ryuer they haue not conuersed ne knowe no thynge what gooeth there oute Thenne yf thou wylt knowe what is good and what is euyl yssue out of thy self yssue oute of the world lerne to deye Dysseuere thy soule fro thy body by thought Sende thyn hert in to that other world That is in heuen in helle and in purgatorye There shalte thou see what is good and what is euyl ¶ In helle thou shalte see mo sorowes and dyuers tormentys than ony man may or can deuyse or ony herte thynke In purgatorye also thou shalte see moo tormentes than ony may endure In heuen thou shalt see more Ioye and glorye than ony may desyre In helle shal be shewyd and enseygned to the how god vengeth dedely synne Purgatorye shal shewe and enseygne the how god purgeth dedely synne ¶ In heuen thou shalte see clerely vertues good werkys how hyely they ben guerdoned and rewarded And in these thre thynges vnderstonde how alle that that the byhoueth to knowe to lyue wel and deye wel ¶ How men lyue dyeng in this world capo. lxj NOw beholde and take hede yet a lytel and ennoye ne greue the not at these thre thynges Therfore to know and wylle to hate synne Forgete thy body one tyme in the day goo in to helle lyuyng to th ende that thou goo not thyder at thy deth Thus doon ofte the good men and the wyse There thou shalte see alle that the herte hateth colde hete hungre thyrst dyuers tormentes as wepynges syghes wayllynges that the hert may not thynke ne tongue deuyse alle waye shal endure without ende and therfore is this payne by right called deth perdurable which is alway deth in lyuyng lyf in deyeng whan thou shalt see thēne that this one dedely synne must nedys be so dere bouzt thou haddest leuer be flayne al quyck tofore thou sholdest consente to doo one onely synne After goo to purgatorye there shalt thou see the paynes of soules which haue had very repentaunce of theyr synnes in this world but they were not parfytely purged Now make they the remenaūte of theyr penannce vnto they be clere and nette lyke as they were atte tyme houre whā they were baptised but this penaunce is moche horryble hard for alle the payne that wymmen euer suffred in trauayllyng delyueryng of theyr chyldren also saynt bartylmewe suffryd to be flayn al quyck saynt stephen to be stoned with stones saynt laurence saynt vyncent to be brente and rosted vpon brennyng cooles Al these martyrdoms tormentes ne ben not but as a bayne in colde water after the wytnesse of scrypture to the regarde of tormentes of purgatorye where as the sowles brenne vntyl they be purged of al theyr synnes lyke as golde and syluer be purged and fyned in the fyre tyl no more be foūde to be purged For this fyre of purgatorye is of suche nature that alle that they fynde in the soule is it of dede of worde of thought that hath corned to ony synne lytel or grete all is there brente and purged And also there ben punysshed and purged all the synnes venyal whyche we calle lytel synnes whyche we ofte do Lyke as foule thoughtes ydle wordes Iapes trufes lyes and alle other vanytees so longe tyl the soule haue nomore to be purged of and that she be so clene so pure so nette so worthy that she be sayntefyed for to entre in to heuen where as none may entre but yf he be ryght fyne right clene and ryght cleer ¶ Thys fyre dreden alle they that to theyr power kepe them fro dedely synne and that kepe holyly theyr body theyr mouth theyr eerys theyr eyen and al theyr fyue naturel wyttes fro al synnes And also lyuen as they shold euery day dye and come tofore the Iugement And by cause that none may lyue al wythoute synne lyke as sayth Salamon For seuen tymes in the day falleth the ryghtwysman And therfore by holy confessyon by teerys by orysons by almesses and other good dedes ought euery man to be relyeued and put awaye fro synne and amende hys lyf and to Iuge hym self of hys synnes to the ende that he abyde more surely the last Iugement ¶ Also to lerne to knowe euyl and to flee it and alle synne grete and lytel And that he be thenne in the grete drede of god whyche is the begynnyng of alle good and of good lyf ¶ How we ought to lyue holyly lerne to do wel capo. lxij Now it is not ynough to leue al synnes all euyls but that it be lernyd to do good and yf we lerne to gete the vertues by which we may caste put aweye the vyces all synnes wythoute whyche vertues noo man may lyue wel ne rightfully Thenne yf thou wylte lerne to lyue wel after vertu lerne also to deye as I haue afore sayd to the deceuere thy spyryte fro thy body by thought by desyre And goo oute of this world deyeng And goo in to the lande of lyuyng where as none shal deye ne neuer wexe olde that is in heuen There is lerned to lyue wel and al wysedom and alle curtesye For there may entre no vylayne There is the gloryous companye of god and of the gloryous virgyne hys moder saynt marye of Angellys of sayntes There surhabounde all goodes beaultees Rychesses honoures strengthe lyghtnes scyence fraunchyse vertues wytte glorye and ioye perdurable There is no poynte of ypocresye ne of trycherye ne of losengerye ne of dyscorde ne of enuye ne hungre ne thryst ne hete ne colde ne euyl ne sorowe ne drede of enemyes But alway feste and ryall espousaylles songe and ioye wythoute ende This ioye is soo grete that who that shal haue tasted one onely drope of the moost leste ioye that is there he shold be fyred soo entalented in the loue of god that al the ioye of thys world shold be vnto hym stenche and tormentes and rychesses dunge honours but fylthe vyletees And the desyre for to come thyder shalle make hym an hondred thousand tymes more ardātly to hate synne and to loue vertues to doo wel For loue is more stronge than drede and thenne is the lyf fayr honeste whan a persone fleeth al euyls synnes And enforceth hym to do al the good that he may not onely for fere to be dampned but for the desyre of the glorye perdurable and for the loue of god And for the grete clennesse that vertues haue and good lyf them whome the loue of god ledeth moche hastelyer sonner more ardantly comen therto and lasse costeth than they that serue god for drede The hare renneth and so doth the grehoūd That one for drede that other by desyre That one fleeth that other chaceth The holy man renneth to god lyke a grehounde For he hath alwaye his eyen and his desyre to heuen where he seeth the praye that he chaceth And
For to haue the knowleche of them is to wete that the creature that loueth his neyghbour after the sayd comandement ought to haue ij thynges that is to wete not to do euyl for to do wel And therfore of the sayd seuen comandementes partyculer the fyrst enduceth and excyteth the creature to do wel But how be hyt that euery creature is bounden to doo wel to his neyghbour Neuerthelesse he is moost bounden by especyal to doo good to tho persones that to hym be moost nygh and moost conioyned And therfore the sayd fyrst comandement of these vij enduceth and admonesteth the creature to do wel and comanded to honoure serue and ayde fader and moder whiche ben the persones moost conioynt to vs and to whome we be moost holden after god And it is suche honoure thy fader and moder to the ende that thou haue good and longe lyf vpon the erthe The cause wherfore we ought to honoure our faders and moders is for the grete benefaytes that we receyue of them in iij thynges pryncypally First the chylde receyueth of fader and moder his beyng For therfore the chylde ought to bere to them more gretter honoure and obeyssaunce than to ony other after god Secondly the chylde receyueth of fader moder nourisshyng in his chyldehode And therfore the chylde is bouÌ„den to gouerne them in theyr olde age and of his goodes to admynystre vnto them theyr necessytees after his power yf they haue nede ¶ Thyrdly the chylde receyueth of fader and moder techyng doctryne And therfore in al thynges that be not ageynst god the chylde oweth to obeye to them and in thys doyng v thynges ben promysed of god by the prophete to the chylde ¶ Fyrst grace in this world and glorye perdurable in that other Secondly longe lyf which ought not to be nombred in the nombre of yeres but in the nombre of good vertues And in lyf which is wythoute synne Thyrdly ioye and lygnage of chyldren Fourthly fame or renommee lowable Fyfthly rychesses After it is to wete that somme be not sayd fader for cause of carnal generacyon but for many other causes Somme ben sayd fader and to eche of them we ought to bere honour reuerence Fyrst soÌ„me be sayd fader for good holy doctryne good ensaumple that they haue gyuen shewed of good holy lyf As the apostles other sayntes for by their holy doctryne they haue maad vs chyldren of Ihesu Cryst by feythe and to them we ouzt to bere honour reuerence obeyssaunce not onelye wyth the mouthe but by ensyewyng theyr werkys theyr good holy lyues doctryne Secondly soÌ„me ben sayd fader for the admynystracyon that they haue of god lyke as ben the prelates of holy chyrche to whome we ought gyue honoure in obeyeng to them to theyr comandements as to the mynystres of god ¶ Thyrdly somme be sayd fader for the garde and defence that they ought to do to theyr people as ben the kyng the prynce other lordes whiche haue the peple to gouerne to kepe them we ought to loue honoure and to them obeye by subiectyon for theyr power cometh of god Fourthly somme ben sayd fader and ben to be honoured for the wee l good that is receyued of them as ben they that socour the poure in theyr necessyte as a fader by pyte and by compassyon Fyfthly somme be sayd fader ought to be honoured for theyr olde age as been the peple whiche been of grete age AFter the sayd fyrst comandement partyculer touchyng the loue and dylectyon of his neyghbour whiche enduceth and somoneth a creature to doo wel Folowen the other vj whiche defende to a creature to doo euyl And therfore that emonge alle the euylles that a creature may do to another the grettest euyl is to sle hym this was gyuen to moyses in the second comandement of the vij and is this Thou shalte not slee that is to wete creature resonable of thy propre wylle auctoryte To the knowleche of whiche commandement is to wete that after holy scrypture been slayn creatures resonable in many maners Fyrst by smytyng in the body and hurtyng in suche maner that deth ensyeweth therof this is not onely ageynst the second commaundement pryncypal aforesayd whiche comandeth to loue his neyghbour as hym self But it is ageynst nature for naturelly al thynges lyke semblable loue eche other Secondly by gyuyng counceyl fauour or ayde and tenduce a creature to slee another bodyly or to make hym to falle in to dedely synne Thyrdly in makyng comforte and ayde to a creature for to slee another corporâ—lly or to cause hym to falle in to dedely synne Fourthly in consentyng hym selfe to the bodely deth of another or spyrituel as touchyng to dedely synne as to make another to falle The whiche consentyng is vnderstonde as ofte tymes as I may lette another fro dethe corporel or spyrytuel as touchyng dedely synne I lette hym not By this it appyereth clerely ynough that a creature somtyme sleeth the body by iniurye doon to his body in suche wyse that deth ensyeweth somtyme the soule for to make it falle in to dedely synne and somtyme body soule togyder by sleyng hym self or a woman grete wyth chylde lyuyng The second comandement defendeth to do euyl to a persone conioyned in maryage that is thys Thou shalt do none aduoultrye That is to say wyth a woman conioyned to another by maryage Thou shalt haue noo comyxtyon or flesshly companye Ne a woman also maryed wyth ony other man than hir husbond it is to wete that man woman in doyng ageynst the sayd comandement synne fyrst ayenst the lawe of god whiche hath defendyd aduoultrye by the sayd comandement yet they synne ageynst the lawe of god by the whyche it is sayd that this whiche god hath conioyned by maryage that by man it may not be deceueryd ne departed In gyuyng ouer his body by carnal copulacyon to another For after the holy scrypture man and woman by maryage ben constytuted â—weyne in one flesshe Yet efte they synne ageynst the sacrament of maryage made in the face of holy chyrche By the whiche man woman promytte theyr trouthe to other By vertu of whiche oth the body of the man longeth to the womaÌ„ the body of the woman is to the man ought not to be abandouÌ„ned ne delyuerd to other by comyxtion carnal alweye how wel that in the thynges aforsayd they synne dedely as sayd is yet the synne of the woman that abandouÌ„neth hyr body to another man than hir husbond by companye carnal coÌ„myxtion is more gretter whan chyldren or lygnage ensyeweth than is of the man For wyth the synnes aforsayd she commytteth thefte in gyuyng to hyr husbond heyres for to succede to hym of another man than of hym self by this the womaÌ„ commytteth sacrelege trayson thefte And in other caases the synne of
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
sayd onelye that hyt is substancyous bytwene ony vnderstondyng and supposyng but it is sayd sursubstancious This brede requyre we at our good fader Ihesu Cryste and we praye hym that he wyl gyue it to vs in this day that is in this presēt mortal lyf to th ēde that we may make a good Iourneye and abyde more gladly our rewarde that is in the ende of our lyf the glorye perdurable ¶ Here foloweth the v petycion and request of the holy pater noster capitulo lxxxiij DImitte nobis debita nostra sicut nos dimittimus debitoribus nostris In this request and petycyon we requyre and demaunde our good fader of heuen that he wyl pardonne and foryeue vs our synnes and our trespaces lyke as we foryeue them that haue trespaced to vs. or that trespasse to vs. Thēne we say thus fayr fader quyte to vs our debtes lyke as we quyte our dettours· Our dettes ben our synnes whyche we haue encreased vpon our soules This is the best and moost dere wedde that we may fyne wherof the synnar for one dedely synne whiche is soo sone passed as to the delyte or as touchyng the dede is bounden to so grete vsure that he hath noo power to paye ne to fynyssbe· that is the payne of helle whyche is wythoute ende ¶ After he oweth vnto god whome he hath dysplesed so grete amendes that he hath noo power to paye it For in alle his lyf yf he lyued an hondred yere or more he myght ne coude not make suffysaūt penaunce For one dedely synne onely· yf god wold vse hys ryghtful Iustyce it shold neuer be fogyuen to the ¶ And therfore it byhoueth that in bytter and grete repentaunce the wycked synnar retorne vnto the mercy of the debonayr and blessyd lord Ihesu Cryste And that he crye hym mercy and demaunde pardon and foryeuenes ¶ For by the ryght of the courte of Iustyce the synner shal be Iuged and condeuipned vnto deth perdurable And therfore our good fader Ihesu cryst which is softe and debonayr for to foryeue pardone large curtoys for to yeue we praye hym that he wyl pardone foryeue to vs our synnes trespaces But thynke and consider wel how thou prayest For thou sayst pardone to vs our synnes our trespaces lyke as we pardone to them that to vs haue trespaced God shal not foryeue ne pardone to vs as he hym self sayth in the gospel yf we foryeue not pardone to other that haue trespaced to vs. Thenne he that saith his pater noster yf he kepe in his hert rancour felonnye he prayeth more ayenst hym self than for hym self For he prayeth to god that he forgyue hym not his synnes whan he sayth foryeue me lyke as I forgyue therfore al the tymes that thou shalt say thy pater noster tofore god that seeth thyn hert Thou oughtest to forgyue al euyl talentes and cast out of thyn hert al Ire and alle rancour Otherwyse thy prayer is more ayenst the than with the. yf it seme to the an hard thynge greuous to foryeue pardone to them that hate the and that wylle the euyl or that haue moche trespaced to the. or myssayed Thynke that god pardoned his deth to them that crucefyed hym for to gyue to the an exaumple for to forgyue and more yet for to praye for them that haue trespaced to the that god forgyue them and more yet for to do wel good to them to helpe them yf they haue nede For as he sayth in the gospel that it is not a grete thynge ne grete meryte ayenst god to do good to them that do vs good ne to loue them that loue vs For so done the paynyms and the Sarasyns Iewes and other synners ¶ But we that been the chyldren of god by fayth by grace and been named crysten of our blessyd Lord Ihesu Cryste and been heyres wyth hym of the herytage of heuen ought for to foryeue eche other And also ought for to loue our enemyes That is to saye theyr persones and praye for theym and to do good to them yf they haue nede For so comandeth god in the gospel Thenne we ought onely hate the synnes to loue her soules Lyke as the membres of one body loue supporte eche other yf one membre hurte that other by aduenture that other aduengeth hym not And therfore we that ben al one body in Ihesu Cryste lyke as thappostle sayth we ought to loue and supporte eche other and not to hate ne to greue who that dooth otherwyse he is an homycyde of hym self thys sayth the scrypture Suche there be that can say their pater noster that it were better for them and more auaylable that they coude say it aryght For who that pardoneth not ne foryeueth wyth hert and wyth mouthe he moeueth his Iuge ayenst hym In this prayer that we make to god we requyre of hym the yefte of scyence whyche maketh a man wyse and cunnyng This spyrite sheweth to hym what he is fro whēs he cometh whyther he gooth and what he hath don what he hath trespaced how moche he hath lente and how moche he oweth And whan he seeth that he hath not wherof to paye thenne this spyryte maketh hym to repente to wepe and to syghe and to crye god mercy and say O good lord foryeue and pardonne to me my debtes that be my synnes· for I am moche endetted vnto the. for the euylles synnes that I haue commysed and doon for the good dedes that I haue forgoten and lefte to do whiche that I ought myght haue doon and for the goodes and benefaytes that thou hast done to me· the grete bountees which I haue al day receyued euyl vsed them and haue euyl seruyd the. And by cause lord that I moche drede doubte to make my payement I requyre the to pardone me that whiche I owe vnto the. whan thys spyryte of scyence hath thus enlumyned hym that he knoweth his defaultes and synnes Thenne he casteth oute of his hert alle hate and rancour and pardoneth alle his euyl wylle angre yf he haue ony And yf he haue ony and is in wylle and in purpose to pardone and foryeue wyth good hert yf ony haue trespaced to hym Thenne may he wel say Fayr fader forgyue vs our trespaces lyke as we do to them that haue trespaced to vs. ¶ The vj peticion request of the pater noster capo. lxxxiiij ET ne nos inducas in temptacionem Brent chylde fyre dredeth he that somtyme is fallen in to synne whan hys synne is pardoned hym he is more doubtous and more aferde and hath more drede of the temptacyon of synne than he had tofore therfore he prayeth to god to whome he hath so moche trespaced and also that hath forgyuen and pardoned hym that he wyl kepe hym fro fallyng in to hit ageyn saith thus Et ne
prowesse and haue hungre and thyrste grete desyre to their power to mounte vnto the seuenth degree ¶ Of the spyrytuel bataylle ayenst synne capitulo Cxxv IN this tree lyke as in the other we fynde vij braunches for in vij maners the vertu the prowesse of the good knyght of god sheweth hym For by vij maners of bataylle there comen vij maners of vyctorye and by seuen manere of vyctoryes he conquereth seuen maners of crownes of glorye ¶ These been the rewardes and the seuen merytes of whyche speketh saynt Iohan thappostle euangelyst in thapocalypse For as Saynt Bernard sayth Moche is he a fool and ouer wenyng that without vyctorye attayneth to haue the crowne and that wythout batayl weneth to haue vyctorye wherof Saynt Poul sayth That he shal neuer be crowned in glorye that fyghteth not truly ayenste synne and vyces whyche is the champe of batayll in thys world The maystre of this â—elde of bataylle is Ihesu Cryst whyche preueth hys newe knyghtes lyke as it is wryton in the book of kynges Thys maystre is the debonayr Ihesu Cryste whyche is ryzt trewe as sayth saynt Poule and knoweth wel the power of euery maÌ„ wherfor he suffreth not that ony enemye or tende tempte vs aboue our power ne that noo aduersarye assayle vs so but that we may ouercome hym yf we wyl by thayde of god whyâ—he encreaseth our strengthe in the bataylle as sayth saynt Paule and saynt Iohan also as we haue sayd and deuysed vij vyctoryes vij crownes That is to say vij maner of rewardes of merytes whyche god promyseth to them that ouercome the synnes and the vyces ¶ Of the first bataylle ayenst al vyces capitulo Cxxvj THe fyrst bataylle that a crysten man hath is ayenste dedely synne There is none ouercomen ne vaynquyshed in thys bataylle but yf he wyl For who that wyl not consente to synne he vaynquyssheth the batayll which is lyght to doo to a good hert vygorous and moche harde to hym that is slowe and latchous and euyl encoraged to doo wel to the seruyse of god whyche is not stronge by drede ne hoot in prayer to god and in wel dooyng as Saynt Iohan sayth For who that falleth is vaynquysshed in thys batayll hath moche to do and is more harde for hym to releue hym and to defende hym than he that is in hye spyrytuel estate For he hath no power to releue hym· but yf it be by the grace of god For lyke as the fysshe entreth by hym self in to the nette yet may he not yssue ne goo oute but yf he be caste or put oute Ryght soo a man falleth by hym self and by his wylle in to synne but he may not yssue ne goo oute wythoute the grace of our lord and his ayde helpe as whan he gyueth to hym repentaunce to do penaunce for his synnes that is the armour that saynt Poul comaundeth to take in thys bataylle Now oughtest thou to knowe that whan a man is armed for to vaynquysshe and ouercome hardely synne parfyghtly hym byhoueth that he haue thre thynges whyche ben in very penaunce The fyrst is repentaunce of hert The second confessyon of mouthe The thyrd is satysfactyon and penaunce that is the amendes of synne yf one of these thre faylle the confessyon is nothyng worth ¶ Of veray repentaunce of hert capitulo Cxxvij REpentaunce requyreth grete sorowe grete bywayllynges of hert of that whych he hath angred dyspleased god and of so moche as he hath more synned dysplesed god so moche more ought be the sorowe and the repentaunce gretter Thus repented hym the good Kyng dauyd whan he sayd in his psaulter I haue laboured and trauaylled in my bewayllyng and haue wasshen in the nyghtes my bedde and my couche wyth my wepyng teerys He that hath dysplesed god by dedely synne· ought to wepe and waylle in the depnesse of hys hert and wyth grete syghynges crye god mercy lyke as the theef the murdrer and the traytour that hath deserued to be hanged on the gybet of helle· The synnar is the theef to god For he hath stolen mysused the goodes of hys lord whyche been but lente to hym for to wynne wyth Tho been the goodes of nature of grace and of fortune of whyche he must rendre gyue acompte and rekenyng moche straytly how he hath folyly dyspended them hath put them to euyll vse ¶ Also he is a murdrer of the doughter of the kyng that is of his owne soule whyche was doughter of the kyng of glorye by grace whome he hath slayn put to deth by dedely synne Also he is a traytre For the castel of hys herte and of his body whyche god hath gyuen hym to kepe he hath yolden to the deuyl whyche is his mortal enemye wel ought he to demene grete sorowe that is in suche perylle ought ofte to wasshe hys bedde that is his conscyence These teres chace and dryue awaye the deuyl oute of hys hert lyke as the scaldyng hote water dryueth a dogge oute of the kechyn After the repentaunce ought to come the confessyon that is the good chambryere whyche maketh clene the hous and casteth oute alle the ordures wyth the besomme of the tongue wherof dauyd sayth in the psaulter Now vnderstonde wel how a man ought to confesse hym ¶ Here after is conteyned how that a man ought to confesse hym capitulo Cxxviij VNto that that confessyon auaylleth vnto the sauacyon of the soule byhouen sixe condycyons ¶ The fyrst is that it be made wysely and thys is in two thynges the fyrst that he take good hede to whome he ought to confesse hym and after wherof he ought to be confessyd Saynt Austyn sayth that it whyche one shold doo for to eschewe and flee the deth of the body ought one doo for to eschewe the dethe and the dampnacyon of the soule The seek man for teschewe and to fle the deth for to haue helthe secheth gladly the best physician and the moost wyse that he may fynde Thus sayth Saynt Austyn who so wysely wyl confesse hym fynde grace anenst god he ought to seche suche a confessour whyche can and may bynde and vnbynde and also counceylle That is that the confessour can wel knowe synne and counceylle the synnar and that he haue power to assoylle hym to gyue hym penaunce after the synne For accordyng to his synne he ought to haue penaunce Also who so wyl confesse hym wysely he ought dylygently remembre his synnes tofore or he confesse hym enserche al his hert and his conscyence how he hath dysplesed god and his blessyd moder and al his sayntes and ought to remembre alle his lyf in grete drede Lyke as dyd the good kyng Ezechyas whyche sayd thus I shal remembre al my yeres in the grete bytternes of my soule and my herte The synnar ought to entre in to the hous of hys hert and not to passe
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
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
ghoost in that that he warreth the spyrytuel good of another ¶ In lyke wyse as the Iewes warryd ageynst our lord Ihesu Cryst for the good that he dyd ¶ And ye ought to knowe that there be vj synnes specyally ayenst the holy ghoost That is to wete presumpcyon whyche enlargeth ouermoche to synne and preyseth lytel the Iustyce of our lord and ouermoche to truste in his mercy And therfore moche peple synne in hope ¶ The second synne ageynste the holy ghoost is in despayr whyche bynymmeth and taketh aweye from god hys mercy Lyke as presumpcyon taketh from hym hys Iustyce The thyrd is obstynacyon Thys is hardenesse of herte ¶ whan one is soo enharded in his synne and in his malyce that he may not be humbled ne meked ne bowe and wyl not repente hym ne amende The fourth synne ageynst the holy ghoost is despyte of penaunce That is whan a man purposeth in hys herte that he shalle neuer repente hym of hys synne The fyfthe is to warre ayenst the grace of the holy ghoost in another The vj is to warre ayenst trouthe in ernest wetyngly and in especyal the trouthe of the crysten fayth Al these synnes ben ageynst the bounte and goodnes of the holy ghoost and they been soo grete that vnnethe they come to veray repentaunce And therfore been they vnnethe forgyuen and pardoned ¶ The iij heed of the beest of helle is Ire or wrath capo. xxv THe thyrd heed of the beest is Ire But thou owest to knowe that there is an yre whyche is vertuous that the good men haue ayenste thys synne whyche geten the vertues ayenst the vyces There is another Ire whyche is a moche grete vyce that is felonnye of herte oute of whome yssuen many braunches And in especyal foure warres that the felons haue ¶ Of the fyrst warre of the synne of yre which is suche xxvj THe fyrst warre of the synne of yre is to hym self for whan Ire surmounteth the man she tormenteth the soule the body soo moche that the man may not slepe ne reste Somtyme yre taketh awaye the etyng drynkyng and maketh one to falle in a feuer or in so grete heuynesse or malancolye or despayr that he taketh the deth This is a fyre that wasteth alle the goodes of the how 's ¶ The second warre that the felon hath that is to god For yre and felonnye surmounte and fyre somtyme alle the people by aduersyte temporalle or by maladye and sekenesse or by dethe of frendys Or by ony manere of meschaunce that hys wylle is not doon that he grutcheth and murmureth ayenst god our lord sayth maugre and in despyte of god and of alle hys Sayntes And swereth and blasphemeth ayenst god his blessyd sayntes The thyrd warre of Ire that the felon hath that is vnto them that ben vnder hym that is to his wyf to his meyne breketh pottes cuppes lyke as he were oute of his wytte and so is he The fourth warre is wythoutforth to his neyghbours and bydwellers aboute hym of this braunche growe vj bowes For whan Ire ryseth bytwene two men there is theÌ„ne stryf dyscorde wordes vylonyes wronges And after rancour whyche dwellyth in the herte after cometh hate medlyng and bataylle after desyre for tauenge hym after otherwhyle homycyde and manslaughter After cometh ofte mortalle warre emonge the frendes out of whiche yssuen ofte euyls in dyuers maners and many that may not be amended For whan there is warre bytwene two hye grete men hyt happeth ofte that many men be slayn whyche neuer had blamed ne â—â—espaced monasteryes and chyrches broken vp and somtyme brente townes destroyed and brente Abbayes and grete pryoryes destroyed men wymmen and chyldren dysheryted and put to pouerte· robberyes wymmen maryed maydens defouled and corupte and ouer many other euylles that ben doo for that cause And al this be they bounden to rendre to make amendys al they by whome soo many myschyefs harmes haue be doon And al they that haue ben in theyr helpe in suche wycked euyl werkes and therfore be they in grete peryll of dampnacyon ferre fro theyr sauacyon For they may not amende ne rendre the daÌ„mages that they haue doon and they behoue to restore or to be forlore ¶ Of the synne of slouthe which is sayd accydye capo. xxvij THe fourth heed of the beest of helle is slouthe whyche is callyd of clerkys accidye This synne is greuous to doo wel This synne is an ouer euyl rote and casteth oute many euyl braunches For this synne causeth a man to come vnto euyl amendemente and more euyl begynnyng and ouer euyl endyng The slowe persone hath euyl begynnyng by vj maners of synnes The fyrst vyce is fayntnes that is whan a man loueth lytyl and fayntly our lord whome he oweth to loue ardantly and this happeth whan he is flawe latchous and slowful to do wel The second vyce of slouthe is tendrenesse that is the bedde wherin the deuyl resteth hym and sayth to the man or woman Thou hast be euer tenderly nourysshed thou arte of ouer feble complexyon Thou mayst not do grete penaunces thou arte ouer tendre thou sholdest anone be dâ—ed for this the caytyf suffreth to be cherysshed and to doo alle the eases and the delyte of his body The thyrd vyce is ydlenesse This is a synne of whome cometh many euyls as the holy scrypture sayth For whan the deuyl fyndeth a man ydle he putteth hym anone in his werkys that is he maketh hym fyrst to thynke euyl to desyre vylonyes rybaudryes lecheryes to lose his tyme. and to leue to do moche good that he myght do by whyche he myght gete heuen The fourth vyce of slouth is heuynesse whan a man is so heuy that he secheth nothynge ne loueth so moche as to lye doun reste and slepe Somtyme how wel he be slowe· they been wakre and quycke ynough to the nedes of the world But they be al slepy to the nedes and werkys of god and for to do the werkys that shold be to their sauacyon these maner men had leuer lose thre masses than a swete or a good slepe The fyfthe vyce of slouthe is shrewdnes or cursydnes that is whan a man lyeth in synne and feleth the temptacyons of the deuyl of hys flesshe that assaylle hym And for veray shrewdnesse he wyl not lyft vp his hede ne his herte to god by contrycyon Ne crye to god deuoutelye by confessyon Ne stratche vp his handes to god by satysfaccioÌ„ To suche slouthe resembleth the wycked man that had lyeuer rote in foule stynkyng pryson than to take vn hym the laboure to goo vp the steyer or the degrees for tescape goo his waye ¶ Of pusyllanymyte of delaye werynes capitulo xxviij THe vj vyce of slouthe is pucyllanymyte In this vyce be they that haue fere and drede of nought dare not begynne to do wel for they haue drede that god shal fayle them This
is the fere drede that soÌ„me peple haue of theyr dreme They resemble hym that dare not entre in to the path or waye for fere of the snaylle that sheweth his hornes And resemble also the chylde that dare not goo in the waye for gaglyng sytâ—yng of the ghees Thyse ben the vj vyces that take aweye fro a man good begynyng And for vj other vyces the slowe persone may not haue good amendement These been the vj tatches or condycyons of euyl seruauntes that so do that noo good wyse man ought to receyue in to his seruyce that is to wete whan he is delayeng neclygent forgeteful slowe latchous and fayllyng to do wel ¶ Of delayeng to do wel capitulo xxix THe fyrst vyce is delayeng For whan god putteth in the herte of a man good wylle to doo wel Thenne cometh the deuyl that sayth to hym· Thou shalt recoure wel ynough thou arte yonge stronge thou shalt lyue long ynough By thys maner the deuyl destroubleth a man to do wel ¶ Of the vyce and synne of neclygence capo. xxx AFter delayeng cometh neclygence For who so maketh delayeng it is noo wondre though he doo a thynge neclygently This is a vyce of whyche alle the world is entatched yf it be wel taken hede of For there be not many that be dylygent to doo that they ought to do anenste god and theyr neyghbour ¶ Of the vyce of forgetyng capo. xxxj AFter neclygeÌ„ce cometh oublyeÌ„ce or forgetyng for who is not retchyng and neclygente he forgeteth ofte by these two synnes of neclygence forgetyng happeth ofte that soÌ„me persone can not wel confesse ne shryue hym self For whan a man is not remembryng ne not retchyng and neclygente to confesse hym He forgeteth his synnes wherof is grete peryll For no persone may haue pardon wythoute veray confessyon And he may not haue veray confessyon that hath not repentaunce in his hole herte of alle his synnes knowleche of hys mowthe and obedyence in werkes This amendes and this satysfaction ought euery man to doo Ne there is none how good and wyse he be yf he seeth and consydereth wel hys defaultes but that he fyndeth ynough to say al waye in his confessyon But neclygence and forgetyng blyndeth the people that they see noo thynge in the book of theyr confessyon and of theyr conscyence After cometh fere or drede whyche cometh of deffaulte of herte and of euyl custom that byndeth so a man that vnnethe he putteth hym self to do wel and somtyme this cometh by defaulte of dyscressyon and of folysshe feruour by whyche a man taketh on hym and tormenteth soo hys body by fastyng by wakyng by penaunces· and by other werkes that he falleth in to langour and in suche maladye and sekenesse that he may not laboure in the seruyse of god of thys he falleth in suche fere that he hath noo sauour of deuocyon to doo wel ¶ Of the vyce of latchydnes capitulo xxxij AFter cometh latchednes that maketh a man latchous and appayreth fro day to day so moche that he is al recreant and defayllyng and thys is the vj vyce of whyche the euyl seruaunte is entatched whan he faylleth tofore that he come to the ende of his terme and it is sayd comynlye who that serueth serueth not to th ende loseth hys rewarde ¶ Of the euyl poyntes of accidye of slouthe capo. xxxiij YEt there ben vj euyl poyntes in the synne of accydye and of slouthe· that bryngeth a man to his ende The fyrst is inobedyence whan a man wyl not do that whych is charged hym in penaunce Or yf he be commanded somtyme to doo a thynge that hym semeth harde he escuseth hym that he may not do it Or yf he receyueth or accepteth it be doeth lytyl or nought The second poynte is Impacyence For in lyke wyse as he may no thynge do by inobedyence Ryght so may he no thynge suffre by Impacyence Ryght soo that no man dare speke to hym of his prouffyte The thyrd poynte is murmure for whan he is spoken to of his prouffyte he anone wexyth angry murmureth hym semeth that he is despysed And thenne he falleth in to heuynesse that alle that euer is sayd to hym and al that is doon to hym and al that he seeth al greueth hym and thus he falleth in langour it annoyeth hym to lyue so that hym self desyreth the deth ¶ After al these sorouful poyntes of slouthe gyueth the deuyl the mortal stroke putteth hym in despayr by whiche he hym self purchaceth his deth and sleeth hym self Or ellys he playeth wyth hym self lyke as al despayred that he abandonneth or gyueth hym selfe to alle wyckednes And fereth not ne dredeth not to doo ony maner synne ¶ Of the synne of auaryce or couetyse capitulo xxxiiij THe fyfthe heed of the beest toforesayd is auaryce whiche otherwyse is called couetyse whiche is rote of al euylles lyke as saynt poule sayth This is the maystresse whiche hath so grete a soole that al goon thyder for to studye lyke as sayth the holy scrypture For alle maner of peple studye in auaryce Prelate Clerke Laye man and relygyous Auaryce is a loue of dysordynate hauoyr and rychesse This dysordynauÌ„ce sheweth hym self in iij maners generally In getyng ardaÌ„tly In retaynyng straynably in despendyng scarcely These been the thre braunches pryncypalle that growe oute of thys rote But especyally and proprelye yssuen oute of this rote of auaryce many bowes whyche been moche grete dedely synne The fyrst is vsure The second thefte The thyrd raueyne The iiij chalenge The fyfthe sacrylege The vj Symonye· The vij malygnytees The viij marchandyse The ix in wycked craftes The x in euyl and wycked playes and eueryche of these bowes departeth hym in to many maners ¶ Of dyuers maners spyces of vsure capo. xxxv THe fyrst bough of vsure departeth hym in to vij twygges For there is one maner of vsurers lenyng openlye whiche lene theyr money for other money And aboue the catel they take and leueye theyr gayne or in money or in hors or in whete or in wyn or in fruyt of therthe whyche they take in gayne wythoute to rekene the fruytes in payement And yet that werse is they wyl rekene two tymes in the yere or thryes for to areyse theyr vsures and wyl yet haue bountres or rewardes aboue for euery terme and thus be they holpen aboue that they lene pryncypally Suche peple ben vsurers couched and vylaynous But there ben other maner vsurers lenyng and curtoys whiche lene theyr money wythoute makyng of ony couenaunte Neuerthelesse they entende to haue prouffyte and rewardes therfore in money or in catayl or in golde or in syluer or in yeftes or in presentes or in robes or in tonnes of wyn or in fatte swyn or in seruyces Or in labour of horses or of oxen or asses or of cartes or waynes Or of prebendes for theyr chyldren or in other thynges and in al these
Abbottes Deene archedeken or other whyche ben made by electyon The fourth is the synne of them that for yeftes or for promesses for prayers or by force of armes or for seruyses dyshonest gyue the prebendes the cures or other benefyces of holy chyrche The v is the synne of them whyche by couenaunte made entre in to relygyon in them that in suche manere receyue them Ther ben many other dyuers synnes in symonye but it apparteyneth more to clerkys than to laye men this book was more made for the laye men than for the clerkys which knowe and haue the bookes yet neuerthelesse it is necessarye and nede to laye men that they kepe them fro this synne in iij causes One is whan they wyl ayde helpe theyr kynnesmen theyr frendes to ryse vnto dygnytees of holy chyrche The other is whan they gyue the prebendes that been of theyr yefte and the benefyces ¶ The thyrd is whan they sette and put theyr chyldren in to relygyon in these thre poyntes yf they gyue or receyue yeftes or prayers not leefful or euyl seruyse they may sone falle in thys synne of Symonye For lyke as sayth the lawe wryton There be thre maners of yeftes of Symonye yeftes of the honde lyke as golde or syluer or other Iewel Yeftes of the mouthe as ben prayers yeftes of seruyce dyshoneste I calle yeftes dyshonest where the synne is done pryncypally for thynges spyrytuel ¶ Of the synne of malygnyte whyche cometh of auaryce capitulo xliiij THe seuenth braunche of auaryce is malygnyte whan a maÌ„ is so wycked that he fereth not to do a grete synne dedely and horryble or to do grete harme to other for lytel conquest of prouffyte for hym self ¶ This braunche hath many bowes The fyrst is whan ony persone for drede of pouerte or for couetyse of wynnyng he renyeth and forsaketh god or for to denye the crysten feythe and bycometh heretyke or Iewe or sarasyn To this synne apperteyneth the synne of them that for money doon calle the deuyls make the enchauntementes and maken to loke in the swerde or crystal or in the vngle or nayle of the fyngre for to atteyne and fynde the thefte or other thynges loste And of them also that pourchace the charmes by sorcerye or by ony other wycked crafte what someuer it be whan persones been in maryage hate eche other and may not dele ne haue companye one wyth that other by maryage Or persones that be not in maryage hate eche other by synne folyly ¶ The second is the synne of cursyng or by euyl sayeng by trayson or by detractyon whan a man for wynnyng or for hyre dooth thynge for whyche ony persone is put vnto deth or by swerde or by venym or by ouy other manere ¶ The iij synne is of them that for to wynne brenne howses or townes castellys or chyrches or destroye the vygnes or cornes and doo other dyuers grete dommages ¶ The iiij is the synne of them that ofte pourchace the plees debates and the warres in cytees or in castellys in chapytres or emonge other hye and grete men by cause that they wene to gete and wynne more in warre than in the pees ¶ The fyfthe is the synne of bayllyes and suche offycers that accuse and chalenge the poure people and make them to be raunsoned and tormented for a lytel gayne that they haue therof To thys synne apperteyneth the synne of the false Iuges of fals men of lawe and aduocates and of fals questys and wytnesses of whiche we haue spoken tofore in many other maners is the synne of malygnyte But it were ouer longe for to wryte it here And better may eche man rede and consyder his synnes many other â–ª in his conscyence than in the skynne of a sheep or in paper ¶ Of marchaundyse capo. xlv THe viij branche of anaryce is marchandyse wherin men synne in many maners for temporal goodes and specyally in seuen maners The fyrst manere is to selle as dere as he may The second is to lye swere and forswere the more for to selle his marchandyse The thyrd is the deceyte and fraude that is doon in the weyghte and in the mesure and this may be doon in thre maners The fyrst is whan a persone hath dyuers weyghtes and dyuers mesures and byeth by a more gretter weyght and lenger mesure and selleth by a lasse The second is whan one hath a trewe weyght a trewe mesure and wayeth or meteth vntruly falsely lyke as the tauerner which fylleth his mesure with scum fome the iij maner is whan they that selle by weyghte pourchace and doo so moche by deceyte and fraude that thylke thyng that is weyed semeth to be more of weyghte than it is The fourth manere for to synne in marchaundyse is to selle the derrer for the terme herof we haue spoken tofore ¶ The fyfthe is to selle otherwyse than the mustre is and worse lyke as these scryueners wrytars doon that at the begynnyng shewe wryte good letter and after make werse and shende al. ¶ The vj is in hydyng and concelyng the trouthe of the thynge that is solde and so do these brokers and coorsers of hors ¶ The seuenth is to make pourchace that the ware or thynge that is solde seme moche better than it is lyke as doon the merciers and drapers that chosen make the places derke where as they selle theyr clothe and ware And in many other maners may men synne in marchandyse but it shold be ouerlonge to say here ¶ The nynthe braunche of auaryce capo. lxvj THe ix brauÌ„che of auaryce is in many mesteres or craftes In this synneth moche peple and in many maners lyke as doon these commyn wymmen whiche for lytel wynnyng abandonne and gyue them self al to synne Also these hazardours bawdes kepars of forboden games and many other wâ—yche for temporel prouffyte abandonne them to dyshoneste and vnthryfty craftes which may not be doon without synne as wel of them that do it as they that susteyne hyt ¶ The x braunche of auaryce is in euyl playes and games as the dyse quardes tables or what someuer games that men playe at for money or for gayne temporelle Suche maner playes in especyal of dyse and tables been deffended and forboden by the decrees and lawe for many perylles that comen therof The fyrst is couetyse the second ouer grete vsure as xij for vj. and not at a moneth or thre dayes but many tymes in one day The thyrd synne to multeplye lesynges and vayne wordes that werse is grete blasphemyes of god and of his sayntes The angre and wrath the oftymes hath be taken to correcte and chastyse the other For somtyme theyr vysage hath be torned bacward and behynde Somtyme soÌ„me haue lost theyr eyen Somme theyr speche ¶ There was a knyght that sware by the eyen of god anone the eyen of his hede sprange oute and fyl vpon the eschequez ¶
There was also an archer by cause he had al loste at playe in despyte he drewe his bowe and shotte vp toward god an hye and on the morne whan he was sette ageyn at his playe the arowe fyl donn vpon the eschequyer al blody of blood and threste oute hys eyen ¶ The fourth is euyl example that they whyche playe gyuen to other that beholde the playe ¶ The fyfthe is to lese the tyme whyche ought to be employed in good werkys many other wyses ¶ One thynge ought not to be forgeten that is that he that wynneth at suche games may not ne ought not in ony manere to reteyne his gayne but he ought to gyue it al for goddes sake but yf it were in suche manere that he played for another or by deceyte or by force lyke as doeth he that maketh another to playe wyth hym by force In thys manere he ought to rendre it to hym that hath loste it In lyke wyse I say of that whyche is wonne at tournoys These been the brauÌ„ches of auaryce there ben ynough of other but they appertayne more to clerkys than to laye men this book is made more for the laye men than for clerkys that knowe the scryptures ¶ One thynge ought ye to knowe that the auarycious man hath a deuyl to whome he serueth whyche is called in the gospel maÌ„mona and that deuyl maketh to his seruaunte syx commaundementes The first is to kepe wel that he hath the second that in no wyse he mynysshe it The thyrd is that he encreace it alwaye be it day or nyght the fourth that he gyue no thynge ne doo almesse for goddes sake ne curtosye to ony other The fyfthe that he ne lene ne gyue to the poure and nedy ony thynge ne put not in peryl and Ieoparde that whyche he hath in his possessyon The vj that he refrayne hym self restrayne his meyne fro mete and drynke for to spare his good ¶ Of the synne of lecherye whiche is loue dysordynatly xlvij THe vj heed of the beest of helle is lecherye which is oulttrageous loue dysordynate in flesshly delytes Of this synne the deuyl deceyueth a man in vj maners lyke as sayth Saynt gregory Fyrst in folysshe false beholdynges After in folysshe and lewde talkyng and wordes After in false touchynges After in fals kyssynges after cometh the dede For fro folysshe beholdyng cometh the commynycacyon and speche and fro speche to touchyng and fro touchyng to kyssyng and fro kyssyng to the dede Thus subtylly bryngeth the deuyl that one to that other Fyrst this synne is deuyded in two maners For there is lecherye of herte and lecherye of body Lecherye of herte hath four degrees For the spyryte of fornycacion which is the fyre of lecherye enbraceth the herte and maketh fyrst to come the thoughtes the fygures the ymagynaciyon of synne in the hert and in consentynges after the herte delyteth hym in folysshe thoughtes yet he delyteth how wel that yet he wyl not do the dede· and in this thought he abydeth thys delyte is the second degree whiche may be a dedely synne soo grete may be the delyte The thyrd degree is the consentyng of the herte of reason and of wylle and these consentynges concluded been dedely synne in caas that the deed be dedely synne after the consentyng cometh the desyre and the grete brennyng of the flessh that they haue to thys synne doon many synnes in the day in seyng the ladyes and the damoysellys rychely and fresshly apparaylled whyche ofte desgyse and araye them proudly for to make the fooles and musardes to muse and beholde theym And certes they synne moche greuously for by theyr couetyse by theyr pryde and by theyr cause perysshen many soules and moche peple put to deth and to synne For thus as sayth the prouerbe dame dator is the arblast to the tour· For she hath not a membre in hyr body but it is a grynne of the deuyl As salamon sayth wherof must be gyuen acomptes at the day of Iugement of the soules which by thoccasyn and cause of them be dampned That is to vnderstonde whan they be occasyon cause other to synne by theyr entysyng and labour Lecherye of the body is departed in to the lecherye of the eyen of the eerys of the mouth of the handes and of al the fyue wyttes of the body and in especyal of the vylaynnous dede and werke· To this synne apperteyneth al the thynges of the flesshe that moeuen and desyre to do this synne As doon these oultrages the excesse of mete and drynke of swete beddes and softe of delycyoê° robes in al maner of excesse of body without necessyte ¶ Of dyuers estates of the synne of lecherye capo. xlviij THe synne of lecherye hath many estates is departed in many braunches after the estate of the persones that done it And it goeth mountyng fro degree to degree and fro euyl in to werse The fyrst is of syngle man and syngle woman that holden noo bonde of vowe ne of maryage ne of ordre ne of relygyon ne of other thynge This is the fyrst synne of lecherye The second synne is of comyn wymmen thys is more foul more abhomynable For by cause suche wymmen ben somtyme maryed and haue lefte theyr husbondes or somtyme ben of relygyon and refuse no man ne broder ne cosyn ne kynne ne other The thyrd synne is of the man syngle wyth a wydowe or the reuerse That is a wydower wyth a syngle woman The fourth to defoule a vyrgyn The fyfthe is wyth a wedded woman This is the synne of aduoultrye whiche is moche greuous For there is brekyng of feyth that the one ouzt to kepe to another After there is sacrylege whan the sacrament of maryage is broken and herof happeth somtyme dysherytaunce and fals maryage This synne doubleth hym somtyme· whan it is of a wedded man to a womaÌ„ maried to another man The vj synne is whan a man vseth his wyf in thynge deffended dysordeyned ageyn nature ordre of maryage A man may sle hym self wyth his owen swerde So a man may synne dedely with his owne wyf For thys cause god smote Onam the neuew of Iacob wyth an euyl deth· the deuyl whiche was named asmodeus strangled the seuen husbondes of the holy damoysel Sara which after was wyf to yonge thobye For alle the sacramentes of holy chyrche ought to be treated clenly and holyly to holde kepe them in grete reuerence The vij synne of lecherye is to haue flesshly companye wyth hys godsyb or goddoughter ne wyth the chyldren of them for suche persones may not assemble withoute synne ne also by maryage The viij is of a man wyth his kynneswomaÌ„ this synne encreaceth dyscreaseth after that the kynne is nyghe or ferre The ix is of a man wyth the kynne of his wyf or the reuerse the wyf wyth the kynne of hyr husbond this synne is moche peryllous For
in grete despences that they make After in that that they vse ouer grete gredynes ouer grete delyte After in the vayn glorye that they haue But this is not onelye thexcesse of the throte but it is ofte for bobance for grete pryde and for the praysyng of the world that they seche so dere metes multeplye so many messes wherof oft tymes growe many synnes The v brauÌ„che of glotonye is the curiosite of glotons whiche thynke on none other thynge but for to delyte them in metes they ben proprelye lychorous which seche not sauf onely the delytes of theyr throte mouth In iij thynges namely lyeth the synne of suche peple Fyrst in the grete charge that they haue in pourchasyng in arayeng their metes After in the glorye in the grete playsyr that they haue in seyng beholdyng them that they may recounte what dylygence they put to that that the metes been wel arayed that eueryche haue his right propre sawâ—e how they may of one thynge make dyuers messes dysguysed for the delycyousnesse of the mouthe whan the messys or the metes comeÌ„ in one after another theÌ„ne be sayd the bourdes for entremesses thus goeth the tyme. the caytyfs forgete them self reason slepeth and thynketh no thynge of the deth ne on the synnes that they do their stomack cryeth and sayth Dame throte ye slee me I am so ful that I am lyke to breke TheÌ„ne the lychorous tongue answereth though thou sholdest to brest I shal not suffre this licoroê° mete escape me after the lycoroê°nes of mete cometh vaynglory that is to remeÌ„bre it TheÌ„ne desyre and wesshe they that they had as longe a necke as a crane as grete a bely as a cowe that they myght yet deuoure swalowe more mete Now hast thou herde the synnes that comen of glotonye of lycourousnesse and by cause that these synnes sourden and comen ofte in the tauerne whiche is fontayne of synne Therfore I wyl a lytel touche the synnes that ben made and done in the tauerne The tauerne is the scole of the deuyl where as his dyscyples studye and his propre chapel where as his seruyce is doon and that is the place where he sheweth doeth his myracles bothe day and nyght suche as apperteynen the deuyl for to do Atte chyrche our lord god hath a custome to shewe his vertues to make his myracles lyke as ye may see in many places the blynde for to see the lame and croked to be redressyd to mad men their wytte to dombe men speche to deef men theyr heryng But the deuyl in the tauern doth al the contrarye for the tauerne is his chapel as is aforesayd where men dooth to hym seruyce for whan the man goeth to tauerne he goeth alle ryght and whan he retorneth he hath neyther fote ne honde by whyche he may hym self bere ne susteyne and whan he goeth thyder he speketh wel hereth and vnderstondeth and whan he retorneth he hath loste alle thys lyke as he that hath neyther wytte ne reason ne memorye in hym self Suche been the myracles that the deuyl maketh in the tauerne what lesson is redde in the tauerne I shal say to you Ther is redde lerned herde seen all fylthe and ordure of synne that is to wete glotonye lecherye sweryng forsweryng lyeng myssayeng renyeng god his sayntes mysherkenyng brawlyng many other synnes TheÌ„ne sourden comen stryues homycides or manslaughter there is lernyd to stele and to hange the tauern is a fosse a pytte of theuys and also it is the fortresse of the deuyl for to warre ayenst god his sayntes the tauerner that susteyneth suche peple dysordynate ben partonners of alle theyr synnes that they doo in theyr tauernes And certeyn yf a persone sayd as moche shame to hys owne fader or to his moder or to his knaue as suche manere peple do to theyr fader of heuen and to our lady and to the Sayntes they shold be moche angry and fynde and sette other remedye than god dooth ¶ Of the synnes of the tongue capitulo L WHo that wyl knowe and thynke of the synnes of the tongue hym byhoueth to thynke and acounte to thynk what the tongue is and fro whens she cometh what harme and euyl she doeth For it happeth that somtyme the worde is synne in hym self by cause it is euyl and happeth by cause that it is synne men synne for as moche that she yssueth and cometh of an euyl herte ¶ And also it happeth that the worde is grete synne by cause it dooth euyl how wel that it be fayre and wel polysshed ¶ Now thou oughtest to knowe that the euyl tongue is the tree that god curseth in the gospel by cause he fonde theron no thynge but leeuys By the leeuys ben vnder stonden in holy scrypture wordes And lyke as it shold be a thynge dyffycile and harde to nombre the leeuys of trees Ryght so it is Impossyble to compte and nombre the synnes that growen of the tongue But we shal sette and put ten chyef braunches whyche growe oute of thys tree And these x braunches may thus be named ydlenes auauntyng losangerye detraction lyes or lesynges Forswerynges contencyons murmure rebellyon and blasphemye ¶ Of the synne that been in ydle wordes capo. lj THey that abandoÌ„ne them to ydle wordes geten grete dommage and grete perylle whyche they apperceyue not ¶ And also they lese the tyme whyche they may neuer recouere And lose also the good dedes that they shold myght doo vnto theyr owne salute and helthe And lesen the ioye of heuen and the tresour of theyr herte and replenysshe it of vanyte of synnes They dyscouer the potte the flyes entre therin They calle them ydle wordes but they ben not For they ben moche costyous damageous perillous as they that auoyde fro the herte al goodnes and replenysshe it wyth vanyte For they shal rendre reason yelde acompt of them to god straytely atte day of Iugement lyke as god saith in the gospel This is not thenne a lytel thynge ne lytel ydlenes whan hit byhoueth to yelde reason and accomptes at the day of dome vnto a lytel thought and in so hye a court as is tofore god al his sayntes In this ydle wordes men synne in vj maners There been somme vayn wordes of whyche somme tongues be so ful that so moche speke afore and after that they be lyke the clyket the clappe of a mylle whyche may neuer reste also soÌ„me wordes ben soo curyous of them that gladly heren tydynges tolde that they ofte sette theyr hert to the desease of them that here them so that the recounters been ofte holden for fooles lyars After comen the rehersayl the fayr wordes wherin is moche vaynglorye in them that can subtylly shewe say them for to make the herars to laughe after ben the truffes bourdes
exaumple in the gospel Yet also the synnar as sayth Salamon is lyke to hym that slepeth in the myddle of the see and is in grete perylle and tormente he feleth noo thynge ne hath no fere therof But whan the holy ghoost awaketh hym he felyth and seeth his perylle and begynneth to haue drede of hym self ¶ Yet also the synnar is lyke to hym that is in pryson feteryd in yrons and is in boltes and hath many kepars lyke as Saynt Peter was in the prysone of Kyng Herode And the caytyf synnar thynketh no thynge on the prouoste ne on the Iustyce ne on the galowes that tarye for hym but he slepeth and dremeth that he goeth to a weddyng and to a feste But the grace of the holy ghoost is lyke to the aungel that awoke saynt Peter and delyuerd hym fro the hande of kyng Herode· For the grace of the holy ghoost awaketh the synnar and delyuerth hym from the hande and fro the puyssaunce of the deuyl of helle yet also the synnar is lyke to hym that weneth to be stronge and hole he hath the dethe vnder his teeth For he hath the humours euyl corrupte wythin the body thenne dyeth he within a moneth that wende to haue lyued xl yere Lyke as sayth Elyuans in the verses which speken of the deth and sayen thus Go ye awaye ye whystelars and gapars for suche be couerd vnder theyr clothes that wene to be hole and fatte that shalle not lyue vnto marche ¶ But the holy ghoost is lyke vnto a good physycyen that sheweth to hym his maladye and sekenesse and moeueth fro hym his humours and gyueth vnto hym a bytter drynke whyche heleth hym rendreth to hym his lyf Ryght soo troubleth our lord the synnar by bytter contrycyō whā he helyth hym fro his synnes by the bytter drynke lyke as sayth the prophete in his psaulter and fereth hym bryngeth hym ageyn to knowe hym self lyke as dyd Adam our fyrst fader whan he hydde hym emonge the trees of paradys terrestre And thenne sayd god to hym Adam where art thou Thre other demaūdes made god by his angel to the chābryer of holy Abraham whyche was named agar whan she fledde fro hyr lady The aungel sayd Agar fro whens comest thou whyther goest thou what doost thou These iij demaundes maketh the holy ghoost to the synnar whan he awaketh hym of hys synnes where as he was aslepe and he reyseth hym and openeth to hym the eyen of his hert and gyueth to hym ageyn his wytte and his mynde where art thou sayth he that is to say beholde caytyf in what sorowe and in what peryll thou art in this world For thou art lyke to hym that peryssheth in the see slepyng in a shyppe ne feleth ne vnderstondeth ne apperceyueth his perylle· That is to say caytyf beholde ageyn thy lyf fro now bacward For thou comest fro the tauerne of the deuyl where as thou hast wasted thy lyf loste thy tyme. and al the goodes that god hath gyuen to the. what doste thou That is to say consyder how thou art faynt frayl wery and slowe toward thy body toward thy soule Thou wenest to be hole and stronge but peraduenture thou hast the humours corrupt in thy body whyche shal lede the to thy deth And in the soule thou hast euyl maners that shal lede the to the deth of helle yf the grace of god kepe the not After whyther goost thou that is to say caytyf thynke beholde vnderstonde that thou goest to thy deth wherin thou shalt falle in the hondes of herode that is the deuyl of helle and of his meyne Thou goost to the Iugement where thou shalt see the Iustyse of god so cruel so strayte and so puyssaunte Thou goest in to helle where thou shalt fynde fyre and stynkyng sulphre and moo than a thousand tormentes that neuer shal fynysshe to tormente the. Thus dooth the holy ghoost to the synnar to opene his eyen and to beholde aboue hym and vnder hym tofore hym and behynde hym ¶ These been four strokes of dethe whyche fereth the synnar and maketh hym to tremble and to haue drede And these four beholdynges and consyderacyons proprely been the four stremes of the rote of the vertu of humylyte that the yefte of drede planteth in the hert of the synnar whan god vysyteth hym ¶ Here foloweth of the foure rootes of the synne of Pryde capitulo lxxxxviij THe iiij thoughtes and consyderacyons toforesayd pulle out take awaye from the rote out of the gardyn of the hert the iiij rootes of pryde that is the proude man weneth to knowe moche thynge or to be of the valoyr of moche thynge or that he may do moche thyng or to haue moche thyng· These ben the iiij hornes that is to say the iiij cowardyses that shamed the contre which god shewed to zacharye the prophete but the iiij thynges that he shewd hym proprely after that they came for to bete doun these iiij hornes been the iiij thoughtes consyderacyons tofore sayd For whan a man thynketh fro whens he cometh vnderstondeth knoweth the pouerte the vylete and the fraylte of his byrthe how he was conceyued in synne of so foul mater made formed In so poure a hous her berowd in so grete pouerte borne In what paynes nourisshed in what labour he hath lyued how he hath lost his tyme. he seeth considereth the grete nombre of his synnes knoweth clerely the good dedes which he hath lefte not doon by hys slouthe necligēce Thēne the grace of the holy ghoost maketh hym to fele to Iuge to knowe in his hert that he is of noo value ne no thynge worth after whan he thynketh where he is seeth this world which is nothyng but an exyle a desert ful of beerys lyepardes a forest ful of theuys engynes a see ful of tempest perylles a fourneys brennyng enbraced wyth fyre and of alle synnes a felde of bataylle of anguysshe where alwaye byhoueth to lyue in warre and fyght ayenste the deuylles whyche been soo subtyl and so sage ¶ Thenne the grace of God maketh hym for to fele aryght and perceyue that he felt noo thynge for to gouerne hym wel touchyng hys saluacyon Yet ageyn whan the synnar thynketh consydereth and knoweth his synnes and hys deffaultes that he is ful of synnes and wyde of alle good dedes werkes Thenne the holy ghooost maketh hym to fele to knowe hys pouerte and that he hath no spyrytuell good in hym After whan the synnar seeth tofore hym whyche waye he goeth and he seeth the dethe to whome noo man may gaynsaye On that other parte the synnar seeth the Iustyce and the vengeaunce of god so Iuste and so ryghtful whyche is so moche to be doubted by whos handes he must passe he seeth knoweth the paynes horryble of helle from whome the synnar may not escape Thenne
Saynt Peter Also the one membre helpeth that other serueth that other without daunger wythout contradyctyon and wythoute auaryce And herin we vnderstonde the vertu· that is callyd charyte of whyche a man thenne helpeth and socoureth another gladly wyth the power that god hath gyuen hym or he enseygneth or counceylleth wyth the wytte that he hath· Or he gyueth departeth largely for goddes sake the goodes that he hath Than is sayd of hym that he is moche charytable and thus commandeth to vs saynt peter that the graces that god hath gyuen to vs· that we admynystre them to our neyghbours wherof Tullyus the phylosophre sayth we ought to fele alle that whyche is in the world and groweth al is made for to serue man And the men be made that one to ayde and helpe that other For the one is engendred of the other Lete vs thenne do that for whyche we be borne and that whyche nature enseygneth vs and seche we al the comyn prouffyte for thus as sayth Saynt Poule we been alle membres of one sole body Alle the membres felen and drawe to theym that whyche is doon to eueryche be it good be it euyl be it Ioye be it anguysshe whan one smyteth the fote the mouth sayth ye gryeue and hurte me ¶ By thys we vnderstonde the vertu of veray pyte whyche we ought to haue commynly whyche hath two offyces as sayth Saynt Poule That is to wete to Ioye for the good that other do and haue And to sorowe for the euylles that other fele and make ¶ Also yf a membre be seek or hurte al the other helpen it to th ende that it may be guarysshed and hool In thys vnderstonde we the vertu of Iustyce and of correctyon wythoute the whyche the body of holy chyrche may not endure For the roten membres defoulen the other that been hole who that wyl thenne chastyse hys brother and hys neyghbour and repreue and punysshe hys subgette late hym take hede at hym self whan that a membre is seek or hurte the herte hath grete compassyon· and feleth grete sorowe And that is for the grete loue that he hath to it he sette honde to moche swetely and ofte ¶ And lyke as sayth Seneke lyke as alle the membres of the body ayden and bere vp eche other Ryght soo ought euery man for to supporte hys neyghboue and to correcte and plucke away the woundes of synnes that been in hys hert ¶ Fyrst there ought for to be layed therto the oynementes and thenplaystres of swete admonycyons ¶ Also yf thys be nouzt worthe there must be layed therto the sharpe pouldres and poynaunt of harde reprehencyon And yf that helpe not thenne lete come the swerde to dysseuere or for to excommynye hym or to bannysshe hym out of the contreye or to wythdrawe fro hym Also the membres honoure and kepe that one that other and do worshyp lyke as sayth saynt poule we owe to bere and do reuerence one to another and specyally they that haue grete nede to be supported· These been the moost folysshe and moost feble Them ought men moost to supporte Thenne the wyse men and sage beren and supporten alwaye the fooles and the feble lyke as the bones beren the feble flesshe and as the pyler bereth the hous This is ayenst the myssayers that so gladly cryen and sayen the deffaultes and the synnes that they see in other Also that one membre deffendeth that other at nede and put hym tofore to saue that other for at nede is seen who is a frende· whan that one fote slydeth that other helpeth it anone whā that one wold smyte the heed the hande put hym tofore In that vnderstonde we parfyght and pure amytye wherof god sayth in the gospel who may doo gretter amytye or frendshyp than to sette his lyf for his frende This frendshyp sheweth vs Ihesu Cryst the veray frende whyche for vs sette his soule and hys body to deth shameful· And that dyd be to gyue to vs example lyke as sayth Saynt Peter and also Saynt Iames. that god hath sette his soule for vs And ryght so we ought to sette our soules for our brethern for our neyghbours yf we be aryght the membres of the body of Ihesu Cryst whyche is our heed who that hath thys vertu a ryght I shal say appertly that he is wel blessyd· Thys is the vertu that our good maystre Ihesu Cryste enseygneth vs. whan he sayth in the gospel· blessyd be the debonayr For they shal possesse the londe of them that lyuen in glorye wythoute ende ¶ Now vnderstonde wel thys blessyng that the debonayr hath in thys world For the parfyght debonayr been now in possessyon of therthe That is to vnderstonde in iij maners Fyrst of the erthe of lyuyng peple That is god hym self whyche is the herytage of theym that lyue perdurably that is of the sayntes and of good peple in lyke wyse as the erthe is habytacyon of beestys and of men And by cause that god hym self is the erthe of lyuyng men he hath the debonayrs in his possessyon For they do noo thynge but that whyche pleseth god Therfore it is ryght that they haue god in theyr possessyon Lyke as Dauyd the prophete sayth in hys psaulter The debonayrres sayth he shal haue the erthe in possessyon in herytage and also they shal haue delectacions in multitude of pees And Saynt Anstyn sayth that no man shal haue god in his possessyon but that fyrst he shal be in hys ¶ Also the debonayr haue in thys world the londe of theyr hert in possessyon For they be by ryght lordes of theyr herte The felon is not lord of his hert the debonayr hath the maystrye of hys herte and of hys euyl maners ¶ And Salamon sayth that he is more valyaunte that maystryeth wel his hert than he that taketh a stronge castel and cytees ¶ Also the debonayres ben lordes of therthe that is of worldly goodes· For yf they lese them they shal neuer be troubled ne angry therfore But they that been angry whan they lose worldly goodes be not lordes of theym ne of theyr hert But been seruauntes therto and therfore it is ryght and reson that they that haue here the goodes temporell and spyrytuel haue in them self theyr possessyon of the herte· ¶ But now vnderstonde and beholde that thys that God gyueth vnto the poure of spyryte is the heuen and to the debonayr the erthe where shal be the auarycyous men thenne and the felons but in the tormentes of helle ¶ Of the seuen yeftes of the holy ghoost and fyrst of the yefte of scyence capitulo Cx THe fyrst yefte of the holy ghoost is the yefte of scyence whyche maketh a man humble dredeful The second maketh hym swete pyteous The thyrd maketh hym clere seeyng and connyng and therfore it is callyd the yefte of scyence For it maketh a man wyse and connyng in mesure in al thynges whan this yefte
these ij sydes of the hert ben accorded ordeyned that is the reson the wylle Thēne is a man ordeyned wythin hym self These ben the ij sprynges of the rote of a moche fayr vertu which is called equyte Equyte proprely is that which is done by Iugement good true not ouer softe ne ouer rude· wythout bowyng enclynyng vnto that one partye ne to that other whan one goeth forth aryght as a lyne for equyte is none other thynge but vnyte that is egalte al egal who hath this vertu is a trewe Iuge wyse For he doth nothyng but it be enquyred examyned lyke as a good Iuge ought to do Thenne the fyrst degree of this vertu is that a man be a good Iuge of hym self for he ought to entre in to hym selfe and beholde his conscyence and wel to examyne hys thoughtes and hys wylles whether they been good or euyl and to ordeyne alle to the regarde of reson so that wylle and reason be at one accorde For lyke as saynt Bernard sayth vertue is none other thynge but thassente of reason and of wylle That is that wylle wythout gaynsayeng saye and doo· and also put in oeuure that is to saye in dede werke that which reason sayth sheweth and enseygneth ¶ Of the second degree of equyte and of ryghtwysnes Cxj THe second degree of this vertu is that a man be a rightful Iuge holde the ryght lyne of equyte bytwene hymself and that whiche is vnder hym That is his body whyche he hath in kepyng whyche he ought here to nourysshe that it may serue and be so dyscyplyned and chastysed that it wylle of alle and in al thynges obeye vnto the soule lyke as a good chambryere obeyeth to hir maystresse and a good dyscyple to his mayster wythout gaynsayeng For the reason ought to be lyke as a trewe arbytrour bytwene the soule and the body whyche ought to kepe the ryght of eyther parte In suche maner that the spyryte be a good lord and the body be a good seruaunte and veray subgette and obeyssaunt to the soule Now is it grete necessyte to holde in this partye oueral equyte ryzt mesure in drynkyng and etyng in clothyng and in arayeng and in al the thynges that the body commaundeth For it enclyneth more to ouermoche than to ouerlytel After hym byhoueth the v wyttes of his body wel to conduyte to gouerne by reason and by equyte so that eueryche serue in hys offyce wythoute synne and wythout mesprysyon lyke as wyth the eyen to beholde the eerys to here the noses to smelle the mouth to taste and to speke the handes and alle the body to touche whan these v wyttes be wel kepte from synne Thenne is the castel sure ferme For these ben the yates of the soule These ben the wyndowes by whyche deth entreth ofte in to the soule This wytnesseth the prophete ¶ Of the iij degre of the vertu of equyte capo. Cxij THe thyrd degree of the vertu of equyte is that a man be a good Iuge and that he holde equyte bytwene hym self and that that is tofore hym That ben the temporal thynges whyche ofte destroyen body and soule· as whan a man setteth his loue ouermoche on them· lyke as doon the auarycyous and couetous men and al they that aboue mesure louen worldly thynges For they haue theyr hertes knytte in the nettys of the deuyl as Iob sayth That is to plees and quarellys· forayne werkes wherin they ocupye them so and in suche manere that in the lyf spyrytuel ne to theyr sauacyon they conne nought doo ne may not ne wylle not entende soo moche ben they blynde and bounden in theyr synnes wherof it happeth that whiche Seneke the wyse man sayth That by thys we synne and goo out of the waye that as touchyng the partyes of the bodyly lyf euery man thynketh and is besy but for to ordeyne his lyf spyrytuel for to haue glorye perdurable no man thynketh ne studyeth Now is thenne moche grete necessyte that a man sette not ouermoche his hert in forayne thynges for who that soo ouermoche doth he falleth in the charges and in the couetyses of the world whyche is the rote of alle vyces ¶ Of the fourth and fyfthe degree of the vertu of Equyte capitulo Cxiij THe fourth degree of the vertu of equyte is that a man see clerely on his rzht syde that is that he take hede and take example of the good for to gouerne hym which ben lyke as at his ryght syde· And of the good and wyse men he take wytte example But in this syde behoueth to holde dyscrescyon equyte For al the peple may not goo by one waye ne al the good ne al the wyse haue not one self grace lyke as the membres of a body haue not one self offyce and herof been many persones nouyces deceyued in theyr hert lyke as sayth the book of collacyons of holy faders whyche treaten of the perfectyon of vertues for whā they see a man wel parfyght moche prouffyte in one estate and in one grace Anone they entende desyre and wyl resemble hym and whan they see another whyche in another estate dooth also moche good also they crye and renne after and also to the thyrd and the fourth and wyth none they abyde ne reste They be also lyke as the yonge grehounde whyche is yet alle yonge that renneth after euery beest that he seeth tofore hym and doeth noo thynge but maketh hym wery and leseth his tyme. herof telleth ysopus a tale or a fable of a lytel hounde and of an asse whyche asse sawe the hounde that as oftymes as his lord came home he ranne ayenste hym lepe vpon hys necke and the lord played wyth hym made hym grete feste and the asse thought sayeng More ought my lord to make to me feste whyche serue hym al day than to this dogge whyche serueth of no thynge It was not longe after that thys asse sawe hys lord come to hys hous And he ranne ayenst hym and caste his ij fore-feet aboute his necke and began strongly to lycke and fawne hym The seruauntes of the lord whyche sawe thys ranne wyth grete staues and beten ryght wel the asse And of that of whyche the asse had supposed to haue had grace honour prouffyte he had shame and dommage ¶ By suche fables the wyse men were wonte tenseygne and teche them self by suche ensaumple And by thys ensaumple he sheweth that no man shold desyre suche graces as he may not attayne ne come to and the same techeth Salamon sayeng Sone cast not thyn eyen to rychesses That is to the graces that thou mayst not atteyne Therfore he hath grete nede of dyscrescyon that he see of whome he taketh ensaumple ¶ Also it is necessyte that a man see clerely on his lyft syde and that is the fyfthe degree For one oughte to beholde the fooles and the shrewes whiche ben as on the
a grete parte of his penaunce and of thamende ¶ Also the synnar ought gladly to suffre and drynke a lytel shame for to escape the grete shame that al synnars shal haue at the day of Iugement whan al the world shal see al theyr synnes The ij thyâ—ge is euyl drede to do grete penaunce the whiche the deuyl putteth in the ere of the synnar sayeng thou mayst not do this sharpe penaunce thou mayst not leue thy customes Suche peple resemble the shough hors whiche is aferde of the shadow that he seeth And certeynlye this penaunce that we do here in this world is but a shadowe to the regarde of the paynes of helle or of purgatorye The thyrd thynge is the wycked loue that the synnar hath enlaced that he loueth so moche his delite that he wyl not lesâ—e it and thynketh that for noo thynge he wyl confesse hym but slepeth in his synne lyke a swyn in the dunge The iiij thynge is hope of longe lyf wherof the deuyl sayth to hym thou art a yonge maÌ„ thou shalt lyue longe thou shalt wel recoure a confessour but he taketh none hede ne seeth not the deth that awayteth hym shal take hym sonner than he weneth for god whiche promyseth pardon to hym that repenteth promytteth not to morne as saynt Gregory sayth TheÌ„ne the deuyl playeth ofte with the synnar· lyke as the catte doth with the mous whan he hath taken hym For whan he hath longe played he strangleth sleeth hym The v thynge is despayr in which the deuyl putteth the synnar but he ouzt to remembre that god foryâ—ueth to them that repente lyghtly and more gladly he gyueth pardon than we demaunde hym After the confessyon cometh the satysfaction That is thamendes and the penaunce that one ought to make and praye for his synne after tharbytrement and wylle of the confessour· whyche ought to Iuge the amendes of the trespaces In fastynges In almesses or in prayers or in other good thynges after that the synne requyreth it the seek man ought gladly to obeye to the physycyan to haue helthe And the good sone ought gladly to do the wylle of hys ghoostly fader for the sauacyon of hys soule Now hast thou herde thre thynges that holden togyder the hauberes of penaunce wyth whyche been armed the newe knyghtes of god for to vaynquysshe the batayll ayenst synne And who that shal vaynquysshe this bataylle shal not retche of the second deth Lyke as Saynt Iohan saith in thapocalypse but he shal haue veray reste that is the glory perdurable The fyrst deth of the soule is to loue synne which is vaynquysshed by penaunce by whyche one escapeth the second deth that is the deth of helle where one may not deye This is the fyrst braunche of the tree of prowesse in them that vaynquysshe synne After thys bataylle cometh another For whan a man repenteth hym of his synne thenne cometh a newe wrastlyng to his hert what penaunce he may doo and what lyf he may lede And there be many of them that in this bataylle be recreaunte For lyke as god sayth in the gospel Now they byleue Now they byleue not Now they wyl now they wyl not Now they purpose Now is alle nought For they be not ferme ne estable ne perseueraunte But whan a man Ioyneth hym to god and affermeth hys herte and hys good purpoos to hym thenne is thys bataylle good goten and thenne god maketh hym ferme and stable as is a pyler in the chirche as sayth saynt Iohan. Thys is the second vyctorye the rewarde that answereth to hym after this wrastlyng cometh the iij wrastlyng that a man hath to his flesshe which moche complayneth whaÌ„ it begynneth to fele the hardnesse sharpnesse of penaunce it reenforceth to come ageyn to hir olde customes the flesshe is an euyl wyf wherof salamoÌ„ sayth who moste doth the wylle of the flesshe the wers it is more is to hym contrarye And who that suffreth his flesshe to ouercome hym he entreth and putteth hym self in grete seruytude For there is none so foule a thynge as to be ouercom of his flesshe who that vaynquyssheth thys bataylle god promytteth to hym a newe crowne whyt of chastyte of Innocencye bryngeth hym to reste that is the glorye perdurable lyke as he saith in thapocalypse after this batayl cometh this world and dame fortune with hir whele· whiche assaylleth a man on the ryght syde and on the lyft syde whiche been two stronge bataylles where as moche peple ben vaynquysshed moo be vaynquysshed on the ryght syde than on the lyft syde lyke as dauyd sayth in his psaulter For more stronge is the temptacion that cometh of the ryght syde than it that cometh on the lyft as dauyd sayth in his psaulter For more stronge is the temptacyon that cometh of honoure of rychesses and of delytes which the deuyl offreth setteth before thaÌ„ that which cometh of aduersyte lyke as pouertres the maladyes the sekenesses that god sendeth he that vaynquyssheth and that despyseth with his hert the prosperytees of this world God promytteth to hym honour and hyenesse in glorye for he shal make hym sytte wyth hym in his trone as saith thapocalipse To hym that shal vaynquysshe that other bataylle whiche is on the lyft syde in thaduersytees of this world god promytteth glorye which no man may take fro hym The vj batayll which is moche stronge is ayenst the wycked that ben in the world which ben the membres of antecryste which warren ayenst the good men by theyr myght lyke as dyd of olde tyme the tyrauÌ„ts ayeÌ„st the marters good crysten men for vnnethe shal none dar reclame hym crysten for the strengthe of Antecryst of his membres Thys is the beest that Iohan sawe that warryd the sayntes of whyche we haue tofore spoken· The membres of this beest shewen them in wycked prynces and euyll prelates whyche by theyr grete couetyse defoule flee and eten theyr subgettes so that the good men that been vnder them haue ynough to suffre and many dyseases grete myschyeues· But they that take al in good pacyence without murmure as dyd Iob. and truste al in god they vaynquysshe this batayl and to hym that shal ouercome it god promytteth to hym that he shal gyue to hym power ouer his enemyes· lyke as saynt Iohan sayth in thapocalyps After alle these bataylles cometh the laste which is moost stronge for the deuyl whiche is malycious moche subtyl whan he seeth that a man is mounted vpon the moutayn of perfection and hath ouercomen al these bataylles aforesaid TheÌ„ne assaylleth hym the fende by vaynglorye by presumpcion for theÌ„ne it semeth to hym that he is a moche good man grete frende of god by this that he hath al suffred for hym by which he falleth somtyme from hye to lowe as dyd lucyfer therfore it is grete necessyte that a man be wyse and that he
nourysshed the whelpes of another wulfe and hath defended them fro other beestes wel thēne ought a man to haue pyte compassyon on another of his euyl harme whyche is semblable to his nature For we al be made of one matere one forme one ymage The second thynge that ought to drawe a man to mercy to compassyon of another mannes harme is grace For we al be membres of one body that is of holy chyrche by grace and one membre helpeth another naturelly hath pyte compassyon Also we be bouzt redemed with one prys that is with the precyous blode of Ihesu cryst that henge on the crosse for to redeme vs fro deth perdurable whan our saueour Ihesu Cryst was thēne soo pyetous mercyful toward vs. wel ought we thēne to haue pyte compassyon one of another to ayde socour that one that other Also we ben al brethern of fader moder by fayth by grace For we ben al sones of god of holy chyrche the one broder ought to helpe that other whan he seeth it is nede for at nede is seen who is a frende The thyrd thynge that ought to moeue a man to mercy is the comandemēt of the holy scrypture whych coūceylleth commandeth the werkes of mercy aboue alle other thynges wherof the wyse Salamon sayth See wel to sayth he that thy hede be not wythout oylle for by thoylle that nouryssheth the fyre the lampe is vnderstōden mercy which ought alwaye to be in our tonnes For in lyke wyse as the oylle surmoūteth in the lampe aboue al other lyquours Ryght so mercy surmoūteth the other vertues And also as the oylle nouryssheth kepeth the fyre in the lampe whan the oylle faylleth the fyre quencheth Ryght so mercy kepeth the fyre of the loue of god in the hert whan mercy faylleth the loue of god faylleth Lyke as sayth saynt Iohan who that shal see sayth he his broder his neyghbour hauyng dysease necessyte in nede closeth the dore of his hert that is to say that he hath no pyte ne compassyō helpeth hym not yf he may how sayth he· shal the loue and charyte of god be in hym lyke as he wold saye That may not be For the oylle of mercy is faylled in the lampe of his hert Also the good thobye taught hys sone sayd thus Fayre sone be thou mercyful as moche as thou mayst yf thou haue plente of goodes gyue gladly largely yf thou haue lytel yet of the same yeue gladly to the poure And our lord sayth in the gospel Goo sayd he selle al that thou hast and gyue it to the poure This is the vertue that the holy scrypture prayseth moost generally And it is the vertu that moost playseth god as the scrypture sayth Herof sayth god by the prophete I wyl sayth he mercy not sacryfyse And Saynt austyn sayth that there is no thynge that so moche maketh a man amyable vnto god as doth pyte and to haue mercy on other Moche peple do seruyse and sacrefyse to god in fastynges or in pylgremages or in sharpe penaunce of the body but to do almesse they ben scarce caytyf strayte Also moche people of grete estate to whome god hath gyuen largely of his temporell goodes do sacryfyse seruyse not to god but to the world or to the deuyl in that that they dyspende folyly theyr goodes in vanytees and in oultrages and in honoures of the world But for to gyue fo goddes sake to the poure they ben harde as ademont ¶ Also lyke as mercy pleseth to god ryght so despleaseth it to the deuyl For it is the armure and the vertu by whyche he is moost sonnest vaynquysshed as is said in a glose vpon the psaulter he may not suffre the good odour of suche an oynemēte Nomore than the crapaulde may fele the smellyng or odour of the vygne Thys odour myght not Iudas smelle ne fele whan the holy Maudeleyne enoynted the heed of Ihesu Cryste wyth the precyous oynement For it semed to Iudas that it was a thynge loste and had leuer the money that it coste in hys purs by couetyse Of suche peple that be thus couetous and auarycyous is lord mayster a deuyl that is called closepurs whome an holy hermyte sawe that he had the offyce to close and shette the purses of couetous men that they shold not be opened to doo almesse The fourth thynge that ought to moeue a man to mercy is the grete largesse of our lord whyche gyueth largely to euery man after that they be as sayth Saynt Iames. and maketh his sonne to shyne vpon the good and vpon the euyl lyke as it is sayd in the gospel Sythe that the debonayr Ihesus is so large to vs· that he gyueth to vs. and hath gyuen alle that we haue that is good we ought to be large and curtoys that one anenste that other For so commaūdeth to vs god in the gospel whan he sayth Be ye mercyful lyke as your fader of heuen is mercyful He ought to resemble his fader ought to ensyewe hym whan he is good and wyse Or otherwyse he forsaketh hym and therfore sayth the wyse man in scrypture Be ye mercyful pyetous to the poure to the orphans lyke as thou were theyr fader or theyr moder be thou as their husbond and thus shalt thou be called the sone of god ¶ The fyfthe thynge that ought to moeue a man to mercy is the honour of god For as Salamon sayth he honoureth our lord that dooth wel to the poure For that whyche is doon to the poure is don vnto god lyke as hym self wytnesseth in the gospel That whyche ye haue doon to one of the leest of my seruauntes ye haue doon to me this sayth god The poure ben the lytel meyne of our lord who so honoureth them by the werkys of mercy he honoureth god For who honoureth the meyne he honoureth the lord and who that dooth vylonye to the famylye and seruauntes dooth vylanye to the lord ¶ Herof haue we a fayre and a good ensaumple of the holy saynt martyn To whome god appyeryd in the nyght after that he had departed and gyuen hys mantel to the pour man and he was couerd wyth the sayd mantel and god sayd to hys angellys Martyn hath clad me wyth thys vestement ¶ The syxthe thynge that ought moche to moeue a man to mercy is the drede of the Iugement For as sayth saynt Iames Iugement wythoute mercy shal be doo to hym that dooth not the werkes of mercy For lyke as god sayth in the gospel whan the day of Iugement shal come the sentence shal be gyuen ayenst them that haue not to theyr power doon and accomplysshed the werkes of mercy For god shal leye a deef eere to them that now leye a deef eere to the poure lyke as it appyereth in the exaumple that he recounteth of the ryche man
hym and whan he was in the waye he fonde a grete masse of golde and thenne he thought that god had rendred and yelden hys promesse and retorned in pees ¶ Also of another poure man by cause that he had herde that god wold so gyue an hondred for one he gaf hys cowe vnto hys curate whyche was ryche The preest took gladly thys cowe and sente it to hys pasture where as hys other kyen were And at euen the poure mans cowe came ageyn home brought an C. kyen longyng to the preest with hyr whan the pour man sawe that he thought that god had kept his promesse accordyng to the gospel the sayd kyen were Iuged tofore the bysshop to the poure maÌ„ ayenst the preest These ensauÌ„ples toforesaid shewen wel that mercy is good marchauÌ„dise for it eÌ„creaceth wel the goodes temporel Also mercy eÌ„petreth geteth of god the goodes spirituel ê‘durable wherof saynt Poule sayth that it auaylleth to alle thynge For she gyueth lyf grace in this present lyf and the lyf of glorye wythoute ende in that other And therfore sayth Dauyd in hys psaulter that god loueth mercy and trouthe For she gyueth grace in thys world and glorye in that other ¶ Also mercy and almesse kepeth a man fro alle perylles delyuerth hym from spyrytuel deth that is fro synne and fro the deth of helle For many dede men haue ben reysed to lyf by the werkes of mercy that haue be doon wherof there be many ensaumples in wrytyng of the lyues of sayntes that is of the deth perdurable of helle Therfore sayd Thobye to his sone Be thou sayd he pyteous and mercyful as moche as thou mayste For almesse delyuerth and kepeth fro alle synne and fro the deth of helle and defendeth the soule that it goo not in to the derknesse of helle ¶ Now hast thou herde the braunches and the degrees of mercy by whyche she groweth and prouffyteth Now the byhoueth to see the braunches of this tree by whiche she mounteth by whyche it descendeth ¶ Here after folowen the brannches of the vertu of mercy of almesse capitulo Cxxxj THis tree hath moo brauÌ„ches thaÌ„ thother toforesayd for it extendeth more than the other wherof there been brauÌ„ches on the ryzt syde on the lyft syde On the right syde ben the werkes of mercy whiche touche the soule They ben the spyrituel werkes of mercy on the lyft syde ben the bodyly werkes of mercy which apperteyne to the body on the ryght syde be vij brauÌ„ches The fyrst is to gyue good counceyl to them that haue nede onely for the loue of god purely not for to coueyte other thyng temporel therfore as doon these aduocates men of lawe that taken with bothe handes of that one partye of that other And gyuen ofte tymes many euyl counseylles for to haue money or for yeftes or for drede or for fauour of ryche men but they that haue god tofore theyr eyen and counceyl the synnars to leue theyr synne and saue them Or they that be oute of synne to kepe them to th eÌ„de that they falle not therto ageyn lyke as confessours ought to doo and the prelates the good men in what someuer estate they be they doon the first werke of mercy spyrytuel and this is the fyrst braunche of the ryght syde The second braunche is to teche and enseygne them that a man hath to gouerne As a prelate his subgettes whome he ought to fede wyth good doctryne wyth good ensaumple In lyke wyse ought the mayster doo to his dyscyples in doctryne in scyence and in good maners Also the faders the moders theyr chyldren in suche wyse that they kepe them fro synne vyces that they accustome them to do wel and that they kepe them fro lyeÌ„g fro sweryng fro euyl playes games fro euyl companye specyally the chyldren of grete lordes and of ryche men ouzten to be best enformed in good maners For the chyldren wyl alle waye holde theyr fyrst forme And therfore they ought to be enformed to do wel ¶ The thyrd braunche is to reprehende and chastyse the fooles and the wycked people of theyr folyes and this apperteyneth specyally to the prelates and to the prynces whyche oughten to chastyse theyr subgettes whan they knowe that they be wycked For whan they suffre the synnes where they myght amende them and wyl not they ben partyners· ¶ Ne noo prynce ne prelate ought not to suffre ony wyckednesse in a man aboute hym yf he may knowe it For yf he haue aboute hym euyl wycked meyne yf he knoweth it or supposeth yf he remedye it not It is a sygne that he is noo good man for it is comynly sayd suche lord suche meyne after the lord the meyne folowe oftymes it happeth that the lord is deffamed by his euyl meyne and therfore ne for hauoyr ne for fauour ne for famyliarite of persones a lord ouzt not to doubte to take awaye the synnes that been aboute hym For he ought to doubte more god and to loue hym than ony man mortal Me ought to loue the persones and hate the synnes and euery prynce prelate and lord ought to knowe that ygnoraunce in thys parte shal not excuse them For they be bounden to knowe how theyr people gouerne them in theyr houses and in theyr offyces and ought tenquyre by good men and trewe and that drede god and loue hym For they shal not be quyte atte day of Iugement for to say that they knowe not therof ¶ The fourth braunche of mercy is for to comfort the seek men and them that ben in trybulacyon or in aduersyte or in maladye and to helpe them to theyr power and to comforte them by good wordes that they falle not in despayr or dyscomfort and that theyr hert faylle them not Thus commaundeth Saynt Poul that sayth Comforte them that be feble of hert And Salamon sayth that he that is in dysease of hert shal be glad and Ioyous for to here a good worde Also as he hym self sayth lyke as a persone delyteth hym and taketh playsyr in good odoures in lyke wyse delyteth the soule in grete swetenesse of good counceyl and in the good wordes of a very frende That is he that loueth also wel in aduersyte as in prosperyte For at nede is seen who is a frende and in aduersyte is the good and trewe frende proued thou oughtest to knowe that iiij thynges comfort moche a man which is in aduersyte in trybulacyoÌ„ or in maladye The first thyng is to thynke on the paynes of helle whiche ben so moche harde sharpe and horryble that it nys but a shadowe and an enoyntyng all that that may be suffred in this world to the regarde of the paynes of helle wherof saynt austyn sayth to our lord O good lord brenne me here and hewe me al in pyeces rather than thou dampne me perdurably Also Saynt austyn sayth that the
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
the degrees the braunches the fruyt and the spyrituel good that cometh therof in thys world and in that other Of the fruyt of thys tree sayth Dauyd to vs in the psaulter in thys wyse Blessyd is he that entendeth to the nedy to the poure· That is to say that he abyde not soo longe tyl the poure demaunde hym but that he 〈◊〉 wythoute askynge Ne he hath no hert to gyue that gyueth not wythout askyng he dooth wel that gyueth to the poure but he doth moche better that gyueth with oute demaundyng And therfore sayth Dauyd the prophete blessyd is he that entendeth vnto the poure· and wherfore is he blessyd he sayth after in the sayd place that god shal delyuer hym in the euyl day fro his enemyes That shal be at the day of dome whyche shal be harde and euyl to them that shalle be dampned by cause they haue not fulfylled the werkes of mercy ¶ Thenne shal the Iuge saye to them at that day· Goo ye cursyd in to the fyre of helle wyth the deuyls whan I had hungre and thyrst ye gaue to me neyther mete ne drynke I was seek and ye vysyted not me I was naked and ye clothed me not and therfore they shalle be delyuerd to theyr enemyes that been the deuylles of helle And they that haue been pyetous and haue entended to the poure shalle be delyuerd that day and shullen be put in the possessyon of heuen Lyke as our lord sayth in the gospel For he shalle saye vnto them that haue doon and accomplysshed the werkes of mercy ¶ Come ye blessyd of my fader Receyue ye and take ye the kyngdom of heuen whyche that I haue maad redy for you syth the begynnyng of the world For that whyche ye haue doon to the poure ye haue doon to me Grete honoure shalle god doo to theym whan he shall thanke theym of the werkes of mercy and shalle gyue to them the glorye perdurable And therfore sayth he in the gospel Blessyd ben the merciful For they shal haue mercy by cause they haue enlonged the lyf of the poure peple by their almesse therfore they that haue had pyte of the membres of Ihesu Cryste· haue susteyned them in thys world haue comforted ayded them in theyr aduersytees It is wel reasoÌ„ that he do to them mercy which delyuerth fro al aduersytees fro al myserye so shall he doo whan he shal gyue to them the lyf â—erdurable wherto mercy shal lede them and herberowe them ¶ Of the lyf actyf of the lyf contemplatyf capitulo Cxl THe holy scripture wytnesseth and enseigneth to vs ij maners of wele and gooâ—es by which a persone cometh to the lyf perdurable The fyrst is called the lyf actyf by cause it is in labour of good werkes maketh a man to enteÌ„de to the prouffyte of hym self and of hys neyghbour The second is called conteÌ„platyf by cause it is in reste of good werkes ne entendeth to no 〈◊〉 but to loue to knowe god TheÌ„ne is he ydle of wer 〈…〉 like as he were a slepe but he is awaked 〈…〉 for to thynke vpon god and for to loue hym And for the loue that he hath to god he put al other thyngeâ— in forgetyng lyke as he were al rauysshed fyxed in god desyreth to be dysseueryd fro the mortal body for to be alwaye wyth Ihesu Cryst The fyrst lyf is the felde of good werkes where the knyghtes of god assaye preue them The second reste them wyth god in the chambre of clene conscyence· The fyrst entendeth to fede god wyth the mete of good werkes The second entendeth to be â—edde and fulfylled of god by veray comfort spyrytuel Of the fyrst is sygnefyed by martha whyche was besy to fede our lord as it is sayd in the gospel The second is sygnefyed by marye magdalene which satte at the feet of Ihesu Cryst· and herde hys wordes The fyrst is a waye entre to the second For no persone may come to the lyf contemplatyf· yf he be not fyrst wel proued in the lyf actyf lyke as saith saynt Gregory· The yeftes the vertues wherof we haue spoken tofore apperteynen to the fyrst lyf whyche is called actyf The two last yeftes of whyche we shal speke by the helpe ayde of the holy ghoost that is to wete of the yefte of vnderstondyng and of the yefte of wysedom and sapyence apperteynen to the second lyf whyche is callyd contemplatyf Thys lyf hath two thynges lyke as we haue tofore touched that is to wete in ryght knowleche of god and in parfyght loue The yefte of vnderstondyng ledeth to perfectyon of ryzt knowleche The yefte of sapyence ledeth to perfectyon of loue we shal say fyrst of the yefte of vnderstondyng after that the holy ghoost shal teche enseygne vs. Thys yefte that is called the yefte of vnderstondyng nys none other thynge after the sayntes and the doctours· but a lyght and a clerenes of grace whyche the holy ghoost sendeth in to the hert by vnderstondyng a man is lyfte vp to knowe his maker the thynges spyrytuel whyche may not be seen bodyly And al the thynges thâ—t apperteynen to the helthe of the soule and to naturall reason to whyche the vnderstoÌ„dyng of a maÌ„ by hym self may not ome This yefte is called lyght for it purgeth the vnderstondyng of a man fro the derkenesse of ygnoraunce fro the spottes fylthe of synne For lyke as the bodyly lyght taketh awaye the derknesse and maketh the bodyly thynges to be seen clerely Ryght so this spyrytuel lyght purgeth the vnderstondyng of a man to that whyche he may see clerely knowe certeynlye as a man may knowe in this mortal lyf god hys maker the spyrytuel creatures lyke as â—en the aungellys the soules and the thynges that apperteyne to the helthe of soules That ben the artycles of the feyth of whiche we haue spoken tofore This knowleche is not but in conscyence wel purged pure and clene For lyke as sore eyen charged wyth fylthe may not beholde the clere lyght Ryght soo the vnderstondyng of a man whan it is of hym self may not beholde ne knowe spyrytuel thynges yf it be not wel purged fro al tatches of errour and of fylthe of synne by veray fayth whyche purgeth the hertes as the scrypture sayth· But the yefte of the holy ghoost of whyche we speke here perfourmeth this purgacyon atte herte so that the holy soule whyche is purged and enlumyned with this lyght of vnderstondyng may see and knowe god and al that whyche is to hym necessarye and prouffytable to his sauacyon And that is the blessyng wherof god speketh in the gospel whan he sayth blessyd be they that be clene of hert for they shal see god in presence by fayth in lyght and enformed by the yefte of vnderstondyng and after the deth they shalle see hym in heuen face to face clerely wythout ende as
be not opened to the hoost of the deuyl wherfore the auncyent phylosophres fledde in to ferre places in desertes by cause they myzt not see ne here ne fele thynges delectable by whyche theyr strengthe and vertu shold wexe feble ne by which they myght lese theyr chastyte ¶ Other phylosophres there were that by cause they shold not be lette to thynke on theyr phylosophye put oute theyr eyen by cause they shold see no thyng that myzt drawe them fro contemplacyon TheÌ„ne the bodyly wyttes ben lyke an hors that renneth wythout bytte or brydle which maketh hys lord to ouerthrowe or falle But the chaste hert holdeth hym by the rayne and by the brydle of reason Of the fourth degree of the vertu of chastyte capitulo Cxliiij THe fourth degree of the vertu of chastyte is sharpnesse of penaunce· to subdue his flesshe whyche is rebelle and make it subgette to the spyryte lyke as sayth saynt poule For he that wyl quenche the fyre of lecherye he ought to take awaye the ryse fagotte and alle tho thynges that make it to brenne and that nourysshe the fyre These been the delyces and the eases of the body whyche quyckene and lyghten the fyre of lecherye and corrumpen chastyte wherof saynt bernard sayth that chastyte peryssheth in delyces And therfore who that wyl kepe hym fro brennyng he ought to take awaye by abstynence and by sharpnesse of penaunce of his body alle the occasyons that may quyckene the fyre of lecherye wherof the scrypture sayth that the chyldren that were nourysshed wyth grosse metes wold not vse delycyouse metes and were saued in the fournays of babylone by whyche is vnderstonden the synne of lecherye whyâ—he is quenched by abstynence and by sharpnes of prâ—aunce But the fatte metes delycyouses and the strong wynes enflame and nourysshe thys synne of lechery in lyke wyse as oylle and grece alyght and enflammeth the fyre and enforce it ¶ Of the v degree of the vertu of chastyte capitulo Cxlv THe fifthe degree of the vertu of chastyte is to flee euyl companye and the occasyons of synne Moche people haue fallen to synne by euyl companye whyche otherwyse had not fallen lyke as the leuayn corupteth the paste drawe it to sauour· Ryght so the euyll companye corupteth the good fame and renommee of the persone An appel roten yf it be emonge the sounde and hole corrupteth the good apples yf it lye longe emonge them· A brennyng cole anone setteth a fyre an hepe of cooles whan it is layed emonge them wherof dauyd sayth in the psaulter wyth the holy thou shalte be holy and wyth the shrewes thou shalte be peruerted ¶ Thus thenne yf thou wylt kepe chastyte and clennesse folowe the companye of the good For yf thou loue the companye of euyl and shrewes thou shalte be euyl as they be For who that loueth the companye of a fool· it byhoueth that he be lyke to hym accordyng to that scrypture sayth Thus byhoueth it to flee alle the occasyons of synne As to speke secretly wyth a woman and in suspecyous place one allone to one For suche thynges gyuen occasyon to synne whan there is place and tyme. wherof we rede in the book of kynges that Amon whyche was the sone of dauyd whan he had his syster Thamar in hys chambre he corrupted and defoulyd hyr The lady of Ioseph whan she fonde hym allone she wold haue maad hym to synne wyth hyr but he fledde as a wyse man and lefte hyr ¶ Therfore sayth Saynt Poule Flee ye fornycacyon that is to saye alle the occasyons that may brynge or lede a persone to the synne of lecherye For one may not better ouercome the synne of lecherye ne kepe chastyte than by fleyng the companyes and the occasyons of thys synne wherof the aungel sayd to loth that he shold yssue and departe fro the cytee of Sodome and from alle the marches For it suffysed not to leue the euyl companye ne the synne but that he shold leue the marches of synne It is sayd that sâ— longe gooth the potte to water that at the laste it breketh· And the gnat fleeth so longe at the flamme of the candell that atte laste it brenneth ¶ In lyke wyse may one seke thoccasyons of synne that he falleth therin who so wyl thenne kepe hym wel fro suche fyre that he brenne not he ought to withdrawe hym fro it The sixthe degree of the vertu of chastyte capitulo Cxlvj THe syxthe degree of the vertu of chastyte is that one be wel occupyed and wel sette a werke of good werkys and honeste For the deuyl whyche slepeth not whan he fyndeth a man ydle and slowe to do wel put hym self to laboure and maketh hym falle lyghtly in to synne wherof the scrypture sayth that ydlenesse that is to say neclygence slouthe for to do good is maystresse of many euylles and that is enemye of the soule ¶ And therfore sayth Saynt Poule Ne gyue thou no place to the deuyl That is to say ne be thou not ydle that the fende fynde not place to tempte the. For who that is ydle to doo good werkes he gyueth rome and place to the deuyl for to tempte hym Therfor sayth Saynt Gregory doo allwaye somme good werkes that the deuyl fynde the not ydle For he is lyghtly taken of the fende that occupyeth not hym self alwaye in soÌ„me good werkes For he that is ydle may not longe kepe â—ym fro fallyng in to synne Of this sayth the prophete that the cause of the synne of sodome the cyte was plente of breed and wyn and ydlenesse That is to vnderstonde that they ete and dranke and dyden noo thynge And therfor they fyll in to synne so horryble that it ought not to be named Ryght so do moche peple that lese her tyme and employe it in vanytees and in oultrages of mete drynke and lewde games in Iolyteâ—s of lewde songes of daunces of playes not leeful· and other deduytes And in suche vanytees they wasten theyr tyme· and therfore the falle ofte in many horryble synnes and ofte in to the pytte of helle For lyke as Iob sayth They lede theyr lynes in playes in deduytes and in delyces and in an only poynte they descende in to the pytte of helle that is at the poynte of deth where as they take none hede ¶ The vij degree of the vertu of chastyte capitulo Cxlvij THe seuenth degree of the vertue of chastyte is deuoute prayer and oryson whyche moche auaylleth to ouercome alle synnes and specyally the synne of lecherye wherof Saynt Ambrose sayth· That prayer is a good shelde ayenste alle the brennyng dartes of the deuyll And saynt ysodore sayth that it is the remedye ageynst alle temptacyons of synne a man to renne to prayer assone as the fende tempteth hym vnto synne For the accustomaunce of deuoute prayer quencheth alle the assaultes of synne Deuoute prayer is moche myghty vnto god whan it is vnder sette and accompanyed wyth
theyr holy lyf whan they be mounted in to the souerayn degree of contemplacyon where the yefte of sapyence ledeth thâ—m so that they be Ioyned to god that they forgete alle that which is vnder god for the grete swetenes that the hert â—eleth whyche is so rauysshed in god whych passeth al other delytes Soo that it byhoueth them ofte to descende fro thys swetenes suche reste and fro suche delyte that they fele of the comforte of god whyche haue yeue them to souke in suche swete contemplacyon where they that been parfyght ought to entende ¶ Another reason there is· wherof it byhoueth to descende fro the hye degree of contemplacyon where the spyryte of sapyence hath ledde hym For the corrupcyon of the flesshe of the body of the creature humayn is so grete that the spyryte may not in thys mortal lyf longe abyde in so hye estate of contemplacyon ne fele that grete swetenesse whyche passeth all the grete delytes that may â—e felte in thys world lyke as they knowe that haue proued it wherof the countrepoys of the flesshe is soo heuy that it draweth doun the spyryte wyll it or nylle it And therfore thys grete swetenes that the herte contemplatyf feleth by the yefte of sapyence in thys mortal lyf nys but as a lytel taste by whyche one may assauoure and â—ele how god is swete sauoury But whan he shal come to that grete tauerne â–ª where â—he tonne is and shal be sette a broche that is in the lyf perdurable there where god of pees· of loue of Ioye of soulace and of all swetenes shal be abandoÌ„ned to euery persone in suche wise that al shal 〈◊〉 fylled lyke as dauyd sayth in his psaulter For al the desyres of the hert shal be accomplysshed whan god shal make descende vpon his frendes a floode of pees lyke as sayth the prophete wherof they shal so moche drynke that they shal be all dronke Of this dronkesse speketh Dauyd in hys psaulter and sayth thus Of the glorye of paradys shal all be dronken sayth the prophete to god of the grete plante that is in your hous And ye shal gyue them drynke of your swetenes and of your delyces For wyth you is the fontayne of the lyf perdurable whyche faylleth not That is god hym self whyche is the fontayne of lyf whyche may not deye wherof sourdeth descendeth vpon alle the sayntes that ben and shal be in heuen a flode of Ioye· of delyte and of pees so grete that al they that drynken therof ben al dronken That is the pees and â—he blessyng that shalle be in the world that is to come For whyche Ioye to wynne and to haue one ought to lyue sobrely in this world as sayth saynt Austyn For none ne drynketh of thys ryuer ne is not dronke of the plante of Ioye· but yf he kepe sobrenes Thys is the vertu that the yefte of sapyence planteth in the hert ayenst thoultrage of glouâ—onye For sapyence enseygneth sobrenes lyke as Salamon saith whiche sayth thus Sobrenes is a tree moche precyouâ— for it kepeth the helth of the â—oule and of the body as scrypture sayth and of the oultrage of glotonnye of etyng of drynkyng comen many maladyes and oftyme the deth For of ouermoche etyng and drynkyng deyen many folke and oft the deth taketh them sodeynlye lyke as one taketh the fysshe wyth an hoke that is to say the morsel in the mouthe Thys vertu of sobrenes ought one to kepe aboue all thynges For the goodes that it dooth to hym that wel kepeth it Fyrst sobrenes kepeth to reason and to vnderstondyng his fredom and fraunchyse so that it putteth and taketh away dronkenesse For he that is dronken is so surprysed of wyn that he leseth reason vnderstondyng is lyke as he were drowned in ale or wyne And whan he weneth to drynke the wyne the wyne drynketh hym The second good that sobrenes dooth is that it delyuerth a man fro ouer foul seruytude that is fro the seruytude of the bely· For the glotons they that ben oultragous of wyne metes maken of theyr bely their god as sayth saynt poul Certaynly he putteth hym self in grete fylthe in foul seruytude that serueth so foule a lord as is his bely out of whyche may noo thynge yssue but fylthe sâ—ynkyng ordure But sobrenes kepeth a man in his seygnorye For the spyryte ought to haue seynorye vpon the body And the body ought to serue the soule lyke as the chambriere serueth hir maystresse and sobrete kepeth thys ordre The thyrd good that sobrenes dooth is that he kepe wel the yate of the castel ayenst the hoost of the deuyl that is the mouth whyche is maystre yate of the castel of the hert whyche the deuyl assaylleth maketh warre to as moche as he may But sobrenes deffendeth the yate thentree· that is the mouth And whan the yate of the mouthe is open thoost of synnes entren lyghtly And for nought fyghteth he ayenst other synnes that reteyneth not his tongue who hath this vertu of sobrenes he hath the lordshyp of hys body lyke as a man maystryeth the hors by the brydle Sobrenes hath the fyrst bataylle in thoost of the vertues kepeth deffendeth the other vertues wherewyth the deuyl tempted fyrst Adam our fyrst fader and Eue our fyrst moder that was toward the mouth that they shold ete of the fruyt whyche god had deffended and the deuyl ouercame them whan they consentyd to the temptacyon For to kepe sobrenes nature enseygneth vs and the holy scrypture Nature techeth vs. For emonge beestes a man hath the leste mouthe after his body Also a man hath his membres double as two eyen two eeres but he hath but one mouthe and therfore nature techeth vs that one ought to ete drynke lytyl and sobrely For nature is susteyned wyth lytel mete and by ouermoche mete is ofte beten doun The holy scripture enseyneth sobrenes in many maners by many exaÌ„ples lyke as they may see that connen vnderstonde scripture and byholden the lyues of sayntes ¶ Also euery creature techeth to vs sobrenes· For in alle nature god hath sette a ryght mesure whyche alwaye holdeth the moyen bytwene ouermoche and ouer lytel after that whyche reason enlumyneth enseygneth by the grace of god For in these temporal goodes· that which is ouermoche to one· is lytel to another That whyche shold be oultrage to a poure man shold be lytel oftymes to a ryche man but sobrenes attemperaunce setten oueral mesure As wel in spirituel goodes as in fastynges in wakynges and in other werkes of vertues whyche been doon and made for the loue of god and for the helthe of the soule as moche as reason wyl The vertu of attemperaunce is of sobrenes This vertu kepeth mesure resonablâ— â–ª not oâ—ely in etyng and drynkyng but in al vertues lyke as sayth Saynt Bernard For this vertu setteth al thoughtes al the menynges of the hert
sayth saynt Poule Thys yefte taketh awaye alle ordure fylthe fro the hert maketh hym clene parfytelye fro al ordures of synne and specyally for the spotte of the synne of lecherye For who that of thys synne is entatched is veray blynde For he hath loste the eyen of the hert of reason and of vnderstondyng So that he may not vnderstonde ne knowe hys maker ne thynge that is holsom ne helthe of his soule But is lyke a beest that hath neyther wytte ne reason in hym self wherof dauyd saith in the psaulter that a man to whome god hath doon so grete honoure that he hath made hym to his ymage and his semblaunce by whyche he may knowe god haue hym whyche he hath not doon to ony other beest yf he forgete hys maker the bounte that he hath doon to hym he is bycomen semblable to folysshe beesâ—ys whyche haue none vnderstondyng The synne that maketh moost a man to be lyke a foule beest is the synne of lecherye of whyche we haue spoken tofore in the traytye of vyces The yefte thenne of vnderstondyng whyche is contrarye to thys ordure and destroyeth fro the hert the synne of lecherye· and setteth therin purete clennesse out of which groweth a ryght fayre tre That is the vertu of chastyte by whyche they come to this blessyng whyche god promytteth to them that kepen clennesse of herte whan he sayth blessyd be they that be clene of herte For they shalle see god By cause that they shal haue the eyen of the herte wel purged and wel enlumyned of the yefte of vnderstondyng This tree groweth and prouffyteth moche lyke to the other byforsayd by seuen degrees These been vij thynges whiche moche auaylle to lyue chastelye ¶ The first degree of the vertu of chastyte capitulo Cxlj THe fyrst degree is clene conscyence that is the rote of thys tree For wythoute clene conscyence chastyte may not plese god Thys clennesse chastyte and purete requyren that the hert may be kept fro euyl thoughtes soo that the herte consente to no synne For who so consenteth to euyl thought and to euyl desyre of his hert he is not chaste how wel that he kepe hym fro the dede For. for the consentyng onelye delybered purposed he shold be dampned yf he deyed in the same state Thre thynges auaylle moche to kepe clennesse of herte The fyrst is to here gladly the worde of god and the sermons wherof our lord sayth in the gospel to his dyscyples ye be alle clene sayd he by the wordes that I haue sayd to you For the word of god is lyke a fayre myrrour in whyche one may see the spottes of the hett The second thynge is very confessyon whyche is the fontayne where one ought ofte to wasshe hym of al ordure of synne The scrypture sayth in the book of kynges that Elysee the prophete commaunded to Naman which was a lepre that he shold wasshe hym vij tymes in the flom Iordan for to be clene and heled of hys maladye and whan he had wasshen hym there he was alle hool and clene The flom Iordan is as moche to say as the â—treme of Iugement whyche sygnefyeth confessyon where one ought to Iuge hym self wyth grete sorowe of hert and with grete repentaunce of his synnes so that a streme of teeres renne by the conduyt of hys eyes and thus the synnar shal be hool of the mezelrye of synne And therfore sayth saynt Bernard· loue confessyon yf thou wylt haue beaute· For veray confessyon and hool is the beaute of the soule The iij thynge is to haue remembraunce of the passyon of Ihesu Cryst For noo temptacyon ne none euyl wylle may not duelle in the hert that thynketh remembreth ofte the deth and the passyon of Ihesu Cryste For this is the armure that the deuyl doubteth moost as that by which he is ouercomen leseth hys power This is ryght wel sygnefyed to vs in scrypture where as Moyses reysed vp a serpent of brasse by the commauÌ„dement of god vpon a perche on hye that al the peple sawe it And al they that beholde it were helyd of the bytyng and hurtyng of the serpentes The serpent of brasse that henge on the perche sygnefyeth the body of Ihesu Cryst hangyng on the crosse That was the serpent withoute venym of whyche was made the tryacle of our sauacyon for who someuer feleth hym smyton and enuenymed of pryckyng and styngyng wyth the venemous serpentes of helle that ben the deuylles late hym beholde by veray fayth on the serpent of brasse That is to say that he haue in his hert parfyte mynde of the passyon of Ihesu Cryst and anone he shal be heled and delyuerd of the temptacyons of the enemye that is the deuyll ¶ The second degree of the vertu of chastyte capitulo Cxlij THe second degree of the vertu of chastyte by which this tree groweth prouffyteth is for to kepe hys mouth fro vylaynous wordâ—s whyche ben of rybauldrye and dyshonestees or suche as tornen to dyshonour For by suche wordes by suche wynde is ofte quyckened enflaÌ„med the fyre of lecherye wherof the scripture sayth who speketh of a comyn woman is brennyng as fyre And saynt Poul sayth that the shreude wordes corrumpen good maners And therfore who that wyl kepe hym chastly hym byhoueth that he kepe hym fro suche wordes and who that gladly speketh them or gladly hereth them he leseth god and sheweth wel that he is not chaste For there may none other thynge yssue out of a vessel but suche as is wythin it yf the wordes be foule vylaynous It is an open sygne that the ordure and the vyloÌ„nye is in the hert For of the habundaunce of the hert the mouth speketh this sayth our lord in the gospel ¶ The thyrd degree of the vertu of chastyte capitulo Cxliij THe thyrd degree of the vertu of chastyte is to kepe well the fyue wyttes of the body the eyen fro folye beholdyng the ere 's fro herkenyng of folye and vayne wordes The nose thrylles fro ouermoche delytyng in swete sauours and wycked odours The tongue fro euyl speche and rybauldous langage And the mouth fro ouer swete and delycyous metes drynkes These ben the â—â—yates of the cyte of the hert by which the deuyl entreth ofte· these ben the fyue wyndowes of the hous by whyche deth entreth ofte in to the hert· lyke as sayth the prophete Many grete wyse men haue be taken and ouercomen by thys that they kepte not wel the yates And yf thou wylt haue example of this matere thynke that no maÌ„ was more stronge than Sampson Ne more holy than dauyd the prophete Ne more wyse than Salamon And neuertheles they fylle and were al deceyued by wymmen Certaynly yf they had wel kepte theyr yates of theyr fyue wyttes corporell the fende had not taken so grete fortressesâ— For as saynt gregory sayth The toure of the hert may not be taken yf it