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
be veray glorye and a lytel apple to be a grete montayne for they wene that the world be a grete thynge But to the regarde of heuen it nys but pouerte They wene that a glasse be a saphyr And they wene that theyr strengthe and theyr power be moche grete whiche is more feble more fraylle than is glasse ¶ Also I say that this chyldehode the wytte of the world is in them that so moche make them wyse for to kepe and ease the body and to be in delyces whyche lyuen as a chylde that seche nothynge ellys but to doo theyr propre wylle In suche people reason is deed therfore they lyuen as beestys for theyr wytte is al torned and corrupt lyke as is the taste and sauour of a seek man or of a woman grete wyth chylde whyche fyndeth more sauour and appetyte in a soure apple than in brede made of whete more sauour in a cool than in good metes Also these peple may not byleue that there is more Ioye and delyte in louyng god to serue and to honoure hym than in doyng the wylle of the caroyne of theyr body For they can not ryghtfully Iuge betwene swete bytter Also I say that the wytte of the world is wodenesse in them that soo moche be subtyl in fyndyng malyce for tengyne deceyue other be it by strengthe or by plee or by barate And that ne thynke ne studye sauf to auaunce and enhaunce them self and to greue other Thys wytte as sayth saynt Iames is the wytte of the deuyl whiche alwaye payneth hym self to do harme to other But the veray wytte that the holy ghoost enseygneth and techeth to the frendes of our lord is in knowyng wythoute mysprysyng what euery thyng is worthe he sheweth that the world is vayn in beyng foule in valour in louyng it and sauouryng it The rychessys ben vyle and transytorye And the delytes been bytter After he gyueth feelyng that the loue of god vertues is a thynge veray precyous and swete veray for she fylleth the hert nouryssheth susteyneth it She is precyous for one may bye god al that he hath She is swete for it is the manna that al thynges maketh swete labour sorowe wepynges shames trybulacyons aduersytees martyrdoms and al paynes And al that one may thynke to loue it maketh it sauour lyke suâ—re This is the wytte and the sapyence wherof the scrypture sayth Thys is the sapyence oute of whyche groweth purete and veray conscyence ¶ Of the prowesse of the knyghtes of Ihesu Cryst capo. lxix AFter I say that vertues and charyte gyuen veray prowesse Thenne there is no prowesse by right but in the knyghtes of god whyche the holy ghoost adoubeth and armeth wyth vertues and charyte In prowesse been thre partyes Hardynesse Strengthe Stedfastnes There is none noble by ryght but yf he haue these thre thynges but yf he be hardy prudent entreprenauÌ„t of grete thynges and stronge puyssant for to pursiewe them and ferme and stable to fynysshe them But wythoute wytte wythout purueaunce nothyng auayllen none of these iij thynges For lyke as sayth the book of the arte of chyualrye Errour wythoute bataylle may not be amended For it is anone compared Folyssh enterpryse is where as lyeth lytel prouffyte moche despence and grete payn and perylle These been thenterpryses of them that been called wyse and hardy in this world that theyr bodyes and theyr soules putten in synne in perylle and in payne for to gete a lytel loos and preysyng whiche is moche vayne and lytel endureth ¶ But vertue maketh a man of grete herte and of wyse enterpryse whan she maketh a man whiche is nothyng but erthe soo hardy that he dare enterpryse to conquere the royalme of heuen and to vaynquysshe alle the deuylles of helle that been so stronge ¶ Thys enterprise is good wyse moche prouffytable For there is therin lytel perylle and lytel payne but there is glorye honour and prouffyte inestymable and perdurable wythout mesure who hath noo vertu hath no grete herte but he is lyke hym that is aferde of nought Suche ben they that doubten the euylles the aduersytees perylles trybulacyons of the world And that haue drede to lese that whyche they may not longe kepe ¶ They haue noo grete hert that gyue hit ouer for nought lyke as doon they that gyue theyr hertes for to loue the goodes of fortune which in trouthe been ryght nought but fylthe charge and ordure to the regarde of the goodes and glorye perdurable ¶ Thenne suche people been lyke a chylde that loueth better an apple or a myrrour than a royame But vertu gyueth grete herte by ryght For vertue maketh them to conquere heuen despyse the world and to bere grete dedes of penaunce And to supporte and gladly suffre al the euylles of the world and to endure them for goddes sake And also for to wythstonde and resyste alle the assaultes of the deuyl Lyke as the wyse and prudente Seneke saith wepynges myschauÌ„ces sorows trybulacoÌ„ns harmes shames perylles and al that whyche euyl fortune may menace doo haue nomore power ayenst vertu than one drope of water shold do in the see vertu maketh a man hardy as a lyon stronge as an holyfaunte ferme and durable as the soÌ„ne whyche alwaye renneth and is neuer wery Thenne there is no prowesse ne strengthe but in vertues ¶ Of veray seygnorye which gyueth grace vertues lxx THus is there none veray seygnorye but in vertues A grete lord is he that knoweth alle the world Suche a lord gyueth to a man suche vertues and grace For he setteth a man in his ryght estate in whiche he was fyrst sette in and made The man was made in suche honour in suche seygnorye that he was lord ouer al creatures that were vnder heuen to whome al thynges obeyed and to whome noo thynge myght noye ne greue and this is the ryght estate to the man and to his seygnorye but he lost this seygnorye by synne And myght not recouer it ageyn but by vertu But vertue setteth a man on hyghe and setteth the world vnder his feet and maketh hym to conuerse in heuen vertue maketh a man by good ryght gretter lord of the world than the kyng is of his royame For of the goodes of the world he hath as moche as his herte desyreth he hath his vsage and his sustenaunce and as moche as he may haue for suffysaunce and more suffysantlye than the kyng hath in his royame For al that the good hath and the euyl al is his Therfore of alle he dooth hys prouffyte and preyseth god and thanketh and loueth hym the more and doubteth and serueth And in thys he seeth and knoweth that euery creature is made for to serue hym Also there is another seygnorye moche grete withoute whome there is none by ryzt lord for he is emperour lord of hym self that is of his body of his
the degrees the braunches the fruyt and the spyrituel good that cometh therof in thys world and in that other Of the fruyt of thys tree sayth Dauyd to vs in the psaulter in thys wyse Blessyd is he that entendeth to the nedy to the poure· That is to say that he abyde not soo longe tyl the poure demaunde hym but that he 〈◊〉 wythoute askynge Ne he hath no hert to gyue that gyueth not wythout askyng he dooth wel that gyueth to the poure but he doth moche better that gyueth with oute demaundyng And therfore sayth Dauyd the prophete blessyd is he that entendeth vnto the poure· and wherfore is he blessyd he sayth after in the sayd place that god shal delyuer hym in the euyl day fro his enemyes That shal be at the day of dome whyche shal be harde and euyl to them that shalle be dampned by cause they haue not fulfylled the werkes of mercy ¶ Thenne shal the Iuge saye to them at that day· Goo ye cursyd in to the fyre of helle wyth the deuyls whan I had hungre and thyrst ye gaue to me neyther mete ne drynke I was seek and ye vysyted not me I was naked and ye clothed me not and therfore they shalle be delyuerd to theyr enemyes that been the deuylles of helle And they that haue been pyetous and haue entended to the poure shalle be delyuerd that day and shullen be put in the possessyon of heuen Lyke as our lord sayth in the gospel For he shalle saye vnto them that haue doon and accomplysshed the werkes of mercy ¶ Come ye blessyd of my fader Receyue ye and take ye the kyngdom of heuen whyche that I haue maad redy for you syth the begynnyng of the world For that whyche ye haue doon to the poure ye haue doon to me Grete honoure shalle god doo to theym whan he shall thanke theym of the werkes of mercy and shalle gyue to them the glorye perdurable And therfore sayth he in the gospel Blessyd ben the merciful For they shal haue mercy by cause they haue enlonged the lyf of the poure peple by their almesse therfore they that haue had pyte of the membres of Ihesu Cryste· haue susteyned them in thys world haue comforted ayded them in theyr aduersytees It is wel reasoÌ„ that he do to them mercy which delyuerth fro al aduersytees fro al myserye so shall he doo whan he shal gyue to them the lyf â—erdurable wherto mercy shal lede them and herberowe them ¶ Of the lyf actyf of the lyf contemplatyf capitulo Cxl THe holy scripture wytnesseth and enseigneth to vs ij maners of wele and gooâ—es by which a persone cometh to the lyf perdurable The fyrst is called the lyf actyf by cause it is in labour of good werkes maketh a man to enteÌ„de to the prouffyte of hym self and of hys neyghbour The second is called conteÌ„platyf by cause it is in reste of good werkes ne entendeth to no 〈◊〉 but to loue to knowe god TheÌ„ne is he ydle of wer 〈…〉 like as he were a slepe but he is awaked 〈…〉 for to thynke vpon god and for to loue hym And for the loue that he hath to god he put al other thyngeâ— in forgetyng lyke as he were al rauysshed fyxed in god desyreth to be dysseueryd fro the mortal body for to be alwaye wyth Ihesu Cryst The fyrst lyf is the felde of good werkes where the knyghtes of god assaye preue them The second reste them wyth god in the chambre of clene conscyence· The fyrst entendeth to fede god wyth the mete of good werkes The second entendeth to be â—edde and fulfylled of god by veray comfort spyrytuel Of the fyrst is sygnefyed by martha whyche was besy to fede our lord as it is sayd in the gospel The second is sygnefyed by marye magdalene which satte at the feet of Ihesu Cryst· and herde hys wordes The fyrst is a waye entre to the second For no persone may come to the lyf contemplatyf· yf he be not fyrst wel proued in the lyf actyf lyke as saith saynt Gregory· The yeftes the vertues wherof we haue spoken tofore apperteynen to the fyrst lyf whyche is called actyf The two last yeftes of whyche we shal speke by the helpe ayde of the holy ghoost that is to wete of the yefte of vnderstondyng and of the yefte of wysedom and sapyence apperteynen to the second lyf whyche is callyd contemplatyf Thys lyf hath two thynges lyke as we haue tofore touched that is to wete in ryght knowleche of god and in parfyght loue The yefte of vnderstondyng ledeth to perfectyon of ryzt knowleche The yefte of sapyence ledeth to perfectyon of loue we shal say fyrst of the yefte of vnderstondyng after that the holy ghoost shal teche enseygne vs. Thys yefte that is called the yefte of vnderstondyng nys none other thynge after the sayntes and the doctours· but a lyght and a clerenes of grace whyche the holy ghoost sendeth in to the hert by vnderstondyng a man is lyfte vp to knowe his maker the thynges spyrytuel whyche may not be seen bodyly And al the thynges thâ—t apperteynen to the helthe of the soule and to naturall reason to whyche the vnderstoÌ„dyng of a maÌ„ by hym self may not ome This yefte is called lyght for it purgeth the vnderstondyng of a man fro the derkenesse of ygnoraunce fro the spottes fylthe of synne For lyke as the bodyly lyght taketh awaye the derknesse and maketh the bodyly thynges to be seen clerely Ryght so this spyrytuel lyght purgeth the vnderstondyng of a man to that whyche he may see clerely knowe certeynlye as a man may knowe in this mortal lyf god hys maker the spyrytuel creatures lyke as â—en the aungellys the soules and the thynges that apperteyne to the helthe of soules That ben the artycles of the feyth of whiche we haue spoken tofore This knowleche is not but in conscyence wel purged pure and clene For lyke as sore eyen charged wyth fylthe may not beholde the clere lyght Ryght soo the vnderstondyng of a man whan it is of hym self may not beholde ne knowe spyrytuel thynges yf it be not wel purged fro al tatches of errour and of fylthe of synne by veray fayth whyche purgeth the hertes as the scrypture sayth· But the yefte of the holy ghoost of whyche we speke here perfourmeth this purgacyon atte herte so that the holy soule whyche is purged and enlumyned with this lyght of vnderstondyng may see and knowe god and al that whyche is to hym necessarye and prouffytable to his sauacyon And that is the blessyng wherof god speketh in the gospel whan he sayth blessyd be they that be clene of hert for they shal see god in presence by fayth in lyght and enformed by the yefte of vnderstondyng and after the deth they shalle see hym in heuen face to face clerely wythout ende as
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
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
lyke as doctryne and chastysyng doth to the proude For the more men chastyse and blame them of theyr defaultes so moche more ben they angry defende them Pryde is the fyrst doughter of the deuyl and she that hath moost grettest parte in his herytage Pryde warreth ageynst god his goodnes al graces and ageyn al the good werkys that ben in the maÌ„ for pryde maketh of almesse synne of vertu vyce thus is pryde a theef to god wyth the goodes that one ought gete heuen he maketh hym wynne helle This synne is the fyrst For it assaulteth the knyghtes of our lord that laste leueth them For whan the knyghtes of god haue ouercomen vaynquysshed alle other vyces and synnes Thenne assaulte them most strongly the synne of pride and of vayne glorye ¶ The brauÌ„ches of the synne of pryde ben these capo. xiiij THe synne of pride deuydeth hym departeth in so many partyes that vnnethe they may be nombred But there ben in this synne vij pryncypal partyes whiche been as seuen braunches that yssue and growe of an euyl rote of whyche the fyrst braunche of pryde is dysloyalte or vntrouthe The second despyte The thyrd is surquydrye whiche soÌ„me calle presumpcion The fourth folehaste whiche is called ambycion The fyfthe vayne glorye The vj ypocrysye The vij euyl and foule shame of wel doyng To these vij partyes braunches apperteyne alle the synnes that growe of pryde But eueryche of these vij braunches haue many smale bowes ¶ The first braunche is dysloyalte or vntrouthe capo. xv THe fyrst brauÌ„che of pryde is dysloyalte whiche deuydeth hym in to thre braunches The first is euyl The second is werse The thyrd is werste That one is vylaynnous That other is wode The thyrd is renyeng Vylaynnous generally is in alle synnes for noo synne is wythoute vylonye But the vylonye of whiche we speke here specyally that groweth of pryde is a partye of dysloyalte whyche is called of clerkes Ingratytude that is vnkyndenes That is to say forgetyng of god of his yeftes that men thanke not our lord ne yeue hym laude and praysyng therof But he forgeteth rendreth euyl for good and vylonye for curtesye This vylonye doth euery creature to god whan he forgeteth his goodnes grace yeftes and yeldeth not to hym therfore praysynges thankes lyke as he ought to do But oftymes fyghteth in euyl custome and vsage ageynst the wylle of god This is moche grete vylonye whan a persone receyueth grete bounte and goodnes and daygneth not ones to say gramercy yet is the vylanye gretter whan one seeth and whan he forgeteth But that slouthe is ouer grete whan a persone receyueth alle waye the bountees and rendreth alwaye euyl for good who thenne bethought hym wel and took hede ofte of the bountees and goodes that god hath gyuen and doon to hym and doeth contynuelly fro day to day for he hath noo goodes but god hath gyuen them to hym Ne goodes of nature as beaute helthe strengthe of body clere vnderstondyng and natural wytte as of the partye of the soule Ne goodes of fortune lyke as rychesses honoures and hawtesses Ne goodes of grace lyke as ben vertues grace good werkes wel ought suche a persone to preyse thanke god honoure doubte and loue hym wyth al his goodes for one bounte requyreth asketh another ¶ Of the second bough of the first braunche capo. xvj THe second bough of dysloyaulte that groweth of pryde is woodnes That maÌ„ is holden for wood that is oute of his wytte in whome reason is goon and departed TheÌ„ne is he a ryght grete fool wel may be sayd oute of his wytte and wood that in good ernest wasteth destroyeth and setteth in euyl vsage the goodes that ben not his but ben the goodes of his lord of whiche he must straytely counte and gyue a rekenyng· thâ—â— is to wete the tyme that he hath loste and how he hath emâ—loyed his tyme. and of the temporelle goodes how he hath vsed them the whiche he hath had in his kepyng and hath despended them in folyes in oultrages in euyl vsages tofore the eyen of his lord that is god Ne hath not pourueyed hym to rendre his acompte knoweth wel that he muste rekene and wote not whenne ne the day ne the houre Suche folye is callyd forsenerye or woodnesse Of thys vyce and of thys synne been the grete proude men that vse ryght euyl the goodes that god hath lente them ¶ Of the thyrd bowh of dysloyaulte capitulo xvij THe thyrd bowhe of dysloyaulte that cometh of pryde is renyeng he is wel renyed that the loÌ„de which he holdeth of his lord putteth in the hande of his enemye and dooth to hym homage Thys synne doo al they that synne mortally or dedely For in as moche as in them is they do homage to the deuyl And become seruauntes and caytyues of the enemye and rendre to hym al that they holden of god bothe body and soule And al other thynges that they haue they put in the seruyce of the deuyl And how be it that suche folke say calle them crysten they renye god by werke and shewe that they been not But in thre maners a man is callyd renegate or renyed and fals crysten Or for by cause that he byleueth not that he ouzt lyke as dooth the bougre or the heretyke and the apostata that renyeth his feythe Or by cause that they breke the feythe that they byleue lyke as doon they that ben pariured be lye theyr fayth Or by cause they byleue more than they ought to doo lyke as doon deuynours Sorciers the charmerers whyche vse and werke by tharte of the deuyl and al they that in suche euyl werkys byleue and sette theyr hope synne dedely For all these thynges ben ayenst the feythe and therfore holy chyrche for bedeth and deffendeth them These been the maners of desloyaulte whyche is the fyrst braunche of pryde ¶ The second braunche of pryde capitulo xviij THe second braunche of Pryde is despyte whiche is a moche grete synne how wel that dedely synne be not wythoute despyte of god Yet alwey after that we here speke in this despyte specyally may one synne in thre maners Or by cause that a persone preyseth not ryghtfully another in his herte lyke as he ought to do Or by cause he bereth not reuerence ne honoure there as he ouzt to do Or by cause he obeyeth not a ryght them to whome he ought to obeye ¶ Now thynke ryght wel dylygently in thyn herte how oftymes thou hast mesprysed herin that whyche thou hast in thyn herte thyn owne self other falsely preysed And the bettyr despreysed and despyted and the werse preysed and thynke hou ofte thou hast despysed in thyn herte them that ben of more valewe thaÌ„ thou arte And how thou hast despysed them for soÌ„me forayne grace that god hath gyuen to the Or for
and in myscreaunce Blasphemye is also as sayth saynt Austyn whan one byleueth that whyche he ought not to byleue But especyally we calle blasphemye whan one myssayeth of god or of his sayntes or of his creatures or of his sacramentes that be made in holy chyrche this synne blasphemye is doon in many maners as in the sayeng in his mynde or thought as doon the heretykes or whan it is sayd by couetyse of wynnyng As doon the enchauntours or the sorceriers Or whan it is sayd by dyspyte as doon these grete swerers that sweren soo vylaynously by god by his blessyd moder and by al his sayntes whiche is a moche horryble thynge to here and to herkene Suche folke ben lyke an hounde enraged and wood that byte and knowe nothyng theyr mayster ne lord This synne is soo grete that god punyssheth it somtyme openlye lyke as we haue sayd tofore whan we speke of the euyl and wycked people ¶ Of this synne sayth god in the gospel that it shal neuer be ê‘doned ne foryeuen in this world ne in that other That is to saye vnnethe he shal be forgyuen by cause that vnnethe he repeÌ„teth hym or it may be perauenture that he shal neuer repente hym ¶ Of the iiij braunche whiche is ambicion capitulo xx THe fourth braunche of pryde is ambycyon That is an euyl desyre to amounte and ryse hyghe This synne is the panne of helle in whiche the deuyl fryeth his frytours this braunche stratcheth hym in many maners on the ryght syde on the lyfte syde For they that desyre to waxe hye and ryche wyl playse somme and therof growen many synnes lyke as it were on the ryght syde That is to wete losangerye flaterye seduction adulacion folyly geuyng and folyly despendyng by cause they shold been holden large and curtoys vnto other they wyl noye and greue and therof comen and sourde the synnes on the lyfte syde As for to myssaye of hym whome he wyl gryeue for tenhaunce hym self and gyue to that other blame And that wers is that he desyreth the deth of hym that holdeth that thynge for whyche he entendeth and desyreth and of thys braunche growen stryues Trayson euyl counceyl and conspyracions ¶ The fyfthe braunche is vayn glorye capitulo xxj THe fyfthe braunche of pryde is vaynglorye This is folysshe playsyr of vayn praysyng That is whan ony feleth in his herte a reioysyng of that that is or weneth to be preysed of soÌ„me thynge that is in hym or weneth to haue And wold be preysed of that of whyche he oughte to preyse god And by that vayn glorye taketh aweye fro god that whiche is his For of al maner goodes what someuer they be he ought to haue the honoure and the glorye And to vs the prouffyte Vaynglorye is the grete wynde that beteth doun the grete toures and the grete steples The grete castellys the grete forteresses dryueth doun to therthe the grete forestys maketh the grete montaygnes to quake shake These been the hye men the moost valyauntes the grete prynces and the grete lordes This is the peny of the deuyl by whiche he byeth al the fayre wares in the fayre of thys world These been the good werkes· and by cause that there ben iij maner of goodes that the man hath of god and that the deuyl wyl bye them wyth his peny Therfore this braunche departeth hym in thre bowes oute of whiche sourde soo many synnes that no clerke may nombre them These iij manere of goodes that the man hath of god been the goodes of nature the goodes of fortune and the goodes of grace The goodes of nature ben the goodes that a ê‘sone hath by nature as toward the body or toward the soule The goodes of the partye of the body ben helthe beaulte strengthe prowesse good facond good wys lyghtnes of body The goodes of the partye of the soule ben clere vnderstandyng clere wytte to vnderstonde and reteyne Subtyl engyne for to fynde good memorye and mynde and the vertues naturel by whyche a man is more naturally curtoys than another or more large or more â—ebonayr or more attempred or more gracyous or to be wel ordeyned· Of alle these yeftes ought euery man to prayse and thanke god serue honoure hym For fro god comen al these goodes that we may haue but the proude man selleth them to the deuyl for the false money of vayn glorye And fyghteth ofte ageyn god wyth alle the goodes that he hath lente to hym whyche ben here aboue declared ¶ How many persones haue accustomed to synne oft by vayn glorye in dyuers maners euery man may Iuge in hym selfe In the goodes of fortune ben hyghnesse honours rychesses delyces and prosperytees whyche ben called in many maners For whan dame fortune hath torned hir whele And hath reysed a man hath sette hym in the moost hyest degree of hir whele as a wynd mylle doeth vnto the mooste hyest mounte come al the xij wyndes and blowe meruayllously with the wynde of vaynglorye For whan he is so hye reysed in prosperyte he thynketh in his herte on his grete dygnyte After in his prosperyte after in his rychesse After on the grete companye that foloweth hym after on the fayre meyne that serueth hym After in his fayre manoyrs After on his fayre horse after on the plente of his fayre robes after on thapparayl of his lodgyng in vessel in beddys and in other maner of harneys that is fayre and noble after on the grete presentes and on the grete festys that ben made to hym oueralle where he goth after on his grete renomee his grete loos praysyng whiche fleeth al aboute wrerin he ioyeth glorefyeth the veray caytyf in his herte that he wote not where he is These ben the xij wyndes of vaynglorye That is to say maners of temptacions of vaynglorye whych they haue that ben in this hye estate or in the world or in relygyon or clerke or laye man The goodes of grace ben vertues good werkes Ayenst these goodes bloweth somtyme the wynde of vaynglorye ofte tyme throweth doun the moost gretest trees moste hye These ben the moost wyse men and it is to wete that in good vertues good werkys the deuyl tempteth by the synne of vaynglorye in iij maners That one is in the herte within forth whan a persone enioyeth hym of the good that he hath doon pryuyly as of prayers orysons or of pryue good werkes weneth that he be bettyr with god than he is That other is whan he suffreth a folisshe gladnes come in to his hert of that he hereth or seeth his good fame or renomee and that he is reputed and holden for a good noble wyse man The thyrd is whan he desyreth and secheth and purchaceth preysyng loos good fame in that entencion he dooth his good dedes werkys no thynge for god proprely but for the world ¶ The vj
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
Ryght so one synneth by ouer late souper These people that so moche loue to wake by nyght and waste the tyme in ydlenes goo late to bedde and aryse late synnen in many maners First in this that they waste lose the tyme and torne it whan they make of the nyght the day of the day the nyght God curseth suche people by the prophete· For men ought on the day tyme to doo good and occupye hym in good and holy werkys And in the nyght to preyse god to praye to hym deuoutelye and to yelde hym thankynges of his yeftes But they that thenne lye in theyr beddes whan they shold be vp and rysen must nedes slepe whan they shold praye to god and worshyp hym and here the seruyce of our lord and thus lese al the tyme. the day and the nyght ¶ Also in these grete wakynges ben commysed many synnes as to playe at chesse tables and at dyse and thenne is ther spoken many folysshe wordes and corrupt of whiche many synnes folowe and ensyewe And also the caytyues waste theyr bodyes theyr tyme theyr soule theyr wytte and their good ¶ The second braunche of glotonye is to ete to drynke oultragyously and without mesure These that so do been lyke vnto a goulf that swaloweth alle in lyke as an abysme It is ouer grete wysdom to kepe mesure in etyng and drynkyng· And also it is grete helth for moche peple dye ofte tofore theyr tyme by oultrageous etyng drynkynge by suche excessys and suche oultrages comen and sourden many maladyes and sekenessys But he that wyl knowe and take this mesure he ought to knowe that there been many maners for to lyue in the world SoÌ„me lyuen after the flesshe and after the eases of the body Somme after theyr Iolyte Other after theyr ypocresye Other after physyke Other after theyr honeste Other after that theyr synne requyreth Other after ther spyryte and after the loue of god ¶ They that lyue after the flesshe as Saynt Poul sayth sleen theyr soules· for they make of their bely their god They reteyne neyther reason ne mesure and therfore they shal haue in that other world payn torment withoute mesure ¶ They that lyue after their Iolyte wyl holde companye with toles suche folke can not may not ne wyl not holde ne kepe mesure ne reason They that lyue after ypocresye ben they that ben marters to the deuyl suche ypocrites haue ij mesures For the ij deuyls that tormenten thypocrite ben moche contrary that one to that other that one sayth ete ynough so that thou be fayr fatte Thother sayth thou shalt not but thou shalt faste so that thou be pale lene to th ende that the world holde the for a good man And that it may appyere that thou doest moche penaunce Now it byhoueth that the ypocryte haue ij mesures one lytel and one grete of which they vse the lytel mesure tofore the peple and the grete mesure they vse so that no man see them they reteyne not the trewe mesure that ben auaricioê° In suche maner as the mouth wyl which is lady of the hous comandour Thenne bytwene the bely and the mouth of the gloton ben thre dysputacyons The bely sayth I wolde be ful the mouth saith I wyl not be ful the bely saith to hym I wyl that thou ete and take ynough despende largely The mouth sayth I shal not I wyl that thou restrayne the. what shal the sory caytyf do which is seruaunt to his two euyl lordes Two mesures maken the pees The mesure of the bely in an other mans hous good large and the mesure of his mouth in his owen hous sorouful and ouer sâ—ars ¶ They that lyuen after physyque kepen the mesure of ypocras whyche is lytel and streyte and it happeth oft that he that lyueth by physyke deyeth ¶ They that lyuen after honeste they kepe and holde the mesure of rayson and lyuen honourably in the world For they eten in tyme and houre And taken in gree and at worth that whyche they haue curtoyslye clenly and gladlye They that lyue after that theyr synne requyreth kepe suche mesure as is charged to them in penaunce They that lyue after the spyrite ben they that for the loue of god rule gouern hem self lyke as the holy ghoost enseygneth and techeth them to holde kepe mesure reason ordre They haue the lordshyp seygnorye ouer theyr body whiche is so dysciplyned endoctryned by penaunce and so wel chastysed that he demaundeth none oultrage doeth that whiche the spyrite commaundeth wythoute contradyction Now mayst thou see by that whiche we haue here sayd that the deuyl hath many engynes for to take the peple by theyr throtes by theyr glotonye For fyrst he sheweth to them the wynes the metes which ben fayr delycyouses lyke as he dyd to eue the apple· yf it be not worthe he sayth to hym Ete drynke lyke as dyd suche one Thou must nedes holde companye wylt thou that men mocke scorne the and wylte thou ben holden a popelard Or he sayth to the. thou must nedys kepe the helthe of thy body who hath not his helth hath no thynge Be not an homycyde of thy self Thou owest to thy body his sustenaunce Or he sayth to hym otherwyse Beholde and consydere the good that thou doest what thou mayst do Thou etest not for the delytes of thy body but for to serue god Thou oughtest to kepe thy strengthe to god lyke as dauyd the prophete sayth Of these reasons abouesayd be somtyme atteyned and deceyued the moost wyse men The thyrd braunche of this vyce is to renne and to take ouer gredyly the mete lyke as the hounde dooth the caroyn and how moche gretter is the gredynesse soo moche gretter is the synne For lyke as it is not synne to haue the rychesse Iustely goten and truly but not ouer moche to loue them ne to vse them euyl right so it is not synne to ete But that it be not ouer gredely ne ouer dysordynatly Al manere metes ben good vnto good people to them that by reason by mesure vsen them without ony excesse without oultrage alwey we ouzt to preyse god rendre thaÌ„kynges to god of his goodnes of his yeftes by the swetenes of the mete we ouzt to thynke on the swetenesse of god and on that celestyal swete mete of glorye perdurable which fylleth and accomplyssheth the desyre of the hert Therfore men rede in howses of religyon at mete by cause that whan the body taketh his refection on that one parte that the soule shold take his spyrituel mete and refection on that other part The iiij braunche of this synne of glotonye is of them that ouer nobly wyl ete drynke which despende waste that wherof an hondred poure men myght be suffycieÌ„tly fedde Suche peple synne in many maners Fyrst
¶ Of the synne perylle that is in rebellyon capo. lviij EVyl thynge is it of murmure but moche more euyl is it of rebellyon Rebellyon is a vyce that cometh fro the hert whiche is harde froward dyuers alwaye wyl that his wylle be doon his sentence holden he that wyl that other humble and bowe to hym he wyl not bowe ne enclyne to no man This is an herte dyuers of which salamon sayth that he may not faylle of an euyl ende lyke as murmure is ayenst god ayenst man Ryght soo is suche an hert rebelle ayenst god man This vyce hath iiij braunches for suche an herte is froward rebelle to byleue counseyl taccomplysshe and do the comandements of god to suffre chastysyng and to receyue doctryne Of this vyce thou hast herde in the chappytre of pryde ¶ Of the synne of blasphemye capo. lix BLasphemye is as sayth Saynt austyn as moche as it groweth cÌ„ Seche al the condycions in the chappytre of pryde tofore wryton in the rubyche of arrogaunce in the ende Now we haue shewed x maners of synne of the tongue of whiche the fyrst is ydle wordes the last is blasphemye And this is that Salamon sayth that the begynnyng of the euyl tongue is folye the ende shal be ouer euyl here fynysshe theÌ„ne the dedely synnes al the braunches that descende of them and knowe ye for trouthe that who shold wel studye in thys book he myght wel prouffyte lerne to knowe al maner of synnes to confesse hym self wel for none may confesse his synnes wel yf he ne knowe hem not Now thou oughtest to knowe that he that redeth in this book ought to thynke and take hede dylygently yf he be culpable of ony of these synnes aforesayd And yf he fynde hym culpable of ony he ought to repente hym and anone to confesse hym dylygently to kepe hym to hys power fro other synnes in whyche he is not culpable and also he ought to preyse thanke god humbly and to praye hym deuoutelye that he wyl kepe hym by his swete grace ¶ How this lyf nys but deth as hit appereth capo. lx GReuously dyeth he that hath not lerned to deye lerne theÌ„ne to dye yf thou shal conne lyue for no man shalle can lyue that hath not lerned to dye he is by ryzt callyd a caytyf that can not lyue ne that knoweth not to dye yf thou wylt lyue frely surelye lerne to deye wyselye yf thou saye how shal it be lerned I shal now telle to the Thou oughtest to knowe that this lyfnys but deth For deth is a departyng thys knoweth euery man And therfore it is sayd of a man whan he dyeth that he departeth and whan he is deed he is departed· This lyfnys noo thynge but a departyng ye truly a moche shorte departyng For al the lyf of a man yf he lyued a thousand yere is not onelye a momeÌ„t to the regarde of that other lyf which alwaye dureth In torment or in ioye ê‘durable This wytnesseth to vs The kynges The dukes The erles The prynces and the Emperours whiche had somtyme the glorye of thys world ¶ Now wepe they in helle Crye and howle cratchen and sayen alas what auaylled vs our power honour noblesse Ioye beaultees and al rychessys Sone is al thys departed faylled as a shadowe or smoke moche faster fledde fro vs than byrdes fleyng or quarelles oute of a crosse bowe Thus departeth aweye our lyf Now we were and anone we ben deed and alle our lyf was not a lytel moment Now be we in perdurable tormentes Our Ioye in wepyng Our carolles feestes in sorowe Roobes hoodes feestes dygnytees games Rychessys al welthes ben faylled vs. Suche been the songes of helle lyke as holy wrytte recounteth For to shewe to vs that this lyf is no thynge but a departyng and thys dethe is no thynge but a departyng to lyue is no thynge but to departe Thenne the lyuyng in this world is noo thynge but for to deye and this is trewe as the pater noster For whan thou beganst to lyue anone thou beganst to deye to approche the deth and al thyn age alle thy tyme whiche is passed the deth hath conquerd reteyned Thou saeyst that thou hast xl yere that is not trouthe the deth hath them Ne neuer shal he yelde them to the ageyn Therfore the wytte of the world is folye And certayn the clerkys seyng seen noo thynge at al. day and uyght they done one thynge and the more they do the lasse they knowe alwaye they deyen can not deye· for nyght and day thou deyest as I haue sayd to the. Yet in another maner I shal teche the this clergye to th ende that thou know wel to lyue wel to deye Now take hede vnderstonde the deth is no thynge but the deceueryng of body and soule this knoweth wel euery man vnderstondeth Now techeth vs Cathon the wyse man lerne sayth he to deye To departe and deceuere oft thy soule thy spyryte fro thy body lyke as dyd many of the grete phylosophres that so moche hated this lyf despysed the world so moche desyred to deye that they slewe them self by theyr owne agrement but it auaylled them no thynge For they had not the grace ne the faythe of our lord Ihesu Cryst But the holy men whiche loue god and drede hym of thre dethes haue they passed the tweyne For they ben deed as touchyng synnes and deed as touchyng the world Now abyde they the last deth that is the thyrd that is the deceueraunce of soule and body Bytwene them heuen is but a lytel walle for they passe it by thought and by desyre And though the body is in this world on this syde the herte the spyryte is on that other syde in that other world there where theyr conuersacion is in heuen lyke as sayth saynt poule Theyr solace theyr Iâ—ye theyr consolacion is by thought on the ferther syde in heuen where theyr conuersacion is lyke as sayth saynt Poule And therfore they hate theyr lyf whyche is but deth desyre the bodely deth For this damoysel bereth Ioye that is the deth whiche crowneth al the sayntes sette them in ioye perdurable Deth is to a good man ende of al his euyllys and yate and entre of al goodes Deth is the ryuer that departeth deth and lyf Deth is on this syde lyf and on that other syde also But the wyse men of this world whiche ben on thys syde of the ryuer of this world seen soo clere and on that other syde they see noo thynge and therfore been they callyd in scrypture fooles and blynde For thys dethe they calle departyng And the deth that is comune to good they callen the ende And therfore they hate soo moche the deth For they knowe not what it is ne on that other syde of the
hert whiche he Iustyceth holdeth them in good pees and dooth his wylle For his herte is so ioyned to the wylle of god so that of al that that god doeth he thanketh hym and it playseth hym wel And thys is the seygnorye that vertu gyueth to hym that hath it Of thys speketh seneke sayth as grete honour gyueth god to the whan thou art lord emperour of thy self more thā a kyng ha lord god how many kynges emperours other grete lordes haue ben in the world also barons that haue citees castellis royames that haue not this seygnorye For they be not lordes of theyr hertes By cause that it tormenteth ofte by wrath or by maletalente or by couetyse or by desyre that they may not accomplysshe ¶ Here is spoken of veray fraunchyse capo. lxxj AFter thys I say that there is none that hath veray fraūchyse yf he haue not grace and vertue Thenne yf thou wylte knowe what is veray fraūchyse of a man and of a woman by right Thou oughtest to vnderstonde that a man hath iij maner of fraunchyses One of nature another of grace and the thyrd of glorye The fyrst is free wylle by whiche a man may chese and do frely good or euyl This fraunchyse holdeth euery man of god so frely that no man may do it wronge ne alle the deuylles of helle may not enforce a man ayenste hys wylle to do a synne wythout his accorde and consentemente For yf a man dyd euyl ayenst his wylle· he shold haue therof no synne for as moche as he in no wyse myght eschewe it lyke as sayth saynt austyn This fredom and fraunchyse hath euery man But this fredom is not in chyldren ne in wood men ne in fooles by cause they haue not the vsage of reason by whiche they can chese the good from the euyl A man putteth awaye from hym thys fraunchyse in grete partye whan he synneth dedelye For he selleth hym self vnto the deuyll for the delyte of hys synne And yeldeth hym selfe vnto hym and bycometh his seruaunt by synne so that he may not caste hym self out ne put hym fro his wylle for he hath deserued the deth of helle yf the grace of god helpe hym not The second fraunchyse is suche that the wyse man hath in this world whome god hath fraūchysed by grace by vertues from the seruyce of the deuyl fro synne that they be not bonde to golde ne to syluer ne to temporalle goodes of this world ne to theyr bodyes whyche is caroyn ne to the goodes of fortune whyche the deth may sone take awaye but they haue theyr hertes lyfte vp gyuen to god so that they preyse no thyng the goodes of the world ne the honours ne the vanytees ne kyng ne duc ne meschaunce ne pouerte ne shame ne deth For they been now deed to the world haue the hert so deceueryd taken awaye fro the loue of the world that they desyre the deth lyke as the werkman his payment of his Iourney or dayes labour and the labourer his hyre also lyke as they that ben in the tormēt and in the fortune of the see desyre to come to port salue And lyke as the prysonner desyreth good delyueraunce and as the pylgrym desyreth to come ageyn in to hys contreye And yf they be parfytelye free in thys world lyke as a creature may be thenne fere they ne doubte they no thynge but god and been in greet pees of herte For they haue thenne theyr herte in god and been in heuen by desyre And thys fraunchyse cometh of grace and of vertue But yet al this fraunchyse nys but seruytude to the regarde of the thyrd fraunchyse that they haue that been in glorye They be verayly free For they be verayly delyuerd fro alle perylles and fro alle tormentes fro fere of deth and of deth fro the grynnes empesshemēs of the world fro myserye fro pouerte and fro al payne of herte and of body wythoute retornyng Of the whiche thynge there is none free in thys world how parfyte that he be ¶ Of veray noblesse capo. lxxij WHo that shal haue the second fraunchyse of whyche I haue spoken shal come to grete noblesse The veray noblesse cometh of gentyl hert Certeyn none hert is gentyl but yf he loue god There is no noblesse but to serue and loue god and to kepe hym fro al synnes and from the seruage of the de +uyl Ne there is no vylanye but to angre god by synne Ther is no man by ryght gentyl ne noble of the gentylnesse of hys body For as touchyng the body we ben al sonnes of one moder That is of the erthe and of fylthe of whyche we al haue taken flesshe and blood Of this parte there is none gentyl ne free But our swete fader Ihesu Cryst whiche is kyng of heuen that fourmed the body of the erthe and created the soule to his ymage and semblaūce and al in lyke wyse as it is of the carnal fader that is moche glad and ioyous whan hys sone resembleth hym Ryght so is it of our fader Ihesu Cryst For by the holy scrypture by hys messagers he techeth vs. that we shold payne our self to resemble hym And therfore he sent to vs hys blessyd sone Ihesu Cryst in to therthe for to brynge and gyue to vs the veray exemplayre by whyche we may be reformed to hys ymage and semblaunce lyke as they that dwelle in the hye cytee of heuen That been the angellys and the sayntes of heuen where eueryche is of so moche more hye and more noble As more proprely he bereth thys fayre ymage And therfore the holy men in thys world payne them self to knowe god and to loue hym wyth alle theyr hert and purge them clense and kepe them from alle synnes For of so moche as the herte of a creature is more pure more clene wythout synne of so moche he seeth more clerely more euydently the precious face of Ihesu cryst of soo moche he loueth more ardauntly of so moche he resembleth more proprelye And by that he hath the more gretter glorye And thys is the veray noblesse that god hath gyuen vs ¶ And therfore sayth ryght wel Saynt Iohan the appostle and euangelyst that thenne we shal be the sōnes of god and we shal resemble hym proprely whā we shal see hym euydently lyke as he is This shal be in his glorye whan we shal be in heuen For no man seeth so dyscouerd ne so clerely the beaute of god lyke as sayth saynt poule But thenne we shal see hym face to face proprely and clerely whan we shal be in glorye in his Ioyous companye ¶ The veray noblesse of a man thenne begynneth by grace and by vertues and that is parfyght glorye This noblesse maketh the holy ghoost in the hertes that he purgeth and culumyneth in trouthe and in parfyte charyte These been the grettest
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
descendeth the drope of dewe whan one seeth hit a ferre resemble to a precyous stone But whan one weneth to take it it falleth to grounde and bycometh nought Thus is it of the delytes of the fyue wyttes bodely whan one thynketh or fygureth or wyssheth or whan one desyreth them it appyereth moche precyous But whan a man hath holdeth them anon they be lost bycome truffes dremes Thynke on the delyte of the last yere and of thy dreme to nyght thou shalt see that al is one anone they passen anone they comen ageyn in noo manere may they fulfylle the herte of a man And yf in a drope be as moche swetenesse that it is the swetenesse of al the fontayne Thenne is that a delectable good And therfore the wyse holy men in al that they sawe in thys world sauoureden of the delectable goodes of the world preyseden god and moost desyreden the loue of hym and the more that they sawe the dropes swete the more they desyreden to come to the fontayne celestyal And therfore it is wel knowen that the more that one forgeteth the drope the more he loueth the fontayn and the reuerse The more that one loueth the drope the more he hateth the fontayn forgeteth it And the more that the swetenesse of the world playseth to a creature whiche he soo moche desyreth the lasse hath he of the swetenesse of god Therfore the good men take the lasse of the swetenesse of the world as moche as they may and wyl not vse the flesshly delytes ne the deduytes that comen by the fyue wyttes bodyly A good lord god how moche been they fooles more than beestys that knowe wel that the body of a man is the moost foule thynge that may be and that the soule of a man is the moost noble thynge the moost precyous and the moost noble creature that may be Therfore they shold not wene that the goodes that come of the body be more delectable and swete than they of the spyrite whyche ben veray good pure perdurable and may fulfylle the herte and replenysshe it Suche goodes gyueth god to a man in thys world whan he gyueth to hym pees of herte vyctorye ayenst his synnes ayenst thenemyes of helle And gyueth to hym glorye of conscyence apeasyble herte whan he replenyssheth the herte wyth loue spyrytuel Ioye Of suche Ioye ne of suche delyte no semblaūce ne no comparyson may be foūden in the ioyes of the world ne been not but dropes to the regarde of the fontayne of swetenesse whyche is Ihesu Cryst Thys is the fontayne of swetenesse of whyche our lord speketh in the gospel who that shal drynke of the water that I shal gyue hym he shal become a lyuyng fontayne whyche shalle make hym lepe in to the lyf perdurable This is the fontayn of ioye of swetenesse and of charyte which may fylle and replenysshe the herte And none other thynge what someuer it be may not fylle it ¶ Of this fontayne hath tasted Dauyd the prophete whyche sayth in his psaulter O lord god how moche is the multytude of thy grete swetenesse whyche thou kepest to thy seruauntes and departest to thy frendes And certayn who had wel tasted and sauoured thys swetenesse that god hath gyuen to his frendes he shold despyse al the delyces alle the Ioyes of thys world and shold chese and reteyne the spyrytuel Ioye And shold do lyke as they that bulte the mele and deceuereth the flour fro the brēne and grous and as they that make the oyle that take the clere pure fatte and leue the grosse matere For Ioye of the herte that cometh of god to loue to serue and honour hym whyche is veray Ioye parfyte lyke as sayth the prouerbe That none hath parfyght Ioye yf it come not of loue And therfore thys ioye is callyd oylle in holy scripture lyke as our lord sayth by the prophete I shalle gyue sayth he Oylle of Ioye for wepynge This is ioye of herte pure and veray for wepyng of penaunce Of thys oylle ben enoynted they that god hath made kynges and lordes of the world and of them self And thenne is a man parfyte crysten whan he is enoynted with holy cresme For of crisme is said crys and of cryst is sayd crysten that is of Ihesu Cryste And who that is enoynted of suche oynement that is of Ioye and loue of god he lyueth in god god in hym lyke as the appostle sayth And thys is thenne the lyf of a Crysten that is to speke ryght the lyf of a man Thys is a good lyf and blessydnes that al crysten men ought to seche and desyre for to gete the lyf perdurable ye knowe moche wel that he is not in lyf but in langour that alwaye lyueth in payne in thought in anguysshe This is no thynge but now wepe anone laughe Now is ease now is he at mysease now is he in angre now is he in pees now in Ioye now in sorowe Thenne who that wyl lede a good lyf lyue Iustly wythout synne seche he that he haue the veray good thenne he shal haue lyf honourable delectable and prouffytable And thenne he shal lyue as a man resonable That is to say holyly ordynatly wysely Ioyously and meryly Meryly wythout angre wysely wythout errour· and Ioyously wythout sorowe and thys lyf hath one by grace and by vertu none otherwyse ¶ Here after is spoken of vertues in especyal capo. lxxv NOw I haue shewyd to the generally here tofore the dygnyte and the valure of the vertue of charyte wherfore one ought to gete it For grete prouffyt cometh for to haue it as Ioye honour glorye perdurable But by cause men knowe not the thynge so wel in general as they do in specyal Therfore is myn entencyon to speke of vertues in especyal in suche manere that eueryche that wyl studye in this book may ordeyne his lyf by vertu by good werkys For otherwyse lytel shold auaylle to knowe the good yf he do it not For lyke as sayth Saynt Iames the appostle who that knoweth the good and dooth it not he synneth and mysdoeth he is a fool that knoweth the right waye and ernestly gooth oute of hyt The holy scrypture sayth thus The wyse man or wyse woman hath a fayr gardyn ful of verdure fayre trees and of good fruytes· wherof god sayth in the book of loue to the holy soule My suster my frende thou art a gardyn enclosed of two closures That is of the grace of god and of angellys Thys gardyn planted the grete gardyner That is god the fader whan that he admolysshed and made softe the herte of the creature humayn made it swete traytable lyke waxe chauffed and as good erthe wel arayed and cultyued and worthy that good ympes shold be therin planted These ympes been the vertues whyche the holy ghoost bydeweth with
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
nos inducas in temptacionem That is to saye Fayr swete fader suffre not thou that we entre in to temptacyon and that we consente not to ony synne The deuyl is the temptour of synne for it is his crafte of which he serueth in the hous of god to preue the newe knyghtes of god And yf the temptacyon were not good and prouffytable to good peple God whyche dooth al thynge for our prouffyte wolde neuer suffre that temptacyon shold come But as saynt Bernard sayth whan our temptour smyteth vs on the backe He forgeth to vs our crownes of glorye lyke as he that smyteth on the backe of a good knyght forgeth to hym his praysyng and hys glorye The deuyl tempteth a man proprely to th ende that he take hym aweye and departe hym holly from the loue of our lord Ihesu Cryste ¶ Therfore prayed and prayeth to vs Saynt Poule the appostle and vnto hys dyssyples that they be founded and terme as a toure and roted as a tree in charyte and in the loue of god soo that no temptacyon may moeue theym ne make them for to stakre ne quaure ¶ And therfore in thys petycyon request we requyre and demaunde the ayde and helpe of god in our bataylle ayenst the fende that he wyl gyue to vs the yefte of pyte That is a grace that arouseth and bedeweth the hert and maketh hym swete pyetous and maketh hym al to rendre and wexe grene and to bere fruyt ynough of good werkes wythoutforth wythinforth And wythin to make stedfast and ferme his rootes in the londe of lyuyng peple ¶ That is lyke as the good cyment of whyche been maad these walles sarazynoys whyche may not be broken ne defeated wyth pykoys ne wyth hamer whan we say thenne Et ne nos inducas in temptacionem That is to say swete fader make our hertes ferme and stable that they moeue not ne quauer for noo temptacion that come to them by the grace of the yefte of pyte we praye not that we be in noo wyse tempted For that were a folysshe prayer and shameful lyke as the sone of a lord or of another noble man that shold be adoubed a newe knyght he shold say to his fader Fayr fader I praye you that ye me deporte or forbere and kepe that I neuer see batayl ne tournoye ¶ we ought wel wylle to be tempted for it is our grete prouffyte in many maners For we been the more humble the more doubcous and the more wyse in many caases and the bettyr proued the more hardy For as Salamon sayth the. who that hath not be tempted he may knowe no thynge a ryght but lyke as one knoweth of the batayl of troye by here sayeng for he may not know hym self ne his Infirmyte ne the strengthe of his enemyes ne their subtylte ne how god is trewe 〈◊〉 at nede to ayde his frende ne how many tymes he hath kepte vs from many perylles synnes by al these reasons be shal not coÌ„ne loue god aryght ne thaÌ„ke hym of hys yeftes yf he be not tempted but praye we hym that he kepe to vs our hertes that they entre not in to temptacyon that is to say that the hert consent not therto and as touchyng our self we be soo pour that we may not an houre of the day susteyn thassautes and the dyuers temptacions of the fende withoute the helpe of our lord And whan he faylleth for to ayde and helpe vs we entre in to temptacion And whan he helpeth vs we resyste we fyght vaynquysshe the fende our enemye whan that we consente not to synne ¶ The seuenth petycyon of the pater noster capo. lxxxv Ed libera nos a malo amen saynt austyn sayth that al the other temptacyons ben to vs eyther for to do wel or for to leue to do wel But all the yeftes all the good that a man dooth or that he can gete is for to put awaye and destroye pryde al synnes and euylles And therfore whan god hath gyuen to a man this that he hath requyred of god in the vj requestes aforesayd Thenne certaynlye it is of veray nede that god delyuer hym from the puyssaunce of the fende fro alle his engynes and from al his temptacyons And therfore cometh at the laste thys petycyon and requeste as the ryergarde whyche sayth thus Sed libera nos a malo amen that is to saye Fayr fader Ihesu Cryst delyuer vs fro al euyl fro alle synnes and fro alle perylles passed present and to come And fro al thengynes of the fende our enemye that we lose not by pryde the goodes that thou hast gyuen to vs. ¶ In thys requeste we praye to god that he gyue to vs the yefte of holy drede By the whyche we may be delyueryd fro the fende and from hys temptacyons and fro alle manere of euyl that is fro alle perylles and fro al synnes in this world and in that other amen So be it as we haue sayd so moche is it to say this worde amen ¶ Now hast thou heâ—â— the seuen petycyons and requestys whyche god made wyâ—â— hys blessyd mouth for to enseygne teche vs to lerne al that whiche we may ought to praye and demaunde for the body and for the soule and for thys worlde and for that other And al is conteyned and comprysed in the holy Pater noster Now kepe the wel that thou saye it aryght wyth herte and wyth mouthe For grete good shal come to the therof yf thou so doo ¶ Thus endeth the seuen petycyons of the holy Pater noster ¶ Of the seuen yeftes of the holy ghoost capitulo lxxxvj AFter the peticions requestes that been conteyned in the holy Pater noster vs byhoueth to speke in grete reuerence of so hye a matere as of the holy yeftes of the holy ghoost like as he hym self of hys grace shalle enseygne and teche vs. And we shal saye fyrste whyche ben the yeftes of the holy ghoost ¶ After wherfore they be callyd yeftes and wherfore they be callyd of the holy ghoost After wherfore they be seuen yeftes of the holy ghoost ne moo ne lasse After we shal say of the goodes that the yeftes of the holy ghoost do Custome it is reason and curtosye that a man hye ryche valyaunt noble whan he wyl goo to his spouse that he loueth wyth al hys herte that he bere to hyr of his Iewellys ¶ Ysaye the prophete sawe in spyrite the gloryouse espowsaylles that were made in the bely of the blessyd vyrgyn marye whan the blessyd sone of god espoused her and toke in hyr our blood and our flesshe our humanyte and our nature So recounteth to vs the sayd prophete of the Iewellys and the fayre yeftes that he brought wyth hym for to gyue to hys espouse and to hyr parentes And sayth thus the sayd prophete moche curtoyslye Fro the rote of Iesse
exaumple in the gospel Yet also the synnar as sayth Salamon is lyke to hym that slepeth in the myddle of the see and is in grete perylle and tormente he feleth noo thynge ne hath no fere therof But whan the holy ghoost awaketh hym he felyth and seeth his perylle and begynneth to haue drede of hym self ¶ Yet also the synnar is lyke to hym that is in pryson feteryd in yrons and is in boltes and hath many kepars lyke as Saynt Peter was in the prysone of Kyng Herode And the caytyf synnar thynketh no thynge on the prouoste ne on the Iustyce ne on the galowes that tarye for hym but he slepeth and dremeth that he goeth to a weddyng and to a feste But the grace of the holy ghoost is lyke to the aungel that awoke saynt Peter and delyuerd hym fro the hande of kyng Herode· For the grace of the holy ghoost awaketh the synnar and delyuerth hym from the hande and fro the puyssaunce of the deuyl of helle yet also the synnar is lyke to hym that weneth to be stronge and hole he hath the dethe vnder his teeth For he hath the humours euyl corrupte wythin the body thenne dyeth he within a moneth that wende to haue lyued xl yere Lyke as sayth Elyuans in the verses which speken of the deth and sayen thus Go ye awaye ye whystelars and gapars for suche be couerd vnder theyr clothes that wene to be hole and fatte that shalle not lyue vnto marche ¶ But the holy ghoost is lyke vnto a good physycyen that sheweth to hym his maladye and sekenesse and moeueth fro hym his humours and gyueth vnto hym a bytter drynke whyche heleth hym rendreth to hym his lyf Ryght soo troubleth our lord the synnar by bytter contrycyō whā he helyth hym fro his synnes by the bytter drynke lyke as sayth the prophete in his psaulter and fereth hym bryngeth hym ageyn to knowe hym self lyke as dyd Adam our fyrst fader whan he hydde hym emonge the trees of paradys terrestre And thenne sayd god to hym Adam where art thou Thre other demaūdes made god by his angel to the chābryer of holy Abraham whyche was named agar whan she fledde fro hyr lady The aungel sayd Agar fro whens comest thou whyther goest thou what doost thou These iij demaundes maketh the holy ghoost to the synnar whan he awaketh hym of hys synnes where as he was aslepe and he reyseth hym and openeth to hym the eyen of his hert and gyueth to hym ageyn his wytte and his mynde where art thou sayth he that is to say beholde caytyf in what sorowe and in what peryll thou art in this world For thou art lyke to hym that peryssheth in the see slepyng in a shyppe ne feleth ne vnderstondeth ne apperceyueth his perylle· That is to say caytyf beholde ageyn thy lyf fro now bacward For thou comest fro the tauerne of the deuyl where as thou hast wasted thy lyf loste thy tyme. and al the goodes that god hath gyuen to the. what doste thou That is to say consyder how thou art faynt frayl wery and slowe toward thy body toward thy soule Thou wenest to be hole and stronge but peraduenture thou hast the humours corrupt in thy body whyche shal lede the to thy deth And in the soule thou hast euyl maners that shal lede the to the deth of helle yf the grace of god kepe the not After whyther goost thou that is to say caytyf thynke beholde vnderstonde that thou goest to thy deth wherin thou shalt falle in the hondes of herode that is the deuyl of helle and of his meyne Thou goost to the Iugement where thou shalt see the Iustyse of god so cruel so strayte and so puyssaunte Thou goest in to helle where thou shalt fynde fyre and stynkyng sulphre and moo than a thousand tormentes that neuer shal fynysshe to tormente the. Thus dooth the holy ghoost to the synnar to opene his eyen and to beholde aboue hym and vnder hym tofore hym and behynde hym ¶ These been four strokes of dethe whyche fereth the synnar and maketh hym to tremble and to haue drede And these four beholdynges and consyderacyons proprely been the four stremes of the rote of the vertu of humylyte that the yefte of drede planteth in the hert of the synnar whan god vysyteth hym ¶ Here foloweth of the foure rootes of the synne of Pryde capitulo lxxxxviij THe iiij thoughtes and consyderacyons toforesayd pulle out take awaye from the rote out of the gardyn of the hert the iiij rootes of pryde that is the proude man weneth to knowe moche thynge or to be of the valoyr of moche thynge or that he may do moche thyng or to haue moche thyng· These ben the iiij hornes that is to say the iiij cowardyses that shamed the contre which god shewed to zacharye the prophete but the iiij thynges that he shewd hym proprely after that they came for to bete doun these iiij hornes been the iiij thoughtes consyderacyons tofore sayd For whan a man thynketh fro whens he cometh vnderstondeth knoweth the pouerte the vylete and the fraylte of his byrthe how he was conceyued in synne of so foul mater made formed In so poure a hous her berowd in so grete pouerte borne In what paynes nourisshed in what labour he hath lyued how he hath lost his tyme. he seeth considereth the grete nombre of his synnes knoweth clerely the good dedes which he hath lefte not doon by hys slouthe necligēce Thēne the grace of the holy ghoost maketh hym to fele to Iuge to knowe in his hert that he is of noo value ne no thynge worth after whan he thynketh where he is seeth this world which is nothyng but an exyle a desert ful of beerys lyepardes a forest ful of theuys engynes a see ful of tempest perylles a fourneys brennyng enbraced wyth fyre and of alle synnes a felde of bataylle of anguysshe where alwaye byhoueth to lyue in warre and fyght ayenste the deuylles whyche been soo subtyl and so sage ¶ Thenne the grace of God maketh hym for to fele aryght and perceyue that he felt noo thynge for to gouerne hym wel touchyng hys saluacyon Yet ageyn whan the synnar thynketh consydereth and knoweth his synnes and hys deffaultes that he is ful of synnes and wyde of alle good dedes werkes Thenne the holy ghooost maketh hym to fele to knowe hys pouerte and that he hath no spyrytuell good in hym After whan the synnar seeth tofore hym whyche waye he goeth and he seeth the dethe to whome noo man may gaynsaye On that other parte the synnar seeth the Iustyce and the vengeaunce of god so Iuste and so ryghtful whyche is so moche to be doubted by whos handes he must passe he seeth knoweth the paynes horryble of helle from whome the synnar may not escape Thenne
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
Saynt Peter Also the one membre helpeth that other serueth that other without daunger wythout contradyctyon and wythoute auaryce And herin we vnderstonde the vertu· that is callyd charyte of whyche a man thenne helpeth and socoureth another gladly wyth the power that god hath gyuen hym or he enseygneth or counceylleth wyth the wytte that he hath· Or he gyueth departeth largely for goddes sake the goodes that he hath Than is sayd of hym that he is moche charytable and thus commandeth to vs saynt peter that the graces that god hath gyuen to vs· that we admynystre them to our neyghbours wherof Tullyus the phylosophre sayth we ought to fele alle that whyche is in the world and groweth al is made for to serue man And the men be made that one to ayde and helpe that other For the one is engendred of the other Lete vs thenne do that for whyche we be borne and that whyche nature enseygneth vs and seche we al the comyn prouffyte for thus as sayth Saynt Poule we been alle membres of one sole body Alle the membres felen and drawe to theym that whyche is doon to eueryche be it good be it euyl be it Ioye be it anguysshe whan one smyteth the fote the mouth sayth ye gryeue and hurte me ¶ By thys we vnderstonde the vertu of veray pyte whyche we ought to haue commynly whyche hath two offyces as sayth Saynt Poule That is to wete to Ioye for the good that other do and haue And to sorowe for the euylles that other fele and make ¶ Also yf a membre be seek or hurte al the other helpen it to th ende that it may be guarysshed and hool In thys vnderstonde we the vertu of Iustyce and of correctyon wythoute the whyche the body of holy chyrche may not endure For the roten membres defoulen the other that been hole who that wyl thenne chastyse hys brother and hys neyghbour and repreue and punysshe hys subgette late hym take hede at hym self whan that a membre is seek or hurte the herte hath grete compassyon· and feleth grete sorowe And that is for the grete loue that he hath to it he sette honde to moche swetely and ofte ¶ And lyke as sayth Seneke lyke as alle the membres of the body ayden and bere vp eche other Ryght soo ought euery man for to supporte hys neyghboue and to correcte and plucke away the woundes of synnes that been in hys hert ¶ Fyrst there ought for to be layed therto the oynementes and thenplaystres of swete admonycyons ¶ Also yf thys be nouzt worthe there must be layed therto the sharpe pouldres and poynaunt of harde reprehencyon And yf that helpe not thenne lete come the swerde to dysseuere or for to excommynye hym or to bannysshe hym out of the contreye or to wythdrawe fro hym Also the membres honoure and kepe that one that other and do worshyp lyke as sayth saynt poule we owe to bere and do reuerence one to another and specyally they that haue grete nede to be supported· These been the moost folysshe and moost feble Them ought men moost to supporte Thenne the wyse men and sage beren and supporten alwaye the fooles and the feble lyke as the bones beren the feble flesshe and as the pyler bereth the hous This is ayenst the myssayers that so gladly cryen and sayen the deffaultes and the synnes that they see in other Also that one membre deffendeth that other at nede and put hym tofore to saue that other for at nede is seen who is a frende· whan that one fote slydeth that other helpeth it anone whā that one wold smyte the heed the hande put hym tofore In that vnderstonde we parfyght and pure amytye wherof god sayth in the gospel who may doo gretter amytye or frendshyp than to sette his lyf for his frende This frendshyp sheweth vs Ihesu Cryst the veray frende whyche for vs sette his soule and hys body to deth shameful· And that dyd be to gyue to vs example lyke as sayth Saynt Peter and also Saynt Iames. that god hath sette his soule for vs And ryght so we ought to sette our soules for our brethern for our neyghbours yf we be aryght the membres of the body of Ihesu Cryst whyche is our heed who that hath thys vertu a ryght I shal say appertly that he is wel blessyd· Thys is the vertu that our good maystre Ihesu Cryste enseygneth vs. whan he sayth in the gospel· blessyd be the debonayr For they shal possesse the londe of them that lyuen in glorye wythoute ende ¶ Now vnderstonde wel thys blessyng that the debonayr hath in thys world For the parfyght debonayr been now in possessyon of therthe That is to vnderstonde in iij maners Fyrst of the erthe of lyuyng peple That is god hym self whyche is the herytage of theym that lyue perdurably that is of the sayntes and of good peple in lyke wyse as the erthe is habytacyon of beestys and of men And by cause that god hym self is the erthe of lyuyng men he hath the debonayrs in his possessyon For they do noo thynge but that whyche pleseth god Therfore it is ryght that they haue god in theyr possessyon Lyke as Dauyd the prophete sayth in hys psaulter The debonayrres sayth he shal haue the erthe in possessyon in herytage and also they shal haue delectacions in multitude of pees And Saynt Anstyn sayth that no man shal haue god in his possessyon but that fyrst he shal be in hys ¶ Also the debonayr haue in thys world the londe of theyr hert in possessyon For they be by ryght lordes of theyr herte The felon is not lord of his hert the debonayr hath the maystrye of hys herte and of hys euyl maners ¶ And Salamon sayth that he is more valyaunte that maystryeth wel his hert than he that taketh a stronge castel and cytees ¶ Also the debonayres ben lordes of therthe that is of worldly goodes· For yf they lese them they shal neuer be troubled ne angry therfore But they that been angry whan they lose worldly goodes be not lordes of theym ne of theyr hert But been seruauntes therto and therfore it is ryght and reson that they that haue here the goodes temporell and spyrytuel haue in them self theyr possessyon of the herte· ¶ But now vnderstonde and beholde that thys that God gyueth vnto the poure of spyryte is the heuen and to the debonayr the erthe where shal be the auarycyous men thenne and the felons but in the tormentes of helle ¶ Of the seuen yeftes of the holy ghoost and fyrst of the yefte of scyence capitulo Cx THe fyrst yefte of the holy ghoost is the yefte of scyence whyche maketh a man humble dredeful The second maketh hym swete pyteous The thyrd maketh hym clere seeyng and connyng and therfore it is callyd the yefte of scyence For it maketh a man wyse and connyng in mesure in al thynges whan this yefte
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
these ij sydes of the hert ben accorded ordeyned that is the reson the wylle Thēne is a man ordeyned wythin hym self These ben the ij sprynges of the rote of a moche fayr vertu which is called equyte Equyte proprely is that which is done by Iugement good true not ouer softe ne ouer rude· wythout bowyng enclynyng vnto that one partye ne to that other whan one goeth forth aryght as a lyne for equyte is none other thynge but vnyte that is egalte al egal who hath this vertu is a trewe Iuge wyse For he doth nothyng but it be enquyred examyned lyke as a good Iuge ought to do Thenne the fyrst degree of this vertu is that a man be a good Iuge of hym self for he ought to entre in to hym selfe and beholde his conscyence and wel to examyne hys thoughtes and hys wylles whether they been good or euyl and to ordeyne alle to the regarde of reson so that wylle and reason be at one accorde For lyke as saynt Bernard sayth vertue is none other thynge but thassente of reason and of wylle That is that wylle wythout gaynsayeng saye and doo· and also put in oeuure that is to saye in dede werke that which reason sayth sheweth and enseygneth ¶ Of the second degree of equyte and of ryghtwysnes Cxj THe second degree of this vertu is that a man be a rightful Iuge holde the ryght lyne of equyte bytwene hymself and that whiche is vnder hym That is his body whyche he hath in kepyng whyche he ought here to nourysshe that it may serue and be so dyscyplyned and chastysed that it wylle of alle and in al thynges obeye vnto the soule lyke as a good chambryere obeyeth to hir maystresse and a good dyscyple to his mayster wythout gaynsayeng For the reason ought to be lyke as a trewe arbytrour bytwene the soule and the body whyche ought to kepe the ryght of eyther parte In suche maner that the spyryte be a good lord and the body be a good seruaunte and veray subgette and obeyssaunt to the soule Now is it grete necessyte to holde in this partye oueral equyte ryzt mesure in drynkyng and etyng in clothyng and in arayeng and in al the thynges that the body commaundeth For it enclyneth more to ouermoche than to ouerlytel After hym byhoueth the v wyttes of his body wel to conduyte to gouerne by reason and by equyte so that eueryche serue in hys offyce wythoute synne and wythout mesprysyon lyke as wyth the eyen to beholde the eerys to here the noses to smelle the mouth to taste and to speke the handes and alle the body to touche whan these v wyttes be wel kepte from synne Thenne is the castel sure ferme For these ben the yates of the soule These ben the wyndowes by whyche deth entreth ofte in to the soule This wytnesseth the prophete ¶ Of the iij degre of the vertu of equyte capo. Cxij THe thyrd degree of the vertu of equyte is that a man be a good Iuge and that he holde equyte bytwene hym self and that that is tofore hym That ben the temporal thynges whyche ofte destroyen body and soule· as whan a man setteth his loue ouermoche on them· lyke as doon the auarycyous and couetous men and al they that aboue mesure louen worldly thynges For they haue theyr hertes knytte in the nettys of the deuyl as Iob sayth That is to plees and quarellys· forayne werkes wherin they ocupye them so and in suche manere that in the lyf spyrytuel ne to theyr sauacyon they conne nought doo ne may not ne wylle not entende soo moche ben they blynde and bounden in theyr synnes wherof it happeth that whiche Seneke the wyse man sayth That by thys we synne and goo out of the waye that as touchyng the partyes of the bodyly lyf euery man thynketh and is besy but for to ordeyne his lyf spyrytuel for to haue glorye perdurable no man thynketh ne studyeth Now is thenne moche grete necessyte that a man sette not ouermoche his hert in forayne thynges for who that soo ouermoche doth he falleth in the charges and in the couetyses of the world whyche is the rote of alle vyces ¶ Of the fourth and fyfthe degree of the vertu of Equyte capitulo Cxiij THe fourth degree of the vertu of equyte is that a man see clerely on his rzht syde that is that he take hede and take example of the good for to gouerne hym which ben lyke as at his ryght syde· And of the good and wyse men he take wytte example But in this syde behoueth to holde dyscrescyon equyte For al the peple may not goo by one waye ne al the good ne al the wyse haue not one self grace lyke as the membres of a body haue not one self offyce and herof been many persones nouyces deceyued in theyr hert lyke as sayth the book of collacyons of holy faders whyche treaten of the perfectyon of vertues for whā they see a man wel parfyght moche prouffyte in one estate and in one grace Anone they entende desyre and wyl resemble hym and whan they see another whyche in another estate dooth also moche good also they crye and renne after and also to the thyrd and the fourth and wyth none they abyde ne reste They be also lyke as the yonge grehounde whyche is yet alle yonge that renneth after euery beest that he seeth tofore hym and doeth noo thynge but maketh hym wery and leseth his tyme. herof telleth ysopus a tale or a fable of a lytel hounde and of an asse whyche asse sawe the hounde that as oftymes as his lord came home he ranne ayenste hym lepe vpon hys necke and the lord played wyth hym made hym grete feste and the asse thought sayeng More ought my lord to make to me feste whyche serue hym al day than to this dogge whyche serueth of no thynge It was not longe after that thys asse sawe hys lord come to hys hous And he ranne ayenst hym and caste his ij fore-feet aboute his necke and began strongly to lycke and fawne hym The seruauntes of the lord whyche sawe thys ranne wyth grete staues and beten ryght wel the asse And of that of whyche the asse had supposed to haue had grace honour prouffyte he had shame and dommage ¶ By suche fables the wyse men were wonte tenseygne and teche them self by suche ensaumple And by thys ensaumple he sheweth that no man shold desyre suche graces as he may not attayne ne come to and the same techeth Salamon sayeng Sone cast not thyn eyen to rychesses That is to the graces that thou mayst not atteyne Therfore he hath grete nede of dyscrescyon that he see of whome he taketh ensaumple ¶ Also it is necessyte that a man see clerely on his lyft syde and that is the fyfthe degree For one oughte to beholde the fooles and the shrewes whiche ben as on the
prowesse and haue hungre and thyrste grete desyre to their power to mounte vnto the seuenth degree ¶ Of the spyrytuel bataylle ayenst synne capitulo Cxxv IN this tree lyke as in the other we fynde vij braunches for in vij maners the vertu the prowesse of the good knyght of god sheweth hym For by vij maners of bataylle there comen vij maners of vyctorye and by seuen manere of vyctoryes he conquereth seuen maners of crownes of glorye ¶ These been the rewardes and the seuen merytes of whyche speketh saynt Iohan thappostle euangelyst in thapocalypse For as Saynt Bernard sayth Moche is he a fool and ouer wenyng that without vyctorye attayneth to haue the crowne and that wythout batayl weneth to haue vyctorye wherof Saynt Poul sayth That he shal neuer be crowned in glorye that fyghteth not truly ayenste synne and vyces whyche is the champe of batayll in thys world The maystre of this â—elde of bataylle is Ihesu Cryst whyche preueth hys newe knyghtes lyke as it is wryton in the book of kynges Thys maystre is the debonayr Ihesu Cryste whyche is ryzt trewe as sayth saynt Poule and knoweth wel the power of euery maÌ„ wherfor he suffreth not that ony enemye or tende tempte vs aboue our power ne that noo aduersarye assayle vs so but that we may ouercome hym yf we wyl by thayde of god whyâ—he encreaseth our strengthe in the bataylle as sayth saynt Paule and saynt Iohan also as we haue sayd and deuysed vij vyctoryes vij crownes That is to say vij maner of rewardes of merytes whyche god promyseth to them that ouercome the synnes and the vyces ¶ Of the first bataylle ayenst al vyces capitulo Cxxvj THe fyrst bataylle that a crysten man hath is ayenste dedely synne There is none ouercomen ne vaynquyshed in thys bataylle but yf he wyl For who that wyl not consente to synne he vaynquyssheth the batayll which is lyght to doo to a good hert vygorous and moche harde to hym that is slowe and latchous and euyl encoraged to doo wel to the seruyse of god whyche is not stronge by drede ne hoot in prayer to god and in wel dooyng as Saynt Iohan sayth For who that falleth is vaynquysshed in thys batayll hath moche to do and is more harde for hym to releue hym and to defende hym than he that is in hye spyrytuel estate For he hath no power to releue hym· but yf it be by the grace of god For lyke as the fysshe entreth by hym self in to the nette yet may he not yssue ne goo oute but yf he be caste or put oute Ryght soo a man falleth by hym self and by his wylle in to synne but he may not yssue ne goo oute wythoute the grace of our lord and his ayde helpe as whan he gyueth to hym repentaunce to do penaunce for his synnes that is the armour that saynt Poul comaundeth to take in thys bataylle Now oughtest thou to knowe that whan a man is armed for to vaynquysshe and ouercome hardely synne parfyghtly hym byhoueth that he haue thre thynges whyche ben in very penaunce The fyrst is repentaunce of hert The second confessyon of mouthe The thyrd is satysfactyon and penaunce that is the amendes of synne yf one of these thre faylle the confessyon is nothyng worth ¶ Of veray repentaunce of hert capitulo Cxxvij REpentaunce requyreth grete sorowe grete bywayllynges of hert of that whych he hath angred dyspleased god and of so moche as he hath more synned dysplesed god so moche more ought be the sorowe and the repentaunce gretter Thus repented hym the good Kyng dauyd whan he sayd in his psaulter I haue laboured and trauaylled in my bewayllyng and haue wasshen in the nyghtes my bedde and my couche wyth my wepyng teerys He that hath dysplesed god by dedely synne· ought to wepe and waylle in the depnesse of hys hert and wyth grete syghynges crye god mercy lyke as the theef the murdrer and the traytour that hath deserued to be hanged on the gybet of helle· The synnar is the theef to god For he hath stolen mysused the goodes of hys lord whyche been but lente to hym for to wynne wyth Tho been the goodes of nature of grace and of fortune of whyche he must rendre gyue acompte and rekenyng moche straytly how he hath folyly dyspended them hath put them to euyll vse ¶ Also he is a murdrer of the doughter of the kyng that is of his owne soule whyche was doughter of the kyng of glorye by grace whome he hath slayn put to deth by dedely synne Also he is a traytre For the castel of hys herte and of his body whyche god hath gyuen hym to kepe he hath yolden to the deuyl whyche is his mortal enemye wel ought he to demene grete sorowe that is in suche perylle ought ofte to wasshe hys bedde that is his conscyence These teres chace and dryue awaye the deuyl oute of hys hert lyke as the scaldyng hote water dryueth a dogge oute of the kechyn After the repentaunce ought to come the confessyon that is the good chambryere whyche maketh clene the hous and casteth oute alle the ordures wyth the besomme of the tongue wherof dauyd sayth in the psaulter Now vnderstonde wel how a man ought to confesse hym ¶ Here after is conteyned how that a man ought to confesse hym capitulo Cxxviij VNto that that confessyon auaylleth vnto the sauacyon of the soule byhouen sixe condycyons ¶ The fyrst is that it be made wysely and thys is in two thynges the fyrst that he take good hede to whome he ought to confesse hym and after wherof he ought to be confessyd Saynt Austyn sayth that it whyche one shold doo for to eschewe and flee the deth of the body ought one doo for to eschewe the dethe and the dampnacyon of the soule The seek man for teschewe and to fle the deth for to haue helthe secheth gladly the best physician and the moost wyse that he may fynde Thus sayth Saynt Austyn who so wysely wyl confesse hym fynde grace anenst god he ought to seche suche a confessour whyche can and may bynde and vnbynde and also counceylle That is that the confessour can wel knowe synne and counceylle the synnar and that he haue power to assoylle hym to gyue hym penaunce after the synne For accordyng to his synne he ought to haue penaunce Also who so wyl confesse hym wysely he ought dylygently remembre his synnes tofore or he confesse hym enserche al his hert and his conscyence how he hath dysplesed god and his blessyd moder and al his sayntes and ought to remembre alle his lyf in grete drede Lyke as dyd the good kyng Ezechyas whyche sayd thus I shal remembre al my yeres in the grete bytternes of my soule and my herte The synnar ought to entre in to the hous of hys hert and not to passe
tormentes of saynt Bertylmewe whiche was flayn al quycke of saynt lawrence and of Saynt vyncent whych were brente rosted and layed on gredyrons and of Saynt steuen whyche was stoned to deth Al these tormentes ne ben but a bayne to the regarde of the paynes of purgatorye And therfore the rodde of chastysement of our lord must be suffred for teschewe the perdurable payne of helle God sheweth grete semblaunt of loue to them to whome he sendeth the aduersytees temporelle for he sayth I chastyse them that I loue note this ensauÌ„ple The oxe that shal be slayn shal be wel kepte made fatte but he that shal be kepte lyue is put to the yocke for to labour the erthe A grete sygne of loue sheweth the kyng and grete honoure dooth he to hym to whome he sendeth hys cuppe to drynke of The cuppe of our lord of which he dranke ben the trybulacyons thaduersytees and the myschyefs of this world· Thys is the fyrst sawce wyth whyche one ought to ete suche mete that is to thynke on the paynes of helle ¶ Thys is a sawce of vynaygre whyche taketh awaye the sauour of wyne of the delyces of thys world Lyke as the vynaygre taketh awaye the sauour of good wyn The second thynge that moche comforteth in suffryng pacyently trybulacion is to thynke on the rewarde of heuen that one geteth for lyke as sayth saynt Gregory that allegeth and asswageth moche the payne the trauaylle whan a persone hath an hope to haue grete rewarde and grete prouffyte· The thyrd thynge is to thynke on the passyon of Ihesu cryst whyche suffred deth for to redeme vs fro the paynes of helle there is no thyng that so moche allegeth swageth the paynes and the trybulacions of this world This is moche wel sygnefyed to vs in holy scrypture there where as the chyldren of Israhel came to a water whyche was so bytter that they myzt not drynke TheÌ„ne shewed god to moyses the prophete a staf of tree said to hym that he shold put it in to the water that was so bytter· And whan he had put it therin it was all swete The bytter waters been the trybulacyons of the world The staf of tree that made it swete that is the crosse on whyche the debonayr Ihesê° was hanged on for vs. For who that remembreth wel this sorowe that he suffred on the crosse There is no payne ne aduersyte ne trybulacyon temporal but it is swete and lyght to suffre The fourth thyng is to thynke on the spyrytuel goodes that the trybulacioÌ„s doon to them that suffren them pacyently for the trybulacyons prouen the knyght of god A knyght knoweth not wel his streÌ„gthe vnto the tyme that he hath ben in bataylle in the prees wherof saynt Poule sayth that pacyence proueth a man an auÌ„gel of heuen sayd to Thoby bycause that thou were playsauÌ„t to god It byhoueth that temptacion shold proue the ¶ Also trybulacions purge the soule as the fyre purgeth golde in the fornays as the flaylle the corne whan it beteth it as the hamer the yron as sayth saynt Gregorye Also trybulacyons ben the medecynes that hele the maladyes of synne For lyke as sayth the holy scrypture The greuous maladye maketh a man sobre whom synne hath made dronken oftymes wherof saynt Gregorye sayth late it not be harde to the that thou suffre dysease on thy body whan thou art guarysshed of the maladye of synne wythinforth· Also by tribulacions is wonne the crowne of glorye whan one hath good pacyence wherof saynt Iames sayth blessyd is that maÌ„ that suffreth temptacions that is aduersyte tribulacion lyke as a good knyght that suffreth the strokes· for whan he shall be wel assayed preued he shal haue the crowne of glorye These iiij remembrauÌ„ces aforsayd comforte moche them that ben in trybulacion The vspyrituel brauÌ„che of mercy is to pardone his maltalente and euyl wylle to euery body For lyke as saynt Gregory sayth who gyueth his pens or his alâ—â—sse to the poure and pardoneth not his euyl wylle· hys almeâ—â—e is nothyng worth For god receyueth not the yefte as longe as the feloÌ„nye is in the herte for god weyeth preyseth taketh the yefte after his wylle And therfore our lord sayth in the gospell ¶ Yf that we forgyue not eche other our fader of heuen shal not forgyue vs our synnes· Thenne he that wyl not pardonne and foryeue sayth ayenst hym self as ofte as he sayth the pater noster for he prayeth that god pardonne hym· lyke as he pardonneth his euyl wylle to other It is sayd of themperour theodose that he helde it for a grete shame yf one dyd to hym vylouye or Iniurye that prayed hym to forgyue hym and whan he was moost angry theÌ„ne he foryafe most sonnest For he had leuer drawâ— to hym peple by debonayrte and by loue than by drede ¶ The vj braunche of this vertu is to haue in the herte pyte and comyassyon of the synnars of them that be in trybulacyon or in pouerte or in aduersyte For that one membre ought to bere the maladye of that other wherof Saynt Poule sayth who that is seke and I am seke wyth hym And Saynt Gregory sayth that so moche is a man more parfayt as he feleth more in hym self the sorowe of another ¶ The vij braunche of myserycorde is to praye for the synnar and for his enemyes and for alle trespasses For so comandeth our lord in the gospel Praye ye sayd be for them that done to you euyl and so shal ye ben the sones of your fader whyche is in heuen as who shold say Otherwyse ye ben not the sones of god thenne ye haue noo thynge in his herytage Now is it theÌ„ne grete almesse grete prouffyte for the soule to praye for the synnars for his enemyes and for al them that ben departed oute of this world These ben the vij braunches of mercy of this tree on the ryght syde ¶ Here after folowen the seuen braunches of mercy vpon the lyft syde capitulo Cxxxij LYke as this tree of mercy hath seuen braunches on the ryght syde so ben there seuen braunches on the lyte syde These ben the vij werkes of mercy corporel whyche holden the body lyke as the other byholden the soule before sayd ¶ The fyyrst brauÌ„che is to fede the hungry the nedy the mysâ—ased this admonesteth vs the holy scrypture in many places Fyrst Thobye whyche sayd to his sone Ete thy brede wyth the nedy and the poure that deye for hungre Salamon sayth yf thyn enemye haue hungre yeue hym to ete yf he haue thyrst gyue hym to drynke ¶ Also our lord sayth in the gospel whan thou shalte make a grete dyner calle the poure peple the blynde the lame the Impotent thou shalte be blessyd For they may not yelde it to the ageyn But god shal yelde to the in the resurrectyon generalle and an hondred folde double
of theyr sepulture· and had grete bewayllyng and grete deuocyon to the holynesse good and holy lyf of theyr faders and therfore they wold be buryed wyth them Of whome Iacob sayd to his sone Ioseph Burye me not in egypt but with my faders and therfore it is good to be buryed emonge good relygyous men for to haue their prayers Nature ought to moeue a man to thys good werke wherof it is redde in the nature of beestes that the dolphyns whaÌ„ they see a dolphyn deed they assemble them to gydre an bere hym to the bottom of the see and there they burye hym Yf nature pyte moeue and styrre the Iewes and Sarasyns and other myscreauntes to doo thys moche more ought pyte and compassyon to moeue the crysten men to doo thus why he by our fayth see that the bodyes be reysed and rewarded with the soules And therfore who that loueth the soule of hys neyghbour he ought to loue the body and doo burye it whan it is dâ—ed wyth alle humanyte and mercy that he may ¶ Now hast thou herde the braunches of the tree of mercy These been the werkes of mercy corporell and spyrituel Here after is sayd how almesse ought to be doon Cxxxix IT is so that there is moche peple that lese their almesse and theyr other good dedes whyche they do by cause they doo theym not as they ought to doo Therfore I wyl shewe here shortly how almesse ought to be doon and how it is prouffytable and playsaunte to god Fyrst I wyl· shewe shortly how a persone ought to do almesse and wherof he shold do almesse For a man must doo it of his owne good and not of another mans and of suche good that is wel and truly goten God setteth no thynge of none euyl yefte Almesse whiche is made of thefte or of takyng awaye of others good of raâ—yne or of vsure or of other euyl gooten good pleaseth noo thynge to god wherof the scrypture sayth Thou shalte not make sacrefyse ne offryng to god· of oxen ne of sheep ne of thynge wherin is ony spotte of synne For god hath grete abhomynacyon of suche sacrefyse The wyse man sayth that who that dooth sacrefyse to god of the catayl or goodes of the poure man He dooth lyke to hyâ— that sâ—eâ—th the sone tofore the eyen of his fader And Saynt Austyn sayth what yefte is that whyche the one taketh gladly· and that other wepeth And therfore ought euery man take hede wherof he dooth hys almesse ¶ Also he ought to take hede to whome he dooth it wherof the scrypture sayth Beware to whome thou shalte doo good doo wel to the good That is to hym that thou wenest that he be good And gyue noo thynge to the wycked for cause of theyr wyckednesse Lyke as they doo whyche gyue to rybauldes and to menestrellys for theyr wyckednesse· whyche is a grete synne as saye the sayntes but who that gyueth to them not for euyl but for pyte and compassyon for theyr pouerte or of theyr wyues or of theyr chyldren yf they haue ony or of theyr faders or moders or for ony other good cause or reason as for to wythdrawe them fro synne he doth wel ¶ Thenne the almesse ought to be gyuen vnto the poure and more to them that be veray poure of herte and of wylle whiche haue lefte for goddes sake that whyche they had moche more than to other that be not poure wyth theyr wylle but somtyme of pure necessyte And somme there be trewauntes and slouful for to doo ony good and myght gete theyr lyuyng yf they wolde ¶ And somme there be that by fayntyse shewe somme hurtes and be faytours of them self that deceyue the world To suche ought a man not to gyue hys almesse but it ought to be gyuen to the poure orphans to shamefast peple to poure wydowes to the dyseased and lame and vnto seek poure people where as it is nede and whan one may doo it And yf a man is bounden to gyue to straungers he is moche more bounden wythoute comparyson to hys fader and moder more than to ony other For nature enseyneth it And God commaundeth it ¶ It is redde of the storkes that they nourysshe fader and moder whan they be olde and may not purchace theyr mete Thenne nature techeth that one ought to doo good to hys fader and moder and therfore it is wel ryzt and reason that myschyef falle to al them that do euyl to their faders and moders as it oftyme happeth Also a persone ouzt to take hede how he ought to do almesse and the maner of gyuyng For iij condycyons ought to be had in gyuyng almesse The fyrst is that a man ought to gyue gladly wyth good herte For god hath more regarde to the hert than to the handes wherof god in his sacrefyse as saynt gregory sayth beholdeth not onelye the thynge that is gyuen but with what herte Lyke as hit appyereth wel in the gospel of the poure woman that had nomore but two mytes whyche she offeryd in the temple And our lord sayd that she had offred more than alle the other whyche had offred grete thynges for more playseth somtyme to god a peny that a poure man gyueth gladly for goddes sake than yf a ryche man had gyuen an hondred marke of syluer in grudchyng And therfore sayth the wyse man in the scrypture Make alwaye sayth he good chyere in al thy yeftes And Saynt Poul sayth that god loueth moche the yeuar that is glad curtoys There been soÌ„me peple ryght ryche be so rude and vylaynous to the poure that whan they demaunde hem almesse they answer to them so vylaynously that they calle them truauÌ„tes and saye to them many reproches and vylonnyes Suche almesse pleseth not god and therfore sayth the wyse man in holy scrypture Enclyne bowe thyn eere to the poure man wythoute heuynesse and answer hym swetelye ¶ The second thynge that apperteyneth to doo almesse is that it be doon anone and hastelye wherof Salamon sayth say thou not to thy frende goo and come ageyn to morne· and thenne I shal gyue to the whan thou mayst gyue anone· And also god saith withdrawe not longe thy yefte fro the poure and fro them that be nedy That is to say· make thou not hym abyde whan thou mayst gyue forthwyth Thys is ayenste many ryche men whych make poure men to crye after them that haue to doo wyth them And soo moche delaye them· that they must ofte praye and requyre them tofore that they wyl ony thynge doo They selle ouer dere theyr bounte and curtosye that they do to them for lyke as seneque sayth nothyng is so dere bought as that whyche is requyred the ê“uerbe saith that it is ouer dere bouzt that is demauÌ„ded Thus shold euery maÌ„ hastely do for his soule as longe as he is alyue hool wherof the wyse man saith Fayr sone saith he do wel to thy self yf thou haue
For god enhauÌ„ceth not the prayer that cometh of a conscience ful of ordure and of synne wherof he sayth by the prophete whan ye shal multeplye your prayers I shal not here them for your handes be all blody ful of synne who ben they that haue theyr handes blody· but they that dystresse the pour peple which ben vnder them take awaye fro them their good by force they haue the handes ful of blood of the blood of pour peple for they take away fro them their lyf their sustenauÌ„ce by couetyse by theyr rauyne do grete oultrages eten the morsellys ful of synne wherfore they shal paye the scotte in that oâ—her world For the scripture sayth that god requyreth the blood of the pour peple For they must gyue a rekenyng or sytte therfore and therfore who wyl be enhauÌ„ced herde of god in his prayers late hym not come tofore God the swerde drawen Ne the handes blody ne wyth wyde handes That is to say in wylle to synne ne spotted of vntrouthe ne wyde of good werkes For thus sayth our lord in the gospel Thou shalt not come tofore me with wyde handes he cometh with empty handes tofore god that cometh to praye requyre hym withoute makyng present of good werkes· for to hym he closeth his yate that requyreth hym and bryngeth noo thynge herof haue we example in the gospel whiche sayth that the yate was shytte to the folysshe vyrgyns that had none oyle in their lampes god said to them I knowe you not For god knoweth none but them that haue theyr lampes ful of oylle that is to say them that haue the hert ful of pyte of grace purged clene of al synnes shewe it by good werkes Suche people hereth god gladly and openeth to them his yate and receyueth gladly their prayers Now say I thenne that prayer lyke as it rested on four pylers as it is sayd tofore and is moche playsaunt to god For it geteth lyghtly of god al that it hath nede be it in body or in soule as sayth the scrypture wherof saynt Iames saith that moche auaylleth the besy prayer of a ryghtwys man For it auayleth to hele all maladyes of body and of soule sayth yet that prayer that cometh of fayth heleth the seek persone yf he be in synne it shal be pardonned The holy scripture sayth that Moyses the prophete vaynquysshed Amalech hys hoost not by bataylle but by holy prayers For as it is sayd of an holy man Moche more auaylleth the prayer of a saynte than the fyghtyng of many thousand synnars The prayer of a good man perceth heâ—en Thenne shal he ouercome his enemyes in erthe A good olde and deuoute woman geteth more soone a good requeste of god in glorye in prayeng hym deuoutely than a thousand knyghtes may gete of londe in longe tyme by force of armes and therfore it is good to praye and requyre god wyth the orysons of good folke and specyally of couentes and of relygyous people whyche ben assembled for to serue god and for to praye nyght and day deuoutely for al theyr benefactours For the prayer is moche worth toward our lord For lyke as sayth the scrypture More auaylleth more may do toward god the prayer of many good persones than ony can expresse or say for as it is sayd of an holy man It may not be but the prayers of many good persones to gyder be herde of god and graunted The prayers and requestes of alle the hole couent togydre is sooner passed and herde of thabbot than the requeste and prayer of one monke allone In lyke wyse hereth god more soone the prayers of them that ben assembled for to serue hym And therfore sayth god in the gospel yf tweyne of you accorden togydre to aske and requyre me Alle that they requyre my fader of heuen I shalle doo it ¶ Now haue I spoken of seuen degrees of the tree of the vertue of chastyte by whyche thys vertu groweth and mounteth and prouffyteth Now byhoueth to say of the braunches of this tree whyche ben seuen· after the seuen estates of the people that been in this world ¶ Of the fyrst estate of them that been entyer and chaste of body capitulo Cxlviij THe first estate of the world is of them that ben hool and chaste of body and haue kept theyr maydenhed but neuertheles they be not bounden to this but that they may be maryed In suche estate ought a persone to kepe chastyte that is clennesse and purete of herte of body wherfore the chyldren of ryche men ought to haue good kepars and honeste that they ben dylygent for tenseygne them and kepe them fro euyl companye fro synne For euyl companye fouleth ofte the chyldren and enseygne them euyl games shrewde wordes of rybauldrye lewde touchynges dyshoneste by whyche they falle in to the synne of lecherye whiche is ayenst nature wherof we haue spoken tofore in the traytye of vyces therfore it nedeth not to reherce it ageyn for suche matere is abhomynable And therfore the chyldren ought to be chastysed well drawen forth in good maners and holde kepe them nyghe that they do no harme ne synne as longe as they be yonge and to accustome them to kepe thenseynemens For also as sayth salamon that whyche a chylde is lerned in his yongthe that wyl he holde in his olde age And the phylosopher sayth that it is no lytel thyng taccustome wel or euyl in his yongthe for that is all For it is sayd that which is lerned in yongthe is mayntened in age Suche forme as the shoo taketh at the begynnyng the same holdeth it forth alwaye in suche estate Thenne hath chastyte nede of good kepyng for ellys it shold be sone loste The second estate is of them that ben corrupte capo. Cxlix THe second estate is of them that been corrupte of body haue loste theyr chastyte and maydenhede and yet were neuer maryed ne bounden wyth bonde that myght lette them to marye And neuertheles they be confessyd and repentaunte of theyr synnes In this estate ought a persone to kepe chastyte For he that is in suche estate of repentaunce ought to haue stedfast purpoos that neuer he shal falle ageyn in that synne but al his lyf to kepe hym to hys power· sauf that he may marye hym yf he wyl he or she that wyl kepe hym chast in suche estate hym byhoueth that he chastyse hys body by sharpnes of penaunce this is the ij braunche of thys tree ¶ The thyrd braunche capitulo CL THe thyrd estate is of them that be bounden by mariage In this estate ouzt they to kepe chastyte sauf the werke of maryage For they ought to kepe theyr bodyes that one to that other and thys requyreth the lawe of maryage that the one bere fayth to the other of theyr bodyes For syth they be ioyned to gyder carnally by maryage they
but they shal be as aungellys in heuen ¶ Also I say that thys estate is for to be praysed for his beaulte For it is the moost fayr estate that is in erthe· except vyrgynyte clenly kept wherof Salamon sayth in his book of sapyence in meruayllyng hym self O sayth he hâ—w fayre and chaste is generacion wyth clerenes charyte he sayd wel chaste with clerenes For thenne is fayr chastyte and vyrgynyte whan it is clere by good lyf honeste lyke as the clere soÌ„ne maketh the fayre day In lyke wyse the clerenes of grace of good lyf maketh the virgynyte fayre plesauÌ„t to god wherof Saynt Iherome saith that moche fayr clere is virgynyte tofore other vertues whan it is without spotte without ordure of synne for who that is hool chaste of body is corupte of hert of thought he or she is lyke a sepulcre which is whyt fayr withoutforth within is ful of careyn of dede bodyes stynkyng rotyn vyrgynyte is lyke to a whyt robe wherin the spottes be more foule more apparauÌ„t than in a robe of another colour Thys robe ouzt to be wel kept fro iij spottes that is of fylthe of blode of fyre thyse iij spottes defoule more thys whyt robe than other The spotte of fylthe is the couetyse of the world which ought not to be in the hert that wyl plese god in thestate of virgynyte For none may please god the world his enemye as sayth saynt gregoire he sheweth that there is no frende of god that wyl plese the world whyche is enemye of god wherof saynt IohaÌ„ sayth who that wyl be freÌ„de of the world shal be enemy to god saint poul saith yf I wold plese the peple of the world I shold not be seruauÌ„t of Ihesu crist It is a sygne that he wyl not playse the world that his hert is al set to god he that hath ouer grete araye curyous aboute hys body is not so for no persone secheth neuer beaulte ne curyosyte of roobes ne of paremeÌ„ts yf he supposed not to be seen of the peple who that secheth moost of suche beaute leseth most the beaute of his soule of his conscieÌ„ce wythinforth by which they shold plese god wherof saynt Bernard sayth to them that sechen these fayre precyous robes the fayr parementes for to please the world to shewe them The doughters of babylone ben of confusyon for theyr glorye shal torne to confusyon to shame to perdurable dampnacyon yf they be not wel ware kepe them wel They clothe them sayth he wyth purple of fayr precyous robes and vnder those fayr robes is ofte the conscyence poure and foule naked of good dedes and of vertues and ful of synnes They shyne withoutforth of precyous stones of owches of golde syluer· but they be foule byfore god abhomynable saynt bernard sayth that they that so araye them in euyl entencyon doon more than their estate requyreth synnen greuously â—ut al the glorye of the doughter of the kynge of glorye as dauyd the prophete sayth is withinforth that is in holy coÌ„scyence in good vertues where as is no poynte of couetyse but for to playse to god in this wyse the spot of fylthe defoylleth not Also a persone ought to kepe hym fro the spotte of blood That is of thoughtes of flesshly desyres wherof saynt Ierome saith that suche virgynyte is sacrefice offryng to Ihesu cryste whyche is not entatched in the hert of ony euyl thought or consentyng for lyke as hym self sayth Nothynge auaylleth vyrgynyte of body where as is corrupcyon of herte or of thought or of conseÌ„tyng Also the fruyt is not good how wel that it be fayr withoutforth whan it is ful of wormes and of rotynnesse wythinforth ¶ Also he ought to kepe hym fro the spotte that cometh of the fyre the fyre brenneth and bruleth the whyte robe of chastyte of vyrgynyte that is whan gladly they here or herkene foule wordes that may moeue them to synne For thus as sayth saynt Poul· also other tymes we haue sayd it tofore The euyl wordes corrupten the good maners And therfore sayth Seneke kepe the fro euyl wordes dyshoneste For who that is soo acustomed he dredeth noo shame falleth the more lyghtly in to synne therfore who that wyl clenly kepe the whyte robe of vyrgynyte hym byhoueth to kepe hym wel fro sayeng heeryng suche wordes as therby he myght brenne The catte brenneth ofte hyr skynne so dooth not the wylde catte Virgynytâ— emonge al other vertues is compared lykenyd to the flour de lys whyche is a moche fayr flour moche whyte wherof our lord sayth in scrypture by the mouth of Salamon My frende that is the holy soule of a vyrgyn is as the lylye emong the thornes Thespecyal frende of our lord is the soule of them that kepe virgynyte of hert of body For that is a vertu by which the soule geteth moste specyally the loue the famyliarite of our lord wherof saynt Iohan theuangelist was a clene virgyn was emonge al thapostles moost famylyer with our lord moost pryue as it appyereth in the gospel neuertheles he loued wel thother but he loued saynt Iohan moost for his vyrgynyte this flour de lys or lylye that kepeth his beaute emoÌ„g the thornes of teÌ„ptacioÌ„s of the flesshe· for the flessh that is our body humayn is but as a smoke· that hath no charge as of hym self but as thornes nettles that is the euyl menynges whyche ofte pricken the soule but the flour of virgynyte taketh no hede of the thornes whaÌ„ it is wel rooted in the loue of god whiche defendeth it fro thornes of teÌ„ptacion this flour ouzt to haue vj leues iij graynes of gold tofore The first leef is the hoolnes of thy body that is to say that the body be entyer and hool without corrupcoÌ„n of lecherye For yf a vyrgyn were corrupt and al ayenste hyr wylle she shold not lese therfore the meryte and the rewarde of virgynyte wherof Saynt Lucye vyrgyn martyr sayd to the tyraunte yf thou corrupte me ayenst my wylle my chastyte shal be doubled as touchyng the meryte of the crowne of glory The second leef of vyrgynyte is clennesse of hert For lyke as saynt Iherome sayth nought auaylleth to haue vyrgynyte of the body· that hath wylle for to marye hym or hyr he speketh of them that hath auowed chastyte For who that hath auowed to kepe vyrgynyte or chastyte he ought to kepe his hert clene and chaste The thyrd leef of vyrgynyte· is humylyte For vyrgynyte wyth pryde pleaseth not god And therfore sayth saynt bernard that it is a moche fayre thynge of humylyte wyth vyrgynyte And that soule moche pleaseth to god that in humylyte gyueth preysyng of vyrgynyte vyrgynyte embelyssheth humylyte I dare wel say sayth he that wythoute humylyte the
vyrgynyte of our lady saynt marye had neuer pleased our lord The fourth leef of the lylye of vyrgynyte is drede of god For they that ben veray vyrgynes ben woned to be tymerous ferful shamefast that is no meruayle For they bere a moche precyous tresour in a moche feble vessel Thenne our blessyd lady the vyrgyn marie was alwaye hyd had drede whan the aungel appyered to hyr But the drede of god is the tresorer which kepeth the tresour of virgynyte which the deuyl may not take awaye for it kepeth the yates of the castel wherin the tresour is enclosed The yates of the castel of the hert where the tresour of virgynyte is in ben the wittes of the body These yates kepen the drede of god that they be not opened to the enemye of helle by vayn curyosyte of seeyng or of heeryng or of smellyng of spekyng or tastyng or goyng in euyl companye For curiosyte of seeyng or of heeryng the vanytees of the world ben waye cause of the synne of lecherye wherof is sayd in the scrypture that Dyna doughter of Iacob whan she went musyng by curiosyte to see the wymmen of the contre where anone she was rauysshed corrupt of the sone of the lord of the toune therfore who wyl kepe vyrgynyte hym byhoueth moche to wyth drawe kepe his v wyttes bodyly fro al vayn curyosyte and this ought be doon by holy drede for a persone oweth alwaye to drede to angre god This is the sence of the v vyrgynes of whome our lord sayth in the gospel whan he sayd that the royame of heuen is lyke to x vyrgynes of whome fyue were wyse the other fyue were fooles He calleth here the royame of heuen holy chyrche whych is bynethe in this world wherin been alwaye good euyl foles wyse· whyche ben membres of holy chyrche by the fayth that they haue receyued in baptesme The fyue wyse vyrgyns sygnefye them that kepe and gouerne wel the fyue wyttes of the body of whiche we haue spoken The fyue vyrgyns foles sygnefye them that folysshly kepe them ¶ The v leef is sharpenes of the lyf of penaunce For who wyl kepe vyrgynyte he muste moche chastyse hys flesshe subdue it by penaunce that the body do the wylle of the soule by fastyng by wakyng in prayers other penaūces Sharpnesse of lyf is lyke a stronge hedge for to kepe the gardyn of the hert that the euyl beestes assaylle it not that ben the fendes of helle to th ende that they may not entre whyche entende studye for to stele take awaye the tresour of vyrgynyte therfore ought this tresour to be wel enclosed and wel kepte that it be not loste For who that leseth it may neuer recouer it no more than the lampe that is broken may not be made hole ageyn ¶ The vj leef of vyrgynyte is perseueraūce that is to haue ferme purpoos to kepe wel that is promysed to god wherof Saynt austyn sayth in the book of vyrgynyte adresseth his wordes to the virgyns sayeng Folowe ye the lambe sayth he that is Ihesu Cryst· in kepyng stronglye that whyche ye haue auowed to god Do ardauntly as moche as ye may that the we le of vyrgynyte perysshe not in you For ye may not doo that thynge by whyche vyrgynyte may be recouerd yf it were loste lyke as we haue shewde by ensaumple of the lampe Saynt Bernard sayth estudye ye to the vertu of perseueraunce for she onely wynneth and geteth the crowne of glorye The syethe leef aforsayd enbelyssheth and maketh moche fayr the lylye of vyrgynyte but it byhoueth to haue withinforth thre graynes of golde whiche sygnefyen iij maners to loue god ¶ For vyrgynyte wythoute loue is lyke as a lampe wythout oyle wherfore the fooles vyrgyns by cause they fylled not theyr lampes of this oylle were shette oute fro the weddyng and the wyse vyrgyns that fylled theyr lampes of this oyle entred in to the weddyng with the spouse The thre maners for to loue god whych ben sygnefyed by the thre graynes of the lylye saynt austyn enseygneth them whan he sayth thus Thou shalt loue god wyth alle thyn entendement without errour with al thy wylle without gaynsayeng and with al thy mynde wythout forgetyng In suche maner is thymage of god parfayte in a man after iij dignytees that ben in the lyf That is to wete entendement memorye and wylle whan these iij thynges ben wel ordeyned to god· thēne ben the thre graynes of gold of the lyly of the gold of charyte whyche gyueth bounte beaute and valure of alle vertue For wythout this golde no vertu is tofore god neyther fayr ne precyouse Otherwyse sayth saynt bernard of the manere to loue god and sayth thus O thou that arte a crysten man lerne how thou oughtest to loue god lerne to loue hym wysely swetely and strongely wysely that thou be not deceyued by nycete Swetely that thou be not moeued by prosperyte Strongely that thou be not ouercomen by aduersyte In this maner is fayr the flour delys of vyrgynyte whan she is suche as is sayd tofore this is the second reason by whyche thestate of vyrgynyte ought moche to be preysed for her beaute The thyrd reason wherfore thestate of virgynyte ought moche to be preysed is for hir bounte for the prouffyt that cometh of it For virgynyte is a tresour of so grete value that it may not be preysed wherof the scrypture sayth that no thynge is worthy to be compared to a chaste hert of the chastyte of virgynyte for virgynyte aboue al other estates bereth the moost grettest fruyt the moost grettest proffyt They that ben in maryage kepe it wel as they ouzt to doo haue the xxx folde fruyt They that ben in wydowhede haue the lx folde fruyt But they that kepe virgynyte haue the hondred folde fruyt For lyke as our lord sayth in the gospel that the seed that falleth in good lande maketh fruyt xxx folde lx folde an hondred folde These iij nombres xxx lx an hondred apperteyne to iij estates toforesayd The nombre of xxx whiche is of x thre tymes whyche maken xxx apperteyneth to thestate of maryage where ought to be kept the x comandements of the lawe in the fayth of the holy trynyte The nombre of lx is more grete is of xvj tymes For vj tymes x maken lx apperteyneth to thestate of wydowhede For in suche estate ought to be kept the x comandements wyth them ought to be accomplysshed the seuen werkes of mercy of whyche we haue spoken tofore But the nombre of an hondred which is moost grete moost perfyght for it representeth a fygure rounde whiche is moost parfyght and moost fayr emonge the other fygures For lyke as the rounde fygure the ende retorneth to his begynnyng maketh it roūde lyke a crowne Ryght so the nombre of an C. ioyneth the ende to the
begynnyng For x tymes x maken an hondred whyche sygnefyeth the crowne whyche the wyse vyrgyns hadden and how be it that in the state of maryage and in the state of wydowhede may be wonne the crowne of glorye and haue more meryte anenst god than haue many virgynes For many ben in heuen of them that haue been in maryage in wydowhede whyche been more nygh to god and haue more meryte than many of the vyrgynes Neuertheles the virgynes haue a specyal crowne aboue the crowne of glorye whiche is comyn to al sayntes· by cause the vyrgyns haue a specyal vyctorye of theyr bodyes For 〈◊〉 to folowe the lambe what someuer waye that he gooth· that is Ihesu cryst to whome they be espowses· they haue left their carnal espowsailles for to be with hym in thespowsaylles perdurable There shal they been well arayed nobly apparaylled of a specyal parement so gente so fayr· so auenaunt that no tongue may telle and therfore I wyl nomore say· but that whyche the scrypture sayth that speketh of the fayr parementes that they haue more especyal than they that been of other estates toforesayd yet sayth the scripture that they synge newe songes so melodyous and soo fayr that none other synge that ben not in their estate That newe songe that they synge sygnefyeth a newe Ioye especyal meryte preysyng that they haue by cause that they haue wel kept theyr estate of vyrgynyte· And this is the v estate of chastyte and the fyfthe braunche of this tree ¶ The vj braunche of the vertu of vyrgynyte capitulo Clij THe vj estate that ought to kepe the vertu of chastyte is in the clerkes ordred for to serue in holy chyrche· as been subdekens dekens prestes prelates relygyouse Al the peple ben bounden to kepe chastyte by many reasons Fyrst for the ordre whyche they haue receyued whych requyreth to lyue holyly by cause that the holy sacrament of the masse is so hye and so holy that al they that receyue it be bounden to kepe chastyte for they may not marye after that they haue promysed to holy chyrche For they be appropred to serue god in his chyrche at his aulter and treaten and touchen wyth theyr handes the thynges sayntyfyed as the vessels halowed the chalyce and corporas And that whyche is gretter wythonte comparyson the body of Ihesu Cryst whiche the preest sacreth and to them it byhoueth to gyue it to other ¶ Now thenne owen they to be moche clene and lyue ryght holyly for reason of the hye lord to whome they serue· that is the saynt of al sayntes lord of all lordes whyche hateth alle ordure of synne wherof he hym self sayth Be ye holy as I am holy for suche a lord suche meyney for the reason of the place wherin they serue This is the chyrche whyche is dedycate to serue god It is founden that emonge the paynyms the sarasyns the prestes of theyr lawe that seruen in the temple kepen chastyte and been deuyded deceuerd fro the other by cause they shold not lese theyr chastyte· Moche more ought to be clene wythout comparyson more chaste the preestes of crystyante that seruen to god in his temple whyche is sayntefyed dedycate and approued to serue god yet ought they to be more holy clene by cause they serue at the table of god of hys cuppe and of his mete· The table of god is the aulter The cuppe is the chalyce his brede wyn is his propre body and hys propre blood Moche owen to be holy alle they that suche seruyce doon to god wherof saynt Poul sayth that it byhoueth that a bysshop and the other mynystres of holy chirche be chaste and wythoute synne This vertue of chastyte was sygnefyed in the olde lawe there where god comaunded to them that ought to ete the lambe wythout spotte whyche sygnefyed the body of our lord Ihesu crist they shold be gyrde on they raynes The gyrdle of the mynystres of holy chyrche owen to be gyrde that is wyth the vertu of chastyte whyche restrayneth and quencheth the delytes and the vyces of the flesshe wherfore god commaūded to Aaron whyche was preest and bysshop of the lawe that he all his sones shold be cladde with lynnen clothes of chastyte gyrde aboue wyth whyt gyrdylles of lynnen Aaron and the chyldren that serueden in the tabernacle sygnefyen the mynystres of holy chyrche whyche owen to be cladde with lynnen roobes of chastyte whyche is sygnefyed by the whyt lynnen For lyke as the lynnen towayl tofore it be wel whyt it must be beten ofte wasshen In lyke wyse byhoueth it the flesshe to be beten and corrected by penaunce and ofte wasshen his hert and his conscyence by veray confessyon repentaunce to th ende that they myght haue the whyt cote of chastyte but this cote ought to haue aboue the whyt gyrdle That is to say that chastyte ought to be straytly kept and strayned by abstynence as moche as reason may suffre whyche is the boucle of this gyrdle· Otherwyse may it be sayd that the lynnen cote sygnefyeth chastyte of hert The gyrdle aboue sygnefyeth chastyte of body whych oweth to restrayne the desyres the wylle of the flesshe for to kepe the chastyte of the soule This same is sygnefyed to vs in the aube in the gyrdle that the mynystres of holy chyrche vse to clothe them whan they wyl say masse For they owen to be chaste within theyr hert and wythout in the body Moche foule is the spotte of synne and specyally of lecherye in the mynystres of holy chyrche For they ought to be the eyen of holy chyrche as sayth the scrypture For lyke as the eyen aduysen the body thewen to hym the waye by whiche he ought to goo Ryght so in lyke wyse owen the prelates alle the other mynystres of holy chyrche to shewe the waye of helthe to other Thenne also as the spotte of the synne of lechery is more foule in them thā in other persones Also as the spotte that is in the eyen is more foule and greuous than in the other membres of the body Ryght soo is the spotte of the synne of lecherye more foule and more peryllous in clerkes in prelates in relygyous and in all other peple of the chyrche than in other folke ¶ Also all the peple of holy chyrche ben or owen to be myrrour and exaumple there wherin the laye people ought to loke in for to take good doctryne in good exaumple but whan the myrrour is rusty and foule men may wel see the spotte and thordure that is in the myrrour But he that in suche a myrrour loketh seeth not the spotte that is in hym self ne what is in the myrrour whyche so is foule and troubled But whan the myrrour is wel clere and clene thenne may one wel see hym self therin knowe his spottes Also whan the prelate is of good lyf and of good
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
theyr holy lyf whan they be mounted in to the souerayn degree of contemplacyon where the yefte of sapyence ledeth thâ—m so that they be Ioyned to god that they forgete alle that which is vnder god for the grete swetenes that the hert â—eleth whyche is so rauysshed in god whych passeth al other delytes Soo that it byhoueth them ofte to descende fro thys swetenes suche reste and fro suche delyte that they fele of the comforte of god whyche haue yeue them to souke in suche swete contemplacyon where they that been parfyght ought to entende ¶ Another reason there is· wherof it byhoueth to descende fro the hye degree of contemplacyon where the spyryte of sapyence hath ledde hym For the corrupcyon of the flesshe of the body of the creature humayn is so grete that the spyryte may not in thys mortal lyf longe abyde in so hye estate of contemplacyon ne fele that grete swetenesse whyche passeth all the grete delytes that may â—e felte in thys world lyke as they knowe that haue proued it wherof the countrepoys of the flesshe is soo heuy that it draweth doun the spyryte wyll it or nylle it And therfore thys grete swetenes that the herte contemplatyf feleth by the yefte of sapyence in thys mortal lyf nys but as a lytel taste by whyche one may assauoure and â—ele how god is swete sauoury But whan he shal come to that grete tauerne â–ª where â—he tonne is and shal be sette a broche that is in the lyf perdurable there where god of pees· of loue of Ioye of soulace and of all swetenes shal be abandoÌ„ned to euery persone in suche wise that al shal 〈◊〉 fylled lyke as dauyd sayth in his psaulter For al the desyres of the hert shal be accomplysshed whan god shal make descende vpon his frendes a floode of pees lyke as sayth the prophete wherof they shal so moche drynke that they shal be all dronke Of this dronkesse speketh Dauyd in hys psaulter and sayth thus Of the glorye of paradys shal all be dronken sayth the prophete to god of the grete plante that is in your hous And ye shal gyue them drynke of your swetenes and of your delyces For wyth you is the fontayne of the lyf perdurable whyche faylleth not That is god hym self whyche is the fontayne of lyf whyche may not deye wherof sourdeth descendeth vpon alle the sayntes that ben and shal be in heuen a flode of Ioye· of delyte and of pees so grete that al they that drynken therof ben al dronken That is the pees and â—he blessyng that shalle be in the world that is to come For whyche Ioye to wynne and to haue one ought to lyue sobrely in this world as sayth saynt Austyn For none ne drynketh of thys ryuer ne is not dronke of the plante of Ioye· but yf he kepe sobrenes Thys is the vertu that the yefte of sapyence planteth in the hert ayenst thoultrage of glouâ—onye For sapyence enseygneth sobrenes lyke as Salamon saith whiche sayth thus Sobrenes is a tree moche precyouâ— for it kepeth the helth of the â—oule and of the body as scrypture sayth and of the oultrage of glotonnye of etyng of drynkyng comen many maladyes and oftyme the deth For of ouermoche etyng and drynkyng deyen many folke and oft the deth taketh them sodeynlye lyke as one taketh the fysshe wyth an hoke that is to say the morsel in the mouthe Thys vertu of sobrenes ought one to kepe aboue all thynges For the goodes that it dooth to hym that wel kepeth it Fyrst sobrenes kepeth to reason and to vnderstondyng his fredom and fraunchyse so that it putteth and taketh away dronkenesse For he that is dronken is so surprysed of wyn that he leseth reason vnderstondyng is lyke as he were drowned in ale or wyne And whan he weneth to drynke the wyne the wyne drynketh hym The second good that sobrenes dooth is that it delyuerth a man fro ouer foul seruytude that is fro the seruytude of the bely· For the glotons they that ben oultragous of wyne metes maken of theyr bely their god as sayth saynt poul Certaynly he putteth hym self in grete fylthe in foul seruytude that serueth so foule a lord as is his bely out of whyche may noo thynge yssue but fylthe sâ—ynkyng ordure But sobrenes kepeth a man in his seygnorye For the spyryte ought to haue seynorye vpon the body And the body ought to serue the soule lyke as the chambriere serueth hir maystresse and sobrete kepeth thys ordre The thyrd good that sobrenes dooth is that he kepe wel the yate of the castel ayenst the hoost of the deuyl that is the mouth whyche is maystre yate of the castel of the hert whyche the deuyl assaylleth maketh warre to as moche as he may But sobrenes deffendeth the yate thentree· that is the mouth And whan the yate of the mouthe is open thoost of synnes entren lyghtly And for nought fyghteth he ayenst other synnes that reteyneth not his tongue who hath this vertu of sobrenes he hath the lordshyp of hys body lyke as a man maystryeth the hors by the brydle Sobrenes hath the fyrst bataylle in thoost of the vertues kepeth deffendeth the other vertues wherewyth the deuyl tempted fyrst Adam our fyrst fader and Eue our fyrst moder that was toward the mouth that they shold ete of the fruyt whyche god had deffended and the deuyl ouercame them whan they consentyd to the temptacyon For to kepe sobrenes nature enseygneth vs and the holy scrypture Nature techeth vs. For emonge beestes a man hath the leste mouthe after his body Also a man hath his membres double as two eyen two eeres but he hath but one mouthe and therfore nature techeth vs that one ought to ete drynke lytyl and sobrely For nature is susteyned wyth lytel mete and by ouermoche mete is ofte beten doun The holy scripture enseyneth sobrenes in many maners by many exaÌ„ples lyke as they may see that connen vnderstonde scripture and byholden the lyues of sayntes ¶ Also euery creature techeth to vs sobrenes· For in alle nature god hath sette a ryght mesure whyche alwaye holdeth the moyen bytwene ouermoche and ouer lytel after that whyche reason enlumyneth enseygneth by the grace of god For in these temporal goodes· that which is ouermoche to one· is lytel to another That whyche shold be oultrage to a poure man shold be lytel oftymes to a ryche man but sobrenes attemperaunce setten oueral mesure As wel in spirituel goodes as in fastynges in wakynges and in other werkes of vertues whyche been doon and made for the loue of god and for the helthe of the soule as moche as reason wyl The vertu of attemperaunce is of sobrenes This vertu kepeth mesure resonablâ— â–ª not oâ—ely in etyng and drynkyng but in al vertues lyke as sayth Saynt Bernard For this vertu setteth al thoughtes al the menynges of the hert
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