thyng which they demauÌ„de of hym as sayth saint austyn Also in the tyme the woman lyeth in gesyne or nygh the tyme of chyldyng a maÌ„ ouzt to kepe hym fro the werke of mariage for shame and also for the perylle that myght come therof It is founden in the book that speketh of the nature of beestys that the olyfaunt shal neuer abyde wyth the female as longe as she is conceyued and bereth and a man by reason ought to be better attempred than a beest and therfore ought a man in suche tyme wythdrawe hym But neuertheles I say not that is synne to do the werke of maryage in suche tyme for good cause trewe entencyon wherof god is Iuge The thyrd caas is that in whyche one may moost greuously synne in his maryage that is in holy place For in holy place as is the chyrche whyche is ordeyned for to praye god and serue hym ought not be do lecherye of maryage ne none other synne for the reuereÌ„ce of the holy place he that hath no regarde in suche holy place to do suche werke he synneth for reason of the place For suche thynge is synne in one place and in one tyme that is not in another The iiij estate is of them that haue be in maryage but the deth hath deceuerd them that one fro that other· And he or she that is abyden ought to kepe and lyue chastly as longe as he or she is in the state of wydowhede This is an estate whyche Saynt poul preyseth moche sayth to the wydowes that he or she is good that holdeth hym in suche estate yf it playse not them they may marye them For better is to marye than to brenne them for yf he breÌ„ne so that he conseÌ„te to synne he synneth for he put his hert therto by wylle by desyre to the fyre of lechery and better it were more auaylle to hym to marye than to brenne hym self in the fyre that is to vnderstonde of them that ben in the state of symple wydowhede not them that been in thestate bouÌ„den by vowe they may not marye wtthoute dedely synne after their vowe but neuertheles yf the vowe be symple that it be pryuely made without solempnyte how be it that they synne dedely that after theyr auow marye theÌ„ neuertheles they may abyde in their maryage yf ther be none other lettyng And is bounden to do penauÌ„ce of the vowe broken but whan the vowe is solempne or by the hande of a prelate or by professyon of relygyon or by holy ordre that he hath receyued as subdeken deken or preest Thenne the mariage is none but they must deceuere departe that so ben assembled by mariage for they may not be laufully in suche estate To byholde the state of wydowhede ought to moeue the example of the turtle for lyke as sayth the book of nature of beestes Neuer after the turtle hath lost his make she shal neuer accompanye hir with another but is solytarye fleeth the companye of other Thre thynges apperteyne moche to them that bâ—e in thestate of wydowhede The fyrst is to hyde hyr self to be secretlye in hyr how 's not to syewe suspecyous felawshyp herof haue we a fayre example of Iudyth whyche was a wydowe was a moche fayre woman and yonge of whiche it is sayd in the holy scripture that she helde hir self in hir chambre cloos with hyr maydens wherfor saynt Poul repreueth the yonge wymmen wydowes that were ydle curyous for to goo come Iape and ouermoche speke but closely and secretely ought they to be in their lodgyng entende to doo good werkes· lyke as saynt Poul enseygneth them The ij thyng is to entende to praye god gladly and to yelde hym thankynges of hys benefaytes And to be in the chyrche in grete deuocyon in grete repentaunce of theyr synnes in teres wepyng As it is sayd in scrypture by saint luke that the good wydowe which was named Anne departed not out of the temple but serued god nyght day in prayer in fastynges in other penauÌ„ces The iij thyng is sharpnesse of metes Saynt poul saith that a wydowe that ledeth hir lyf in delices is deed by synne for lyke as saith saynt bernard chastyte peryssheth in delices in lyke wyse as he perissheth in the water that is so moche vnder in depnesse that he leseth his breeth No maÌ„ may haue his heed in the water that is to say his herte longe in the delyces of thys world but that he lose hys lyf That is the grace of the holy god by whyche the soule lyueth in god In suche estate also apperteyneth humble habyte and not proude ne curyous After the example of Iudith whyche lefte hir ryche robes and hir ryche paremeutis whan hir lord and husbond was dede and took the habyte of wydowhede symple and humble whyche was more sygne of wepyng of sorowe than of Ioye ne of vayn glorye and by cause she loued the vertu of chastyte and that she wold kepe alle hir lyf she clad hir wyth heyr and fasted euery day except the festes and yet was she fayr yonge ryche wyse But the â—â—â—nte of hir hert and loue of chastyte maad hyr to do it thus ouzt he· or she to lyue that wyl kepe chastyte in suche estate and thys is the fourth braunche of thys tree ¶ The fyfthe braunche of the vertue of chastyte and of vyrgynyte Capitulo Clj THe fyfthe brauÌ„che of chastyte and of vyrgynyte is the fyfthe estate whyche is in theym that kepe and haue alwaye kepte and yet alwaye kepe and purpose to kepe alle theyr lyf theyr body hool wythout corrupcyon for the loue of god This estate is moche to be praysed for hys dygnyte for his beaute and for his bounte For thys estate hath he that kepeth hym semblable to auÌ„gellys of heuen as sayen the sayntes But moche more haue the vyrgyns of glorye and of meryte than the aungellys For the aungellys lyuen wythoute flesshe but the vyrgynes haue vyctorye ouer theyr flesshe that is theyr propre body And that is a grete meruaylle that they kepe so feble a castel as is the body ayenst so stronge an aduersarye as is the deuyl that secheth alle thengynes that he may to take the castel for to robbe the tresour of vyrgynyte This is the tresour of whyche our lord speketh in the gospel whan he sayth that the royame of heuen is lyke to tresour that is hyd in a felde The tresour hydde in the felde is vyrgynyte hyd in the body whyche is lyke a felde whyche ought by penaunce to be eered laboured and sowen by labour of good werkys Thys tresour is semblable to the royalme of heuen For the lyf of vyrgynes is lyke the lyf of heuen that is the lyf of auÌ„gellys wheref our lord sayth in the gospel· that in the resurrectyon generall shal be noo maryages as ben in this world â–ª
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
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
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
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
the man that hath commysed aduoultrye is to be reprehended more than of the woman by cause that he ought to haue more gretter knowleche to be more stronge for to kepe hym from synne than the woman which is frayle deceyued lyghtly by concupyscence And also a man is ordeyned constytuted heed and maystre of the woman and in doyng that synne he gyueth to his wyf euyl ensaumple And also it is to wete that by the comandemeÌ„t aforsayd is not onely deffended aduoultrye of man and woman assemblyd by maryage but al fornycacion comyxtion flesshly companye bytwene man woman other than in lawful maryage is dedely synne and deffended by the sayd comandement to holde the contrarye is heresye For to take aweye fro god that which is gyuen and consecrate in the holy sacrament of baptesme for to gyue to a creature is more grete Iniurye mysprysion more gretter synne than to take it fro a creature Thenne sythe that it is defended that suche vyloâ—ye suche Iniurye made to a creature by more strenger reason it ought in no wyse to be doon vnto god Also yet ageynst the sayd comandement ne mespryseth not onelye man woman by aduoultrye and fornycacyon as touchyng the dede or fayte but al the tymes that for to doo hyt they haue the wylle delyberyd concluded withoute the dede be doon or folowe it is dedely synne and also al byholdynges touchynges kyssynges made by deliberacion for to come to the dede of carnal comyetion fornycacion as wel by man as by woman out of maryage wihoute that the dede ensyewe is dedely synne and is defended by the sayd commandement The thyrd commandement defendeth to do euyl hurte to another in his temporel goodes that is this Thou shalt do no thefte Ageynst this comandement myspryse synnen dedely al they that pryuely and secretely take others goodes in entencion to reteyne them ageynst the wylle of hym that owe them thys maner of takyng is thefte Also al they that manyfestly or openlye by force by vyolence taken the goodes of other and this maner of takyng is callyd rauyne and it is gretter dedely synne than thefte In this synne fallen the prynces and lordes that wythoute cause resonable leueye reyse vpon their people tayllage aydes Indue subuencyons and that for auaryce maken euyl wycked ordynaunces vpon their peple for after saynt austyn al wycked seygnourye is thefte· after the sayd saynt austyn suche peple suche lordes ben called the grete theuys Also al they that reteyne the hyre salarye of other and that they owe to other For this is ayenst Iustyce that wyl that to euery man be rendryd that which is his Also all they that in fayt of marchandyse by delyberacyon and in dede aduysed commyse do falsehed or domage to other Also tauerners sellars of wyn that put water with the wyn that they selle or put in the same of lasse value and of lasse prys than that whiche is in the vessel and selle al at one prys ¶ Also ayenst this comandement mespryse and synne alle they that doo vserye whiche is commysed made in many maners Somtyme openlye that is to wete whan a creature leneth money to another by certeyn couenaunte shal haue prouffyte therby somtyme pryuely secretelye and that is in dyuers maners Fyrst whan a creature leneth to another golde or syluer or other thynge for the more gretter surete to be payed ageyn is delyuerd in his honde somme thynge that of the same cometh prouffyt As ben medowys· vygnes or other herytages and yf he receyue the sayd prouffyt withoute that he wyl ony thynge rebate of that whiche is lente Secondly whan for the more surete to haue ageyne that whyche hath be lente a persone hath receyued pledge as hors or other beestes of whome thusage hath doon to hym prouffyte wyl no thynge rebate therfore as afore is sayd Thyrdly whan ostage is delyuerd to soÌ„me for the payement of somme fynaunces And therfore he taketh his despences vpon the sayd ostages duryng the tyme Fourthly whan ony fynaunce is due to ony persone and of the payement of the sayd fynaunce he gyueth delaye for certayn prouffyt that is made for that cause Fyfthly whan a creature is accustomed to bye reÌ„tis or other thynges by suche condycyon that yf wyth incerteyn tyme. hys money be not rendred ne payed ageyn he shal haue that thynge and for the tyme of the sayd beyng he byeth it for lasse than it is worth· And he seeth clerely that he that hath solde that hath not ne shal not haue at the terme power to paye ne to rendre that whyche is lente And yf he haue not the power in thys hope wylle he gyueth hym tyme of rechate or byeng ageyn that thenne he shal haue the prouffyte of the thyng and with that he shal haue ageyn al that he hath lente wtthoute ony thynge to abate therof Also whan ony persone gyueth terme of payement for the thynge that he hath solde And for the abydyng of his payemynt he hath solde it derrer than it is worthe or of value Also whan a creature byeth ony thynge that shal be delyuerd to hym at certeyn tyme to come for thabydyng the delyueraunce of that thynge he byeth it for lasse than it is worthe Also whan a creature accompanyeth hym wyth another in the fayte of marchauÌ„dyse and delyuerth his money by suche couenaunte that he shal be felowe partyner in the gayne bere no thynge in the losse And vpon this caas of vsure is comprysed the maner for to delyuer beestys to deelyng that shal not deye whiche been callyd beestys of yron That is to say supposed that they deye or perysshe he that taketh them to moison or delyng shal delyuer hem ageyn and he that hath delyuerd them shal not bere noo parte of the losse but in the gayne he shal haue his parte ¶ Also whan a creature byeth ony rente reuenue or other thynge that shal be payed to hym at certeyn terme by suche condycyon that yf he be not payed at the sayd terme he shal gyue for euery day or for euery weke somme thynge for the forberyng and for the defaulte of payement the byerleueyeth receyueth the sayd payne or thynge Also whan for to abyde the payement of that which is lente of hym that so oweth the prest or â—ette is receyued seruyse or werkys laboures bodely Also ageynst the sayd commandement mespryse synne dedely that bye dygnytees espyrytuel benefyces and al other that commyse symonyâ— Also alle they that by force of tyrannye holden temporal seygnoryes lordshyppes and in al the caases aforesayd the creature is holden to restore al that whiche he hath had receyued of ony other ageynst the sayd comandement After the thre comandementes toforesayd which defende to doo euyl by werke foloweth the
iiij which deffendeth to do euyl in hurtyng or doyng wronge to other by worde that is this Thou shalt not speke ayenst thy neyghbour false wytnes ayenst this comandement trespacen and synnen mortalle al they that accusen other in fals Iugement also al they that Iudgen falsely also alle they that by detraccoÌ„n of sayeng euyl of other take aweye their good name fame Also alle they that recyten and taken playsyr delyte in sayeng recountyng that whiche they haue herde saye and recyte in deffame of other also al they that alowe approuue the wordes of a creature sayd in the deffame and anoyeng of another ¶ Also by the sayd commaundemente is deffendyd alle lesynges and lyes the whiche is commysed in many maners Somtyme in thynges whyche byholden the feythe of holy chyrche to the spyrytuel hurte of another to hys dampnacyon in delyueryng to hym false doctryn and ageynst the trouthe of the faythe of holy chyrche Somtyme in thynges that been to the domage gryef of another as touchyng his goodes temporell and in these two caases al lesynges is fouÌ„de dedely synne Somtyme a lesyng is sayd and commysed in hys propre dede by humylyte as doon somme people which accusen them self in confessyon by humylyte of that whyche they haue not doon And fro suche a leesyng ought a creature moche for to kepe hym and for to be ware right gretely therof for suche humylyte is wycked For after the sayeng of saynt Austyn Lyke as a creature ought not for to hele ne hyde in hys confessyon that whyche he hath doon In lyke wyse ouzt he not for to say that whyche he hath not doon ¶ Somtyme a creature lyeth in his owne dede for shame That is to wete whan he sayth somme thynge which he weneth be trewe And in sayeng it he aduyseth hym knoweth in hym self that it is not soo And neuertheles for shame he dare not wythdrawe that he hath sayd accordyng vnto the trouthe ¶ And somtyme a creature lyeth for to haue somme prouffyte therby or for to escape somme perylle Somtyme for to doo prouffyte vnto another Or to delyuer or kepe hym from somme perylle or for to empesshe hys prouffyte Or to lette hys dommage ¶ Also somtyme the creatures maken lesynges or lyes in Iapes or playes and for to gladde and enioye the people whyche they are in companye wyth al. ¶ And fro alle these lesynges after the sayeng of swete saynt Austyn a creature ought alwaye to kepe hym For euery leesyng is synne the two fyrst ben dedely synnes thother by euyl custoÌ„ may bryng a creature to dedely synne· after these iiij comandementes aforesayd whiche defende to do euyl by werk and by worde folowe the other two whyche defende the wylle of lyberte to greue and do euyl to another· The fyrst deffendeth the wylle to hurte another in his goodes temporel And that is this Thou shalte not coueyte the thynge of thy neyghbour Ayenst this comandement mespryseth and synneth a creature somtyme mortally or dedely that is to wete as ofte as by delyberacyon he coueyteth wold haue the goodes of another ayenst reason Somtyme venyally that is to wete whan he coueyteth the goodes of another But he wold not haue them but by reason as for the prys that they be worthe and by the good wylle of hym or them that owe them The second commandement defendeth the wylle delybered or concluded to coueyte the wyf of another man for to haue carnal companye wyth hir For to haue the knowleche of the sayd comandemeÌ„t it is to vnderstonde that in iij maners concupyscence carnal is in a creature Fyrst in the herte whan it is by consentyng delybered concluded To this purpoos sayth our sauyour Ihesu Cryst that he that byholdeth a woman by carnal concupyscence that is to say by a wylle concluded to haue hyr companye flesshly in his herte he hath commysed fornycacyon synneth dedely Secondly in the mouth in expressyng declaryng theuyl desyre that is in the hert by consentyng the whych conseÌ„tyng is called dedely synne thyrdly in werke whan the euyl purpoos or conseÌ„tyng is done in dede After it is to wete that iiij thynges pryncipally kepeÌ„ a creature fro fallyng in to the synne of concupyscence ¶ The fyrst is to flee euyl companye and alle occasyons that gyuen and moeuen cause of concupyscence As for to frequente and to see wymmen ofte and to here speke of them The ij is to put out not remembre in his herte the euyl thouztes the temptacions that come by the thynges that he hath seen to chastyse his body holde in penauÌ„ce afflictioÌ„ The iij is to haue recours to god by deuoute oryson and prayer whan flesshly temptacyon cometh in requyryng deuoutlye his helpe ¶ The fourth is also in occupyeng hym self in good werkys accordyng to god And alwaye to flee ydlenes whyche is cause of alle euyl Thus it appyereth clerely by the comandements aforesayd and declared that the creature that loueth god hath of necessyte for to do thre thyngys Fyrst that he adoure ne worshyp but one god after the fyrst commandement partyculer Secondly that the name of god he receyue not in vayne after the second commandement Thyrdly that he honoure god after the thyrd commandement In lyke wyse a creature that loueth his neyghbour hath of necessyte to do vij thynges The fyrst is that he do honoure and reuerence due after the fourth commandement The second that he do none euyl ne Iniurye by werke Fyrst as touchyng to his persone after the fyfthe comandement Secondly as touchyng the persone to hym conioyned after the vj comandement Thyrdly as touchyng to his goodes after the vij commandement Also that do not ne bere domage by his worde after the viij comandement Ne also by thoughte and wylle concluded fyrst whan he coueyteth his wyf after the ix commandement Secondly as touchyng to coueyte his thynges after the x commaundemente The whyche god gyue vs grace to accomplysshe Amen ¶ Thus enden the commaundementes of the crysten lawe whyche eche man ought to holde kepe entyerly for to haue the lyf and glorye pardurable Deo gracias ¶ The fyrst artycle of the fayth capitulo xj I byleue in god fader almyzty creatour or maker of heueÌ„ erthe this article made saynt peter sayeng Credo in de uÌ„ patreÌ„ omiÌ„poteÌ„teÌ„ creatoreÌ„ celi terre The ij apperteyneth to the sone as touchyng his deyte that he is god that is thys I byleue in our lord sone of the fader in this we ouzt to byleue that he is seÌ„blable egal to the fader to al thynges whiche apperteyne to the deyte is one thynge with the fader saut the ê‘sone which is other thaÌ„ the fader as touchyng thumanyte this article made saynt andrew sayeng Et in IhesuÌ„â—pÌ„m filiuÌ„ eiê° vnicuÌ„ dnÌ„m nrÌ„m ¶ The iij article is of the coÌ„cepcion of cryst·
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
braunche of pryde is ypocrysye capitulo xxij THe vj braūche of the synne of pryde is ypocrysye thys is a synne that sheweth good dedes wythoutforth whiche ben not withinforth thēne they ben ypocrites which countrefayte the wyse man withoutfort and they be nothyng soo wythinforth For they do more in the entencyon to haue the name of a good man than the trouthe and the holynesse And this is departed in to thre partyes For there is one ypocrysye folysshe one foule and one subtyl They be foule ypocrytes that doon the ordures and fylthes of synne secretelye in hyd places and countrefete the good men tofore the people Our lord calleth them in the gospel sepulcres paynted gylte They ben folysshe ypocrytes that kepe them clene ynough as toward theyr body do moche grete penaunce good werkes pryncypally for the praysyng of the world by cause they wold be reputed and holden for good and holy Suche peple ben wel folysshe For of good metal they make false money They ben subtyl ypocrytes that wyl moūte in hye estate taken aweye and stele the dygnytees and offyces They doo al that a good man ought to do so subtylly that no man may knowe it vnto the tyme that it be achyeued and goten and al redy mounted and reysed in to hye estate and dygnytees thēne they shewe theyr vyees theyr fayntyses the ypocresyes that were in them wythin theyr herte That is to wete pryde auaryce malyce other euyl werkys by whyche may be clerely knowen theyr wyckednesse and theyr ypocresye And that the tree was neuer good and that alle the werke and dede of suche a persone was fayntyse ypocresye of that he had shewed tofore ¶ The seuenth braunche of pryde is fool drede capo. xxiij THe seuenth braunche of pryde is fool drede fole shame that is whan one leueth to do wel for the world to th ēde that he be not reputed and holden for an ypocryte and a papelart fereth and doubteth more the world than god Thys shame cometh of euyl playsaunce whan one wyl playse the wycked and euyl And therfore is she doughter of pryde And the seuenth braunche pryncypal maketh a persone oftymes to leue to doo wel for to playse wyckedly the world ¶ The ij heed of the beest of helle is enuye capitulo xxiiij THe second heed of the beest of helle is enuye This is the serpente that enuenymeth alle Enuye is moder of the dethe And by the enuye of the deuyl came the dethe to the world ¶ Thys is the synne that moost ryght maketh a man to resemble vnto the deuyl hys fader For the deuyl hateth nothyng more than the we le of another And loueth no thynge but the harme of another And by thys synne the enuyous man may not see the wele of another nomore than the oule may see the clerenesse of the sonne ¶ Thys synne is departed in to thre braunches pryncypal For thys synne poysenneth fyrst the hert of thenuyous persone and after the mouthe And after that the werkys The herte of the enuyous is so poysonned and ouertorned that it may not see the good of another but that it gryeue hys herte wythinforth and Iudgeth euyl that which he seeth or that he hereth he taketh and demeth alwaye the werste And in alle thys he dooth hys owen harme ¶ The hert of an enuyous persone hath so many venymous thoughtes and fals demynges Iugementes that they may not be nombred After thys whan the enuyous persone dooth or hereth ony euyl of ony other what someuer he be is hyt of harme of his body as euyl of hys deth or of hys sekenesse or of euyl fortune as of pouerte or euyl spyrytuel lyke as whan he hereth that somme whyche haue been holden for good men been blamed and deffamed of somme vyces and deffaultes Of these thynges enioyeth the enuyuos persone in hys herte After whan thenuyous persone hereth and seeth the we le of another Thenne cometh to hym a sorowe and an heuynesse to his herte that he may not be eased ne make good chere ne fayr semblaunte Now mayst thou see that the venemous herte of thenuyous persone synneth generally In malyce in gladnes ioye of the harme of other and in sorow of the we le of another Thus synneth the enuyous by his mouth For nedes must suche wyne come oute of the tappe as is wythin the vessel And by cause that the herte is al ful of venym it byhoueth that suche yssue oute of the mouthe Thenne by the mouthe of thenuyous persone yssue thre maners of venymous wordes of whome dauyd spekyth in hys psaulter that the mouthe of thenuyous persone is ful of maledyctyon For of the good we le of another he myssayeth appayreth and lasseth as moche as he may Of hurtyng For al the harme and deffaultes of another he secheth sercheth and sheweth forth to hys power Of Trayson For alle that he seeth or hereth he peruerteth to hys power and tourneth it to euyl and Iudgeth it falselye ¶ After the enuyous persone hath thre maners of venym in werke lyke as he hath in his mouthe and in hys herte For the nature of the enuyous is to quenche and to destroye to hys power alle goodnesses be they lytyl be they grete or myddle or perfyght ¶ Thenne he is of the nature of a basylyke that may suffre no verdure nygh vnto hym neyther herbe ne busshe ne tree ¶ Thenne after the gospel the good or wele hath in hym self thre estates For it is fyrst as in the herbe after in the ere and after it is ful of grayn Thenne al thus there be sōme that haue good begynnyng to come wel forth and to prouffyte wel ben lyke as the herbe Them the enuyous thynketh to destroye yf he may thother ben also lyke theerys of corne that floure wel and prouffyte wel to god and to the world And them the fende cryeth to destroye and to shame to hys power The other been perfyte in grete estate do moche good to god and to the world For to bete doun theyr good loos renomee and for to mynysshe theyr good dedes thenuyous dresseth alle his engynes For as moche gretter as the goodnes is So moche more sorow he hath This synne is soo perylous that vnnethe may one that vseth hit come a ryght to veray repentaunce For this synne is contrarye to the holy goost whyche is fontayne of all goodnesses And god sayth in the gospel who that synneth ayenst the holy ghoost he shal neuer haue for yeuenes ne mercy in thys world ne in that other ¶ For he synneth of his propre malyce And it ought hooly to be vnderstonde that there is noo synne how grete it be but that god foryeueth and pardoneth in this world yf a persone repenteth wyth good herte But vnnethe it happeth that ony repente of this synne For suche one warreth wyth hys power the grace of the holy
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
Sarasyns To Iewes To false crysten men lyke as he hath to good men Also thys is not veray good that faylleth at nede and that may be loste maulgre hym self And though theuys may not take them and robbe them yet the deth taketh them awaye at the laste Also I say that the veray goodes ayden alwaye and greuen neuer but certeynlye suche goodes and suche graces forayn been ofte dammage and greue them that haue them yf they vse them not wel accordyng to god For somme auaunte them and been proude and despysen the other whan they to whome god hath gyuen suche graces and suche goodes as I haue tofore sayd and named yf they vse them not wel and Iustly accordyng to god they shall be in gretter tormente in helle And straytly they must acompte and yelde a rekenynge at the day of dome of that they haue doon and how they haue vsed and despended it Notwythstondyng they haue goten goodes that god hath lente to them for multeplyeng and encrees ¶ Here after is shewed of the goodes of grace capo. lxvj NOw haue I shortly shewyd the lytel good the moyen good Now wyl I shewe to the whyche is the veray good ryghtful and parfyte This doeth he whyche hath the good wyth ryghte and vnderstondyng· For wythoute the whyche was neuer no good wyth ryght This good is called the grace of god vertue charytee· Grace by cause that she gyueth lyf and helthe to the soule For wythoute that the soule is deed For lyke as the body is dede withoute the soule So is the soule deed wythoute the grace of god It is called vertue by cause it adourneth the soule with good werkys and wyth good maners it is called charyte by cause it ioyneth the soule to god and also dooth al thynge as it were wyth god For charyte is no thynge ellys but a dere vnyte That is the perfection and the beneurte to whyche we ought to entende Moche were deceyued the auncyent phylosophres that so curyously dysputeden enquyreden who was the souerayn good in thys lyf and neuer coude they fynde ne knowe hit For somme sette theyr studye and theyr wytte in the delytes of the body The other in rychessys the other in honeste but the grete phylosopher Saynt Poul whyche was rauysshed vnto the thyrd heuen and passeth alle other phylosophres techeth vs by many reasons that the souerayn good in this lyf and that the quene of vertues is to loue god to haue veray charyte in hym self For wythoute this good ne auaylen alle the other goodes ryght nought And who that hath thys good of charyte he hath alle other goodes whan al other goodes shalle faylle this good shal not faylle and aboue al the grete goodes that been this charyte is lady Thenne the grettest good that is vnder heuen is charyte After by cause that thou wylte and desyrest thys good whyche by ryght is called vertue and that thou desyrest to loue it moost and to seche it aboue alle other goodes I wyl yet shewe to the his valure It is acustomed to deuyse thre maners of goodes in the world that is to wyte goodes honourable goodes delectable goodes prouffytable There be no moo goodes ne veray ne good ne fayre but these thre maners And thys seest thou openlye of the world that none desyreth ne loueth ony thynge but that he wene that it be honourable or delectable or prouffytable ¶ The proude secheth thynge honourable The couetous man secheth thynges prouffytable The delycious secheth thynges delectable And whan they sechen this thynge vaynlye Euery man ought to knowe that vertâ—es haue these thre propretees For vertue is moche honourable and delectable proâ—ffytable ¶ what vertues ben goodes honourable capo. lxvij WHyche vertues ben goodes honourable this mayst thou see in thys manere Syxe thynges been in this world moche desyred by cause that they seme moche honourable that is to wete beaulte wytte prowesse power fraunchyse and noblesse These ben vj fontanyes of vanyte Of vayn glorye cometh and sourdeth a plante Beaulte is a thynge moche loued For it is a thynge moche honourable and neuerthelesse beaulte that the eyen and the body see loue is a thynge fals couert and vayne It is false for he or she is nothynge fayre But our eyen ben vayn and feble that see noo thynge but the skynne wythoutforth Thenne who myght see as clere as a beest that is callyd a lynx whyche seeth thorugh oute a walle he shold clâ—rely see that a fayr body nys but a whyte sacke ful of stynkyng dunge· lyke a dunghylle couerd wyth snowe or wyth grene grasse ¶ Also I say to the that thys beaulte is moche shorte and not abydyng For it is sone faylled anone passed as a fume or a smoke and as the flour of the felde or of the medowe Anone as the soule departeth fro the body fare wel al the beaulte is faylled and gone Thenne the beaute that the body hath the soule hath gyuen it to hym And therfore moche fooles been al they that for the beaulte of the body gloryfye them self But the beaulte of the soule is the ryght beaute whyche alwaye encreaceth and neuer shal faylle This is the vâ—ray beaulte by whiche the soule pleaseth god and to the aungellys that seen the herte This beaulte rendreth and gyueth to the soule graces vertues and loue of god For she reformeth reparaylleth and rendreth hyr ryght enprynte That is the ymage of hyr maker whiche is beaulte wythout comparyson and who best resembleth in getyng the vertues in pluckyng vp and caste from hym alle synnes kepe hys commaundementes entyerly he is moost fayre ¶ Thenne the moost fayre thynge that is vnder god is the soule whyche hath parfytely his ryght fourme and his ryght clerete colour of flour clerenesse of the sonne fygure of man and playsaunce of precyous stones And al that the eye of the body seeth of beaulte is fylthe and foule to the regarde of the soule al that may be thought of beaulte may not be compared to the soule ¶ Of veray sapyence capitulo lxviij WYtte clergye is a thynge moche honourable moche do be preysed But and yf thou wylte be wyse a ryght and lerne veray clergye do soo that thou haue veray good that is grace and vertues That is the veray sapyence that enlumyneth the herte of a man lyke as the sonne enlumyneth alle the world This wytte passeth and surmouÌ„teth al the wytte of the world lyke as the sonne passeth the clerenesse of the mone For the wytte of the world nys but folye lyke as the scrypture sayth and chyldehode wodenesse Folye is in them that so moche louen the world and his beaulte and that can not knowe the day fro the nyght Ne Iuge bytwene grete lytel and bytwene precyous vyle They wene the mone to be the sonne For they wene that the honour of the world
hert whiche he Iustyceth holdeth them in good pees and dooth his wylle For his herte is so ioyned to the wylle of god so that of al that that god doeth he thanketh hym and it playseth hym wel And thys is the seygnorye that vertu gyueth to hym that hath it Of thys speketh seneke sayth as grete honour gyueth god to the whan thou art lord emperour of thy self more thā a kyng ha lord god how many kynges emperours other grete lordes haue ben in the world also barons that haue citees castellis royames that haue not this seygnorye For they be not lordes of theyr hertes By cause that it tormenteth ofte by wrath or by maletalente or by couetyse or by desyre that they may not accomplysshe ¶ Here is spoken of veray fraunchyse capo. lxxj AFter thys I say that there is none that hath veray fraūchyse yf he haue not grace and vertue Thenne yf thou wylte knowe what is veray fraūchyse of a man and of a woman by right Thou oughtest to vnderstonde that a man hath iij maner of fraunchyses One of nature another of grace and the thyrd of glorye The fyrst is free wylle by whiche a man may chese and do frely good or euyl This fraunchyse holdeth euery man of god so frely that no man may do it wronge ne alle the deuylles of helle may not enforce a man ayenste hys wylle to do a synne wythout his accorde and consentemente For yf a man dyd euyl ayenst his wylle· he shold haue therof no synne for as moche as he in no wyse myght eschewe it lyke as sayth saynt austyn This fredom and fraunchyse hath euery man But this fredom is not in chyldren ne in wood men ne in fooles by cause they haue not the vsage of reason by whiche they can chese the good from the euyl A man putteth awaye from hym thys fraunchyse in grete partye whan he synneth dedelye For he selleth hym self vnto the deuyll for the delyte of hys synne And yeldeth hym selfe vnto hym and bycometh his seruaunt by synne so that he may not caste hym self out ne put hym fro his wylle for he hath deserued the deth of helle yf the grace of god helpe hym not The second fraunchyse is suche that the wyse man hath in this world whome god hath fraūchysed by grace by vertues from the seruyce of the deuyl fro synne that they be not bonde to golde ne to syluer ne to temporalle goodes of this world ne to theyr bodyes whyche is caroyn ne to the goodes of fortune whyche the deth may sone take awaye but they haue theyr hertes lyfte vp gyuen to god so that they preyse no thyng the goodes of the world ne the honours ne the vanytees ne kyng ne duc ne meschaunce ne pouerte ne shame ne deth For they been now deed to the world haue the hert so deceueryd taken awaye fro the loue of the world that they desyre the deth lyke as the werkman his payment of his Iourney or dayes labour and the labourer his hyre also lyke as they that ben in the tormēt and in the fortune of the see desyre to come to port salue And lyke as the prysonner desyreth good delyueraunce and as the pylgrym desyreth to come ageyn in to hys contreye And yf they be parfytelye free in thys world lyke as a creature may be thenne fere they ne doubte they no thynge but god and been in greet pees of herte For they haue thenne theyr herte in god and been in heuen by desyre And thys fraunchyse cometh of grace and of vertue But yet al this fraunchyse nys but seruytude to the regarde of the thyrd fraunchyse that they haue that been in glorye They be verayly free For they be verayly delyuerd fro alle perylles and fro alle tormentes fro fere of deth and of deth fro the grynnes empesshemēs of the world fro myserye fro pouerte and fro al payne of herte and of body wythoute retornyng Of the whiche thynge there is none free in thys world how parfyte that he be ¶ Of veray noblesse capo. lxxij WHo that shal haue the second fraunchyse of whyche I haue spoken shal come to grete noblesse The veray noblesse cometh of gentyl hert Certeyn none hert is gentyl but yf he loue god There is no noblesse but to serue and loue god and to kepe hym fro al synnes and from the seruage of the de +uyl Ne there is no vylanye but to angre god by synne Ther is no man by ryght gentyl ne noble of the gentylnesse of hys body For as touchyng the body we ben al sonnes of one moder That is of the erthe and of fylthe of whyche we al haue taken flesshe and blood Of this parte there is none gentyl ne free But our swete fader Ihesu Cryst whiche is kyng of heuen that fourmed the body of the erthe and created the soule to his ymage and semblaūce and al in lyke wyse as it is of the carnal fader that is moche glad and ioyous whan hys sone resembleth hym Ryght so is it of our fader Ihesu Cryst For by the holy scrypture by hys messagers he techeth vs. that we shold payne our self to resemble hym And therfore he sent to vs hys blessyd sone Ihesu Cryst in to therthe for to brynge and gyue to vs the veray exemplayre by whyche we may be reformed to hys ymage and semblaunce lyke as they that dwelle in the hye cytee of heuen That been the angellys and the sayntes of heuen where eueryche is of so moche more hye and more noble As more proprely he bereth thys fayre ymage And therfore the holy men in thys world payne them self to knowe god and to loue hym wyth alle theyr hert and purge them clense and kepe them from alle synnes For of so moche as the herte of a creature is more pure more clene wythout synne of so moche he seeth more clerely more euydently the precious face of Ihesu cryst of soo moche he loueth more ardauntly of so moche he resembleth more proprelye And by that he hath the more gretter glorye And thys is the veray noblesse that god hath gyuen vs ¶ And therfore sayth ryght wel Saynt Iohan the appostle and euangelyst that thenne we shal be the sōnes of god and we shal resemble hym proprely whā we shal see hym euydently lyke as he is This shal be in his glorye whan we shal be in heuen For no man seeth so dyscouerd ne so clerely the beaute of god lyke as sayth saynt poule But thenne we shal see hym face to face proprely and clerely whan we shal be in glorye in his Ioyous companye ¶ The veray noblesse of a man thenne begynneth by grace and by vertues and that is parfyght glorye This noblesse maketh the holy ghoost in the hertes that he purgeth and culumyneth in trouthe and in parfyte charyte These been the grettest
god or that it come of hys yefte and therfore he cesseth not to excyte vs that we praye and requyre hym of these yeftes And promyseth moche to vs that yf we requyre demaunde hym ony thynge that is good for vs and that it be ryghtfull we shal haue it And yet the debonayr Ihesus dooth vnto vs more of his curtosye For he is our aduocate that formeth for vs our requeste and our petycyon For we haue not the wytte yf he formed it not to vs. ¶ The petycion the requeste or oryson that the swete Ihesus enformed and taughte vs wyth his blessyd mouth is moche fayr moche good and but shorte by cause we shold reteyne it wel That is the pater noster wherin been vij petycyons and requestys by the whyche we requyre our good fader Ihesu Cryst that he gyue vs the vij yeftes of the holy ghoost that he delyuer vs fro the vij dedely synnes and that he take them awaye fro our hertes And in stede of the sayd synnes that he by hys grace wylle plante there and nourysshe the vij vertues whyche brynge vs to the vij blessynges of perfectyon of holy lyf by which we may haue the promysses that the debonayr Ihesus maad and promysed to hys chosen peple in the seuen wordes aforesayd ¶ Thenne our entencyon is wyth the ayde and grace of the holy ghoost to speke fyrst of the seuen petycions of the holy ghoost whyche been conteyned in the holy pater noster ¶ After I purpose to saye of the yeftes of the holy ghoost After of the seuen vertues ageynst the seuen dedely synnes ¶ The seuen petycyons and requestes ben lyke as seuen fayr maydens that neuer cesse to drawe the lyuyng waters oute of seuen ryuers for to watre and arouse these seuen trees that bere the fruyte of lyf perdurable ¶ The seuen petycyons an drequestes that been conteyned in the holy Pater noster capitulo lxxvj WHan a lytyl chylde is sette to scole atte begynnīg he lerneth his pater noster who that wyl lerne of this clergye knowe it he muste be lytel and humble as is a chylde For our good mayster Ihesu Cryst techeth his scolers this clergye whiche is the moost prouffytable and the moost fayr that is who that thys doctryne wel knoweth vnderstondeth and wel reteyneth hyt For suche there be that wene wel for to vnderstonde it that noo thynge knowe therof by the barke or rynde wythoutforth That is the lettre whyche is good But lytel is hit worth to the regarde of the margh◠of the goodnes and of the grete substaunce whyche wythinforth is so swete ¶ It is moche shorte in wordes and moche longe in substaunce lyght to saye and subtyl for to vnderstonde ¶ Thys prayer and oryson passeth and surmounteth alle other in thre thynges That is to wyte In shortnesse In dygnyte and in prouffytablenesse ¶ The dygnyte is in that that the ryght blessyd sone of god made it to god the fader in shorte wordes God the holy ghoost touchyng hys demaunde he wyl that it be shorte in wordes by cause that none ne excuse hym to lerne it and to conne it ¶ And also by cause that none shold be greued to say it wyllyngly and ofte And for to shewe that god the fader hereth vs ryght soone and graūteth it gladly whan we praye hym wyth good herte so that it be not of longe ryotte ne of wordes polysshed ne rymed ¶ For swete Saynt Gregory sayth Verayly for to werke is not to saye fayre and glosyng wordes wyth the mouthe but to caste oute wepynges and depe syghes from the herte ¶ The valure and the prouffyte of thys oryson or prayer is so grete that it compryseth and encloseth in wordes moche shorte alle that whyche may be desyred of herte and prayed and demaunded of mouthe That is to be delyuerd of alle euylles and replenysshed wyth al goodes ¶ Thus begynneth the holy pater noster Fader our that arte in heuen ¶ Beholde now how our good aduocate and our ryghte good and blessyd mayster our Lord Ihesus Cryste whyche is the sapyence of god the fader and that knoweth al the vsages and alle the lawes of his courte techeth vs for to plete wel and to speke wysely subtylly and shortly But certeynly yf the fyrst worde that thou sayest fader oure that arte in heuen· yt that it be wel vnderstonden and wel poursyewed he shalle gyue to the alle thy requeste and alle thy demaunde ¶ For Saynt bernard sayth that the oryson that begynneth by the ryght name of god the fader gyueth to vs hope to Impetre and gete alle our prayes and requestys ¶ Thys swete worde fader whyche maketh swete alle the remenaunte sheweth to the that whyche thou oughtest to byleue and somoneth the to that whyche thou oughtest to doo And these two thynges saueth the man whan he byleueth wel and a ryght And whan he dooth after that he ought to doo whan thou callest hym fader thou knowest that he is lord of the hous that is of heuen and of erthe and capytayn and begynnyng And fontayne of whome alle creatures and alle goodes comen Thus knowlechest thou in that his puyssaunce and myght ¶ After I say by cause that he is a fader he is ordeynour gouernour and pourueour of his meyne and specyally of hys chyldren that is of the men whome hym selfe hath created made and fourmed to his semblaūce and in this thou knowlechest hys sapyence yet also sythe that he is a fader by nature and by ryght he loueth that whyche he hath maad Lyke as sayth the book of Sapyence And he is debonayr and loueth and nouryssheth hys chyldren and dooth theyr prouffyte better than they can deuyse And he beteth and chastyseth theym whan they mysdoon for theyr prouffyte as a good fader And gladly he receyueth them vnto mercy and to pardon whan they haue trespaced and retorne to hym by grete repentaūce And by thys we knowe hys bountee and hys grete debonayrtee ¶ Now I haue shewed vnto the thenne thys worde whan thou sayest fader hys Puyssaunce hys Sapyence· hys bountee and hys debonayrte ¶ On that other parte he remembreth thy selfe thy noblesse thy beaultee and thy rychesse ¶ Of more grete noblesse ne mayst thou not be sone Ne vnto soo grete a kynge Ne vnto so myghty or puyssaunt an Emperour as is god For more gretter rychesse mayste thou not haue than to be heyre of all that he hath More grete beaulte mayst thou not haue than to resemble hym by ryght The whyche beaulte is soo grete that it passeth the beaulte of man and of angellys Thenne thys worde fader remembreth the that thou arte hys sone by cause that thou paynest thy self to resemble hym as a good sone ought to resemble hys fader and to ensyewe thy good fader in alle good vertues and in alle good werkys That is to say that thou be wyse and noble vygorous stronge
who counteth wel aryght is al quyte of his synnes But in the courte of Iustyce whiche shal be at the day of Iugement whome someuer he oweth he must paye Ne neuer shal he mowe be aquyted and therfore he shall be perdurably dampned For he must rendre or pendre that is hange Alas caytyf what shal he paye that hath no thynge but the body whyche is charged and al ful of dedely synnes who that wel vnderstode felte these thynges he shold holde kepe hym fro al synnes shold wythdrawe hym fro mockeryes and lesynges whyche they contryue ayenst the veray meke humble persones whyche drede god and loue hym by cause they fere and drede hym they wyl kepe them clene wythout ordure of synne and confesse them gladly ofte but lytel auaylleth confessyon wythoute repentaunce wythout penaunce without good Iugement that Iustyce be not doon truly therfore al in lyke wyse as the veray meke and humble persone maketh of hym self veray Iugement in bytter coutrycyon of hert in veray confessyon of mouth in satysfaccyon penaunce of veray Iustyce· he Iuged hym self as a theef putteth hym verayly on the gybet of penaunce withoute fayntyse without ypocrysye ¶ How a man ought to hate pryde capitulo Ciij WHo that hateth pryde he loueth pouerte and setteth his hert alowe and in humylyte therfore al they that been veray humble louen pouerte and ben poure of spyryte The veray humble persone loueth pouerte for thre reasons that is to wete for the perylles that ben in gouernyng of rychesses for the goodes that ben in good and veray pouerte for by cause that god loueth so moche pouerte as whā he was here in this world he loued it yet loueth al them that loue it lyke as holy scrypture wytnesseth it wherof Ihesu cryst sayth by dauyd in his psaulter that god hereth the prayers desyres of pour mē pourueyeth to them mete swetely in good sauour For he is theyr refuge and theyr sauyour Iob sayth that god is the fader of the poure hath gyuen to them power to Iuge the other And our lord at the begynnyng of his fayre sermon sayth that blessyd be the poure and thenne be accursyd the ryche that haue here theyr heuen But the veray heuen celestyal he hath gyuen to the poure so that they may gyue it and selle it and the world wyl not byleue that god say trouthe· ne that pouerte be blessyd But god sayth thus in the gospel fayr fader I praye the and thanke the that thou hast hyd these thynges fro the wyse and hast manyfested shewed it to the humble meke The humble and poure of spyryte seen god here hym wel and byleue hym wel and louen better an hondred folde theyr pouerte than the couetous man loueth his rychessys In iij thynges sheweth a man that he loueth pouerte whan he loueth holdeth gladly the companye of the poure loueth them holdeth them companye lyke as Ihesu Cryste dyd as longe as he was in this world for naturelly the lambes flee fro the wulues wythdrawe fro them the chyldren wythdrawe them flee the companye of grete peple the humble meke peple withdrawe them gladly fro the proude people The lyf of a poure persone is lytel and poure for he requyreth not ne demaundeth precyous metes ne oultrageous vesture ne clothyng ne he secheth no bobaunce ne noo pryde in roobes ne in rydyng ne in householde ne in meyne ne in feest ne in companye· And it suffyseth to the veray poure that he haue onelye his sustenaunce The veray poure persone suffreth in pacyence hungre thryste colde and hete lothynges and vylonnyes many bytter trybulacyons for the loue of Ihesu cryst and of his passyon And al these the euyl poure man doth suffreth ayenst his wylle The veray humble and the veray poure suffreth gladly al euyls and al aduersytees for the loue of god Yet ageyn it is the custome of a poure man that yf he haue noo thynge and may gete ne wynne noo thynge he is not ashamed to aske and demaūde and the veray humble beggeth al day requyreth the prayers and the orysons of good peple and of the frendes of god and the veray humble trusteth more in their ayde than he dooth in his owne good dedes ¶ Of dyuers estates of pryde capitulo Ciiij PRyde loueth the hye place aboue Humylyte loueth the lowe place bynethe This is the dyamont of the noble nature that dayneth not to syt in golde but in poure metal as in yron in lyke wyse is the sheet of whete beten The grayne is vnder and the chaf is aboue But our lord shal selle hys whete at the day of dome al wynewed lyke as sayth the gospel he shal caste the chaffe in to the fyre of helle the grayn in to the garner of heuen how moche more the golde is fyne pure· so moche more is it heuy the more it wayeth the soner it goeth doun to the bottom the more that a man is meke and humble the more loueth he the lowe place lyke as dyd Ihesu cryst and his swete moder whiche gaue to vs ensaumple to serue and to obeye Not onely to the grettest but to the leste And how moche more the seruyse is vyle and despysable so moche gladly doth it the humble and meke Therfore our lord Ihesu Cryste taught hys appostles to wesshe the feet by humylyte Thenne humylyte is proprely moder of obedyence and nouryssheth it enseygneth and kepeth it that it be not corrupt by vayn glorye by heuynesse nor by murmure ne by propre wyt ne by propre wylle ne by aduersyte ne by ony other maner it is to wete that there be vij adournements of obedyence The first that one obeye anone prestly gladly symply purely generally vyly vygorously The humble is poure tofore hys eyen naked hath not to do for hym self therfor he is alwaye redy as the marōners in the see in theyr shyppes that anone as they here the voys of the gouernour they obeye to hym and renne as they were enraged The humble obeyeth gladly that the paynes the perylles and the deth he receyueth to his power wyth grete ioye for the loue that he hath to obedyence Therfore sayd dauyd the prophete in the psaulter that he loued better the commaundements that god made than he dyd golde ne syluer ne precyous stones The humble obeye al symply as doth the hors· or the sheep whome the shepeherde ledeth where as he wyl and that neuer sayth wherfore goo I more here than there For one of the moost honest doughters that humylyte hath is holy symplesse The humble is ryght true to god lyke as is a ryght good wyf to hyr husbond whyche wyl to no man obeye folyly but to hir husbond onely And therfore none obeyeth so Iustly ne in so good entēcyon as doth
this loue bryngeth hym veray humylyte ¶ Now mayst thou see clerely that the poure of spyryte ben blessyd For they be soo humbled voyde of theyr spyryte that their spyryte is alle mynuysshed for god hath it al. and the holy ghoost hath replenysshed the hous of his hert is there lord and enhaunceth them that been poure of spyryte These been the veray meke and humble whome he maketh to regne in heuen by holy hope by holy conscyence therfore sayth our lord in the gospel that the royame of heuen is theyres Not onelye by promesse but by fyn certeynte lyke as they that began somtyme to receyue the fruytes the rentes how they shold be blessyd in that other world That may noo man knowe vnto the tyme that he be there For the hert of a mortal man may not thynke it ne expresse wyth mouthe ne here it wyth hys cerys ¶ Of the yefte of holy drede of pyte capitulo Cviij THe first yefte of the holy ghoost maketh the hert huÌ„ble dredeful and to doubte god and hate al synnes therfore it is named the yefte of drede ¶ The second yefte of pyte maketh the hert swete debonayr and pyteous And therfore is it named the yefte of pyte And that is proprely a dewe and a tryacle ayenst the venym of felonnye and in especyal ayenste the venym of the synne of enuye of whyche we haue spoken tofore For this yefte of pyte taketh awaye and plucketh out of the hert the rote of enuye and there heleth it parfyghtely Thenne the hert that receyueth thys yefte and feleth in hym a dewe whyche maketh hym to germyne a swete rote ryzt wel atempred that is good loue oute of whyche groweth a fayr tree beryng grete fruyt that is a fayr vertu good that is callyd in latyn mansuetudo That is to say swetenesse and debonayrte of hert whyche maketh a man swete debonayr charytable and amyable For this vertu maketh a man to loue his neyghbour parfytely and hym self after god This tree hath vij degrees by whiche he mounteth on heyght These vij degrees sheweth to vs saynt Poul· there where as he admonesteth and prayeth that we do payne to that that we be al one in god The fyrst reason is that we haue al one herte the hye and the lowe the poure and the ryche That is that we haue al one fader in heuen That is god whych made vs al comunely to his ymage and to his semblaunce by cause that we al haue one creatour and maker whyche maad vs al of one matere and of one fourme and to one ende that is that we be al in hym and wyth hym lyke as he sayth in the gospel It is moche grete reason that we loue eche other for the bestys and the byrdes eche loueth his semblable· The second reason is that we be al crysten and baptysed in the sacrament of bapâ—esme poure and ryche That is that we be al wasshen wyth the precyous blood of Ihesu Cryst And we were redemed wyth one maner money and as moche coste that one as the other Moche thenne owe we to loue eche other and to honoure For god hath moche loued vs and praysed vs. and hath made vs of grete dygnyte ¶ The thyrd reason is by cause we haue al one fayth and been bounden all to one lawe whyche alle is accomplysshed lyke as Saynt Poul sayth in thys word loue thy neyghbour as thy self Of thys debte is no man quyte for ony thynge that he can do this debte oweth eche man to other who that moost rendreth moost oweth ¶ The fourth reason is that we haue al one maystre one lord that is god of whome we holde al. body and soule and al that we haue he hath made vs al and formed and hath vs al redemed of a lyke prys he shal Iuge vs al· rewarde largely to al them that shal haue kepte and holden hys commandementes and that haue loued eche other truly ¶ The fyfthe reason is by cause that we be al felowes in the hoost of our lord And we ben al hys knyghtes souldyers whyche we al abyde one rewarde that is the glorye perdurable and loue and companye of alle sayntes ¶ The vj reason is that we lyue alle of one espyryte spyrytuelly lyke as we lyue alle of one ayer corporally By this spyryte we ben alle sones of god by adopcyon That is by aduoerye and sones of holy chyrche brethern germayn of fader and moder a spyrytuel fraternyte whyche is better worthe than a carnal fraternyte lyke as the spyryte is of more value than the body ¶ The seuenth reason is by cause that we been al membres of one body of whyche Ihesu cryst is the heed we been the membres which lyuen al of one mete That is of the precyous flesshe blode of Ihesu Cryst whyche so moche loueth vs and vs holdeth so dere that he gyueth to vs his precyous blood to drynke his precyous flesshe to ete Therfore remembreth vs so ofte saynt Poule this loue whyche he sheweth to vs. For a more quycke reason ne more fayrer example may he not shewe to vs of veray amytye and frendshyp yf thou wylte thynke wel on these reasons thou shalte fynde vij degrees of amytye and frendshyp whyche comen of the yefte of pyte ¶ Of vij maners of spyrytuel loue capitulo Cix OF this stocke and oute of this rote growen vij braunches For this vertu sheweth hym in seuen maners lyke as loue is knowen whyche is emonge the membres of a body in vij maners Fyrst the one of the membres kepeth countregardeth the other that it do to hym none euyl ne that at faylle hym not ne that it do hym none harme ne doÌ„mage to hys power herin we vnderstonde our Innocencye which we ought to kepe eche anenst other For thys comandement is wryton in the hert of euery persone That is that thou do to another after god that whyche thou woldest that he dyd to the. and that thou sholdest not doo to another otherwyse than thou woldest shold not be doon to the. Ne that thy ryght honde shold smyte thy lyft honde Also that one membre suffre swetelye that other that it do to hit no harme ne no vengeaunce ne wrath But yf that one membre haue harme or hurte that other membres fele it And in this vnderstonde we parsyght debonayrte whyche hath iij degrees The fyrst is that he reuenge hym not The second that he reteyne not wrath ne yre The thyrd that he ne fele no moeuyng of hate ne yre toward his neyghbour for ony thynge that he doth ¶ Also the membres obeyen al to theyr souerayn For they do al to theyr power that whiche the hert comandeth them and the cyen enseynen them In this vnderstonde we the vertu of obedyence of which we haue spoken tofore whyche ought to be apparaylled in loue in charyte lyke as sayth
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
that haue noo lodgyng Thys is one of the werkes of mercy that pleseth moche to god as it appyereth by ensaumples of holy scrypture Fyrst Abraham receyued oftymes the aungellys of heuen in semblauÌ„ce of poure pylgryms and they promysed to hym that his wyf Sarra whych was olde barayn shold conceyue a sone Loth by cause he receyued the poure and kept hospytalyte he receyued the angellys whyche kepte delyuerd hym fro the peryll of sodome therfore sayth Saynt Poule lete vs not leue hospytalyte for therby many good men haue ben moche playsaunt to god in his loue and in his grace for they receyued aungellys in stede of the poure It is not meruaylle yf suche peple receyue angellys For they receyue our lord lyke as he sayth in the gospel For who receyueth them receyuen hym as he sayth that whyche is doon to the poure is doon to hym wherof saynt Gregory recounteth of a good man whyche was moche pyteous gladly receyued the poure peple in to his hous he receyued on a day the poure lyke as he had be acustomed and whan he had supposed to haue gyuen water to a seek man that was there as sone as he torned hym he that was in lykenes of the poure man vanysshed and none knewe where he bycam wherof he moche meruaylled And the nyght after our lord apperyd to hym and sayd that he had on other dayes receyued hym in his membres but on that day he had receyued hym in hys propre persone ¶ Also hospytalite is better and more worth than abstynence or ony other labour wherof is founde in vitis patrum that in egypte was an holy fader whyche receyued alle them that passed forth by that had nede and gaf to them suche as he had It happed that a man of moche grete abstynence was herberowed in hys lodgyng whyche wold faste and wolde not ete at the prayer of the good man that had receyued hym Thenne the good man that had lodged hym sayd to hym late vs goo fayr brother vnder that tree there wythoute and praye we to our lord that thys tree enclyne and bowe donn at the prayer of hym that best pleaseth god and whan they had made theyr prayers the tree enclyned doun to hym that receyued the poure peple and not to hym that made the grete abstynences there been many moo fayre examples of hospytalyte but it shold be ouer longe a thynge to reherce ¶ The syxthe braunche of mercy capitulo Cxxxvij THe vj braunche of mercy is to vysyte comforte ayde them that ben in pryson in holde them to delyuer yf they may For to do this admonesteth vs thappostle poule that sayth Remembre ye them that ben in pryson lyke as ye were bounden wyth them that is to say that ye vysyte them comforte and ayde them lyke as ye wold that ye were comforted vysyted and holpen yf ye were bounden in pryson as they ben Thus dyd Thoby whyche wente to them that were in pryson and comforted them wyth good wordes And salamon sayth in his prouerbes Delyuer thou them sayth he· that men lede to dye In suche wyse delyuerd danyel sâ—sanne fro deth And our lord delyuerd the woman that had be taken in aduoultrye· whyche shold haue be stoned to deth after the lawe not for by cause that Iustyce shold not be doon vpon malefactours But in suche dede and fayt he taught the Iuges what they shold be how they ought to Iuge other wherof in this ensaumple he enseygneth foure thynges that euery Iuge ought to haue and kepe in Iugement The fyrst thynge is grete delyberacyon grete aduysement of counceyl good and hool wherof Iob sayth The cause that I knewe not I enserched it requyred ryght dylygently and this is to vnderstonde in that whyche our lord whan the Iewes had accused the woman he wrote in the erthe wyth his fyngre he that is wythoute synne of you throwe the fyrst stone For to stone the woman· And by the scrypture made wyth the fyugre we vnderstonde dyscrecyon and grete delyberacyon ¶ The second thynge is good entencyon that he bowe not ne enclyne more on that one partye than on that other ne for prayer ne for yefte ne for fauour ne for loue ne for hate and this is to vnderstonde in that whan Ihesu Cryste wrote he helde hym stylle in the place The thyrd thynge is good lyf to kepe hym wel fro synne For he that Iugeth other ought to be of good lyf of good conscyence lyue Iustly For yf he be other he ought to haue grete drede of the Iugement of god whyche sayth in the gospel that suche Iugement as ye do to other shal be doon to you And Saynt poul sayth thus of euyl Iuges In that thou Iugest other thou condempnest thy self For thou doost that for whyche thou Iugest other wherof our lord sayd whan he aroose fro wrytyng he of you that is wythoute synne caste on hyr the fyrst stone and whan they herde this sentence they departed went awaye al ashamed the one after another wythout takyng leue for they were gretter synnars than the woman whome they wold haue stoned The fourth thyng is to haue pyte and compassyon that the Iuge ought to haue on hym that he shal Iuge for he ouzt more to enclyne by humanyte and mercy than tenharde hym by rygour to do Iustyce For Iustyce wythoute mercy is cruelte and mercy wythout Iustyce is lewdnes And therfore that one of these ij vertues holdeth ofte companye with that other in holy scrypture But alwaye sayth the scrypture that mercy surmounteth Iustyce And saynt Iohan wyth the golden mouth sayth that at the day of Iugement that it shall be more worthe to rendre reason of doyng mercy than of the rygour of Iustyce and Saynt Iames sayth that Iugement wythoute mercy shal be doon to hym that hath doo no mercy And therfore our lord after that he was relyeued he enclyned hym toward therth after delyuerd the woman for the Iuge ought to enclyne by pyte and compassyon to hym· whome he ought to Iuge haue grete drede and also ayenst his wylle ought he to Iuge the other For yf he Iuge wyckedly he shalle be Iuged at the day of Iugement Now is it grete almesse to vysyte the prysoners and them to redeme and delyuer that may And therfore our lord Ihesu Cryst wold descende in to helle for to delyuer the soules of sayntes that were there ¶ The vij braunche of mercy capitulo Cxxxviij THe seuenth braunche of mercy is to burye the dede bodyes Of this werke is moche preysed in holy scripture Thobye whyche buryed the dede bodyes and lefte hys mete And our lord praysed Marye Magdalene for the oynemente that she shedde on his heed wherof he sayd that she had doon it in sygnefyaunce of his sepulture Also Ioseph demaunded the body of our lord and buryed it moche dylygently The other were ryght besy
wherof offre to god worthy offrynges as longe as thou lyuest For the deth shal not tarye but that she cometh ¶ And in another place he sayth doo wel to thy freÌ„de tofore thy deth that is to thy soule· to whome thou oughtest to do wel tofore thy deth as to thy true frende that is to Ihesu Cryst to whome thou oughtest to do wel tofore thy deth in almesses for the loue of hym to the poure peple For that whiche is doon to the poure people is doon to Ihesu cryst lyke as he sayth in the gospel Thenne the almesse that is doon in a maÌ„nes lyf and in hys hele is moche more auaylable than that whyche is â—oon after hys deth lyke as the lanterne that is borne before a man conduyteth and ledeth hym better more surely than that whyche is borne behynde his backe· therfore admonesteth vs saynt Poule that we do wel as longe as we haue the tyme that god hath lente vs whan a ryche man or lord is comyng vnto a cyte or toun he sendeth his messagers tofore his herbegeours for totake his lodgyng for to make redy prouysyon ayenst hys comyng or ellys the lord and his people shold be euyl pourueyed The good herbegeour and messager that taketh the lodgyng and maketh al thynge redy to ryche men in the glorye perdurable been the almesses other good dedes that they do in their lyues whiche ben represented by the aungelles tofore god The almesses that ben don after the deth· ben lyke as the slowe seruauÌ„tes that comen late to the lodgyng soo that the lord is somtyme euyl pourueyed euyl herberowed The thyrd condycion that ought to be in almesse is that one ought gyue gladly largely after that he may forbere at his ease wherof the wyse man sayth gyue to god after that he hath gyuen to the. And Thobye sayth also after thy power be pyteous merciful yf thou haue moche yeue largely gladly yf thou haue lytel departe of that lytel wyth a good wylle euery man ought to yeue after his estate after that god hath gyuen hym It is redde of a kynge of whome a poure man axed a peny and he answerd that so lytel a yefte apperteyned not to hym whiche was a kyng and of alysaunder it is redde that he gaf a cyte to one his seruaunt And the seruaunte thought the yefte ouer grete a thynge for hym and wold haue refused it ¶ Thenne alysaunder sayd to hym I haue noo regarde what is conuenyent to the for to take but to me what I ought to gyue The fourth condycyon is that the almesse be don in humylite in deuocyon to th ende that there be no vaynglorye therin ne that the poure peple to whome the almesse is gyuen be not despysed ne for almesse doon wyth other mens goodes ne to gyue for to synne ne for to haue presumpcyon therby to be saued Somme peple ther ben that whan they doo almesse they wyl that euery body knowe it But the scrypture sayth that almesse shold be put in the bosom of the poure For as sayth saynt Gregory It ne suffyseth onelye to a good man that he see of whome he attendeth his rewarde therfore sayth our lord in the gospel whan thou shalt gyue thyn almesse sayth he late not thy lyft hande knowe what thy ryght hande dooth so that thyn almesse be hyd for to eschewe the loos praysyng of the world and thy fader of heuen whyche seeth in hyd place shal rewarde yelde it to the. That is to say whan thou shalt do thyn almesse kepe the wel that vaynglorye whyche is vnderstonden by the lyft honde be not medled therwyth but do thy almesse in true entencyon that is vnderstoÌ„den by the ryzt honde I say not but that one ought to do good werkes somtyme openlye tofore the peple for to gyue good ensauÌ„ple wherof god may be praysed For ryght so sayth god in the gospel that we shold do good werkes tofore the peple by cause that god shold be preysed gloryfyed not for the preysyng of the people as doon the ypocrites A good seruauÌ„t ouzt to be ashamed to serue his lord tofore the peple for to honoure hym wherof our lord sayth who that shal haue shame of me tofore the people he shal haue shame of me tofore thauÌ„gels· I shal haue shame to see hym This is good ayeÌ„st hem that leue to do wel openlye by cause they wold not be reputed ypocrytes And therfore sayth Saynt Gregory that who that dooth his werkys openly that the entencyon be ryght to god wythinforth· And that do it to please god onelye Also who that wyl do almesse he ought not to despyse the poure to whome he dooth almesse Therfore sayth the prophete· ne despyse not thy flesshe· That is the poure man whyche is semblable to the. and of suche nature of flesshe blood as thou arte of suche fylthe There be soÌ„me peple that despyse the poure and deyne not to speke to them yf they speke· they speke rudely and proudely Thus dyd not Iob that sayd that he neuer despysed them that passed by for ony thynge that they dyd but gaf tâ— them clothynge and mete Also there were holy men as wel kynges other many grete lordes that were not ashamed to serue the poure men how wel that somme there be that do almesse to the poure but they haue them in desdayn and in despyte and yf they were veray humble they shold loue better the companye of poure men that ben good whyche ben poure for the loue of god and may edefye them wel by ensaumple and by worde than many of the ryche men that been aboute them where as is in them but flaterye couetyse and vanyte and doon them moche harme by euyl counceyll and lette them for to doo many good dedes ¶ Also there been somme people that do almesse ynough but neuertheles they leue not to doo grete synnes suche almesses shalle not saue them For yf they deye in that estate theyr almesses shall neuer kepe them fro dampnacyon Thenne suche maner peple been lyke to them that make theyr how 's on that one syde and depesshe and throwe it doun on that other syde and therfore scrypture sayth yf thou wylt plese to god haue fyrst pyte mercy on thyn owne soule for who that is euyll and vntrewe to hym self shal neuer be good to another and therfore sayth Saynt austyn who that wyl ordynatlye doo almesse he ouzt tofore to loue more his soule than another or ony other thyng except god none shold say that he were pyetoê° ne mercyful that had not pyte of hys owne soule poure and seek how wel that he had pyte on others ¶ Also I saye not that he is pyteoê° ne mercyful that hath no pyte on his owne soule whan he knoweth that it is seek to the deth by dedely synne Now haue I shewed to the ynough of mercy
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
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