companye there where as is lyf perdurable Amen THis book was compyled made atte requeste of kyng Phelyp of Fraunce in the yere of thyncarnacyon of our lord M. CC·lxxix translated or reduced out of frensshe in to englysshe by me wyllyam Caxton atte requesâ—e of a worshipful marchaunt mercer of london whyche Instauntly requyred me to reduce it for the we le of alle them that shal rede or here it as for a specyal book to knowe al vyces brauÌ„ches of them also al vertues by whyche wel vnderstonden seen may dyrecte a persone to euerlastyng blysse whyche book is callyd in frensshe le liure Royal· that is to say the ryal book or a book for a kyng For the holy scrypture calleth euery man a kyng whiche wysely and parfytly can gouerne and dyrecte hym self after vertu this book sheweth enseygneth it so subtylly so shortly· so perceyuyngly so parfyghtly that for the short comprehencion of the noble clergye of the right grete substauÌ„ce which is comprysed therin It may ought to be called wel by ryght and quycke reason aboue al other bookes in frensshe or in englysshe the book ryal or the book for a kyng also by cause that it was made ordeyned atte request of that ryght noble kyng Phelyp le bele kynge of Fraunce ought it to be called Ryall as tofore is sayd whiche translacion or reducyng oute of frensshe in tâ— englysshe was achyeued fynysshed accomplysshed the 〈◊〉 of Septembre in the yere of thyncarnacyon of our lord â—CCCC lxxxiiij And in the second yere of the Regne of Kyng Rychard the thyrd