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·
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
to kepe deffende them· In thys synne ben the grete prynces the grete barons which by theyr myght taken awaye fro the poure other that they may subdue theyr castellys theyr rentes and theyr baronnyes And also other ryche men that take awaye by strengthe fro theyr propre neyghbours londes vygnes and other thynges And taken on alle sydes soo that noo thynge may escape theym ¶ The thyrd been robbeurs of euyl hostryes or Innes which robbe the pylgrymmes and the marchauntes and other that passe and walke by the cuntreye ¶ The fourth is in them that wyl not paye that they owe And that reteyne wronfully wythout cause the hyre or wages of theyr seruauntes or of them that doo theyr werke ¶ The fyfthe is in these grete prelates that pylle theyr subgettys and that raunson them by ouer grete procuracions· or by other exactions and extorcions that they do in many maners ¶ These ben the wulues that destroye the sheep that they shold kepe ¶ The syxte thefte is in bayllyes Shereues bedellys sergeantes and other offycyers whiche doo the grete rauyne and extorcions vpon the poure peple and bye the grete heritages soo moche there is of other manere of rauyne whyche shold be ouerlonge to reherce here But the moost grete parte is conteyned in the thynges aboue sayd ¶ Of the synne of chalenge capitulo xxxix THe fourth of Auaryce is chalenge that is to renne on another wrongfully To this synne apperteyneth al barate trycherye and falsnesse that happeth in plees In the clergye hath dame Auaryce many scoliers and in especyal seuen manere of people that estudye therin ¶ Of seuen maners of the synne of chalenge capo. xl THe fyrst ben the false psedours that make the false partycyons and demaundes and seche the false Iuges and the false wytnessys and the false aduocats and false letters for to trouble other and trauaylle the peple wrongfully in the spyrytuel courte or in the temporal court ¶ The second been they that put aweye and sette at nought that is ryght And sechen barats and delayes for to take aweye from other theyr chyuaunce ¶ The thyrd been the false and vntrewe wytnesses For they maken the fals and vnryght maryages They taken awaye the herytages They doo so moche harme and domages that none may amende it and al thys they doo for theyr grete couetyse The fourth been the false aduocates that susteyne the euyl causes al wytyng and empesshe lette the good people for the hyre and the yeftes that they take on bothe sydes And they make ofte the good causes to be loste the quarelles of good men and maken of ryght wronge and of wronge ryght by theyr wyckednesse and couetyse lyke as they that been maysters of the barate of the trycherye The fyfthe ben the false notaryes that make false letters and Instrumentes and falsen the seales and make false lybellys and many other vntrouthes ¶ The vj thefte done the false Iuges that entende and ben more fauourable ayenst reason more to one partye than to another for yeftes for promesses for propryertees or for loue or for hate or for drede or for fauour yf they delaye the causes and the quarylles wrongfully and make men to doo grete costes and dyspences and taken grete yeftes and somtyme of bothe partyes sellen theyr Iustyce or they leue to doo Iustyce and doon to poure peple so grete domages and hurtes that they may not ne can not amende ne repayre The vij ben the euyl accessours whiche gyuen euyl counceylle to Iuges and causen that the causes and quarellys be loste by the offyces and seruyces that they haue Al these persones tofore sayd ben bounden holden to rendre yelde agayn al that which they haue thus had taken euyl of other also all the costes domages that the other haue had suffred for them ¶ The v braunche of auarice is sacrilege capo. xlj THe fyfthe braunche of Auarice is sacrilege whan one breketh or hurteth or trayteth vylaynousy the holy and blessyd thynges or the persones of holy chyrche or ellys the holy places whyche been appropred or longyng to the seruyce of god and this doeth the synne of couetyse in many maners Fyrst whan one treateth vylaynsly the body of our lord lyke as doon the heretykes the Sorciers or wytches and the wycked preestes for wynnyng in lyke wyse say I of thother sacramentes Also whan one breketh taketh aweye or treateth vylaynsly the sayntuaries the crosses the chalyces the cresme the corporalls the halowed vestymentes and other thynges mysteryes of the chyrche Also whan one brenneth and destroyeth chyrches or monasteryes or holy places or chyrchyerdes ▪ or howses of relygyon or whan ony drawe out them that been fledde for refuge or socour in to monasteryes or chyrchyerdes for theyr surete or warrante ¶ Also whan one maketh medlees or bataylle in the chirche so that blood be shedde or whan the synne of lecherye is doon therin ¶ Also whan honde is layed in wrath and euyl on preest or clerke or on ony man or woman of relygyon Also whan one steleth or bereth aweye by eny reason oute of holy place ony holy thynge blessyd and halowed or vnhalowed what someuer it be Of thys synne be not quyte they that the goodes of holy chyrche the patrymonye of Ihesu Cryst despenden in euyl vsage Ne they that reteyne it by auaryce whan they ought to gyue it to the poure people in holy chyrche or put it in good vsage Ne they also that take aweye or reteyne wyth wronge or wyth force the thynges whyche are longyng to the poure in holy chyrche Or who that payeth them euyl lyke as the rentes the offerynges the dysmes and the other ryghtes and dutees of holy chyrche ¶ Of thys same synne be not quyte they that breke the sonday and other festes commaunded For the holy dayes haue theyr fraunchyse lyke as haue the holy places These been the bowes that growe oute of the braunche of sacrylege ¶ Of the synne of Symonye capitulo xlij THe vj braunche of auaryce is Symonye Symonye hath taken the name of an enchauntour whyche was named Symon whyche wold haue bought of saynt Peter thappostle the grace for to doo myracles And therfore he offryd to hym grete hauoyr and good And therfore been they callyd Symonyaks alle they that wyl selle or bye ony thynges spyrytuel whyche is emonge alle dedely synnes one of the grettest and thys braunche hath many bowes ¶ Of the fyrst boughe of Symonye capo. xliij THe fyrst is in them that selle or bye the thynges halowed or blessyd or the body of our lord or other sacramentes of holy chyrche ¶ The second is in them that selle the worde of god and preche pryncypally for money The thyrd is the synne of them whiche by yeftes or by promesses or by prayers of frendes do so moche that sōme be promoted to dygnyte of holy chyrche lyke as ben bysshops
and lyes ful of fylthe of ordure and of synne whiche ben callyd ydle wordes but they be not for they be peryllous greuable After ben Iapes the esbatemens and playes not leeful that say somtyme vpon good men vpon them that wold fayn do wel by cause that they myght wythdrawe fro theyr herte the goodnes that they haue conceyued purpose to do These be not ydle wordes for thou art lyke an homycyde yf thou wythdrawe by thy tongue a man or a woman or a chylde fro doyng wel or fro doyng a good dede And god shal conne the as good thanke as the kyng shold do to the yf thou haddest slayn his owne sone or stolen aweye hys tresour ¶ Of the synne of auauntance capitulo lij AFter cometh the synne of auauntyng whych is moche grete moche foule false moche vylaynous it is moche grete For he that auauÌ„teth hym self is moche hateful to god for he taketh awaye his glorye Also as we haue sayd tofore this is a moche false synne for his goodes of which he myzt gete heuen he gyueth for a lytel wynde· and soo it is a moche foule synne For al the world holdeth hym for a fool for a vylayn and for nyce and this braunche hath .v. leuys There ben v maners of vauntours That one is of tyme past Thys is the synne of them that so gladly remembre theyr werkys and theyr prowesses that whyche they wene to haue done wel or sayd wel That other is of tyme present this is the synne of them that no thynge do gladly ne payne them to doo wel ne to say wel whan they be not seen ne herde They in doyng or in sayeng or in syngyng auaunte them self selle for nouzt alle that they haue and doon To this man apperteyneth the synne of them that so auaunte and boost them of the good that they haue or of that whyche they wene to haue of theyr noblesse or of theyr rychesse They ben lyke to the Cuckow that can not synge but of hym self ¶ The thyrd is of them that ben surquydrous and that thynke and say in them self I shal auenge me herof I shal make hylles valeyes The fourth is more subtyl that is of them that dare not preyse them self for shame But al that euer that other doon say they blame and despyse lyke as no thynge were worth but that whyche they can doo or say ¶ The fyfthe is yet more subtyl that is of them that wyl whan that men preyse them and they dare not saye it openlye they make it all contrarye and make them self humble and say that they be no thynge worth and synners thre tymes wers than they be by cause they wold be preysed and for that men shold holde them for wel humble meke Alas sayth Saynt Bernard that this is a sorouful auauntynge They make theym selfe deuylles by cause they shold be reputed for aungellys and fayne them self to be euyl to th ende that men shold repute them for good But certeynly a man shold not more angre them than to say ye say trouthe To this apperteyneth the synne that sechen the aduocates for to preyse them to crye theyr oublyes by whos mouth they speke more hardely ¶ Of euyl sayeng of other capitulo liij LOsangers ben the nouryces of the deuyl that gyue souk to the chyldren and make them slepe in theyr synnes by theyr fayre syngyng They enoynte the waye of helle wyth the hony of flaterye by cause that the synners shold goo it the more hardely This synne is departed in to fyue partyes that been lyke as fyue leuys on this braunche The fyrst is of these flaterers that whan they see that he or they that they see dyspose them to say wel or to do wel anone they shewe and telle it to hym by cause that he shold haue therof vayn glorye But his defaultes they shal neuer say ne telle hym The second synne is that the lytel good that the chyldren do they double it That is to say that them that they preyse and fede by flaterye they encreace it and double it and adiouste therto soo moche that it is more lesyng than trouthe and therfore been they callyd false wytnesse in holy scrypture ¶ The thyrd synne is whan they make a man or a woman to vnderstonde that he hath in hym many good vertues and moche grace where as he hath none And therfore holy scrypture calleth suche flateres enchauÌ„tours for they enchaunte so moche the man or the woman that they byleue them better than hem self· and that they byleue bettyr that they here than that whiche they see and that they saye to hem better that they knowe and fele ¶ The fourth synne is whan they synge alwaye the placebo of flaterye That is to say my lord or my lady ye say trouthe my lord doth wel and torneth al thynge by flaterye what someuer he doeth or sayth be it good or euyl and therfore ben they callyd Ecko That is the soâ—n that redoundeth in hye mountayns woodes and accordeth alwaye to that whiche is cryed and sayd be it trewe be it fals The fyfthe ben the flaterers that defenden excusen couere the vyces and the synnes of them that wyl flatere and preyse and therfore ben they callyd in wrytyng taylles for they couer the ordures and synnes of the ryche men for somme temporal good therfore ben they lykenyd in scrypture to the tayll of a foxe for theyr flaterye barate and tryeherye ¶ Of losengerye and of flaterye LOsengiers and myssayers ben of one soole These ben the ij seraynes otherwyse callyd mermaydeÌ„s of whiche we fynde in the book of the nature of beestys whiche is a monstre of the see that is callyd serayns whyche hath the body of a woman the taylle of a fysshe vngles or clawes of an egle and they synge soo swetely that they make the maronners to slepe and after they deuoure them These ben the losengyers flaterers whiche by theyr fayr speche make men to slepe in theyr synnes There been somme serpentes whyche haue the name of serayns that renne more swyftely than an hors and somtyme they flee and theyr venym is so stronge that tryacle may not auayle ayenst it For sonner cometh the deth than the bytyng of the serpent is felte These ben the myssayers of whome Salamon sayth that they byte in trayson lyke a serpent with thys ben slayn thre at ones That is he that sayth it he that hereth it and he of whome is myssayed This is the ryght cruel beest that is callyd hate whiche fynyssheth destroyeth and bryngeth out of the erth the bodyes of the dede men and eteth them These ben they that byte ete the good men of relygyon that ben in the world Suche manere peple ben more cruel than is helle which deuoureth the wycked but these peple renne vpon the good and deuoureth them Suche maner peple resemblen the sowe whiche whan
sayd onelye that hyt is substancyous bytwene ony vnderstondyng and supposyng but it is sayd sursubstancious This brede requyre we at our good fader Ihesu Cryste and we praye hym that he wyl gyue it to vs in this day that is in this presēt mortal lyf to th ēde that we may make a good Iourneye and abyde more gladly our rewarde that is in the ende of our lyf the glorye perdurable ¶ Here foloweth the v petycion and request of the holy pater noster capitulo lxxxiij DImitte nobis debita nostra sicut nos dimittimus debitoribus nostris In this request and petycyon we requyre and demaunde our good fader of heuen that he wyl pardonne and foryeue vs our synnes and our trespaces lyke as we foryeue them that haue trespaced to vs. or that trespasse to vs. Thēne we say thus fayr fader quyte to vs our debtes lyke as we quyte our dettours· Our dettes ben our synnes whyche we haue encreased vpon our soules This is the best and moost dere wedde that we may fyne wherof the synnar for one dedely synne whiche is soo sone passed as to the delyte or as touchyng the dede is bounden to so grete vsure that he hath noo power to paye ne to fynyssbe· that is the payne of helle whyche is wythoute ende ¶ After he oweth vnto god whome he hath dysplesed so grete amendes that he hath noo power to paye it For in alle his lyf yf he lyued an hondred yere or more he myght ne coude not make suffysaūt penaunce For one dedely synne onely· yf god wold vse hys ryghtful Iustyce it shold neuer be fogyuen to the ¶ And therfore it byhoueth that in bytter and grete repentaunce the wycked synnar retorne vnto the mercy of the debonayr and blessyd lord Ihesu Cryste And that he crye hym mercy and demaunde pardon and foryeuenes ¶ For by the ryght of the courte of Iustyce the synner shal be Iuged and condeuipned vnto deth perdurable And therfore our good fader Ihesu cryst which is softe and debonayr for to foryeue pardone large curtoys for to yeue we praye hym that he wyl pardone foryeue to vs our synnes trespaces But thynke and consider wel how thou prayest For thou sayst pardone to vs our synnes our trespaces lyke as we pardone to them that to vs haue trespaced God shal not foryeue ne pardone to vs as he hym self sayth in the gospel yf we foryeue not pardone to other that haue trespaced to vs. Thenne he that saith his pater noster yf he kepe in his hert rancour felonnye he prayeth more ayenst hym self than for hym self For he prayeth to god that he forgyue hym not his synnes whan he sayth foryeue me lyke as I forgyue therfore al the tymes that thou shalt say thy pater noster tofore god that seeth thyn hert Thou oughtest to forgyue al euyl talentes and cast out of thyn hert al Ire and alle rancour Otherwyse thy prayer is more ayenst the than with the. yf it seme to the an hard thynge greuous to foryeue pardone to them that hate the and that wylle the euyl or that haue moche trespaced to the. or myssayed Thynke that god pardoned his deth to them that crucefyed hym for to gyue to the an exaumple for to forgyue and more yet for to praye for them that haue trespaced to the that god forgyue them and more yet for to do wel good to them to helpe them yf they haue nede For as he sayth in the gospel that it is not a grete thynge ne grete meryte ayenst god to do good to them that do vs good ne to loue them that loue vs For so done the paynyms and the Sarasyns Iewes and other synners ¶ But we that been the chyldren of god by fayth by grace and been named crysten of our blessyd Lord Ihesu Cryste and been heyres wyth hym of the herytage of heuen ought for to foryeue eche other And also ought for to loue our enemyes That is to saye theyr persones and praye for theym and to do good to them yf they haue nede For so comandeth god in the gospel Thenne we ought onely hate the synnes to loue her soules Lyke as the membres of one body loue supporte eche other yf one membre hurte that other by aduenture that other aduengeth hym not And therfore we that ben al one body in Ihesu Cryste lyke as thappostle sayth we ought to loue and supporte eche other and not to hate ne to greue who that dooth otherwyse he is an homycyde of hym self thys sayth the scrypture Suche there be that can say their pater noster that it were better for them and more auaylable that they coude say it aryght For who that pardoneth not ne foryeueth wyth hert and wyth mouthe he moeueth his Iuge ayenst hym In this prayer that we make to god we requyre of hym the yefte of scyence whyche maketh a man wyse and cunnyng This spyrite sheweth to hym what he is fro whēs he cometh whyther he gooth and what he hath don what he hath trespaced how moche he hath lente and how moche he oweth And whan he seeth that he hath not wherof to paye thenne this spyryte maketh hym to repente to wepe and to syghe and to crye god mercy and say O good lord foryeue and pardonne to me my debtes that be my synnes· for I am moche endetted vnto the. for the euylles synnes that I haue commysed and doon for the good dedes that I haue forgoten and lefte to do whiche that I ought myght haue doon and for the goodes and benefaytes that thou hast done to me· the grete bountees which I haue al day receyued euyl vsed them and haue euyl seruyd the. And by cause lord that I moche drede doubte to make my payement I requyre the to pardone me that whiche I owe vnto the. whan thys spyryte of scyence hath thus enlumyned hym that he knoweth his defaultes and synnes Thenne he casteth oute of his hert alle hate and rancour and pardoneth alle his euyl wylle angre yf he haue ony And yf he haue ony and is in wylle and in purpose to pardone and foryeue wyth good hert yf ony haue trespaced to hym Thenne may he wel say Fayr fader forgyue vs our trespaces lyke as we do to them that haue trespaced to vs. ¶ The vj peticion request of the pater noster capo. lxxxiiij ET ne nos inducas in temptacionem Brent chylde fyre dredeth he that somtyme is fallen in to synne whan hys synne is pardoned hym he is more doubtous and more aferde and hath more drede of the temptacyon of synne than he had tofore therfore he prayeth to god to whome he hath so moche trespaced and also that hath forgyuen and pardoned hym that he wyl kepe hym fro fallyng in to hit ageyn saith thus Et ne
heuen in erth al them that ben in grace men wymmen and angellys and al in lyke wyse as there beu in heuen thre estates of aungellys as saynt denys sayth of whome one is moost hye that other moyen or myddle and the thyrd more lowe The moost hye ben lyke them that ben of the kynges coūceyl They be alwaye wyth god more nerre to hym than the other and see hym and here hym and his secretes The moyen or myddle ben as barons and bayllyes that gouerne loue and kepen al the royam and gone comen lerne of them of the coūceyl that whiche they comande· make it to be done to other the lowest ben lyke as seruauntes offycers whiche haue theyr craftes and done their offyces messages as is sayd to them By this maner ensaumple there ben iij estates of the chyldren of god in erth the whyche the holy ghoost ledeth conduyteth as sayth saynt Poul The one estate is of them hat ben in the world· lyuen after the commandementes of god and of holy chyrche after that they here and byleue of theyr prelates The other estate is of them that ben parfyte that al haue theyr hert out of the world of this mortal lyf haue theyr conuersacyon in heuen and theyr body in erthe and theyr herte wyth god The thyrd ben in the myddle estate whyche gouerne them self wel other and lyuen after the counceyl of the gospel and not onelye after the commandements These thre maner of people techeth the holy ghoost and ledeth gouerneth by these vj yeftes and departeth to them his graces to eueryche after his benygne volente and wylle as sayth thappostle The two fyrst of these vj yeftes apperteyne to them that ben of the fyrst estate The yefte of scyence techeth them the yefte of pyte maketh them to werke The ij myddle apperteyne to them of the moyen estate The yefte of counceyl gouerneth them· the yefte of strengthe accomplyssheth the werkes The ij last apperteyne to them of the moost hye estate The yefte of vnderstondyng enlumyneth them the yefte of sapyence confermeth them Ioyneth them wyth god Another reason there is wherfore there ben vij yeftes for the holy ghoost by his seuen yeftes wedeth plucketh and taketh awaye the vij synnes vyces fro the hertes of the persones planteth there nouryssheth vij vertues contrarye which make perfytely a man to be honoured These ben the goodes that the holy ghoost maketh in the hertes where as he descendeth by these seuen yeftes But tofore that I descende vnto the vertues whiche ben contrarye to the seuen dedely synnes I wyl shortly speke of seuen other vertues of whyche thre ben callyd dyuyne the other four been callyd the foure cardynal vertues ¶ Of seuen vertues of whome there been thre dyuyne foure cardynal capitulo lxxxx THe thre fyrst vertues dyuyne Saynt Poul thappostle calleth them Fayth hope charyte And they be callyd dyuyne by cause they be godly ordeyne the herte to god fayth lyke as saynt Austyn sayth setteth vs vnder god maketh vs to knowe hym knowleche hym a lord of whome we holde al that whyche we haue of good Hope sayth he enhaunceth vs to god and maketh vs stronge and hardy and to entrepryse for the loue of god that whiche passeth the vertu and strengthe of man Charyte sayth saynt Austyn Ioyneth vs to god For charyte is none other thynge but chyere vnyte that is dere onehede for she maketh the hert and god alle one as sayth saynt Poul Fayth byholdeth in god souerayn vnyte hope beholdeth in god souerayn hyenesse and charyte souerayn bounte These iij vertues ben deuyded by iij degrees of loue for for iij thynges a mā is loued One is by cause that one hath herde or hereth grete good of hym Or by cause that he hath receyued grete good of hym Or by cause he entendeth to haue grete good of hym These iij maners of loue ben in these iij vertues Loue of fayth hereth werketh loue of hope feleth the sauour and requyreth it loue of charyte taketh and seeth it and tasteth holdeth it ¶ Of the foure cardynal vertues by whyche a man ought to gouerne hym capitulo lxxxxj OF the four cardynal vertues speken moche the auncyent phylosophres but the holy ghoost gyueth them enseygneth them better an hondred tymes as sayth Salamon in the book of sapyence The fyrst of these iiij vertues is prudence the second attemperaunce the iij strengthe and the fourth Iustyce These iiij vertues ben callyd cardynallys by cause they ben the moost pryncypal emonge the vertues of whyche the auncyent phylosophres speken For by these iiij vertues a man gouerneth hym self in this world Lyke as the pope gouerneth al holy chyrche by hys cardynalles ¶ Prudence kepeth a man that he be not deceyued by none engyne of the enemye Attemperaunce kepeth a man that he be not corrupt by none euyl loue· Strengthe kepeth hym that he be not vaynquysshed ne ouercome by wrath or by drede or by sorowe This is that holdeth a man in good estate toward hym self Iustyce setteth a man in ryght ordre in ryght estate anenst hym self other for Iustyce rendreth to eche man that whiche is his These ben the iiij toures at iiij corners of the hous of the good man that maketh it stronge sure good Prudence garnyssheth it toward the eest by pourueaunce for perylles Attemperaunce garnyssheth it toward the south ayenst the euyl heetys Strengthe garnyssheth it toward the north for the euyll coldes Iustyce garnyssheth it toward the west ayenst the euyl raynes Yet ageyn of the four cardynal vertues as foloweth lxxxxij THese iiij vertues haue dyuers offyces and been moche dyuers in theyr werkys lyke as sayth an aūcyent phylosophre named plato in his book that he made of these foure vertues deuydeth thē moche subtylly sayth that prudence hath iij offyces For by this vertu al that which a man doth sayth thynketh is ordeyned al ledde by lyne rule reason in al his werkys he pourueyeth that he vse them after thordynaunce of god that al seeth Iugeth A grete lord shold he be as me semeth that shold haue this onely vertu by these thre thynges shold gouerne hym ¶ Of the vertu of attemperaunce capitulo lxxxxiij THe vertu of attemperaunce hath iij offyces for the hert that hath this vertu wylle not ne coueyteth not to do a thynge of whyche he ought to repente In no thynges he breketh not the lawe dysmesurably but putteth hym self alwaye vnder the yoke of reason And no thynge doubteth of alle the couetyses of the world That is to say who hath this vertu he kepeth hym that he he not corrupt by the thre thynges that foulen and shamen the world ¶ Of the vertu of strengthe capitulo lxxxxiiij THe vertu of strengthe hath also iij offyces for a man that
of theyr sepulture· and had grete bewayllyng and grete deuocyon to the holynesse good and holy lyf of theyr faders and therfore they wold be buryed wyth them Of whome Iacob sayd to his sone Ioseph Burye me not in egypt but with my faders and therfore it is good to be buryed emonge good relygyous men for to haue their prayers Nature ought to moeue a man to thys good werke wherof it is redde in the nature of beestes that the dolphyns whaÌ„ they see a dolphyn deed they assemble them to gydre an bere hym to the bottom of the see and there they burye hym Yf nature pyte moeue and styrre the Iewes and Sarasyns and other myscreauntes to doo thys moche more ought pyte and compassyon to moeue the crysten men to doo thus why he by our fayth see that the bodyes be reysed and rewarded with the soules And therfore who that loueth the soule of hys neyghbour he ought to loue the body and doo burye it whan it is dâ—ed wyth alle humanyte and mercy that he may ¶ Now hast thou herde the braunches of the tree of mercy These been the werkes of mercy corporell and spyrituel Here after is sayd how almesse ought to be doon Cxxxix IT is so that there is moche peple that lese their almesse and theyr other good dedes whyche they do by cause they doo theym not as they ought to doo Therfore I wyl shewe here shortly how almesse ought to be doon and how it is prouffytable and playsaunte to god Fyrst I wyl· shewe shortly how a persone ought to do almesse and wherof he shold do almesse For a man must doo it of his owne good and not of another mans and of suche good that is wel and truly goten God setteth no thynge of none euyl yefte Almesse whiche is made of thefte or of takyng awaye of others good of raâ—yne or of vsure or of other euyl gooten good pleaseth noo thynge to god wherof the scrypture sayth Thou shalte not make sacrefyse ne offryng to god· of oxen ne of sheep ne of thynge wherin is ony spotte of synne For god hath grete abhomynacyon of suche sacrefyse The wyse man sayth that who that dooth sacrefyse to god of the catayl or goodes of the poure man He dooth lyke to hyâ— that sâ—eâ—th the sone tofore the eyen of his fader And Saynt Austyn sayth what yefte is that whyche the one taketh gladly· and that other wepeth And therfore ought euery man take hede wherof he dooth hys almesse ¶ Also he ought to take hede to whome he dooth it wherof the scrypture sayth Beware to whome thou shalte doo good doo wel to the good That is to hym that thou wenest that he be good And gyue noo thynge to the wycked for cause of theyr wyckednesse Lyke as they doo whyche gyue to rybauldes and to menestrellys for theyr wyckednesse· whyche is a grete synne as saye the sayntes but who that gyueth to them not for euyl but for pyte and compassyon for theyr pouerte or of theyr wyues or of theyr chyldren yf they haue ony or of theyr faders or moders or for ony other good cause or reason as for to wythdrawe them fro synne he doth wel ¶ Thenne the almesse ought to be gyuen vnto the poure and more to them that be veray poure of herte and of wylle whiche haue lefte for goddes sake that whyche they had moche more than to other that be not poure wyth theyr wylle but somtyme of pure necessyte And somme there be trewauntes and slouful for to doo ony good and myght gete theyr lyuyng yf they wolde ¶ And somme there be that by fayntyse shewe somme hurtes and be faytours of them self that deceyue the world To suche ought a man not to gyue hys almesse but it ought to be gyuen to the poure orphans to shamefast peple to poure wydowes to the dyseased and lame and vnto seek poure people where as it is nede and whan one may doo it And yf a man is bounden to gyue to straungers he is moche more bounden wythoute comparyson to hys fader and moder more than to ony other For nature enseyneth it And God commaundeth it ¶ It is redde of the storkes that they nourysshe fader and moder whan they be olde and may not purchace theyr mete Thenne nature techeth that one ought to doo good to hys fader and moder and therfore it is wel ryzt and reason that myschyef falle to al them that do euyl to their faders and moders as it oftyme happeth Also a persone ouzt to take hede how he ought to do almesse and the maner of gyuyng For iij condycyons ought to be had in gyuyng almesse The fyrst is that a man ought to gyue gladly wyth good herte For god hath more regarde to the hert than to the handes wherof god in his sacrefyse as saynt gregory sayth beholdeth not onelye the thynge that is gyuen but with what herte Lyke as hit appyereth wel in the gospel of the poure woman that had nomore but two mytes whyche she offeryd in the temple And our lord sayd that she had offred more than alle the other whyche had offred grete thynges for more playseth somtyme to god a peny that a poure man gyueth gladly for goddes sake than yf a ryche man had gyuen an hondred marke of syluer in grudchyng And therfore sayth the wyse man in the scrypture Make alwaye sayth he good chyere in al thy yeftes And Saynt Poul sayth that god loueth moche the yeuar that is glad curtoys There been soÌ„me peple ryght ryche be so rude and vylaynous to the poure that whan they demaunde hem almesse they answer to them so vylaynously that they calle them truauÌ„tes and saye to them many reproches and vylonnyes Suche almesse pleseth not god and therfore sayth the wyse man in holy scrypture Enclyne bowe thyn eere to the poure man wythoute heuynesse and answer hym swetelye ¶ The second thynge that apperteyneth to doo almesse is that it be doon anone and hastelye wherof Salamon sayth say thou not to thy frende goo and come ageyn to morne· and thenne I shal gyue to the whan thou mayst gyue anone· And also god saith withdrawe not longe thy yefte fro the poure and fro them that be nedy That is to say· make thou not hym abyde whan thou mayst gyue forthwyth Thys is ayenste many ryche men whych make poure men to crye after them that haue to doo wyth them And soo moche delaye them· that they must ofte praye and requyre them tofore that they wyl ony thynge doo They selle ouer dere theyr bounte and curtosye that they do to them for lyke as seneque sayth nothyng is so dere bought as that whyche is requyred the ê“uerbe saith that it is ouer dere bouzt that is demauÌ„ded Thus shold euery maÌ„ hastely do for his soule as longe as he is alyue hool wherof the wyse man saith Fayr sone saith he do wel to thy self yf thou haue
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
fyue thynges that euery creature ought to rendre vnto his neyghbour after the sayd second commandemente is to wete that two thynges shewen pryncypally the loue· whan it is in the creatures ¶ The fyrst is for to haue pacyence and compassyon in myschyef and in the aduersyte or pouerte of other For one excuseth and pardonneth gladly and lyghtly the defaulte or offence of the persone that he loueth and these be sygnes of grete loue The ij is humylyte which causeth pacyence For comynly whan a persone is proude he knoweth not hys defaultes But despyseth the other by presumpcyon and may not supporte the defaultes that he iudgeth in them But he is Inpacyent And wythouteforth he sheweth and manyfesteth ofte angre and dysplaysaunce But by cause that the sayd commaundement for to loue his neyghbour as hym self was by the Iewes and pharysees euyl vnderstonden and may be and is yet by many ether For they holde that they ought loue them that louen hem and to hate them that hate hem and for their neyghbour they vnderstood onelye theyr frendys ¶ It is to vnderstonde that whan loue or hate is in a creature ij thynges ben to be consydered that is to wete the nature that he hath and the synne or defaulte of hym euery creature of god after his nature ought to be byloued but his synne defaulte ouzt to be hated And after this exposycyon ought to be vnderstonden the comandement that Ihesu Cryst maad to his appostles for to loue theyr enemyes For the nature humayn we ought to loue and to do wel to them that hate vs praye for them that do to vs euyl and that persecute vs But we owe alweye to hate theyr synnes and theyr defaultes Neuerthelesse we may wel and is leefful to vs to desyre the destructyon of a creature obstynat in euyl in synnes and that destroyeth holy chyrche and domageth and hurteth other For the desyre of thys is to desyre the good of other and nothyng the euyl to th ende that he seace to doo euyl and perseuere in euyl And not onelye for his destructyon Suche peple whaÌ„ they haue desyred after thentendement aforesayd ben callyd after thappostle the mynystres of god ¶ Here after foloweth the ten commaundementes of the lawe partyculer capitulo vj NOw it is to wete that these two pryncypal commandements aforsayd were gyuen to moyses whan god delyuerd to hym the lawe in ten comandements particuler The whiche comandementes euery creature resonable is bounden to kepe for to haue the lyf glorye perdurable The thre fyrst haue regarde to the dylection and loue of god accordyng vnto the pryncipal commandement tofore sayd And the seuen other partyculer apperteynen to the loue and to the dylectyon obhys neyghbour accordyng to that other comandement pryncypal after ensyewyng And of the same x comandements there ben tweyne affyrmatyues onely whyche enduce the creature to do wel and viij other negatyues whiche defende to do euyl The cause is for so moche as for to kepe hym from doyng euyl is in the puyssance of the creature for the free wylle that he hath to the which he may not be constrayned but to do wel is not in the puyssance of the creature but it is the special grace of god ¶ Of the thre first comandements partyculer capo. vij FOr to haue the knowleche of the iij fyrst comandemeÌ„tes apperteynyng to the loue dylectyon of god It is to wete that a veray subgette oweth to his lord thre thynges the which the creature oweth to god soueraynly The first is feyth or fydelyte that is to say that thonour seruyse obeyssaunce that the subgette oweth to hys lord and the seygnorye that he ought to haue ouer hym be not by hym delyuerd to another For in suche a caas he shold be holden for a traytre for fals euyl And vpon this was gyuen of god to moyses the first comandement which is suche Thou shalt not adoure noo straunge god That is to say thobeyssauÌ„ce honoure and seruyce that the creature ought to do to god lyke as hyt is deuysed vpon the fyrst commaundement pryncypalle he shal in no wyse doo vnto ony other than to god Ageynst this comandement doon synne mortally alle tho peple that entremece theym of dyuynacyons of fortyleges and sorceryes For after Saynt Austyn suche thynges may not be maad ne doon wythoute to haue ony or summe couenauÌ„tes with the deuyl by the whiche alle suche thynges been sayd and made And therfore al suche peple be cursyd and excomenyed of holy chyrche ¶ And yet also al they that holde and byleue that the pâ—anettys the sterrys gouerne the soules of the creatures For god onelye gouerneth man woman and for to serue man and woman they ben maad and created Thyrdly alle they that in ony other maner thynge what someuer it be that sette more theyr hope in than in god be it in goodes temporelle or in creatures or that more loue them than god· The which happeth whaÌ„ for suche loue or for to gete suche a thynge the creature dysobeyeth to the comandements of god and of holy chyrche ¶ Fourthly al they that for to obeye to theym and to do theyr plesyrs make theyr subgetcis or seruauntes to dysobeye the comandementes of god and holy chyrche ¶ Fyfthly and al they that in suche a caas obeye to the creature And yet also alle them that more byleue to theyr owne wytte than they do to the comaundementes of god· and to the ordynaÌ„ces of holy chyrche as do they that retche not to knowe the comandementes of god the artycles of the feythe and alle other thynges that of necessyte ben to be byleuyd kepte holden for to haue glorye lyf perdurable But many byleue to gete heuen by theyr folysshe presumpcion And therfore they wyl gouerne them at theyr playsyr and wylle yet alle they that for to haue the delectacyons the eases of the flesshe and of theyr bodyes dysobeye to god and to his comandementes ¶ The second thynge that the veray subgette oweth to hys lord capitulo viij THe second thynge that the veray subget oweth to hys lord in especyal to god is that he ne say ne do thynge that may be to his vylonnye or to his Iniurye or dyshonoure And vpon this was delyuerd the second commandemente apperteynyng to the loue of god whiche is suche Thou shalt not take the name of thy god in vayne That is to say for to afferme and doo byleue thynge that thou sayest or doest thou shalte not swere the name of god but for thynges verytable and for good and Iust cause and yet in caas of nede and of necessyte For oth is ordeyned for to sette an ende in thynges lytigyous and debateful of which feyth or demonstrauÌ„ce may in none otherwyse be knowen but by othe And in thys was restrayned to the crysten that· whiche was graunted to the Iewes For it was leefful to
them to swere and not to be periured But to the crysten peple is not onely defended to pariure and forswere hym self but also to swere· Excepte in caas of necessyte as sayd is ¶ And therfore it is sayd by our sauyour Ihesu Cryst yf thou wylt ony thynge afferme or denye late thy word be it is thus or it is not thus and yf thou makest oth of habundance but in caas of necessyte it is euyl and it is synne ¶ And the cause of thys restraynte or defence is by cause that the creature hath noo membre so feble ne to the kepyng may by a creature be lasse sette than in the tongne ¶ And to this purpoos sayth Saynt Iames thappostle that alle nature of beestys of byrdes and of serpentys may be dompted and taken by the creature humayne but none may not ne wyl not refrayne his tongue ne kepe hym from euyl sayeng or of ouermoche spekyng ¶ And therfore sayth the holy appostle swete Saynt Iames that the man is parfyte and wyse that setteth to hys tongue suche garde that he mespryse not ne synne not in his spekyng And for that fraylnes the creature that vseth or accustommeth hym for to swere periureth or forsweryth hym lyghtlye The which thynge of hym self is dedely synne whan the pariuryng is made in ernest and by delyberacyon and the moost grettest synne that is after is to adoure straūge goddes which is sayd synne of ydolatrye And therfore not to take the name of god in vayne by the manere that sayd is was the second comandement gyuen of our lord to moyses as tofore is sayd ¶ The thyrd thynge that the veray subgette oweth vnto his lord capitulo ix THe thyrd thynge that the veray subgette oweth to hys lord and soueraynly to god is seruyce and vpon thys was deyluerd to Moyses the thyrd comandement apperteynyng to the dylectyon loue of god is suche as foloweth Thou shalte halowe or sayntefye the sonday that is to say Thou shalt seace the sayd day fro al worldly werkes and in especyal of the werkys of synne And that day thou shalte employe and occupye thy self in the praysyng in the seruyce of god In knowlechyng the benefaytes the grace that thou hast of hym And god wolde that by the Iewes the sabate day shold be employed in his praysyng and his seruyse In mynde of that whiche he had made and fourmed alle thynges And the seuenth day he had seaced dyd reste to make newe creatures And by the crysten people in stede of the sayd sabat day that the Iewes halowed ¶ The day of sonday hath ben ordeyned in mynde of the recreacyon of the creature resonable maad by the resurrexyon of Ihesu Cryst whyche aroos on suche a day And semblably the frestys of Sayntes and the solempnytees commaūded by the chyrche to be kepte also lyke as the sonday ought euery creature temploye in the praysyng loange of god and of his sayntes and to seace reste fro all erthely and worldly werkes and in especyal from synne And in especyal the creature ought to ceasse of two thynges Fyrst fro al werkys temporelle erthely corporelle except in foure caases The fyrst is for to haue the necessyte of his lyf The second for the necessyte of the lyf of his neyghbour The thyrd for the necessyte of holy chyrche The fourth for thauctoryte of his souerayn and for his comandement whan in suche dayes he comandeth to werke for ony causes Iuste resonable In whiche foure caases it is leefful to a creature on the sayd dayes to do werke corporelle ¶ The second thynge wherof thumayn creature ought to cesse in especyal on the sayd dayes is to do synne and in especyal dedely synne For how wel that a creature ought to kepe hym self from synne in especyal dedely Neuertheles synne doon in the sayd dayes is moche more greuous than in other dayes The third thynge wherof a creature ought to kepe hym in the sayd dayes· is of ydlenes For for to be ydle is cause of ouer moche euyl and of synnes and in especyal on the sayd dayes ought a creature to occupye enbesye hym in thre thynges Fyrst in makyng sacrefyse to god of hym self and of al that he hath in especyal a creature ought on the sayd dayes to gyue hym selfe to god by deuoute orysons and prayer And to haue grete sorow and bytter repētaūce of hys synnes Secondly a creature ouzt to occupye hym in the loange praysyng of his maker creatour And by cause that in the mouthe of a synner preysyng is not playsaunt to god euery creature ought to make clene his herte fro al synnes by bytter repentaunce by deuoute confessyon and by penaunce ¶ Thyrdly a creature ought to occupye hym in the sayd dayes in doyng almesses for the loue of god of suche goodes as god hath gyuen to hym to them that haue nede and necessyte and more largely ought to be gyuen in the sayd dayes than in other Also yet in the dayes of the festys of sayntes the creature ought to torne hys entendement in the consyderacyon of thre thynges ¶ Fyrst the creature ought to consyder the grete lyberalyte and largesse of god that the saynt of whome the feste is for a lytyl seruyce that he hath doen to god God hath so gretely rewarded guerdoned that he hath gyuen to hym glorye Ioye pardurable· wyth hym And wyth this god wyl that of his creatures he be honoured and preysyd in this world And by this consyderacion the creature ought to be al toward god and ouzt desyre wyth al his herte to doubte to loue and serue deuoutelye perseuerantly suche a lord that payeth so wel hys seruauntes ¶ Secondly a creature ought in his herte to ymagyne and thynke of the glorye and of the ioye that the saynt hath wyth god whiche is so grete that herte humayn may not thynke ne mowthe expresse ne speke and by suche consyderacyon he desyre to haue suche wele and by this the creature desyre wyth al his herte to serue loue and drede god whiche for this gyueth suche we le to a creature ¶ Thyrdly a creature ought to consyder in the sayd dayes the grete myserye of hym self the dyuers trybulacyons afflyctyons maladyes and euyl accydentes fortunes seruytudes and many moo parylles that ben euery day in thys poure world And by this consyderacōn a creature ought to haue the world in despyte not to preyse worldly thynges and to serue god with al his power And to desyre to be oute of this myserye for to haue the grete Ioye glorye of heuen which the saynt hath wyth god ¶ Here after folowen the seuen other comandementes apparteynyng to the loue dylection of his neyghbour capo. x AFter the thre comandementes aforesayd apparteynyng to the loue dylectyon of god Folowe the seuen other apparteynyng to the loue of his neyghbour accordyng to the second commandement pryncypal aforesayd
and in myscreaunce Blasphemye is also as sayth saynt Austyn whan one byleueth that whyche he ought not to byleue But especyally we calle blasphemye whan one myssayeth of god or of his sayntes or of his creatures or of his sacramentes that be made in holy chyrche this synne blasphemye is doon in many maners as in the sayeng in his mynde or thought as doon the heretykes or whan it is sayd by couetyse of wynnyng As doon the enchauntours or the sorceriers Or whan it is sayd by dyspyte as doon these grete swerers that sweren soo vylaynously by god by his blessyd moder and by al his sayntes whiche is a moche horryble thynge to here and to herkene Suche folke ben lyke an hounde enraged and wood that byte and knowe nothyng theyr mayster ne lord This synne is soo grete that god punyssheth it somtyme openlye lyke as we haue sayd tofore whan we speke of the euyl and wycked people ¶ Of this synne sayth god in the gospel that it shal neuer be ê‘doned ne foryeuen in this world ne in that other That is to saye vnnethe he shal be forgyuen by cause that vnnethe he repeÌ„teth hym or it may be perauenture that he shal neuer repente hym ¶ Of the iiij braunche whiche is ambicion capitulo xx THe fourth braunche of pryde is ambycyon That is an euyl desyre to amounte and ryse hyghe This synne is the panne of helle in whiche the deuyl fryeth his frytours this braunche stratcheth hym in many maners on the ryght syde on the lyfte syde For they that desyre to waxe hye and ryche wyl playse somme and therof growen many synnes lyke as it were on the ryght syde That is to wete losangerye flaterye seduction adulacion folyly geuyng and folyly despendyng by cause they shold been holden large and curtoys vnto other they wyl noye and greue and therof comen and sourde the synnes on the lyfte syde As for to myssaye of hym whome he wyl gryeue for tenhaunce hym self and gyue to that other blame And that wers is that he desyreth the deth of hym that holdeth that thynge for whyche he entendeth and desyreth and of thys braunche growen stryues Trayson euyl counceyl and conspyracions ¶ The fyfthe braunche is vayn glorye capitulo xxj THe fyfthe braunche of pryde is vaynglorye This is folysshe playsyr of vayn praysyng That is whan ony feleth in his herte a reioysyng of that that is or weneth to be preysed of soÌ„me thynge that is in hym or weneth to haue And wold be preysed of that of whyche he oughte to preyse god And by that vayn glorye taketh aweye fro god that whiche is his For of al maner goodes what someuer they be he ought to haue the honoure and the glorye And to vs the prouffyte Vaynglorye is the grete wynde that beteth doun the grete toures and the grete steples The grete castellys the grete forteresses dryueth doun to therthe the grete forestys maketh the grete montaygnes to quake shake These been the hye men the moost valyauntes the grete prynces and the grete lordes This is the peny of the deuyl by whiche he byeth al the fayre wares in the fayre of thys world These been the good werkes· and by cause that there ben iij maner of goodes that the man hath of god and that the deuyl wyl bye them wyth his peny Therfore this braunche departeth hym in thre bowes oute of whiche sourde soo many synnes that no clerke may nombre them These iij manere of goodes that the man hath of god been the goodes of nature the goodes of fortune and the goodes of grace The goodes of nature ben the goodes that a ê‘sone hath by nature as toward the body or toward the soule The goodes of the partye of the body ben helthe beaulte strengthe prowesse good facond good wys lyghtnes of body The goodes of the partye of the soule ben clere vnderstandyng clere wytte to vnderstonde and reteyne Subtyl engyne for to fynde good memorye and mynde and the vertues naturel by whyche a man is more naturally curtoys than another or more large or more â—ebonayr or more attempred or more gracyous or to be wel ordeyned· Of alle these yeftes ought euery man to prayse and thanke god serue honoure hym For fro god comen al these goodes that we may haue but the proude man selleth them to the deuyl for the false money of vayn glorye And fyghteth ofte ageyn god wyth alle the goodes that he hath lente to hym whyche ben here aboue declared ¶ How many persones haue accustomed to synne oft by vayn glorye in dyuers maners euery man may Iuge in hym selfe In the goodes of fortune ben hyghnesse honours rychesses delyces and prosperytees whyche ben called in many maners For whan dame fortune hath torned hir whele And hath reysed a man hath sette hym in the moost hyest degree of hir whele as a wynd mylle doeth vnto the mooste hyest mounte come al the xij wyndes and blowe meruayllously with the wynde of vaynglorye For whan he is so hye reysed in prosperyte he thynketh in his herte on his grete dygnyte After in his prosperyte after in his rychesse After on the grete companye that foloweth hym after on the fayre meyne that serueth hym After in his fayre manoyrs After on his fayre horse after on the plente of his fayre robes after on thapparayl of his lodgyng in vessel in beddys and in other maner of harneys that is fayre and noble after on the grete presentes and on the grete festys that ben made to hym oueralle where he goth after on his grete renomee his grete loos praysyng whiche fleeth al aboute wrerin he ioyeth glorefyeth the veray caytyf in his herte that he wote not where he is These ben the xij wyndes of vaynglorye That is to say maners of temptacions of vaynglorye whych they haue that ben in this hye estate or in the world or in relygyon or clerke or laye man The goodes of grace ben vertues good werkes Ayenst these goodes bloweth somtyme the wynde of vaynglorye ofte tyme throweth doun the moost gretest trees moste hye These ben the moost wyse men and it is to wete that in good vertues good werkys the deuyl tempteth by the synne of vaynglorye in iij maners That one is in the herte within forth whan a persone enioyeth hym of the good that he hath doon pryuyly as of prayers orysons or of pryue good werkes weneth that he be bettyr with god than he is That other is whan he suffreth a folisshe gladnes come in to his hert of that he hereth or seeth his good fame or renomee and that he is reputed and holden for a good noble wyse man The thyrd is whan he desyreth and secheth and purchaceth preysyng loos good fame in that entencion he dooth his good dedes werkys no thynge for god proprely but for the world ¶ The vj
and suche thynges is vsure whan it is lente for occasyon to haue somme prouffyte This is the fyrst manere of vsure that leneth hys good wyckedly and shrewdly ¶ The second capo. xxxvj THe second maner of vsure is in them that lente not the money in theyr owne persone But that whych theyr faders or theyr moders theyr wyues or theyr husbondes or theyr predecessours haue goten by vsure they reteyne it And wyl not rendre ne yelde it ageyn The thyrd maner of vsure is in them that deygne not ne wyl not lene by theyr owne hande but they make theyr seruantes and other people to lene for them theyr money tho ben the maystre vserers ¶ Of these synnes be not quyte the grete and hye lordes that kepe and susteyne the Iewes and lombardes of pyemoūt and other places whyche destroye the contraye and they take the rewardes grete yeftes somtyme the raunsons or redempcions whyche been of the catayl and cheuessaunce of the poure peple ¶ The fourth manere is in them that lene other mennes money or that borow it wyth lytel coste Suche people been dyscyples of vsurers whiche lerne this foule and wycked stynkyng crafte ¶ The fyfthe manere is in marchaundyse whan one sellyth ony maner thynge what somener it be for more than it is worthe for the abydyng of the terme than he wolde doo for redy money that more is the vntrewe sellar and wycked whan he seeth the peple more at grete myschyef thenne he shal selle his ware the more derrer ye twyes or thryes more than it is worthe Suche manere peple doo ouer moche harme For for theyr longe terme they destroye appourysshe the knyghtes and hye men that folowe thassemblees the warres and the tournoyes that they delyuer to them theyr londes and theyr herytages in gayge wedde so lyeng in gayge they deye neuer quytte ne payed The other synne in byeng the thynges as corn wyn or other thynges lasse the halfe than it is worth for the money that they paye tofore hande after they selle the same thre or foure tymes more dere than the thynge was solde and delyuerd to them fore Other marchauntes bye the thynges whā they be at noo prys and good chepe as whete in haruest wyn in the vynyerde or other marchandyse for to selle ageyn in the tyme whan they shal be more dere The other by◠theyr whete in the stalkys eerys and the wyn in the flouryng whan they shewe fayr forth by suche couenaunte that they haue theyr achate sauf and theyr mesure The vj maner is of them that delyuer theyr money to marchauntes in suche wyse that they shal be felowes and parte in the gayne· and no thynge in the losse Or that delyuer theyr beestes to halnes soo that they be as yron That is to saye that yf they deye or perysshe he that taketh them to halnes shal sette and put other beestys in theyr place of so moche and as grete of valure prys as were they that ben deed or perysshed at his propre charge and dyspence The vij maner is of them that put sette theyr nexte neyghbours in theyr werke and labour by cause that they haue lente them golde or syluer or corne· or hath doon to them ony curtosye or frendshyp and whan they see them poure nedy thēne make they wyth them bargayns for theyr auayle and for the money that they delyuer to the poure man or for a lytyl corne that they selle to hym wel dere for more than it is worthe in the market He wyl haue of hym syx penyworth werke or labour for two pens These been the bowes that growe oute of the euyl braunche of vsure· ¶ Of thefte capitulo xxxvij THe second braunche of auaryce is thefte thys is to take or reteyne other mennys thynge wrongfully wythoute knowleche or ayenste the wylle of hym that oweth it And this synne may be doon in foure maners after foure maners of theuys For there ben somme theuys openlye Sōme couertly Somme pryuelye and sōme telawly The comyn open tbeuys ben they that stele in suche wyse that there is Iustyce doon on them whan they been taken and of them ben dyuers maners as wel on the see as on londe The conuert theuys ben they that take aweye secretelye conuertly grete thynges or smale thynges by theyr barate trayson or by subtyl wytte engyne The preuy theues ben they that take aweye no thynge from straungers but of theyr neyghbours and knowen and of them been bothe grete and smale as the vntrewe receyuour Shereuys prouostes Eschetours Bayllyes sergeantes and other suche as taken the amendes and restrayne the rentes to theyr lordes and acounte moche in costes and despences and lasse in receytes and rentes Thus done the grete offycers whiche been in the howses of the grete lordes ryche men that maken grete costes and dyspences gyue largely the goodes of theyr lordes maysters wythoute theyr knowyng and ayenst theyr wylle In thys synne synneth the wyf whyche causeth by hir synne that the chylde whyche she knoweth wel that she hath had of another mā than of hir husbond enheryteth and hath therytage where he hath no ryght therto ¶ In this synne also synneth the wyf that taketh aweye the goodes of hir husbond for to dyspende and put it to euyl vsage ¶ That other theef is the lytel theef that taketh aweye oute of the how 's the breed or wyne and other thynges or fro theyr neyghbours theyr capons or hennys or the fruyt oute of theyr gardyns or other thynges Suche been they that reteyne the thynges that they haue founden knowen wel to whome they belonge and therfore they shold not reteyne them But they ought to do by the counceyl of holy chyrche or by the counceyl of theyr confessour The theuys that ben felowes ben they that parten theyr thefte or by composycyon or by yefte or by achate or by other manere ¶ Also they that consente to the thefte or counceylleth or that commaundeth it to be doou Also they that coūceylle the theuys or deffende them or susteyne them in theyr malyce or receyue them in to theyr hous or in to theyr londe or that gadre togyder the thefte Also the wycked Iustyses that suffre them for yeftes or by prayers or by ouy other euyl reasons and wyl not ne dare not do Iustyce ¶ The thyrd braunche of the synne of Auaryce is Rauyne as foloweth capo. xxxviij THe thyrd braunche of auaryce is Rauyne which hath many bowes The fyrst is an euyl executour of testamentes Suche people robbe them that ben dede whyche is ouer grete an vntrouthe ¶ The second is in wycked and euyl lordes be they knyghtes or other lordes or bourgeyses which ete flee the poure peple by tayllees by aydes Imposycyons amendes or by other maner whyche seche and purchace that whyche may greue theyr subgettis and accomplysshe theyr euyl wylle and they ought
in grete despences that they make After in that that they vse ouer grete gredynes ouer grete delyte After in the vayn glorye that they haue But this is not onelye thexcesse of the throte but it is ofte for bobance for grete pryde and for the praysyng of the world that they seche so dere metes multeplye so many messes wherof oft tymes growe many synnes The v brauÌ„che of glotonye is the curiosite of glotons whiche thynke on none other thynge but for to delyte them in metes they ben proprelye lychorous which seche not sauf onely the delytes of theyr throte mouth In iij thynges namely lyeth the synne of suche peple Fyrst in the grete charge that they haue in pourchasyng in arayeng their metes After in the glorye in the grete playsyr that they haue in seyng beholdyng them that they may recounte what dylygence they put to that that the metes been wel arayed that eueryche haue his right propre sawâ—e how they may of one thynge make dyuers messes dysguysed for the delycyousnesse of the mouthe whan the messys or the metes comeÌ„ in one after another theÌ„ne be sayd the bourdes for entremesses thus goeth the tyme. the caytyfs forgete them self reason slepeth and thynketh no thynge of the deth ne on the synnes that they do their stomack cryeth and sayth Dame throte ye slee me I am so ful that I am lyke to breke TheÌ„ne the lychorous tongue answereth though thou sholdest to brest I shal not suffre this licoroê° mete escape me after the lycoroê°nes of mete cometh vaynglory that is to remeÌ„bre it TheÌ„ne desyre and wesshe they that they had as longe a necke as a crane as grete a bely as a cowe that they myght yet deuoure swalowe more mete Now hast thou herde the synnes that comen of glotonye of lycourousnesse and by cause that these synnes sourden and comen ofte in the tauerne whiche is fontayne of synne Therfore I wyl a lytel touche the synnes that ben made and done in the tauerne The tauerne is the scole of the deuyl where as his dyscyples studye and his propre chapel where as his seruyce is doon and that is the place where he sheweth doeth his myracles bothe day and nyght suche as apperteynen the deuyl for to do Atte chyrche our lord god hath a custome to shewe his vertues to make his myracles lyke as ye may see in many places the blynde for to see the lame and croked to be redressyd to mad men their wytte to dombe men speche to deef men theyr heryng But the deuyl in the tauern doth al the contrarye for the tauerne is his chapel as is aforesayd where men dooth to hym seruyce for whan the man goeth to tauerne he goeth alle ryght and whan he retorneth he hath neyther fote ne honde by whyche he may hym self bere ne susteyne and whan he goeth thyder he speketh wel hereth and vnderstondeth and whan he retorneth he hath loste alle thys lyke as he that hath neyther wytte ne reason ne memorye in hym self Suche been the myracles that the deuyl maketh in the tauerne what lesson is redde in the tauerne I shal say to you Ther is redde lerned herde seen all fylthe and ordure of synne that is to wete glotonye lecherye sweryng forsweryng lyeng myssayeng renyeng god his sayntes mysherkenyng brawlyng many other synnes TheÌ„ne sourden comen stryues homycides or manslaughter there is lernyd to stele and to hange the tauern is a fosse a pytte of theuys and also it is the fortresse of the deuyl for to warre ayenst god his sayntes the tauerner that susteyneth suche peple dysordynate ben partonners of alle theyr synnes that they doo in theyr tauernes And certeyn yf a persone sayd as moche shame to hys owne fader or to his moder or to his knaue as suche manere peple do to theyr fader of heuen and to our lady and to the Sayntes they shold be moche angry and fynde and sette other remedye than god dooth ¶ Of the synnes of the tongue capitulo L WHo that wyl knowe and thynke of the synnes of the tongue hym byhoueth to thynke and acounte to thynk what the tongue is and fro whens she cometh what harme and euyl she doeth For it happeth that somtyme the worde is synne in hym self by cause it is euyl and happeth by cause that it is synne men synne for as moche that she yssueth and cometh of an euyl herte ¶ And also it happeth that the worde is grete synne by cause it dooth euyl how wel that it be fayre and wel polysshed ¶ Now thou oughtest to knowe that the euyl tongue is the tree that god curseth in the gospel by cause he fonde theron no thynge but leeuys By the leeuys ben vnder stonden in holy scrypture wordes And lyke as it shold be a thynge dyffycile and harde to nombre the leeuys of trees Ryght so it is Impossyble to compte and nombre the synnes that growen of the tongue But we shal sette and put ten chyef braunches whyche growe oute of thys tree And these x braunches may thus be named ydlenes auauntyng losangerye detraction lyes or lesynges Forswerynges contencyons murmure rebellyon and blasphemye ¶ Of the synne that been in ydle wordes capo. lj THey that abandoÌ„ne them to ydle wordes geten grete dommage and grete perylle whyche they apperceyue not ¶ And also they lese the tyme whyche they may neuer recouere And lose also the good dedes that they shold myght doo vnto theyr owne salute and helthe And lesen the ioye of heuen and the tresour of theyr herte and replenysshe it of vanyte of synnes They dyscouer the potte the flyes entre therin They calle them ydle wordes but they ben not For they ben moche costyous damageous perillous as they that auoyde fro the herte al goodnes and replenysshe it wyth vanyte For they shal rendre reason yelde acompt of them to god straytely atte day of Iugement lyke as god saith in the gospel This is not thenne a lytel thynge ne lytel ydlenes whan hit byhoueth to yelde reason and accomptes at the day of dome vnto a lytel thought and in so hye a court as is tofore god al his sayntes In this ydle wordes men synne in vj maners There been somme vayn wordes of whyche somme tongues be so ful that so moche speke afore and after that they be lyke the clyket the clappe of a mylle whyche may neuer reste also soÌ„me wordes ben soo curyous of them that gladly heren tydynges tolde that they ofte sette theyr hert to the desease of them that here them so that the recounters been ofte holden for fooles lyars After comen the rehersayl the fayr wordes wherin is moche vaynglorye in them that can subtylly shewe say them for to make the herars to laughe after ben the truffes bourdes
she hath pygges gladly wyl byte a man clad with whyt clothes They ben lyke the huppe which maketh his nest in the ordure of a man there resteth hym and lyke the dorre or waspe that flee the floures and louen dunge and ordure and this branche hath fyue leuys The fyrst is whan they contryue the lesynges and euyl for to hurte blame defame other The second is whan they haue herde the blame and harme they say it forth and reporte it to the peple adiouste more of them self therto The thyrd is whan they quenche and sette at nought alle the good that a man hath doon and make it to be holden for euyl they ete the man al hole the other ete hym not alle But they byte hym and bere aweye a pyece ¶ This is the fourth leef of this braunche whiche is proprely called detraction For he alway wythdraweth cutteth of a pyece of good that he hereth spoken of other For whan ony good is spoken of ony other tofore hym alwaye he contryueth somthynge to saye to his reproche and gyueth therto a but as thus he is ryght a good man I loue hym wel but there ben suche defaultes in hym certaynly I am sory therfore This is the scorpyō which blandyssheth wyth his face and prycketh wyth hys taylle The fyfthe is whan he peruerteth and torneth al to the wers partye and the good in to euyl And therfore he is a false Iuge and vntrewe ¶ Of the synne to say lesynges capitulo liiij LEsyng falseth a man lyke as one falsed the seal of the kyng or the bulles of the pope by cause that suche men falsen the money and beren forth false letters he shal be Iuged at the day of dome as a false man The lyar is emonge the good trewe men as the fals peny emonge the good as the chaffe emonge the corne The lyar is lyke to the deuyl whiche is his fader lyke as god sayth in the gospel for he is a lyar and the fader of lesynges as he that forged the fyrst lesynge And yet he forgeth and techeth them forth alle day The deuyl sheweth hym in many maners and in many fourmes transfygureth hym self in many guyses for to deceyue the people Ryght soo dooth the lyar Thenne is he lyke the plouyer whyche lyueth of the wynde and of the ayer and hath no thynge in hys entraylles but wynde And also to euery colour that he seeth he chaungeth his sowne· In this braunche been thre bowes for there is one manere leesyng brennyng another playsaunt another noyeng and in alle thre is synne For lyke as sayth saynt austyn how wel he that lyeth wyth hys lesyng doth good and prouffyte to another neuerthelesse he doth his owne hurte and domage thenne the lyes ardaunt ben synnes But the lyes playsaunte ben more gretter synne lyke as ben the lyes of losengiers of flaterers of mynystrellis of trufars whyche that sayen these bourdes lesynges and derysyons for to solace the folke and to make them laughe and it is no doubte for to take hede to here them it is a synne But the lesynges greuyng noyeng ben dedely synne whan they be sayd ernestlye wyth a for thought for to harme and hurte ony other ¶ To this braunche apperteynen al the falsetees the fallaces the deceytes and guylles that ben doon and sayd thorugh oute al the world for to deceyue and hurte ony other in soule or in body in hauour in renome or in fame ¶ Of the synne of forsweryng capo. lv IT is an euyl to lye But it is moche werse gretter synne a man to forswere hym self It is a peryllous thynge to forswere hym self and therfore our lord deffendeth it moche not for that by cause that one may in no wyse swere wythout synne For ofte to swere maketh a man often to forswere hym and ofte to synne For in vij maners may a man synne in makyng othes Fyrst whan one swereth ardauntly this is by despyte and gladly lyke as it semeth that he delyteth or that he were fro hym self ¶ Therfore defendeth Saynt Iames not onely to swere whan it is of nede but the wylle to swere Also whan one swereth for nought It is for nought whan one swereth lyghtly wythoute cause and wythoute reason This is deffended in the second commaundement of the lawe whiche god wrote in the tables of stoon wyth his blessyd fyngre and delyuerd them to Moyses the prophete for to preche them to the peple ¶ After whan one swereth accustomably lyke as many doon that been euyl taught and that can noo thynge say wythoute sweryng For for to swere nys none other thynge but to calle god to wytnesse the cause ought to be moche grete resonable and trewe where as shold be called or dare calle soo grete a lord as god is to wytnesse his gloryous moder and his sayntes Also whan one swereth folyly this cometh and happeth in many maners as where swereth by yre or sodaynly of whiche whan he is repreued he repenteth anone or whā one swereth for a thyng whiche he may not kepe wythout synne Suche swerynges ought to be lefte of them do penaunce of the folysshe oth Or whan one swereth certeynly of the thynge of whyche he was not certayn how wel it be trewe Or whan one swereth certaynly of that whiche he knoweth not or that he may not accomplysshe Or whan one swereth by the creatures as sōme say by the sonne that shyneth or by the fyre that there brēneth Or by my heed Or by the soule of my fader Or suche semblable thynges God deffendeth al these othes in the gospel For to that whiche I ought to conferme I ought not to take to wytnesse but the souerayn trouthe that is god whiche knoweth al. and no thynge the pure creatures whiche be no thynge but vanytees For whan men swere ernestly by them they do dyshonour to god For thonour of god ought alweye to be kept in al thynges But whan men swere by the holy gospellys men swere by hym of whome the wordes ben that be there wryton And whan one swereth by the holy relykes or by the sayntes of heuen they swere by them and by god that enhabyteth in them After whan one swereth vylaynsly of god of his sayntes In this ben the crysten men werse than the sarasyns that ne sweren in no manere ne suffren that ony swere vylaynsly tofore them of Ihesu lyke as crysten men doo And who that swereth in theyr lawe Mahomet theyr god he shal be stoned The crysten men been in thys more cruel than the Iewes that crucefyed Ihesu Cryst For they brake none of his bones But they that swere by hym rende make moo pyeces of hym than is made of a beest in the boucherye And there be many false cristen men that in lyke wyse breke in pyeces our blessyd lady and other sayntes in sweryng vylaynslye And certeynly it is merueyle how
hert whiche he Iustyceth holdeth them in good pees and dooth his wylle For his herte is so ioyned to the wylle of god so that of al that that god doeth he thanketh hym and it playseth hym wel And thys is the seygnorye that vertu gyueth to hym that hath it Of thys speketh seneke sayth as grete honour gyueth god to the whan thou art lord emperour of thy self more thā a kyng ha lord god how many kynges emperours other grete lordes haue ben in the world also barons that haue citees castellis royames that haue not this seygnorye For they be not lordes of theyr hertes By cause that it tormenteth ofte by wrath or by maletalente or by couetyse or by desyre that they may not accomplysshe ¶ Here is spoken of veray fraunchyse capo. lxxj AFter thys I say that there is none that hath veray fraūchyse yf he haue not grace and vertue Thenne yf thou wylte knowe what is veray fraūchyse of a man and of a woman by right Thou oughtest to vnderstonde that a man hath iij maner of fraunchyses One of nature another of grace and the thyrd of glorye The fyrst is free wylle by whiche a man may chese and do frely good or euyl This fraunchyse holdeth euery man of god so frely that no man may do it wronge ne alle the deuylles of helle may not enforce a man ayenste hys wylle to do a synne wythout his accorde and consentemente For yf a man dyd euyl ayenst his wylle· he shold haue therof no synne for as moche as he in no wyse myght eschewe it lyke as sayth saynt austyn This fredom and fraunchyse hath euery man But this fredom is not in chyldren ne in wood men ne in fooles by cause they haue not the vsage of reason by whiche they can chese the good from the euyl A man putteth awaye from hym thys fraunchyse in grete partye whan he synneth dedelye For he selleth hym self vnto the deuyll for the delyte of hys synne And yeldeth hym selfe vnto hym and bycometh his seruaunt by synne so that he may not caste hym self out ne put hym fro his wylle for he hath deserued the deth of helle yf the grace of god helpe hym not The second fraunchyse is suche that the wyse man hath in this world whome god hath fraūchysed by grace by vertues from the seruyce of the deuyl fro synne that they be not bonde to golde ne to syluer ne to temporalle goodes of this world ne to theyr bodyes whyche is caroyn ne to the goodes of fortune whyche the deth may sone take awaye but they haue theyr hertes lyfte vp gyuen to god so that they preyse no thyng the goodes of the world ne the honours ne the vanytees ne kyng ne duc ne meschaunce ne pouerte ne shame ne deth For they been now deed to the world haue the hert so deceueryd taken awaye fro the loue of the world that they desyre the deth lyke as the werkman his payment of his Iourney or dayes labour and the labourer his hyre also lyke as they that ben in the tormēt and in the fortune of the see desyre to come to port salue And lyke as the prysonner desyreth good delyueraunce and as the pylgrym desyreth to come ageyn in to hys contreye And yf they be parfytelye free in thys world lyke as a creature may be thenne fere they ne doubte they no thynge but god and been in greet pees of herte For they haue thenne theyr herte in god and been in heuen by desyre And thys fraunchyse cometh of grace and of vertue But yet al this fraunchyse nys but seruytude to the regarde of the thyrd fraunchyse that they haue that been in glorye They be verayly free For they be verayly delyuerd fro alle perylles and fro alle tormentes fro fere of deth and of deth fro the grynnes empesshemēs of the world fro myserye fro pouerte and fro al payne of herte and of body wythoute retornyng Of the whiche thynge there is none free in thys world how parfyte that he be ¶ Of veray noblesse capo. lxxij WHo that shal haue the second fraunchyse of whyche I haue spoken shal come to grete noblesse The veray noblesse cometh of gentyl hert Certeyn none hert is gentyl but yf he loue god There is no noblesse but to serue and loue god and to kepe hym fro al synnes and from the seruage of the de +uyl Ne there is no vylanye but to angre god by synne Ther is no man by ryght gentyl ne noble of the gentylnesse of hys body For as touchyng the body we ben al sonnes of one moder That is of the erthe and of fylthe of whyche we al haue taken flesshe and blood Of this parte there is none gentyl ne free But our swete fader Ihesu Cryst whiche is kyng of heuen that fourmed the body of the erthe and created the soule to his ymage and semblaūce and al in lyke wyse as it is of the carnal fader that is moche glad and ioyous whan hys sone resembleth hym Ryght so is it of our fader Ihesu Cryst For by the holy scrypture by hys messagers he techeth vs. that we shold payne our self to resemble hym And therfore he sent to vs hys blessyd sone Ihesu Cryst in to therthe for to brynge and gyue to vs the veray exemplayre by whyche we may be reformed to hys ymage and semblaunce lyke as they that dwelle in the hye cytee of heuen That been the angellys and the sayntes of heuen where eueryche is of so moche more hye and more noble As more proprely he bereth thys fayre ymage And therfore the holy men in thys world payne them self to knowe god and to loue hym wyth alle theyr hert and purge them clense and kepe them from alle synnes For of so moche as the herte of a creature is more pure more clene wythout synne of so moche he seeth more clerely more euydently the precious face of Ihesu cryst of soo moche he loueth more ardauntly of so moche he resembleth more proprelye And by that he hath the more gretter glorye And thys is the veray noblesse that god hath gyuen vs ¶ And therfore sayth ryght wel Saynt Iohan the appostle and euangelyst that thenne we shal be the sōnes of god and we shal resemble hym proprely whā we shal see hym euydently lyke as he is This shal be in his glorye whan we shal be in heuen For no man seeth so dyscouerd ne so clerely the beaute of god lyke as sayth saynt poule But thenne we shal see hym face to face proprely and clerely whan we shal be in glorye in his Ioyous companye ¶ The veray noblesse of a man thenne begynneth by grace and by vertues and that is parfyght glorye This noblesse maketh the holy ghoost in the hertes that he purgeth and culumyneth in trouthe and in parfyte charyte These been the grettest
lyft syde for they be on the werse syde To them ought one to take hede Fyrst by cause that a man shold haue pyte and compassyon Also that one shold not ensyewe theyr folye ne theyr predycyon so as the wyse Salamon sayth I passed sayd he by the vyneyerde of the slouthful fool and sawe that it was ful of thornes and nettles and by thys ensaumple I haue lerned wytte and prouydence Also that one loue moost god by whome he is quyte of suche synnes and of suche perylles But hym byhoueth on thys syde to kepe dyscrescyon and equyte For whan I see a fool and a synnar I ought to haue pyte and compassyon not to make of hym mocquerye ne derysyon I ought alwaye to hate the synne and loue the persone· moche I ought to kepe me that I wylle no grief ne harme in my hert to noo persone ne to condempne hym Ne compare my self to another that is so euyl For he is thys day euyl that shal be to morne good and suche is this day good that to morne shal be euyl Also I ought as moche as I may wythout mysdoyng vnto other enploye my self humble and condescende in werkys and in wordes for to wynne hym to god and to wythdrawe hym fro synne For lyke as sayth Seneke and Saynt Gregory we may not better relyeue them that ben fallen than by that whyche is aforesayd and late vs not wylle our self how that it be· enclyne toward them ¶ The vi degree of the vertu of equyte capitulo Cxiiij THe vj degree of the vertu of equyte is the vj eye that the wyse man hath That is that he see clerely behynde the nette and the engynes of the deuyl whyche been to vs as behynde vs. For the fende seeth vs we may not see hym ¶ The fende our enemye that is the deuyl· whyche is moche stronge wyse subtyl besy for to deceyue vs For he cesseth neuer day ne nyght but alwaye is in a wayte for to deceyue vs by his crafte by his engynes that he vseth in moo than a thousand maners And lyke as sayth saynt austyn The deuylles see moche subtylly thestate of a man and his manere his complexyon and to what synne and to what vyce he is moost enclyned by nature or by custome and to that parte wherto a man enclyneth hym self Therto the deuyl assaylleth moost strongely The coleryke man to wrath and Ire The sangueyn man to Iolyte and to lecherye The fleumatyke coglotonnye and to stouthe and the malencolyke to enuye and heuynesse And therfore euery man ought to deffende kepe hym fro that parte where he seeth that his hous is moost feble· And ayenst thys vyce and thys synne ought one to fyght and resyste moost of whyche he is moost assaylled And how moche more he shal resyste strongely ayenste alle synnes Soo moche more meryte shal he haue in paradyse or in heuen and vnderstonde wel that the enemye of helle spareth noo persone For he is hardy and aygre· as he that assaylleth our lord Ihesu Cryst in temptyng hym Knowest thou sayth our lord to Iob. in how many guyses the fende desguyseth hym in how many maners Lyke as he shold saye Noo man knoweth but I onely For lyke as sayth saynt Denys Al the angellys the good and the euyl and al the spyrytes of men ben lyke as a myrrour spyrituel Thenne lyke as a myrrour receyueth al the fourmes thenpryntes that comen tofore hym Ryght so doth a spyryte of a man be it in slepyng be it in wakyng Now thenne toke a myrrour and set it ayenst another Anone al the formes that ben in that one thou shalt see in that other ¶ In suche it is sayd that the deuyl sheweth to a man suche fygures and suche fourmes as he wyl that god suffreth hym And the soule receyueth maulgre hym self somtyme in thouzt and in ymagynacyon lyke ayenste my wylle me byhoueth to see and receyue in the syght of myn eye the forme that cometh byfore me ¶ Now is it a ryght grete grace of god and a ryght grete yefte of the holy ghoost to vnderstonde wel alle the langages of the deuyl and to knowe alle hys temptacyons and alle his engynes For lyke as sayth saynt Bernard It is ouer subtyl a thyng to knowe and to dyscusse bytwene the thoughtes that the herte conceyueth and bryngeth forth and them that the deuyl planteth· And the fende sheweth to a man how the synnes been playsaunte and delectable lyghtly may a dyscrete man and resonable knowe thys But whan the fende cometh to tempte a man in guyse of an Angel And sheweth to hym good for to drawe hym to euyl Thenne is the temptacyon moost stronge And therfore sayth saynt Iohan that one ought not to byleue alle spyrytes but they ouzt to preue and wel examyne them tofore that one byleue them and to consyder yf they be of the parte of god Ryght soo doon they that haue theyr confessours good and holy men wyse wel approued in theyr fayt To whyche confessours they that confesse them shewen ofte theyr thoughtes whyche come vnto theyr hert bothe the good euyl For lyke as Salamon saith Blessyd be they that alle soo doubten that they synne not ne mysdoon And he sayth also in another place Doo by good counceyll alle that thou shalte doo And thenne thou shalte not repente the. ¶ The seuenth degree of the vertu of equyte capitulo Cxv THe vij degree of Equyte is the seuenth eye whyche he must haue that wyl haue thys vertue That is that he beholde vpward on hye And that he haue god alle waye tofore hym ¶ Of suche our Lord sayth in the gospel· yf thyn eye be pure and symple Alle thy body shal be clere and shynyng And yf thyn eye be derke and tenebrouse Alle thy body shal be derke obscure and tenebrouse That is to say yf the entencyon of thyn hert is pure and symple and gooth forth the ryght lygne after god by alle the degrees that we haue tofore named Alle the masse and substaunce of thy werkes and of thy vertues shalle be fayre clere and playsaunt to god And yf the entencyon be not good but froward and euyl and reployeth bacwarde alle the werke shal be derke tenebrouse For wythoute good and ryghtful entencyon Almesse bycometh synne and vertues vyces Thentencyon is symple whan a man maketh hys werkes good ryght for goddes loue and it is obscure and derke whan a man dooth hys werkes for to playse the world or for vayne glorye It is croked and not ryght in two thynges that is whan one holdeth one parte to god and that other of the world For thentencyon retorneth bacward whan a man secheth hys owne prouffyte in alle thynge that he dooth Now hast thou herde the seuen degrees ol â—hys vertu of Equyte by whyche thys tre reyseth on heyght ¶ Here folowen the vertues ayenste the seuen dedely synnes capitulo
that wold gyue none almesse to Lazare and by cause he refused to gyue to hym almesse god refused to hym a drope of water whan he was in the fyre of helle In lyke wyse dyd he to the folysshe vyrgyns that had none oylle in theyr lampes God closed to them the yate at the weddyng and sayd to them I knowe you not and so they abode wythoute and came not in Ryght soo shal it be doo at the day of Iugemente to the auarycyous and to the couetous men whyche haue not the conduytes of mercy whyche ledeth the soules to heuen and maketh to them a ryzt waye to come tofore god as holy scrypture sayth Lyke as waye is made the yate opened to hym that bryngeth a presente Certeynlye acursed shal he be by ryght to whome pyte and mercy shal torne theyr backe at the day of Iugemente whan god shal gyue sentence soo ferme stable and dredefull For it shal be so establysshed by Iustyce and confermed that it shal neuer be repeled And thenne shal god do as souerayn pope bysshop kynge caste oute hys grete excomynycacyon For he is kyng and bysshop as sayth the scrypture for he took â—ature humayn in the lynage of kynges and of bysshoppes Thys excomynycacyon shal be cast vpon them that shal be on the lyft syde None of them shal be except They shal be wycked people whome god shal curse for theyr synnes for theyr falsehede Thus shal he say to them Goo ye wycked cursed in to the fyre of helle perdurably whyche is ordeyned to thorryble deuyls and to them that haue doon theyr wylle Alas thys sentence how wel that it is shorte certeynlye it shalle be ouer anguysshous and ouer harde whan Ihesus Cryst shalle chase them oute of hys companye Suche harde a departyng ought moche to be doubted ¶ The seuenth thynge that ought moche to moeue a persone to mercy is the fruyt and the good that groweth of thys tree whych appyereth in many maners Fyrst in that whyche mercy geteth pardon to synnars Of whyche mercy hath the lettres of pardon and of Indulgence For god sayth in the gospel Blessyd be the mercyful for they shal haue mercy After in the same letter sayth he yf we pardone not that one the other god shal not pardone vs. ¶ Also mercy is the good marchaunts purs whyche wynneth oueral neuer leseth For as sayth saynt Poul mercy auaylleth to alle thynges A precyouse stone shold be moche worthe that shold be good for alle thynges That is mercy whyche wynneth the goodes temporell the goodes spyrytuell and the goodes perdurable of glorye Of the goodes temporell sayth salamon honoure god of thy rychessys of thy goodes temporell gyue to the poure and god shal replenysshe thy garners of whete thy celyers of wyne But vnderstonde wel this word that he sayth of thy rychessys and of thy goodes and not the goodes of other as doon somme that wyl doo almesses of that whyche they haue taken fro other by force by rauyne by vsure or by other euyl cause and maken ofte of other mennes lether large thonges· But of thyn owne propre good whyche thou holdest truly honoure god For that other thou art bounden to yelde and rendre ageyn ¶ Also he sayth that thou gyue to the poure and not to the ryche and god shall yelde to the an hondred double therfore lyke as he sayth in the gospel Mercy is a seed that fructefyeth better in the lene londe than it doth in fatte How that mercy multeplyeth the goodes temporell we haue many fayre ensaumples of whyche I wyl remembre soÌ„me here ¶ It is sayd of saynt Germayn of Ancerre· that whan he came fro Rome as he went oute of melane he demaunded his deken yf he had ony money he ansuerd that he had but thre pens for saynt Germayn had gyuen alle to poure people Thennne commaunded saynt Germayn to his deken that he shold gyue tho iij pens to the poure peple for god had wel wherof to fede them that day The deken with grete payne grutchyng gaf ij peus and reteyned the thyrd peny and as they wente on the waye· the seruaunte of a riche man brought to saynt Germayn fro his lord CC shelynges Thenne called saynt Germayn his deken sayd to hym that he had stolen fro the poure a peny For yf he had gyuen the thyrd peny to the poure the knyght had sente hym CCC shelynges After it was sayd in the waye to Saynt Germayn that to saynt Iohan thamener cam a gentylman which was robbed of theuys so that he had no thynge tolde to saynt Iohan thamener his caas he had grete pyte compassyon on hym coÌ„mauÌ„ded his dyspencer that he shold gyue hym xv pouÌ„de of gold his dyspencer for couetyse gaf hym but v Anon a noble lady sent vnto the sayd Saynt Iohan fyue C. pounde of golde Thenne he called his dyspencer demauÌ„ded hym how moche he had gyuen to that man He ansuerd sayd that he had gyuen hym xv pouÌ„de The holy man sayd nay that he had gyuen hym but. v pounde whan he knewe the trouth by hym that had receyued it· he sayd to hys dyspenser that yf he had gyuen that .xv. pouÌ„de Our lord had sente to hym by the good womaÌ„ M. v C. pouÌ„de· whan he demaunded of the good lady whome he called to hym how moche she had gyuen and lefte to hym in hyr testament She answerd that she had ordeyned a thousand and fyue hondred pounde for to sende hym And whan she sawe the M pounde raced and put oute of the wrytyng she thought that god wold that she shold sende to hym nomore but v hondred pounde ¶ Also Saynt Gregoire reherceth of saynt Bonyface that fro that tyme that he was a chylde he was so pyetous that he gaf hys sherte his gowne vnto the poure how be it that his moder bete hym ofte therfore ¶ Now it happed that the chylde sawe many poure people that suffred moche dysease he espyed that hys moder was not at home he ranne to the garners and al that hys moder had assembled for the yere he gaf to the poure peple And whan hys moder came and knewe what he had don she was as oute of hyr wytte Thenne the chylde prayed our lord and the garners were ful of whete ¶ Also there was a poure man as it is sayd that had but one cowe whyche herd saye of his curate in his sermon that god sayd in the gospel that a man shold haue an hondred folde double for alle that he shold gyue for goddes sake The good man by the counceyl of his wyf gaf his cowe vnto hys curate in hope to haue an hondred kyen for hys cowe And whan he had longe taryed and that promesse abode longe after he wende that hys curate had deceyued hym and thouzt that he shold slee hym and aroose on a nyght for to slee
This is ayenste ryche men that done grere oultrages of mete for bobaunce pryde vaynglorye of the world and haue no pyte on the poure peple But they ought to haue grete drede that they falle not in meschyef lyke as it byfel to the ryche gloton of whome god sayth in the gospel whyche ete euery day delycyously and plentyuously and suffred the poure Lazare deye for hungre at his yate But as to the deth of that one and of that other was a grete chaunge For lazare was borne wyth aungellys in to Abrahams bosome the ryche man auarycyous and gloton had his sepulture in helle where he desyred to haue one drope of water for to refresshe his tongue Alas yf al the water of the see had ronne ouer his tongue it shold not haue ben coled in that fyre perdurable of helle whyche may not be quenched Therfore it is good to fede the poure peple For there by may one escape fro the paynes of helle and wynne the glorye of heuen lyke as sayth holy scrypture wherof our lord shal say atte day Iugemente Come ye blessyd of my fader in to the royame of heuen whyche is redy to you For whan I had hungre and thyrst ye yafe to me to ete and to drynke For that which ye dyd to the leste of my poure peple ye dyd it to me ¶ The second braunche of mercy capitulo Cxxxiij THe second braunche of mercy is to clothe the poure naked peple That is to say that he that may shold gyue to them clothyng hosen and shoon Thus taught Thobye his sone whan he sayd Couer the naked wyth thy gowne and Ysaye the prophete sayth whan thou shalt see the poure naked couere hele hym For suche werke saynt Peter reysed that good woman named Dorcas For she clothed the poure peple as the scrypture sayth Herof hast thou a fayre example of saynt Martyn as I haue sayd tofore The gowne or vesture or what someuer almesse one gyueth to the poure is a memoryal to them that praye for hym that hath gyuen it And is represented to god of his angellys ¶ The thyrd brauÌ„ch 〈◊〉 mercy capitulo Cxxxiiij THe thyrd 〈…〉 mercy is to lene to the poure peple at their nede to 〈…〉 to them the dette that they owe whan they may not 〈…〉 For it is not onely almesse to gyue but it 〈…〉 almesse to lene wythoute vsure· and ony prouffyte 〈…〉 euyl entencyon but purely for goddes loue In 〈…〉 to pardonne quyte his dette whan 〈…〉 and may not paye it this is that whych◠〈◊〉 commauÌ„deth in the olde lawe where he sayth yf one of thy bâ—ethern falle in pouerte thou shalt not enhard thy hert ne wythdrawe not thy hande fro hym But thou shalt opene it to the poure shalt lene to hym that wherof he hath nede And our lord sayth in the gospel lene sayth he to hym that hath nede and that requyreth the. without hope of wynnyng ony temporell thynge and god shal rendre to the an hondred folde double in glorye This mater is ayenste the vsurers that wyl alwaye haue more than they lene in money or in seruyces or in other thynges But god commaundeth to lene to the poure nedy purely for his loue he shal rendre to the an hondred double to the poure man to whome thou hast lente or that oweth to the. or that may not paye to the. thou oughtest to foryeue pardone hym For so commauÌ„deth to the god in the gospel sayth thus yf ye foryeue not eche other god shal not foryeue you And herof God sheweth an ensaumple of an euyl seruaunt to whome his lord had pardonned his dette and by cause he wold not pardone hym that ought to hym The lord repelyd the curtosye bounte that he had doon to hym dyd doo dystrayne helde hym tyl that he had rendred al that he ought Ryght so shal our lord doo yf we foryeue not eche to other ¶ The fourth braunche of mercy capitulo Cxxxv THe iiij braunche of mercy is to vysyte comforte to ayde the seek peple That is a werke that moche pleseth to god· and more than trauaylle or fastyng or other bodely penaunce wherof we fynde in vitis patrum that an hermyte demauÌ„ded of one of the auÌ„cyent faders the whiche was of moost grettest meryte of hym that fasted vj dayes in the weke trauaylled and laboured wyth his handes or of hym that serued the seek malades The good fader answerd that he that fasted trauaylled though he henge by the nosethrylles myght not compare to hym that seruyd the seek peple This werke auaylleth moche to eschewe synne· is a grete remedye ayenst synne And therfore sayth Iob. vysyte thy semblable that been the seek men that ben semblable to the in nature For they be men as thou arte and yf thou so do god shal kepe the fro synne for to do suche a good werke And saynt Iames sayth that it is a relygyon holy and clene tofore god to vysyte the orphanes the seek and poure men the wydowes them that ben in trybulacyon wherof is recounted of a moche grete synnar whyche wente ouer the see vnto the yle of roodes and put hym self in an hospytal for to awayte and serue the seek peple and it happed on a tyme that he had grete abhomynacyon of a seek man of whome he wesshe the feet Anone al ageyn his hert he dranke of that water his ful draught And whan he had dronken he felt a ryght swete good smellyng odour· and this was a grete token and sygne that his synnes were pardonned by thys good werke Also by thys werke is goten grete perfectyon of holy lyf wherof the wyse man sayth in holy scrypture be thou not ennoyed to vysyte the seek peple For by that thou shalt be confermed in the loue of god Also therby is goten grete rewarde as is sayd in the gospel· wherof is tolde that a lady named Marye whyche was a moche holy woman conuerted hyr husbond so moche that they lefte alle that they hadden and wente to the mesell how 's for to serue the seek malades by whyche they came to grete perfectyon After it was shewed to the same Marye that hir husbond that had ben hir felowe in humylite for to serue the seek men wymmen shold be hyr felowe in the glorye of heuen Of the same our lord gyueth vs ensaumple in the gospel that he touched the seek peple heled them The seruaunte ought not to haue desdaygne ne shame to vysyte the seek peple ne to serue them whan the lord of heuen came in to this world for to serue and vysyte them Of whome he took the forme and semblaunce of hys seruaunte This sayth saynt Poul for to serue vs that were seek by synne ¶ The fyfthe braunche of mercy capitulo Cxxxvj THe fyfthe braunche of mercy is to herberowe the waye faryng men the poure people and the pylgrymes
the degrees the braunches the fruyt and the spyrituel good that cometh therof in thys world and in that other Of the fruyt of thys tree sayth Dauyd to vs in the psaulter in thys wyse Blessyd is he that entendeth to the nedy to the poure· That is to say that he abyde not soo longe tyl the poure demaunde hym but that he 〈◊〉 wythoute askynge Ne he hath no hert to gyue that gyueth not wythout askyng he dooth wel that gyueth to the poure but he doth moche better that gyueth with oute demaundyng And therfore sayth Dauyd the prophete blessyd is he that entendeth vnto the poure· and wherfore is he blessyd he sayth after in the sayd place that god shal delyuer hym in the euyl day fro his enemyes That shal be at the day of dome whyche shal be harde and euyl to them that shalle be dampned by cause they haue not fulfylled the werkes of mercy ¶ Thenne shal the Iuge saye to them at that day· Goo ye cursyd in to the fyre of helle wyth the deuyls whan I had hungre and thyrst ye gaue to me neyther mete ne drynke I was seek and ye vysyted not me I was naked and ye clothed me not and therfore they shalle be delyuerd to theyr enemyes that been the deuylles of helle And they that haue been pyetous and haue entended to the poure shalle be delyuerd that day and shullen be put in the possessyon of heuen Lyke as our lord sayth in the gospel For he shalle saye vnto them that haue doon and accomplysshed the werkes of mercy ¶ Come ye blessyd of my fader Receyue ye and take ye the kyngdom of heuen whyche that I haue maad redy for you syth the begynnyng of the world For that whyche ye haue doon to the poure ye haue doon to me Grete honoure shalle god doo to theym whan he shall thanke theym of the werkes of mercy and shalle gyue to them the glorye perdurable And therfore sayth he in the gospel Blessyd ben the merciful For they shal haue mercy by cause they haue enlonged the lyf of the poure peple by their almesse therfore they that haue had pyte of the membres of Ihesu Cryste· haue susteyned them in thys world haue comforted ayded them in theyr aduersytees It is wel reasoÌ„ that he do to them mercy which delyuerth fro al aduersytees fro al myserye so shall he doo whan he shal gyue to them the lyf â—erdurable wherto mercy shal lede them and herberowe them ¶ Of the lyf actyf of the lyf contemplatyf capitulo Cxl THe holy scripture wytnesseth and enseigneth to vs ij maners of wele and gooâ—es by which a persone cometh to the lyf perdurable The fyrst is called the lyf actyf by cause it is in labour of good werkes maketh a man to enteÌ„de to the prouffyte of hym self and of hys neyghbour The second is called conteÌ„platyf by cause it is in reste of good werkes ne entendeth to no 〈◊〉 but to loue to knowe god TheÌ„ne is he ydle of wer 〈…〉 like as he were a slepe but he is awaked 〈…〉 for to thynke vpon god and for to loue hym And for the loue that he hath to god he put al other thyngeâ— in forgetyng lyke as he were al rauysshed fyxed in god desyreth to be dysseueryd fro the mortal body for to be alwaye wyth Ihesu Cryst The fyrst lyf is the felde of good werkes where the knyghtes of god assaye preue them The second reste them wyth god in the chambre of clene conscyence· The fyrst entendeth to fede god wyth the mete of good werkes The second entendeth to be â—edde and fulfylled of god by veray comfort spyrytuel Of the fyrst is sygnefyed by martha whyche was besy to fede our lord as it is sayd in the gospel The second is sygnefyed by marye magdalene which satte at the feet of Ihesu Cryst· and herde hys wordes The fyrst is a waye entre to the second For no persone may come to the lyf contemplatyf· yf he be not fyrst wel proued in the lyf actyf lyke as saith saynt Gregory· The yeftes the vertues wherof we haue spoken tofore apperteynen to the fyrst lyf whyche is called actyf The two last yeftes of whyche we shal speke by the helpe ayde of the holy ghoost that is to wete of the yefte of vnderstondyng and of the yefte of wysedom and sapyence apperteynen to the second lyf whyche is callyd contemplatyf Thys lyf hath two thynges lyke as we haue tofore touched that is to wete in ryght knowleche of god and in parfyght loue The yefte of vnderstondyng ledeth to perfectyon of ryzt knowleche The yefte of sapyence ledeth to perfectyon of loue we shal say fyrst of the yefte of vnderstondyng after that the holy ghoost shal teche enseygne vs. Thys yefte that is called the yefte of vnderstondyng nys none other thynge after the sayntes and the doctours· but a lyght and a clerenes of grace whyche the holy ghoost sendeth in to the hert by vnderstondyng a man is lyfte vp to knowe his maker the thynges spyrytuel whyche may not be seen bodyly And al the thynges thâ—t apperteynen to the helthe of the soule and to naturall reason to whyche the vnderstoÌ„dyng of a maÌ„ by hym self may not ome This yefte is called lyght for it purgeth the vnderstondyng of a man fro the derkenesse of ygnoraunce fro the spottes fylthe of synne For lyke as the bodyly lyght taketh awaye the derknesse and maketh the bodyly thynges to be seen clerely Ryght so this spyrytuel lyght purgeth the vnderstondyng of a man to that whyche he may see clerely knowe certeynlye as a man may knowe in this mortal lyf god hys maker the spyrytuel creatures lyke as â—en the aungellys the soules and the thynges that apperteyne to the helthe of soules That ben the artycles of the feyth of whiche we haue spoken tofore This knowleche is not but in conscyence wel purged pure and clene For lyke as sore eyen charged wyth fylthe may not beholde the clere lyght Ryght soo the vnderstondyng of a man whan it is of hym self may not beholde ne knowe spyrytuel thynges yf it be not wel purged fro al tatches of errour and of fylthe of synne by veray fayth whyche purgeth the hertes as the scrypture sayth· But the yefte of the holy ghoost of whyche we speke here perfourmeth this purgacyon atte herte so that the holy soule whyche is purged and enlumyned with this lyght of vnderstondyng may see and knowe god and al that whyche is to hym necessarye and prouffytable to his sauacyon And that is the blessyng wherof god speketh in the gospel whan he sayth blessyd be they that be clene of hert for they shal see god in presence by fayth in lyght and enformed by the yefte of vnderstondyng and after the deth they shalle see hym in heuen face to face clerely wythout ende as
be not opened to the hoost of the deuyl wherfore the auncyent phylosophres fledde in to ferre places in desertes by cause they myzt not see ne here ne fele thynges delectable by whyche theyr strengthe and vertu shold wexe feble ne by which they myght lese theyr chastyte ¶ Other phylosophres there were that by cause they shold not be lette to thynke on theyr phylosophye put oute theyr eyen by cause they shold see no thyng that myzt drawe them fro contemplacyon TheÌ„ne the bodyly wyttes ben lyke an hors that renneth wythout bytte or brydle which maketh hys lord to ouerthrowe or falle But the chaste hert holdeth hym by the rayne and by the brydle of reason Of the fourth degree of the vertu of chastyte capitulo Cxliiij THe fourth degree of the vertu of chastyte is sharpnesse of penaunce· to subdue his flesshe whyche is rebelle and make it subgette to the spyryte lyke as sayth saynt poule For he that wyl quenche the fyre of lecherye he ought to take awaye the ryse fagotte and alle tho thynges that make it to brenne and that nourysshe the fyre These been the delyces and the eases of the body whyche quyckene and lyghten the fyre of lecherye and corrumpen chastyte wherof saynt bernard sayth that chastyte peryssheth in delyces And therfore who that wyl kepe hym fro brennyng he ought to take awaye by abstynence and by sharpnesse of penaunce of his body alle the occasyons that may quyckene the fyre of lecherye wherof the scrypture sayth that the chyldren that were nourysshed wyth grosse metes wold not vse delycyouse metes and were saued in the fournays of babylone by whyche is vnderstonden the synne of lecherye whyâ—he is quenched by abstynence and by sharpnes of prâ—aunce But the fatte metes delycyouses and the strong wynes enflame and nourysshe thys synne of lechery in lyke wyse as oylle and grece alyght and enflammeth the fyre and enforce it ¶ Of the v degree of the vertu of chastyte capitulo Cxlv THe fifthe degree of the vertu of chastyte is to flee euyl companye and the occasyons of synne Moche people haue fallen to synne by euyl companye whyche otherwyse had not fallen lyke as the leuayn corupteth the paste drawe it to sauour· Ryght so the euyll companye corupteth the good fame and renommee of the persone An appel roten yf it be emonge the sounde and hole corrupteth the good apples yf it lye longe emonge them· A brennyng cole anone setteth a fyre an hepe of cooles whan it is layed emonge them wherof dauyd sayth in the psaulter wyth the holy thou shalte be holy and wyth the shrewes thou shalte be peruerted ¶ Thus thenne yf thou wylt kepe chastyte and clennesse folowe the companye of the good For yf thou loue the companye of euyl and shrewes thou shalte be euyl as they be For who that loueth the companye of a fool· it byhoueth that he be lyke to hym accordyng to that scrypture sayth Thus byhoueth it to flee alle the occasyons of synne As to speke secretly wyth a woman and in suspecyous place one allone to one For suche thynges gyuen occasyon to synne whan there is place and tyme. wherof we rede in the book of kynges that Amon whyche was the sone of dauyd whan he had his syster Thamar in hys chambre he corrupted and defoulyd hyr The lady of Ioseph whan she fonde hym allone she wold haue maad hym to synne wyth hyr but he fledde as a wyse man and lefte hyr ¶ Therfore sayth Saynt Poule Flee ye fornycacyon that is to saye alle the occasyons that may brynge or lede a persone to the synne of lecherye For one may not better ouercome the synne of lecherye ne kepe chastyte than by fleyng the companyes and the occasyons of thys synne wherof the aungel sayd to loth that he shold yssue and departe fro the cytee of Sodome and from alle the marches For it suffysed not to leue the euyl companye ne the synne but that he shold leue the marches of synne It is sayd that sâ— longe gooth the potte to water that at the laste it breketh· And the gnat fleeth so longe at the flamme of the candell that atte laste it brenneth ¶ In lyke wyse may one seke thoccasyons of synne that he falleth therin who so wyl thenne kepe hym wel fro suche fyre that he brenne not he ought to withdrawe hym fro it The sixthe degree of the vertu of chastyte capitulo Cxlvj THe syxthe degree of the vertu of chastyte is that one be wel occupyed and wel sette a werke of good werkys and honeste For the deuyl whyche slepeth not whan he fyndeth a man ydle and slowe to do wel put hym self to laboure and maketh hym falle lyghtly in to synne wherof the scrypture sayth that ydlenesse that is to say neclygence slouthe for to do good is maystresse of many euylles and that is enemye of the soule ¶ And therfore sayth Saynt Poule Ne gyue thou no place to the deuyl That is to say ne be thou not ydle that the fende fynde not place to tempte the. For who that is ydle to doo good werkes he gyueth rome and place to the deuyl for to tempte hym Therfor sayth Saynt Gregory doo allwaye somme good werkes that the deuyl fynde the not ydle For he is lyghtly taken of the fende that occupyeth not hym self alwaye in soÌ„me good werkes For he that is ydle may not longe kepe â—ym fro fallyng in to synne Of this sayth the prophete that the cause of the synne of sodome the cyte was plente of breed and wyn and ydlenesse That is to vnderstonde that they ete and dranke and dyden noo thynge And therfor they fyll in to synne so horryble that it ought not to be named Ryght so do moche peple that lese her tyme and employe it in vanytees and in oultrages of mete drynke and lewde games in Iolyteâ—s of lewde songes of daunces of playes not leeful· and other deduytes And in suche vanytees they wasten theyr tyme· and therfore the falle ofte in many horryble synnes and ofte in to the pytte of helle For lyke as Iob sayth They lede theyr lynes in playes in deduytes and in delyces and in an only poynte they descende in to the pytte of helle that is at the poynte of deth where as they take none hede ¶ The vij degree of the vertu of chastyte capitulo Cxlvij THe seuenth degree of the vertue of chastyte is deuoute prayer and oryson whyche moche auaylleth to ouercome alle synnes and specyally the synne of lecherye wherof Saynt Ambrose sayth· That prayer is a good shelde ayenste alle the brennyng dartes of the deuyll And saynt ysodore sayth that it is the remedye ageynst alle temptacyons of synne a man to renne to prayer assone as the fende tempteth hym vnto synne For the accustomaunce of deuoute prayer quencheth alle the assaultes of synne Deuoute prayer is moche myghty vnto god whan it is vnder sette and accompanyed wyth
foure thynges as of four pylers ¶ The fyrst is true fayth wherof our lord sayth in the gospel Alle that ye aske and demaunde in your prayers â–ª haue ye good fayth and stedfast byleue in god· and ye shal haue that ye demaunde And Saynt Iames sayth that one ought demaunde or aske in stedfast fayth wythout doubtyng For who that doubteth is lyke the fome of the see whyche the wynde ledeth hyther and thyder And therfore he that prayeth doubtyng Geteth noo thynge of god The second thynge that ought to be in prayer is hope to haue that whyche is demaunded and requyred Herof sayth dauyd in the psaulter· haue good hope in god and he shalle doo that whyche thou requyrest of hym ¶ And also he sayth in another place Lord haâ—e mercy on me for my hert trusteth in the. God gyueth to vs grete hope for to requyre hym and to haue that whyche we demaunde of hym whan he sayth in the gospel That who demaundeth he taketh it and who so secheth he fyndeth that is to vnderstonde who demaundeth wysely and secheth dylygently and knocke and shoue at the dore perseuerantly And whan these thre thynges been in the prayer wytte Dylygence and perseueraunce god enhaunceth it yf thou demaunde wysely Many men praye and demaunde whyche be not herde ne grauÌ„ted of god by cause they aske euyl and not leefully wherof saint Iames sayth to them that can not demaunde ye aske ofte sayth he of god but ye gete noo thynge by cause that ye can not aske it Somme aske more hye thyng than apperteyneth to them as dyd saynt Iohan and saynt Iames. which demauÌ„ded of god that that oue shold sytte on the ryght syde of our lord in hys royame that other on the lyft syde They asked not wysely but it was wyth grete presumpcyon And therfore our Lord answerd to them harde and sayd to them ye wote not what ye aske· theÌ„ne who that wyl praye to god late hym kepe hym fro presumpcion that he suppose not grete thynges in hym as dyd the pharysee whyche auaunted hym in hys prayer and despysed other But humbly ought a persone to praye to god in Iugyng accusyng hym self tofore god whych seeth euery hert and knoweth the maladyes of synne the deffaultes also knoweth that wherof we haue nede that whyche is prouffytable for vs. beâ—ter than we our self take ensauÌ„ple at the poure truauÌ„tes whiche shewen theyr soores maladyes for to moeue the people to pyte toward them Ryght so ought one to do tofore god humbly to shewe his synnes his deffautes to remembre there for to gete grace and pardon Ther ben other that can not demaunde but vyle and lytel thynges as ben the goodes temporall And god wyl gyue to the a gretter thynge he wyl not appease the wyth an appel or with a pere as a chylde but he wyl that thou demaunde grete thynges whyche been for the helthe of thy soule as hys grace and hys glorye For who that demaundeth of god rychesses or honoures or deth or vengeaunce of hys enemyes he demaundeth of god foule prayers ayenst hym self and therfore god grauÌ„teth them not Therfore sayth saynt Austyn vnderstonde not of god to be a grete thynge· the goodes that he gyueth as wel to the wycked as to the good and to his enemyes as wel as to hys frendes And yet more gyueth god of temporalle goodes to the wycked than he dooth to the good God gyueth them to the wicked to th eÌ„de that the good persones shold lerne to despyse them as saynt austyn saith whan thou prayest saith saynt ambrose demaunde grete thynges that been they that enduren wythoute ende and not the thynges transytorye· But them that enduren wythoute ende For suche a prayer as to demaunde temporalle goodes he graunteth them not And therfore our good mayster Ihesu Cryste techeth vs for to demaunde wysely And formeth vnto vs our demaunde whan he sayth in the gospel yf ye demauÌ„de ony thynge of my fader in my name he shal gyue it you he demaundeth in the name of Ihesu Cryste that demaundeth that whyche apperteyneth to the helthe of hys soule And what thyng we ouzt to aske and demaunde he enseygneth and techeth vs whan he sayth in the gospel Seche ye fyrst the royame of god and hys Iustyce and alle thynges temporalle shal come to your auauÌ„tage For as it is woned to be sayd vnto the moost nede ouzt one allewaye to renne we haue nede of two thynges of the goodes spyrytuel temporelle But we haue grettest nede of the goodes spyrytuel And therfore we ought fyrst and pryncypally requyre them and god shal gyue them and doo to vs auauntage of the second good· that been the goodes temporell we ought not to make of the second goodes the pryncypall as doon the couetous men whyche seche not to haue none other lyf but thys present lyf whyche faylleth and escapith â–ª from them wyll they or nyll they but the royame of god is lyf perdurable That ought we requyre of god and desyre by meryte of good prayer And that is that god sayth Seche ye fyrst the royalme of heuen and hys Iustyce That is to doo good werkes by whyehe we may come to that royame that neuer shalle faylle who that secheth in thys wyse god dooth to hym auauntage of temporalle goodes For he gyueth to hys vse suffysanntlye For noo thynge lacketh to them that drede god and loue hym lyke as sayth the holy scrypture But the auarycyous people of the world the more that they haue the more they lacke and faylle And Saynt Iherome sayth that to the couetous man fayllech that whyche he hath and that whyche he hath not ¶ Now thynke thenne whan thou woldest praye god for to demaunde wysely dylygently and perseuerauntly And he shalle gyue vnto the all that shal be nedeful to the prouâ—fyte and helthe of thy soule The thyrd thynge that ought to be in prayer is deuocyon of herte that is to lyfte vp the herte to god wythout thynkyng ouwher ellys wherof our lord sayth whan thou wylt praye to god entre within thyn hert and close the dore vpon the. that is to say put out all thoughtes seculer flesshely foule wycked worldly and vylaynous And thus praye thy fader of heuen in hyddles in thy hert that the herte thynke on none other thynge but on that whyche it ought to thynke saynt ysodore sayth that theÌ„ne we praye god truly whaÌ„ we thynke nowher ellys And Saynt Austyn sayth what auaylleth to moeue the mouth and the lyppes whan the herte sayth not a worde As grete dyfference as is bytwene the chaffe and the corne and the brenne and the floure of whete· so grete dyfference is bytwene the prayer and deuocyon of the herte God is not a ghoote to be fedde wyth leues God cursyd the tre wheron he fonde no thynge but leues Ryght so the prayer whiche is alle in leues of wordes wythoute
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
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