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
¶ 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
be not opened to the hoost of the deuyl wherfore the auncyent phylosophres fledde in to ferre places in desertes by cause they myzt not see ne here ne fele thynges delectable by whyche theyr strengthe and vertu shold wexe feble ne by which they myght lese theyr chastyte ¶ Other phylosophres there were that by cause they shold not be lette to thynke on theyr phylosophye put oute theyr eyen by cause they shold see no thyng that myzt drawe them fro contemplacyon TheÌ„ne the bodyly wyttes ben lyke an hors that renneth wythout bytte or brydle which maketh hys lord to ouerthrowe or falle But the chaste hert holdeth hym by the rayne and by the brydle of reason Of the fourth degree of the vertu of chastyte capitulo Cxliiij THe fourth degree of the vertu of chastyte is sharpnesse of penaunce· to subdue his flesshe whyche is rebelle and make it subgette to the spyryte lyke as sayth saynt poule For he that wyl quenche the fyre of lecherye he ought to take awaye the ryse fagotte and alle tho thynges that make it to brenne and that nourysshe the fyre These been the delyces and the eases of the body whyche quyckene and lyghten the fyre of lecherye and corrumpen chastyte wherof saynt bernard sayth that chastyte peryssheth in delyces And therfore who that wyl kepe hym fro brennyng he ought to take awaye by abstynence and by sharpnesse of penaunce of his body alle the occasyons that may quyckene the fyre of lecherye wherof the scrypture sayth that the chyldren that were nourysshed wyth grosse metes wold not vse delycyouse metes and were saued in the fournays of babylone by whyche is vnderstonden the synne of lecherye whyâ—he is quenched by abstynence and by sharpnes of prâ—aunce But the fatte metes delycyouses and the strong wynes enflame and nourysshe thys synne of lechery in lyke wyse as oylle and grece alyght and enflammeth the fyre and enforce it ¶ Of the v degree of the vertu of chastyte capitulo Cxlv THe fifthe degree of the vertu of chastyte is to flee euyl companye and the occasyons of synne Moche people haue fallen to synne by euyl companye whyche otherwyse had not fallen lyke as the leuayn corupteth the paste drawe it to sauour· Ryght so the euyll companye corupteth the good fame and renommee of the persone An appel roten yf it be emonge the sounde and hole corrupteth the good apples yf it lye longe emonge them· A brennyng cole anone setteth a fyre an hepe of cooles whan it is layed emonge them wherof dauyd sayth in the psaulter wyth the holy thou shalte be holy and wyth the shrewes thou shalte be peruerted ¶ Thus thenne yf thou wylt kepe chastyte and clennesse folowe the companye of the good For yf thou loue the companye of euyl and shrewes thou shalte be euyl as they be For who that loueth the companye of a fool· it byhoueth that he be lyke to hym accordyng to that scrypture sayth Thus byhoueth it to flee alle the occasyons of synne As to speke secretly wyth a woman and in suspecyous place one allone to one For suche thynges gyuen occasyon to synne whan there is place and tyme. wherof we rede in the book of kynges that Amon whyche was the sone of dauyd whan he had his syster Thamar in hys chambre he corrupted and defoulyd hyr The lady of Ioseph whan she fonde hym allone she wold haue maad hym to synne wyth hyr but he fledde as a wyse man and lefte hyr ¶ Therfore sayth Saynt Poule Flee ye fornycacyon that is to saye alle the occasyons that may brynge or lede a persone to the synne of lecherye For one may not better ouercome the synne of lecherye ne kepe chastyte than by fleyng the companyes and the occasyons of thys synne wherof the aungel sayd to loth that he shold yssue and departe fro the cytee of Sodome and from alle the marches For it suffysed not to leue the euyl companye ne the synne but that he shold leue the marches of synne It is sayd that sâ— longe gooth the potte to water that at the laste it breketh· And the gnat fleeth so longe at the flamme of the candell that atte laste it brenneth ¶ In lyke wyse may one seke thoccasyons of synne that he falleth therin who so wyl thenne kepe hym wel fro suche fyre that he brenne not he ought to withdrawe hym fro it The sixthe degree of the vertu of chastyte capitulo Cxlvj THe syxthe degree of the vertu of chastyte is that one be wel occupyed and wel sette a werke of good werkys and honeste For the deuyl whyche slepeth not whan he fyndeth a man ydle and slowe to do wel put hym self to laboure and maketh hym falle lyghtly in to synne wherof the scrypture sayth that ydlenesse that is to say neclygence slouthe for to do good is maystresse of many euylles and that is enemye of the soule ¶ And therfore sayth Saynt Poule Ne gyue thou no place to the deuyl That is to say ne be thou not ydle that the fende fynde not place to tempte the. For who that is ydle to doo good werkes he gyueth rome and place to the deuyl for to tempte hym Therfor sayth Saynt Gregory doo allwaye somme good werkes that the deuyl fynde the not ydle For he is lyghtly taken of the fende that occupyeth not hym self alwaye in soÌ„me good werkes For he that is ydle may not longe kepe â—ym fro fallyng in to synne Of this sayth the prophete that the cause of the synne of sodome the cyte was plente of breed and wyn and ydlenesse That is to vnderstonde that they ete and dranke and dyden noo thynge And therfor they fyll in to synne so horryble that it ought not to be named Ryght so do moche peple that lese her tyme and employe it in vanytees and in oultrages of mete drynke and lewde games in Iolyteâ—s of lewde songes of daunces of playes not leeful· and other deduytes And in suche vanytees they wasten theyr tyme· and therfore the falle ofte in many horryble synnes and ofte in to the pytte of helle For lyke as Iob sayth They lede theyr lynes in playes in deduytes and in delyces and in an only poynte they descende in to the pytte of helle that is at the poynte of deth where as they take none hede ¶ The vij degree of the vertu of chastyte capitulo Cxlvij THe seuenth degree of the vertue of chastyte is deuoute prayer and oryson whyche moche auaylleth to ouercome alle synnes and specyally the synne of lecherye wherof Saynt Ambrose sayth· That prayer is a good shelde ayenste alle the brennyng dartes of the deuyll And saynt ysodore sayth that it is the remedye ageynst alle temptacyons of synne a man to renne to prayer assone as the fende tempteth hym vnto synne For the accustomaunce of deuoute prayer quencheth alle the assaultes of synne Deuoute prayer is moche myghty vnto god whan it is vnder sette and accompanyed wyth
deuocyon of hert pleaseth noo thynge to god but it dyspleaseth hym he torneth hys eere For he wyl not vnderstonde suche langage who that prayeth god wythoute deuocyon it semeth that he mocketh god lyke as he that wyl mocke a deef and a dombe man that meueth his lyppes onely as he spacke no thynge sayth To suche peple god maketh a deef ere but the prayer that cometh fro the depnes of the herte that hereth our lord as he sayth in the gospel God is a spyryte and therfore who wyl praye god and haue hys requeste graunted hym byhoueth that he praye in spyryte and in trouthe Dauyd the prophete enseygneth techeth vs in the psaultrr to praye to god deuoutely whan he sayth lord myn oryson be adressyd tofore the lyke to thensence Thensence whan hit is vpon the fyre it smelleth swetely Ryght so doth the prayer that cometh fro the hert brennyng in the loue of god smelleth moche swetely tofore god otherwyse the prayer may not be enhaunced tofore god yf it come not fro the hert lyke as a messager whyche bryngeth noo letters ne hath noo knowleche entreth not gladly tofore the kynge Oryson or prayer wythout deuocyon is as a messager wyth oute letters who suche message sendeth to the courte he dooth euyl his erandes· who thenne wyl praye god veryly he ought to crye to god fro the depthe of his hert as dyd dauyd whyche sayd in the psaulter lord god here my wys For I crye to the fro the depnesse of my herte The feruour of loue is the crye fro the depnesse of the hert this sayth saynt Austyn Suche a wys and suche a crye pleseth moche to god and not the noyse of wordes polysshed wherof Saynt Gregory sayth that veryly to praye to god is in the teres and bewayllynges of conpunctyon of hert This crye chaseth awaye the theues that ben the deuylles whyche lye in awayte for to trouble robbe vs. And therfore ought we ofte to crye and praye vnto god that he wyl kepe and deffende vs fro the theuys of helle Thus ought we strongely to crye to god ayenst the fyre of couetyse or of lecherye that he gyue to vs the water of teres for to quenche suche fyre that hit enflamme not our hertes Also we ought to crye to god ayenste the euyl thoughtes that come ofte to the hert that the hert and the soule perysshe not by consentyng Therfore cryed Dauyd to god and sayd Lord saue me and kepe me fro the perylle of waters whyche ben now entred in to my hert the dyscyples of our lord whan they sawe the tempest of the see vpon them they cryed sayeng lord saue vs for we been in grete perylle And for these thre thynges that I haue here sayd one ought ofte to crye to god that he saue vs fro these thre perylles that is to wete fro the theues of helle and fro the fyre of couetyse and fro the flodes of euyl thoughtes and of temptacyon ¶ Now oughtest thou to knowe that in alle tymes and in alle places may a persone praye to god But he ought specyally and moost deuoutelye ought he to praye in the chyrche on the sondayes in festes whyche ben stablysshed for to praye to god to preyse honour hym therfore theÌ„ne they seace ought to â—eace alle persones fro bodyly werkes temporall for the better tentende to praye to god honoure hym to spyrituel werkys God commauÌ„ded so straytly to kepe the sabotte day in the olde lawe that he made a maÌ„ to be stoned tofore the peple by cause he had gadrid a fewe styckes on the sabotte day what shal god doo thenne of them that do the grete synnes on the sondayes the festes waste the tyme in vanyte in folyes and yet werse doon they on the sondayâ—s on the festes on solempne dayes than they do on other dayes Certeynly they shal be more punysshed dampned in that other world than the Iewes that brake theyr sabotte day· For the sonday is more holy than the sabotte So ben the pryncypal feestes whyche ben establisshed in holy chyrche for to praye to god and to honoure thanke hym of the goodnes and bountees that he hath doon to vs dooth euery day lyke as holy chyrche remembreth In suche a feste as is cristemas that is of hys natyuyte how he was borne of the vyrgyn marie At Ester how he roos fro deth to lyf At the ascencyon how he styed vp in to heuen At whytson tyde how he sente the holy ghoost vpon thappostles Also there been establysshed to kepe the feestys of sayntes for to preyse worshyp god and hys sayntes and to remembre the holy myracles that he dyd for them for to conferme our fayth And therfore we ought to kepe the feestys of sayntes and to praye them deuoutelye to ayde and socoure vs vnto our lord whyche hath so moche honoured them in heuen in glorye and in erthe and therfore they synne greuously that kepe not theyr feestys For they doo ayenst the commaundement of god and of holy chyrche But here somme may say to me Fayre syr a man may not al day praye to god ne be at the monasterye ne in the chirche what harme is it yf I goo playe and dysporte me as longe as I playe I thynke none euyl To that I shal answer Al the tyme that thou employest in folysshe playes and in vanytees and in werke that is not ordeyned in ony maner to god thou lesest it For thou oughtest to knowe that alle the tyme that thou thynkest not on god thou oughtest to acounte for loste this sayth the scrypture That is to vnderstonde whaÌ„ thou thynkest on vanyte and in thynge that is not in ony maner ordeyned to god And certeynlye he leseth a grete thynge that leseth his tyme this sayth Seneke· For he leseth the goodes that he myght doo in as moche as he so leseth in playes and in vanytees and that is not wythoute synne for to despende the tyme in euyl vsage For god requyreth rekenyng at the day of Iugement this sayth Saynt Ancelme therfore ought one alwaye wel to employe his tyme as longe as he lyueth in this world And the tyme is shorte as sayth the scrypture Ne no man knoweth how longe tyme he hath to lyue ne no man knoweth whan he shal deye ne how he shall passe oute of this world· who thenne wyl kepe the holy dayes as he oweth he ought to kepe hym fro doyng that desplayseth god and hys sayntes and wel to employe hys tyme in god in prayeng hym praysyng and gyuyng hym thankes of hys goodes and to here the sermons and put them in eure and to entende to other good werkys and nedes that been accordyng to god ¶ Also whan a man is in the chyrche he ought to conteyne hym moche honestlye· and doo reuerence to god and to his sayntes deuoutelye For the chyrche is ordeyned for to