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
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
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
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
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
not onelye good entencyon But it 〈◊〉 to haue the ryghtful entencion good wylle lyke as it may appyere in hym that wyl feele and take other menâ—â—s goodâ—s for to nourysshe fede the poure peple For theâ—teâ—cyon of the wylle to gyue for goddes sake to the poure peple is good But the wylle to stele or take aweye other meÌ„nes goodes is euyl for to so doo And therfore that dede shall be euyl may not be excused For by cause that an euyl werk for ony good entencyon may not be excused· It is sayd after in the sayd comandement that the creature ought to loue god with al his soule That is to say that his wylle accorde in al his werkys to the wylle of god this demaunde we of god whan we say our pater noâ—â—er whan we praye god that his wylle be doon in vs ¶ Item by cause that yet for taccoÌ„plisshe the sayd comandement suffyse not onelye good entencyon and good wylle it is after sayd in the same comandement· that the creature ought to loue his god with alle his entendement vnderstondyng That is to say that in thentendement of the creature be noo dedely synnes delybered by consentyng ne concluded For alle consentynges concluded in thynge that shold be as touchyng the dede of dedely synne though so be that the dede be not doon outward as touchyng the werke that ony thynge ensie we therof yet it is dedely synne And the creature beyng in dedely synne may not loue god as aboue is sayd ¶ Item by cause that yet for taccomplysshe the sayd comandement suffyse not onelye good entencyon and good wylle as touchyng the werkes wythoutforth· that in thentendement of the creature groweth dedely synne by consentyng but it behoueth that the creature put and employe al the strengthe puyssaunce that he hath in good werkys Iuste vertuous that they be to thonour of god to the saluacion of hym self and of his neyghbour It is sayd after in the sayd comandement that the creature ought to loue his god with alle his myght and strengthe And therfore al they that put employe alle theyr myght and strengthe in the werkys of synne doon ageynst the sayd comandemeÌ„t and synne dedely Thus it appyereth clerely that for taccomplysshe the sayd first comandement pryncypal The creature ought to gyue to god entencyon wylle entendement and al his strengthe by the maner aforesayd ¶ The second comandement of the lawe is how eche man ought to loue his neghbour Capo. iiij FOr to haue the knowleche of the second comandement pryncypal aforesayd touchyng the loue of his neyghbour whome the creature ought to loue as hym self It is to wete that to the loue of our neyghbour four thynges ouzt to moue vs. Fyrst for by cause that we al ben chyldren of god by creacyon And naturelly brethern and systers loue that one that other And thus we ben al membres of Ihesu Cryst whyche is our heed and one membre loueth another naturelly Secondly to this ought to brynge vs the loue obeyssaunce that we owe to god as sayd is whiche comauÌ„deth vs to loue our neyghbour ¶ Thyrdly to this loue ought to brynge vs the commynycacyon whiche is emonge creatures humayn For one lord hath made vs al created for vs al he hath suffryd deth And to vs alle he hath apparaylled the glorye the beatytude of heuen yf we lose it not by synne And naturelly euery creature of one lykenes of one fourme of one semblauÌ„ce loueth ought to loue the other lyke as we see in beestys and in byrdes that eche loue other and hym that is to hym lyke and his pareyll And therfore euery creature that loueth not his neyghbour mespryseth not onelye ayenst the lawe dyuyne but also ayenst the lawe of nature The fourth thynge that to this loue ought to brynge vs. is the prouffyte that cometh therof For whan a creature loueth wel another he desyreth his prouffyte his honoure hys sauement and pourchasseth it gladly By these foure thynges aforesayd appereth clerely that we ought to loue our neyghbour as our self and thys loue is in fyue thynges Fyrst whan one loueth hys neyghbour truly that is to say for the we le of hym and that is in hym no thyng for his owen propre To the knowleche of which thynge is to wete emonge resonable creatures thre maners of loue been founden ¶ Here is conteyned how one ought to loue hys neyghbour capitulo v THe first is whan a creature loueth another creature for the prouffyt that he doth to hym and thys loue is not veray For whan the prouffyt faylleth the loue faylleth The second is whan a creature loueth another creature for hir beaute and the playâ—yr and delyte that he taketh therin Thys loue is not veray For she faylleth whan the playsyr or delyte faylleth The thyrd is whan for the loue of god and for the we le of hym the creature loueth another creature And thys loue is good veray accordyng to god Secondly whan one loneth his neyghbour ordynatly that is to wete lasse thaÌ„ god· Thus as the creature oweth to loue hym self lasse than god And thys techeth vs our sauyour Ihesu Cryst whan he sayth He that loueth fader or moder or suster or brother or chyldren or ony other thynge more than me he is not worthy to haue me how shal this be knowen Saynt gregory enseygneth it to vs that the werkes of withoutforth doon for a creature shewe the loue that one hath to hym wythinforth For naturelly one doeth gladly whiche he weneth that hyt oughte to plese hym or hyr that he loueth ¶ And by thys it apperyth clerely that whan ony creature leueth to do the werkes the whyche accordyng to god he is holden and bounden For to doo other werkys contrarye to the playsyr of the creature thenne he loueth that creature more than he doeth god And in this doyng he mespryseth ageynst the two commaundementes aforesayd and synneth dedely ¶ Thyrdly the loue aforesayd is whan the creature loueth hys neyghbour by dedes That is do say not by wordes onelye But in fayte and dede to procure in hym his prouffyte and to empesshe lette his dommage wyth his power as he dooth to hym selfe ¶ Fourthly whan a creature loueth hys neygbour in al tymes That is to vnderstonde also wel in the tyme of his aduersyte and of his pouerte as in the tyme of hys rychesse and of hys prosperyte For in especyal in the tyme of aduersyte and of pouerte the veray frende is proued ¶ Fyfthly whan the creature loueth hys neyghbour holyly That is to say that the creature ought not to loue another for to drawe hym vnto synne or for to be his felowe in euyl werkys As been they that acoompanye them to robbe and stele other mennys goodes or do other euyl and wycked dedes For after reason thou sholdest not Iudge that thou oughtest doo suche thynges After the
iiij which deffendeth to do euyl in hurtyng or doyng wronge to other by worde that is this Thou shalt not speke ayenst thy neyghbour false wytnes ayenst this comandement trespacen and synnen mortalle al they that accusen other in fals Iugement also al they that Iudgen falsely also alle they that by detraccoÌ„n of sayeng euyl of other take aweye their good name fame Also alle they that recyten and taken playsyr delyte in sayeng recountyng that whiche they haue herde saye and recyte in deffame of other also al they that alowe approuue the wordes of a creature sayd in the deffame and anoyeng of another ¶ Also by the sayd commaundemente is deffendyd alle lesynges and lyes the whiche is commysed in many maners Somtyme in thynges whyche byholden the feythe of holy chyrche to the spyrytuel hurte of another to hys dampnacyon in delyueryng to hym false doctryn and ageynst the trouthe of the faythe of holy chyrche Somtyme in thynges that been to the domage gryef of another as touchyng his goodes temporell and in these two caases al lesynges is fouÌ„de dedely synne Somtyme a lesyng is sayd and commysed in hys propre dede by humylyte as doon somme people which accusen them self in confessyon by humylyte of that whyche they haue not doon And fro suche a leesyng ought a creature moche for to kepe hym and for to be ware right gretely therof for suche humylyte is wycked For after the sayeng of saynt Austyn Lyke as a creature ought not for to hele ne hyde in hys confessyon that whyche he hath doon In lyke wyse ouzt he not for to say that whyche he hath not doon ¶ Somtyme a creature lyeth in his owne dede for shame That is to wete whan he sayth somme thynge which he weneth be trewe And in sayeng it he aduyseth hym knoweth in hym self that it is not soo And neuertheles for shame he dare not wythdrawe that he hath sayd accordyng vnto the trouthe ¶ And somtyme a creature lyeth for to haue somme prouffyte therby or for to escape somme perylle Somtyme for to doo prouffyte vnto another Or to delyuer or kepe hym from somme perylle or for to empesshe hys prouffyte Or to lette hys dommage ¶ Also somtyme the creatures maken lesynges or lyes in Iapes or playes and for to gladde and enioye the people whyche they are in companye wyth al. ¶ And fro alle these lesynges after the sayeng of swete saynt Austyn a creature ought alwaye to kepe hym For euery leesyng is synne the two fyrst ben dedely synnes thother by euyl custoÌ„ may bryng a creature to dedely synne· after these iiij comandementes aforesayd whiche defende to do euyl by werk and by worde folowe the other two whyche defende the wylle of lyberte to greue and do euyl to another· The fyrst deffendeth the wylle to hurte another in his goodes temporel And that is this Thou shalte not coueyte the thynge of thy neyghbour Ayenst this comandement mespryseth and synneth a creature somtyme mortally or dedely that is to wete as ofte as by delyberacyon he coueyteth wold haue the goodes of another ayenst reason Somtyme venyally that is to wete whan he coueyteth the goodes of another But he wold not haue them but by reason as for the prys that they be worthe and by the good wylle of hym or them that owe them The second commandement defendeth the wylle delybered or concluded to coueyte the wyf of another man for to haue carnal companye wyth hir For to haue the knowleche of the sayd comandemeÌ„t it is to vnderstonde that in iij maners concupyscence carnal is in a creature Fyrst in the herte whan it is by consentyng delybered concluded To this purpoos sayth our sauyour Ihesu Cryst that he that byholdeth a woman by carnal concupyscence that is to say by a wylle concluded to haue hyr companye flesshly in his herte he hath commysed fornycacyon synneth dedely Secondly in the mouth in expressyng declaryng theuyl desyre that is in the hert by consentyng the whych conseÌ„tyng is called dedely synne thyrdly in werke whan the euyl purpoos or conseÌ„tyng is done in dede After it is to wete that iiij thynges pryncipally kepeÌ„ a creature fro fallyng in to the synne of concupyscence ¶ The fyrst is to flee euyl companye and alle occasyons that gyuen and moeuen cause of concupyscence As for to frequente and to see wymmen ofte and to here speke of them The ij is to put out not remembre in his herte the euyl thouztes the temptacions that come by the thynges that he hath seen to chastyse his body holde in penauÌ„ce afflictioÌ„ The iij is to haue recours to god by deuoute oryson and prayer whan flesshly temptacyon cometh in requyryng deuoutlye his helpe ¶ The fourth is also in occupyeng hym self in good werkys accordyng to god And alwaye to flee ydlenes whyche is cause of alle euyl Thus it appyereth clerely by the comandements aforesayd and declared that the creature that loueth god hath of necessyte for to do thre thyngys Fyrst that he adoure ne worshyp but one god after the fyrst commandement partyculer Secondly that the name of god he receyue not in vayne after the second commandement Thyrdly that he honoure god after the thyrd commandement In lyke wyse a creature that loueth his neyghbour hath of necessyte to do vij thynges The fyrst is that he do honoure and reuerence due after the fourth commandement The second that he do none euyl ne Iniurye by werke Fyrst as touchyng to his persone after the fyfthe comandement Secondly as touchyng the persone to hym conioyned after the vj comandement Thyrdly as touchyng to his goodes after the vij commandement Also that do not ne bere domage by his worde after the viij comandement Ne also by thoughte and wylle concluded fyrst whan he coueyteth his wyf after the ix commandement Secondly as touchyng to coueyte his thynges after the x commaundemente The whyche god gyue vs grace to accomplysshe Amen ¶ Thus enden the commaundementes of the crysten lawe whyche eche man ought to holde kepe entyerly for to haue the lyf and glorye pardurable Deo gracias ¶ The fyrst artycle of the fayth capitulo xj I byleue in god fader almyzty creatour or maker of heueÌ„ erthe this article made saynt peter sayeng Credo in de uÌ„ patreÌ„ omiÌ„poteÌ„teÌ„ creatoreÌ„ celi terre The ij apperteyneth to the sone as touchyng his deyte that he is god that is thys I byleue in our lord sone of the fader in this we ouzt to byleue that he is seÌ„blable egal to the fader to al thynges whiche apperteyne to the deyte is one thynge with the fader saut the ê‘sone which is other thaÌ„ the fader as touchyng thumanyte this article made saynt andrew sayeng Et in IhesuÌ„â—pÌ„m filiuÌ„ eiê° vnicuÌ„ dnÌ„m nrÌ„m ¶ The iij article is of the coÌ„cepcion of cryst·
braunche of pryde is ypocrysye capitulo xxij THe vj braūche of the synne of pryde is ypocrysye thys is a synne that sheweth good dedes wythoutforth whiche ben not withinforth thēne they ben ypocrites which countrefayte the wyse man withoutfort and they be nothyng soo wythinforth For they do more in the entencyon to haue the name of a good man than the trouthe and the holynesse And this is departed in to thre partyes For there is one ypocrysye folysshe one foule and one subtyl They be foule ypocrytes that doon the ordures and fylthes of synne secretelye in hyd places and countrefete the good men tofore the people Our lord calleth them in the gospel sepulcres paynted gylte They ben folysshe ypocrytes that kepe them clene ynough as toward theyr body do moche grete penaunce good werkes pryncypally for the praysyng of the world by cause they wold be reputed and holden for good and holy Suche peple ben wel folysshe For of good metal they make false money They ben subtyl ypocrytes that wyl moūte in hye estate taken aweye and stele the dygnytees and offyces They doo al that a good man ought to do so subtylly that no man may knowe it vnto the tyme that it be achyeued and goten and al redy mounted and reysed in to hye estate and dygnytees thēne they shewe theyr vyees theyr fayntyses the ypocresyes that were in them wythin theyr herte That is to wete pryde auaryce malyce other euyl werkys by whyche may be clerely knowen theyr wyckednesse and theyr ypocresye And that the tree was neuer good and that alle the werke and dede of suche a persone was fayntyse ypocresye of that he had shewed tofore ¶ The seuenth braunche of pryde is fool drede capo. xxiij THe seuenth braunche of pryde is fool drede fole shame that is whan one leueth to do wel for the world to th ēde that he be not reputed and holden for an ypocryte and a papelart fereth and doubteth more the world than god Thys shame cometh of euyl playsaunce whan one wyl playse the wycked and euyl And therfore is she doughter of pryde And the seuenth braunche pryncypal maketh a persone oftymes to leue to doo wel for to playse wyckedly the world ¶ The ij heed of the beest of helle is enuye capitulo xxiiij THe second heed of the beest of helle is enuye This is the serpente that enuenymeth alle Enuye is moder of the dethe And by the enuye of the deuyl came the dethe to the world ¶ Thys is the synne that moost ryght maketh a man to resemble vnto the deuyl hys fader For the deuyl hateth nothyng more than the we le of another And loueth no thynge but the harme of another And by thys synne the enuyous man may not see the wele of another nomore than the oule may see the clerenesse of the sonne ¶ Thys synne is departed in to thre braunches pryncypal For thys synne poysenneth fyrst the hert of thenuyous persone and after the mouthe And after that the werkys The herte of the enuyous is so poysonned and ouertorned that it may not see the good of another but that it gryeue hys herte wythinforth and Iudgeth euyl that which he seeth or that he hereth he taketh and demeth alwaye the werste And in alle thys he dooth hys owen harme ¶ The hert of an enuyous persone hath so many venymous thoughtes and fals demynges Iugementes that they may not be nombred After thys whan the enuyous persone dooth or hereth ony euyl of ony other what someuer he be is hyt of harme of his body as euyl of hys deth or of hys sekenesse or of euyl fortune as of pouerte or euyl spyrytuel lyke as whan he hereth that somme whyche haue been holden for good men been blamed and deffamed of somme vyces and deffaultes Of these thynges enioyeth the enuyuos persone in hys herte After whan thenuyous persone hereth and seeth the we le of another Thenne cometh to hym a sorowe and an heuynesse to his herte that he may not be eased ne make good chere ne fayr semblaunte Now mayst thou see that the venemous herte of thenuyous persone synneth generally In malyce in gladnes ioye of the harme of other and in sorow of the we le of another Thus synneth the enuyous by his mouth For nedes must suche wyne come oute of the tappe as is wythin the vessel And by cause that the herte is al ful of venym it byhoueth that suche yssue oute of the mouthe Thenne by the mouthe of thenuyous persone yssue thre maners of venymous wordes of whome dauyd spekyth in hys psaulter that the mouthe of thenuyous persone is ful of maledyctyon For of the good we le of another he myssayeth appayreth and lasseth as moche as he may Of hurtyng For al the harme and deffaultes of another he secheth sercheth and sheweth forth to hys power Of Trayson For alle that he seeth or hereth he peruerteth to hys power and tourneth it to euyl and Iudgeth it falselye ¶ After the enuyous persone hath thre maners of venym in werke lyke as he hath in his mouthe and in hys herte For the nature of the enuyous is to quenche and to destroye to hys power alle goodnesses be they lytyl be they grete or myddle or perfyght ¶ Thenne he is of the nature of a basylyke that may suffre no verdure nygh vnto hym neyther herbe ne busshe ne tree ¶ Thenne after the gospel the good or wele hath in hym self thre estates For it is fyrst as in the herbe after in the ere and after it is ful of grayn Thenne al thus there be sōme that haue good begynnyng to come wel forth and to prouffyte wel ben lyke as the herbe Them the enuyous thynketh to destroye yf he may thother ben also lyke theerys of corne that floure wel and prouffyte wel to god and to the world And them the fende cryeth to destroye and to shame to hys power The other been perfyte in grete estate do moche good to god and to the world For to bete doun theyr good loos renomee and for to mynysshe theyr good dedes thenuyous dresseth alle his engynes For as moche gretter as the goodnes is So moche more sorow he hath This synne is soo perylous that vnnethe may one that vseth hit come a ryght to veray repentaunce For this synne is contrarye to the holy goost whyche is fontayne of all goodnesses And god sayth in the gospel who that synneth ayenst the holy ghoost he shal neuer haue for yeuenes ne mercy in thys world ne in that other ¶ For he synneth of his propre malyce And it ought hooly to be vnderstonde that there is noo synne how grete it be but that god foryeueth and pardoneth in this world yf a persone repenteth wyth good herte But vnnethe it happeth that ony repente of this synne For suche one warreth wyth hys power the grace of the holy
whan the man hath had companye wyth suche a woman he may not after haue his maryage of the cosyns of his wyf And yf he take hyr the maryage is none after the lawe and yf he take a wyf after hyr cosyn he loseth the ryght that he hath to hys owen wyf in so moche that he may not ne ouzt not to dwelle wyth hir yf she requyre it not tofore The x of a woman to a clerk This synne aryseth aualeth moche after thordre and after the dygnytees ordred The xj is of a man of the world wyth a woman of relygyon or the reuerse a woman of the world wyth a man of relygyon thys synne encreaceth dyscreaseth after the state of the persones that done it The xij is of the prelates whiche ought to be forme and ensaumple of clennesse of chastyte and of holy lyf to alle the world The laste is moost foule and so abhomynable that it ought not be named This synne is ayenst nature whyche the deuyl enseygneth and entyseth a man in many maners which ben not to be named for the matere whiche is ouermoche abhomynable But in confessyon it ought to be sayd yf it be he or she to whome it hath happed For of so moche as the synne is more grete and more horryble of soo moche auaylleth the more the confessyon For the grete shame that a man hath to saye his synne is a grete parte of the penaunce after the holy scripture ¶ This synne dyspleseth so moche to god that he dyd do rayne fyre brennyng and stynkyng sulphre vpon the cytees of sodom and gomor and dyd do synke for this synne fyue cytees doun to helle The deuyl hym self that purchaced thys synne hath shame and abhorred it whan it is doon ¶ Of the synne of glotonye capitulo xlix THe seuenth heed of the beest of helle is the synne of the mouthe otherwyse callyd glotonnye which hath two offyces of whiche that one apperteyneth to the taste as to ete and drynke and that other is in spekyng Therfore this vyce this synne is deuyded in two partyes pryncypally that is to wyte in the synne of glotonye whiche is in etyng drynkyng and in the synne of the shrewde tongue that is in foule and folysshe spekyng And fyrst we shal saye of the synne of glotonye whiche is a vyce that moche pleaseth the deuyl and dyspleaseth to god By this synne hath the deuyl grete power in man wherof we rede in the gospel that god gaf lycence to deuylles for to entre in to swyn and whan they were entred they drowned them in the see Thys sygnefyeth that the glotons that lede the lyf of hogges and of swyn the deuyls haue leue to entre in to them to drowne them in the see of helle And maketh theym to ete so moche that they breste drynke so moche that they be drowned whan the champyon hath ouerthrowen his felowe he holdeth hym by the gorge by cause he shold not relyeue Ryght so is hyt of hym that the deuyl holdeth by hys synne in his mete the deuyl renneth to hys gorge lyke as the wolf dooth to the sheep for to strangle hym lyke as he dyd to Adam Eue in paradys terrestre Thys is the fysshar of helle whiche taketh the fysshes wyth the grynnes by the throte This vyce dyspleseth moche For the gloton doeth to hym grete shame whan he maketh his god of a sacke ful of dunge That is his bely whyche he loueth more than god and doubteth serueth it God commaundeth that he shold faste The bely sayth nay thou shat not but thou shalte eete longe and by leyzer God commandeth to ryse erly his god his bely sayth thou shalte not I am ouer ful me lyst to slepe The chirche is none hare he wyl not flee awaye and it is not yet open It shal wel abyde and tary for me· And whan the gloton aryseth he begynneth his matyns and his prayers and sayth O god what shal we ete this day shal we not fynde that is ony thynge worthe After these matyns comen the lawdes sayth A lord god how wel dranke we yester euyn the good wyn and how good mete ete we Thenne after this by wepeth the gloton his synnes and sayth Alas sayth he I wende wel thys nyght to haue deyed The wyne yestereuyn was ouer stronge myn heed aketh I shal not be eased tyl I haue dronken This god of the wombe of glotonye is ouer euyl For fyrst he bycometh a tauern gooar frequenteth tauernes after he playeth at the dyse after he selleth his good awaye after he bycometh a rybaulde an holyer and letchour and at the laste he hangeth on the galowes This is the salarye and the scotte that is ofte payed for the synne of glotonye This synne is departed after saynt gregorye in to v braūches For there is synne in fyue maners in etyng drynkyng and therfore somme drynke tofore tyme. or without reason or mesure or ouer ardantly or ouer plentyuously or ouer curiously Thenne the braūche of this synne is to ete tofore tyme. Ouermoche to ete is a foule thynge to a man that hath age dyscrecōn whan he may not abyde a due hour for to ete drynke By grete excesse of glotonye it happeth ofte that a man that is hole and stronge of body drynketh and eteth without cause resonable tofore tyme ordeyned that he cometh to the mete as doeth a dombe beest And moche synne and maladyes bodelye happen ofte by the customes and therof it cometh that this gloton sayth that he may not faste ne doo penaunce For he sayth he hath an euyl heed and an euyl herte also and certaynly he sayth trouthe and for to breke the fastyng dayes vygils commaunded is ryght a grete synne For he dampneth hym self and also wyl haue companye with hym withdraweth and letteth them to doo wel and ledeth them wyth hym vnto helle For he maketh them to breke theyr fastes and do glotonnye whyche they wold kepe yf it were not the euyl companye and felawshyp For these glotons and these letchours emonge al other euylles that they doo done a synne that is proprely the crafte of the deuyl that is whan they lette and wythdrawe al them that they may fro wel doyng mocke skorne alle them that loue to do wel ¶ These glotons say that they mowe not faste but they lyen falselye For lytel loue of god causeth them to say so ▪ For yf they loued as moche the veray glorye of heuen as they do the vayn glorye of the world For lyke as they faste for theyr worldly occupacyon and temporal goodes oft vnto the nyght as wel myght they fast vnto none for goddes loue yf they loued hym And that yf they desyred theyr saluacyon But they be lyke vnto the chylde that alle day wyl haue breed in his honde And trouthe it is that lyke as one synneth by etyng and drynkyng ouer erly
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
ryuer they haue not conuersed ne knowe no thynge what gooeth there oute Thenne yf thou wylt knowe what is good and what is euyl yssue out of thy self yssue oute of the world lerne to deye Dysseuere thy soule fro thy body by thought Sende thyn hert in to that other world That is in heuen in helle and in purgatorye There shalte thou see what is good and what is euyl ¶ In helle thou shalte see mo sorowes and dyuers tormentys than ony man may or can deuyse or ony herte thynke In purgatorye also thou shalte see moo tormentes than ony may endure In heuen thou shalt see more Ioye and glorye than ony may desyre In helle shal be shewyd and enseygned to the how god vengeth dedely synne Purgatorye shal shewe and enseygne the how god purgeth dedely synne ¶ In heuen thou shalte see clerely vertues good werkys how hyely they ben guerdoned and rewarded And in these thre thynges vnderstonde how alle that that the byhoueth to knowe to lyue wel and deye wel ¶ How men lyue dyeng in this world capo. lxj NOw beholde and take hede yet a lytel and ennoye ne greue the not at these thre thynges Therfore to know and wylle to hate synne Forgete thy body one tyme in the day goo in to helle lyuyng to th ende that thou goo not thyder at thy deth Thus doon ofte the good men and the wyse There thou shalte see alle that the herte hateth colde hete hungre thyrst dyuers tormentes as wepynges syghes wayllynges that the hert may not thynke ne tongue deuyse alle waye shal endure without ende and therfore is this payne by right called deth perdurable which is alway deth in lyuyng lyf in deyeng whan thou shalt see thēne that this one dedely synne must nedys be so dere bouzt thou haddest leuer be flayne al quyck tofore thou sholdest consente to doo one onely synne After goo to purgatorye there shalt thou see the paynes of soules which haue had very repentaunce of theyr synnes in this world but they were not parfytely purged Now make they the remenaūte of theyr penannce vnto they be clere and nette lyke as they were atte tyme houre whā they were baptised but this penaunce is moche horryble hard for alle the payne that wymmen euer suffred in trauayllyng delyueryng of theyr chyldren also saynt bartylmewe suffryd to be flayn al quyck saynt stephen to be stoned with stones saynt laurence saynt vyncent to be brente and rosted vpon brennyng cooles Al these martyrdoms tormentes ne ben not but as a bayne in colde water after the wytnesse of scrypture to the regarde of tormentes of purgatorye where as the sowles brenne vntyl they be purged of al theyr synnes lyke as golde and syluer be purged and fyned in the fyre tyl no more be foūde to be purged For this fyre of purgatorye is of suche nature that alle that they fynde in the soule is it of dede of worde of thought that hath corned to ony synne lytel or grete all is there brente and purged And also there ben punysshed and purged all the synnes venyal whyche we calle lytel synnes whyche we ofte do Lyke as foule thoughtes ydle wordes Iapes trufes lyes and alle other vanytees so longe tyl the soule haue nomore to be purged of and that she be so clene so pure so nette so worthy that she be sayntefyed for to entre in to heuen where as none may entre but yf he be ryght fyne right clene and ryght cleer ¶ Thys fyre dreden alle they that to theyr power kepe them fro dedely synne and that kepe holyly theyr body theyr mouth theyr eerys theyr eyen and al theyr fyue naturel wyttes fro al synnes And also lyuen as they shold euery day dye and come tofore the Iugement And by cause that none may lyue al wythoute synne lyke as sayth Salamon For seuen tymes in the day falleth the ryghtwysman And therfore by holy confessyon by teerys by orysons by almesses and other good dedes ought euery man to be relyeued and put awaye fro synne and amende hys lyf and to Iuge hym self of hys synnes to the ende that he abyde more surely the last Iugement ¶ Also to lerne to knowe euyl and to flee it and alle synne grete and lytel And that he be thenne in the grete drede of god whyche is the begynnyng of alle good and of good lyf ¶ How we ought to lyue holyly lerne to do wel capo. lxij Now it is not ynough to leue al synnes all euyls but that it be lernyd to do good and yf we lerne to gete the vertues by which we may caste put aweye the vyces all synnes wythoute whyche vertues noo man may lyue wel ne rightfully Thenne yf thou wylte lerne to lyue wel after vertu lerne also to deye as I haue afore sayd to the deceuere thy spyryte fro thy body by thought by desyre And goo oute of this world deyeng And goo in to the lande of lyuyng where as none shal deye ne neuer wexe olde that is in heuen There is lerned to lyue wel and al wysedom and alle curtesye For there may entre no vylayne There is the gloryous companye of god and of the gloryous virgyne hys moder saynt marye of Angellys of sayntes There surhabounde all goodes beaultees Rychesses honoures strengthe lyghtnes scyence fraunchyse vertues wytte glorye and ioye perdurable There is no poynte of ypocresye ne of trycherye ne of losengerye ne of dyscorde ne of enuye ne hungre ne thryst ne hete ne colde ne euyl ne sorowe ne drede of enemyes But alway feste and ryall espousaylles songe and ioye wythoute ende This ioye is soo grete that who that shal haue tasted one onely drope of the moost leste ioye that is there he shold be fyred soo entalented in the loue of god that al the ioye of thys world shold be vnto hym stenche and tormentes and rychesses dunge honours but fylthe vyletees And the desyre for to come thyder shalle make hym an hondred thousand tymes more ardātly to hate synne and to loue vertues to doo wel For loue is more stronge than drede and thenne is the lyf fayr honeste whan a persone fleeth al euyls synnes And enforceth hym to do al the good that he may not onely for fere to be dampned but for the desyre of the glorye perdurable and for the loue of god And for the grete clennesse that vertues haue and good lyf them whome the loue of god ledeth moche hastelyer sonner more ardantly comen therto and lasse costeth than they that serue god for drede The hare renneth and so doth the grehoūd That one for drede that other by desyre That one fleeth that other chaceth The holy man renneth to god lyke a grehounde For he hath alwaye his eyen and his desyre to heuen where he seeth the praye that he chaceth And
hys grace The blessyd sone of god whyche is the veray sonne by the vertu of his clerenesse maketh them to growe on hye prouffyte These thre thynges be necessarye to al the thynges that growe in erthe that is to wete erthe couenable humour nourysshable and hete resonable wythoute these thre thynges spyrytually may not the ympes of vertues growe ne brynge forth fruyte These thynges maketh the grace of the holy ghoost in the herte of the persone and maketh to wexe grene to flourysshe and to fructefye it maketh hym as a gardyn moche delectable ful of good and precyous trees But in lyke wyse as god planted in paradys terrestre plente of good trees and of fruyt And in the myddle he planted a tree whyche was called the tree of lyf By cause that hys fruyt had strengthe vertu to kepe the lyf to them that shold ete of hit wythout deyeng and wythoute euer to haue ony maladye or sekenesses Ryght so doth he spyrytuelly in the hert of a persone The grete gardyner that is god the fader For he planted the trees of vertues And in the myddle he sette the tree of lyf That is Ihesu cryst whyche sayth in the gospel who that eteth my flesshe and drynketh my blood hath lyf perdurable Thys tree enuerdureth and embelyssheth by his vertu alle that whyche is in paradys By the vertu of this tree growen flourysshen and fructefyen alle the other trees In this tree is al good as moche as there is This tree is to be preysed and to be loued for many thynges For the rote for the fruyt for the stocke for the floure for the odour for the leef and for hys fayre shadowe The rote of thys tree is the ryght grete loue and the oultrageous charyte of god the fader of whyche he loued vs so moche that for to bye ageyn his euyl seruaunte he gaf his ryght blessyd sone delyuerd hym to deth to tormente Of this rote speketh the prophete sayth thus That a rodde shal yssue of the rote of Iesse This word is as moche to saye as embracer of loue The stocke of this precyous tree is the precyous flesshe of Ihesu Cryst The herte of this tre that was the holy soule in whyche was the precyous marghe of the sapyence of god The barke of the tree was the fayr conuersacion wythoutforth The droppynges of this tree the body weren thre precyous thynges and of ryght grete vertu whyche yssueden and dropped out of the precyous membres of Ihesu crist that were the water the teres the swete and the blood The leuys of this tree weren the precyous holy wordes of Ihesu Cryst whyche heleden al maladyes The floures were the holy thoughtes of Ihesu Crist whiche were fayr honest beryng fruyt The fruyt weren the twelue apostles whyche fedde alle the world nourysshed it wyth theyr holy doctryne by theyr examples by theyr good werkys wyth theyr benefaytes The braunche of this tree in one sens been al the chosen that euer were and that ben and that euer shal been For lyke as our sauyour Ihesu Cryste sayd to his appostles I am sayd he the vygne and ye ben the braunches ¶ In another sens his braunches were his fayre vertues and his gloryouse exemples whyche he shewyd by werke and taught them wyth his mouth These were the parfyte vertues ful of veray beneurte blessydnesse whyche Ihesu Cryst shewed to his pryue frendes to the xij apostles whome he ledde in to the montayne and there he satte as sayth the gospel and his dyscyples were aboute hym And thenne the debonayr Ihesus opened his mouth sayd Blessyd be the poure of spyryte for the royalme of heuen is theyres Blessyd be the debonayr for they shalle be lordes of the erthe Blessyd be they that wepen For they shal be comforted Blessyd be they that haue hungre and thurst for Iustyce for they shal be ful fedde Blessyd be the mercyful for they shal fynde mercy Blessyd be they that be clene of hert for they shal see god Blessyd be the peasyble for they shal be callyd the sones of god ¶ These ben the seuen braunches of lyf of the blessyd sone of god Ihesu Cryste In the shadowe of thys tree ought the fyne and good herte to shadowe hym oughte to see and beholde these fayre braunches whiche bere the fruyte of lyf perdurable In these braunches and in these seuen wordes is enclosed all hyenesse al perfection of grace of vertu of blessydnesse as moche as may be had in this world and to haue and atteyne in that other For these ben seuen rules of holy lyf whyche Ihesu Crist taughte to hys chyldren This is the veray phylosophye that the maystre of angellys enseygned to his dyscyples ¶ In these wordes is enclosed alle the somme of veray perfection of the newe lawe of loue and of swetnesse And it is wel sayd newe For it may wel wexe olde lyke as dyd tholde lawe to the Iewes And by cause that the soule was woxen olde by synne it is made yonge ageyn and bycomen newe by these wordes aforesayd It is veray newe and desguysed fro the other lawes lawe is said by cause it is bounden But the other bynden and thys vnbyndeth The other chargen this dyschargeth The other lawes menâ—cen and threten thys lawe promyseth In other lawes is plee In this newe lawe is pees In other lawes is drede In this newe lawe is loue The other lawes haue maledyctyon and cursyng this newe lawe hath benedyction and blessyng ¶ Thenne is this newe lawe al ful of beneurte and blessydnesse And therfore ben blessyd alle they that kepe it accomplysshe it this sayth Salamon For al they that kepe it wel wynnen the tree of lyf perdurable Thenne these vij wordes abouesayd whyche god sayd ben callyd blessynges For they make a man to be blessyd as moche as he may be in thys present lyf and yet more blessyd in that other Now hast thou herde what the tree of lyf is whyche is in the myddel of paradys whyche god planted in the holy soule In the shadow of thys tree groweth prouffyteth the fruyt The tree of vertues whyche god the fader that is the grete gardyner planted in this gardyn and bydewed it wyth the fontayne of grace which maketh it wexe grene growe to prouffyte holdeth it in vertue and in lyf This fontayne is departed in to seuen ryuers These ben the vij yeftes of the holy ghoost which arowsen watren al the gardyn Now beholde the ryght grete curtosy of god whyche cam in to this world for to seche saue that whyche was loste by cause that he knewe wel our pouerte and our feblenesse by whych we may falle in to synne But by our self we may not relyeue vs ne yssue out of synne ne gete vertue ne do none other good but yf it be by the grace of
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
been one body as sayth holy scrypture And therfore ought eche to loue other as them self For lyke as the two ben one body so ought they to be one hert by true loue ne neuer ought they to dâ—parte ne to deceuere of theyr hertes ne of theyr bodyes as longe as they lyue Thenne they ought to kepe theyr bodyes clenely chastly reserued sauf the actes of maryage And therfore sayth Saynt Poul that the wymmen ought to loue and honoure theyr husbondes and ought to be chaste and sobre· and to kepe them fro al other men sauf fro theyr husbondes and ought to be sobre in etyng drynkyng For ouermoche mete drynke alyghteth the fyre of lecherye Ryght soo oughten the men to kepe theyr bodyes chastly and not to abandonne them to other wymmen Maryage is a state whyche ought to be holden and kept moche clenly and holyly for many reasons for it is a state of grete auctoryte For god ordeyned it establysshed it in paradys terrestre in the estate of Innocencye tofore that man had euer synned and therfore it ought to be holyly kepte by cause that god establysshed it also for the holy place where it was ordeyned Also it is a grete estate of dygnyte for god wold be borne in mariage that is of the vyrgyn marie which was maryed to Ioseph without losyng of hyr vyrgynyte The virgyn marye made of maryage her mantel vnder the whyche was conceyued and borne the blessyd sone of god vnder thys mantel was hyd fro the deuyl the secrete counceyll of our redempcyon and of our saluacyon Therfore it ought to be honoured and clenly kept Also it ought wel holyly to bâ— kept for the holynesse therof For it is one of the seuen sacramentes of holy chyrche And sygnefyeth the maryage that is bytwene Ihesu Cryst and holy chyrche and bytwene god the soule Thenne the state of maryage is so holy honest that it maketh that whyche was synne mortal wythout mariage is wythout synne in maryage and not onely wythout synne but it may be in somme caas cause to wynne the lyf perdurable And it ought to be knowen that in thre caases may one doo luxury of maryage wythout synne and may haue grete meryte as to the soule The fyrst caas is whan thys werke is doon in entencyon to haue lygnage for to serue god And in suche entencyon was ordeyned and establysshed maryage pryncypally The second is whan that one rendreth to that other his dette whan it is requyred And to that ought to moeue Iustyce whyche rendreth to eueryche hys ryght Thenne yf that one refuse to that other hys ryght whan it is demauÌ„ded and requyred by the mouthe or by sygne as doon the wymmen that been honest and shamefast to demaunde suche thyng he or she that refuseth to that other that requyreth it synneth For he doth wronge to that other of that which is his owne For that one hath ryght in the body of that other but he that rendreth that whyche he oweth dooth wel ryght whan he dooth it in good entencyon For Iustyce moeueth hym to do soo and that is neyther synne ne lecherye The thyrd caas is whan a man requyreth hys wyf for suche werke for to kepe hyr fro synne Also whan he seeth that she is so shamefast that she neuer requyreth hyr husbond of suche thynge and doubteth that she shold lyghtly falle in to synne yf he requyred hyr not who in suche entencyon rendreth or requyreth suche thynge of suche dette he synneth not but he may deserue toward god me ryte For pyte moeueth hym to do it In these thre thynges is no poynte of synne in the werkes of maryage but in other caas there may be synne venyall or mortal And specyally in thre caas The fyrst is whan thys werke is requyred onelye for his delyte and lecherye and in this caas may one synne venyally and dedely venyally whan the delyte passe not the bondes and the termes of maryage That is to say whan the delyte is so subgette to reason that he that in thys werke in suche estate wold not do thys thynge but onely to his wyf But whan the lecherye and the delyte is so grete in hys wyf that reason is deed and so blynde that as moche he wold doo to hyr yf she were not his wyf In suche a caas the synne is mortal For suche delyte passeth the boundes of maryage wherof god is oft dyspleased to suche peple· and gyueth somtyme to the deuyl grete power to noye and greue them lyke as we rede in holy scrypture of Sara doughter of Raguel whyche was wyf to yonge Thobye and had had seuen husbondes tofore and alle were slayn of the deuyl the fyrst nyght that they wold haue layen by hyr and haue knowen hyr Of whome the aungell sayd to Thobye that he shold haue hir to his wyf I shal say to the sayd he in what people the deuyll putteth hym in and hath power on them that putten god oute of theyr hert and of theyr thought that they ne entende to noo thynge but to theyr delytes and for to accomplysshe their wycked desyres lyke as dooth an hors or a mule ¶ And god taketh awaye fro them somtyme theyr lygnage and theyr fruyt that they may not haue chyldren by theyr synnes ¶ Yet may they synne mortally in another manere that is to wete whan that one treateth that other ayenst nature or oherwyse than nature of man requyreth ne lawe of maryage graunteth Suche people synnen more greuously than the other toforesayd but they that in theyr mariage kepe the drede of our lord and kepen clenly and holyly theyr maryage Suche people plesen god ¶ The second caas that may be synne 〈◊〉 maryage· is whan a man gooth to hys wyf in suche tyme as he ought not that is whan she is in the maladye or sekenesse that cometh vnto wymmen oftyme He that spareth not hys wyf whan she is in suche estate for the parylle of the lygnage that she myzt thenne conceyue shold be mezel or lepre he synneth dedely For as Saynt Iherome sayth In that estate be conceyued the lame ofte tyme. the croked and the lepres And that tyme the woman ought for to telle it to hyr husbond whan she is in that plyte desyryng hym to abyde and suffre all soo longe as she is in suche poynte ¶ Also they bothe ought for to spare and absteyne them fro the werke of maryage in holy tymes That is to say as in the grete solempne feestys for the better to entende to praye god and to serue and honoure hym· And in the tymes of vygyles· of lente and of fastynges commaunded by holy chyrche they ought to suffre and forbere suche werke not for that it is synne to do suche thynge in that tyme For in a good entency on he may do it but somtyme they ought to suffre of that they may do for to gete the better of god that
may to take awaye and wythdrawe fro it al the vytaylles al metes and the water for to enfamysshe them For after that the castel is enfamyned and all vytaylle is take fro it It may not longe be holden ne kept ayenst his aduersarye Ryght so the castel of the bely which is the fortresse of the flesshe may not holde ayeÌ„st the spyryte whan it is enfamyned by fastynges· by abstynences and by other penaunces ¶ Also the estate of relygyon ought to be wythdrawen fro the world that they that been in suche estate ne fele ne retche noo thynge of worldly thynges For they ought to be dede to the world and lyue wyth god as sayth Saynt Poule For lyke as he that is dede bodyly hath loste all his wyttes bodyly as seeyng· spekyng tastyng heeryng and smellyng Ryght soo owen the relygyouse to be deed as to the world that they fele noo thynge that apperteyneth to synne so that they may veryly say the word that saynt Poul thappostle sayth of hym self The world sayd he is crucyfyed to me and I to the world Thappostle wold say that lyke as the world helde hym for foule for abhomynable lyke as one were hanged Ryzt so had he the world for foule for abhomynable as to hym that is hanged or crucyfyed for his trespace In lyke wyse dooth he that is in sucke estate dooth flee the world and hate it That is to say the couetyse and shrewdnesse of the world that he fele noo thynge by loue ne by desyre so that his conuersacyon be in heuen as saynt Poul sayth of hym self and of them that ben in thestate of perfection Our conuersacyon is in heneu For yf the body is in erthe the hert is in heuen by loue and by desyre ¶ A good relygyouse persone ought to haue no propre in erthe but he ouzt to make his tresour in heuen lyke as sayth our lord in the gospel Yf thou sayth he wylt be perfyght â–ª goo and selle al that thou hast and gyue it to the poure And thou shalte haue thy tresour in heuen whyche neuer shal faylle The tresour of a relygyouse man is veray wylful pouerte For the veray pouerte of the spyryte and of wylle is the money of whyche the royalme of heuen is bought wherof our lord sayth in the gospel Blessyd be the poure of spyryte for the Royalme of heuen is theyres Certayn who that is poure of spyryte that is of the wylle of god he secheth not in thys world noo delyâ—es ne rychesses ne honoures but put it all in forgetyng In suche wyse ought to doo good relygyouse people that wyl mounte vp in to the montaygne of perfectyon wherof the aungellys sayd to Loth whan he was goon oute of the cyte of Sodome· Reste ne tarye thou not nyghe the place that thou hast lefte but saue thy self in the montaygne For he that is goon oute of the conuersacyon of the world ought not to holde hym nyghe the world by hys wylle ne by hys desyre But ought to wythdrawe hym as moche as he may And to entende to his helthe wythoute lookyng bacward or behynde hym· That is for to say that he sette not ageyn hys hert to the world ¶ The wyf of Loth ageynst the commaundement of the aungel behelde the cyte fro whens she came out which brenned therfor she was tâ—rned in to an ymage of salte The wyf of Loth sygnefyeth them· that after they haue lefte the world· and ben entred in to relygyon retorne ageyn bacward by wylle and by desyre which haue theyr body in the cloystre but the hert in the world They be lyke thymage of salte whyche hath but the lykenes or semblaunce of a man· and is as harde colde as a stone Ryght so ben suche peple colde of the loue of god hard wyth out humour of pyte and of deuocyon and they retche nothyng but of the habyte of theyr relygyon no thynge of the obseruaunces and werkes Thymage that was of salte sygnefyeth in scrypture wytte and dyscrescyon For lyke as salte gyueth sauour to the 〈◊〉 Ryght so ought euery relygyouse persone to haue wytte dyscrescioÌ„ in his dedes in his wordes This ymage thenne of salte ought to gyue wytte and vnderstondyng and example to them that ben in religyon and after retorne to that whyche they haue lefte And therfore sayth our lord in the gospel to his dyscyples Remembre you of the wyf of loth That is to say Beholde ye not that whiche ye haue lefte for the loue of me lest ye lese the lyf of grace lyke as the wyf of loth lost the lyf of the body by cause she loked to the place whyche she had lefte wherfore our lord sayth in the gospel who that putteth his hande to the ploughe and loketh behynde hym is not worthy to the kyngdom of heuen For-lyke as he that ledeth the plough seeth alway tofore hym to lede strayt and to conduyte right his plough Ryght soo ought he to doo that putteth his haÌ„de to the plough of penauÌ„ce or of religyon alwaye he ought to haue the eyen of his hert tofore That is to say his vnderstondyng and his wylle to that whyche is to sore hym and not behynde That is to the goodes perdurable whyche ought to be tofore the hert not to the goodes temporall whiche ought to be behynde ¶ Thus dyd Saynt Poul whyche sayd that he had forgoten that whyche was behynde hym That is the world and alle the couetyse of the world whyche he praysed at nought And wente allewaye tofore hym For he had alwaye his entencyon and his desyre to god But many men of relygyon setten the plough tofore the oxen For many there ben and that is their â—ommage that more sechen the thynges bodyly and worldly than the thynges spyrytual They put that before whyche shold be behynde that ben the goodes temporal tofore the goodes perdurable spyrytuell Suche relygyous persones ben in moche grete peryll of theyr dampnacyon For they haue â—ought but the habyte of theyr relygyon By the example of Saynt Poul the good relygyouse persones forgete the world leue it byhynde them the goodes perdurable they haue tofore theyr eyen· and goon tofore alwaye fro vertu to vâ—rtu tyl they come to the montayne of Ioye perdurable where they shal see god clerely and shall loue hym perfyghtly and shal adoure hym perdurably This is the beneurte or the yefte of vnderstondyng whyche ledeth them that kepen cleÌ„nesse of hert and of body lyke as we haue shewed afore And therfore sayth our lord in the gospel that blessyd ben they that ben clene of hert For they shall see god This blessyng begynneth here for they been purged fro derknesses of errour as to the vnderstondyng and fro the spottes of synne as to the wylle and therfore they see god by fayth enlumyned of clerenes whyche cometh of the yeft of vnderstondyng â—y whyche a man knoweth hys creatour· and all