tormentes of saynt Bertylmewe whiche was flayn al quycke of saynt lawrence and of Saynt vyncent whych were brente rosted and layed on gredyrons and of Saynt steuen whyche was stoned to deth Al these tormentes ne ben but a bayne to the regarde of the paynes of purgatorye And therfore the rodde of chastysement of our lord must be suffred for teschewe the perdurable payne of helle God sheweth grete semblaunt of loue to them to whome he sendeth the aduersytees temporelle for he sayth I chastyse them that I loue note this ensauÌ„ple The oxe that shal be slayn shal be wel kepte made fatte but he that shal be kepte lyue is put to the yocke for to labour the erthe A grete sygne of loue sheweth the kyng and grete honoure dooth he to hym to whome he sendeth hys cuppe to drynke of The cuppe of our lord of which he dranke ben the trybulacyons thaduersytees and the myschyefs of this world· Thys is the fyrst sawce wyth whyche one ought to ete suche mete that is to thynke on the paynes of helle ¶ Thys is a sawce of vynaygre whyche taketh awaye the sauour of wyne of the delyces of thys world Lyke as the vynaygre taketh awaye the sauour of good wyn The second thynge that moche comforteth in suffryng pacyently trybulacion is to thynke on the rewarde of heuen that one geteth for lyke as sayth saynt Gregory that allegeth and asswageth moche the payne the trauaylle whan a persone hath an hope to haue grete rewarde and grete prouffyte· The thyrd thynge is to thynke on the passyon of Ihesu cryst whyche suffred deth for to redeme vs fro the paynes of helle there is no thyng that so moche allegeth swageth the paynes and the trybulacions of this world This is moche wel sygnefyed to vs in holy scrypture there where as the chyldren of Israhel came to a water whyche was so bytter that they myzt not drynke TheÌ„ne shewed god to moyses the prophete a staf of tree said to hym that he shold put it in to the water that was so bytter· And whan he had put it therin it was all swete The bytter waters been the trybulacyons of the world The staf of tree that made it swete that is the crosse on whyche the debonayr Ihesê° was hanged on for vs. For who that remembreth wel this sorowe that he suffred on the crosse There is no payne ne aduersyte ne trybulacyon temporal but it is swete and lyght to suffre The fourth thyng is to thynke on the spyrytuel goodes that the trybulacioÌ„s doon to them that suffren them pacyently for the trybulacyons prouen the knyght of god A knyght knoweth not wel his streÌ„gthe vnto the tyme that he hath ben in bataylle in the prees wherof saynt Poule sayth that pacyence proueth a man an auÌ„gel of heuen sayd to Thoby bycause that thou were playsauÌ„t to god It byhoueth that temptacion shold proue the ¶ Also trybulacions purge the soule as the fyre purgeth golde in the fornays as the flaylle the corne whan it beteth it as the hamer the yron as sayth saynt Gregorye Also trybulacyons ben the medecynes that hele the maladyes of synne For lyke as sayth the holy scrypture The greuous maladye maketh a man sobre whom synne hath made dronken oftymes wherof saynt Gregorye sayth late it not be harde to the that thou suffre dysease on thy body whan thou art guarysshed of the maladye of synne wythinforth· Also by tribulacions is wonne the crowne of glorye whan one hath good pacyence wherof saynt Iames sayth blessyd is that maÌ„ that suffreth temptacions that is aduersyte tribulacion lyke as a good knyght that suffreth the strokes· for whan he shall be wel assayed preued he shal haue the crowne of glorye These iiij remembrauÌ„ces aforsayd comforte moche them that ben in trybulacion The vspyrituel brauÌ„che of mercy is to pardone his maltalente and euyl wylle to euery body For lyke as saynt Gregory sayth who gyueth his pens or his alâ—â—sse to the poure and pardoneth not his euyl wylle· hys almeâ—â—e is nothyng worth For god receyueth not the yefte as longe as the feloÌ„nye is in the herte for god weyeth preyseth taketh the yefte after his wylle And therfore our lord sayth in the gospell ¶ Yf that we forgyue not eche other our fader of heuen shal not forgyue vs our synnes· Thenne he that wyl not pardonne and foryeue sayth ayenst hym self as ofte as he sayth the pater noster for he prayeth that god pardonne hym· lyke as he pardonneth his euyl wylle to other It is sayd of themperour theodose that he helde it for a grete shame yf one dyd to hym vylouye or Iniurye that prayed hym to forgyue hym and whan he was moost angry theÌ„ne he foryafe most sonnest For he had leuer drawâ— to hym peple by debonayrte and by loue than by drede ¶ The vj braunche of this vertu is to haue in the herte pyte and comyassyon of the synnars of them that be in trybulacyon or in pouerte or in aduersyte For that one membre ought to bere the maladye of that other wherof Saynt Poule sayth who that is seke and I am seke wyth hym And Saynt Gregory sayth that so moche is a man more parfayt as he feleth more in hym self the sorowe of another ¶ The vij braunche of myserycorde is to praye for the synnar and for his enemyes and for alle trespasses For so comandeth our lord in the gospel Praye ye sayd be for them that done to you euyl and so shal ye ben the sones of your fader whyche is in heuen as who shold say Otherwyse ye ben not the sones of god thenne ye haue noo thynge in his herytage Now is it theÌ„ne grete almesse grete prouffyte for the soule to praye for the synnars for his enemyes and for al them that ben departed oute of this world These ben the vij braunches of mercy of this tree on the ryght syde ¶ Here after folowen the seuen braunches of mercy vpon the lyft syde capitulo Cxxxij LYke as this tree of mercy hath seuen braunches on the ryght syde so ben there seuen braunches on the lyte syde These ben the vij werkes of mercy corporel whyche holden the body lyke as the other byholden the soule before sayd ¶ The fyyrst brauÌ„che is to fede the hungry the nedy the mysâ—ased this admonesteth vs the holy scrypture in many places Fyrst Thobye whyche sayd to his sone Ete thy brede wyth the nedy and the poure that deye for hungre Salamon sayth yf thyn enemye haue hungre yeue hym to ete yf he haue thyrst gyue hym to drynke ¶ Also our lord sayth in the gospel whan thou shalte make a grete dyner calle the poure peple the blynde the lame the Impotent thou shalte be blessyd For they may not yelde it to the ageyn But god shal yelde to the in the resurrectyon generalle and an hondred folde double
that haue noo lodgyng Thys is one of the werkes of mercy that pleseth moche to god as it appyereth by ensaumples of holy scrypture Fyrst Abraham receyued oftymes the aungellys of heuen in semblauÌ„ce of poure pylgryms and they promysed to hym that his wyf Sarra whych was olde barayn shold conceyue a sone Loth by cause he receyued the poure and kept hospytalyte he receyued the angellys whyche kepte delyuerd hym fro the peryll of sodome therfore sayth Saynt Poule lete vs not leue hospytalyte for therby many good men haue ben moche playsaunt to god in his loue and in his grace for they receyued aungellys in stede of the poure It is not meruaylle yf suche peple receyue angellys For they receyue our lord lyke as he sayth in the gospel For who receyueth them receyuen hym as he sayth that whyche is doon to the poure is doon to hym wherof saynt Gregory recounteth of a good man whyche was moche pyteous gladly receyued the poure peple in to his hous he receyued on a day the poure lyke as he had be acustomed and whan he had supposed to haue gyuen water to a seek man that was there as sone as he torned hym he that was in lykenes of the poure man vanysshed and none knewe where he bycam wherof he moche meruaylled And the nyght after our lord apperyd to hym and sayd that he had on other dayes receyued hym in his membres but on that day he had receyued hym in hys propre persone ¶ Also hospytalite is better and more worth than abstynence or ony other labour wherof is founde in vitis patrum that in egypte was an holy fader whyche receyued alle them that passed forth by that had nede and gaf to them suche as he had It happed that a man of moche grete abstynence was herberowed in hys lodgyng whyche wold faste and wolde not ete at the prayer of the good man that had receyued hym Thenne the good man that had lodged hym sayd to hym late vs goo fayr brother vnder that tree there wythoute and praye we to our lord that thys tree enclyne and bowe donn at the prayer of hym that best pleaseth god and whan they had made theyr prayers the tree enclyned doun to hym that receyued the poure peple and not to hym that made the grete abstynences there been many moo fayre examples of hospytalyte but it shold be ouer longe a thynge to reherce ¶ The syxthe braunche of mercy capitulo Cxxxvij THe vj braunche of mercy is to vysyte comforte ayde them that ben in pryson in holde them to delyuer yf they may For to do this admonesteth vs thappostle poule that sayth Remembre ye them that ben in pryson lyke as ye were bounden wyth them that is to say that ye vysyte them comforte and ayde them lyke as ye wold that ye were comforted vysyted and holpen yf ye were bounden in pryson as they ben Thus dyd Thoby whyche wente to them that were in pryson and comforted them wyth good wordes And salamon sayth in his prouerbes Delyuer thou them sayth he· that men lede to dye In suche wyse delyuerd danyel sâ—sanne fro deth And our lord delyuerd the woman that had be taken in aduoultrye· whyche shold haue be stoned to deth after the lawe not for by cause that Iustyce shold not be doon vpon malefactours But in suche dede and fayt he taught the Iuges what they shold be how they ought to Iuge other wherof in this ensaumple he enseygneth foure thynges that euery Iuge ought to haue and kepe in Iugement The fyrst thynge is grete delyberacyon grete aduysement of counceyl good and hool wherof Iob sayth The cause that I knewe not I enserched it requyred ryght dylygently and this is to vnderstonde in that whyche our lord whan the Iewes had accused the woman he wrote in the erthe wyth his fyngre he that is wythoute synne of you throwe the fyrst stone For to stone the woman· And by the scrypture made wyth the fyugre we vnderstonde dyscrecyon and grete delyberacyon ¶ The second thynge is good entencyon that he bowe not ne enclyne more on that one partye than on that other ne for prayer ne for yefte ne for fauour ne for loue ne for hate and this is to vnderstonde in that whan Ihesu Cryste wrote he helde hym stylle in the place The thyrd thynge is good lyf to kepe hym wel fro synne For he that Iugeth other ought to be of good lyf of good conscyence lyue Iustly For yf he be other he ought to haue grete drede of the Iugement of god whyche sayth in the gospel that suche Iugement as ye do to other shal be doon to you And Saynt poul sayth thus of euyl Iuges In that thou Iugest other thou condempnest thy self For thou doost that for whyche thou Iugest other wherof our lord sayd whan he aroose fro wrytyng he of you that is wythoute synne caste on hyr the fyrst stone and whan they herde this sentence they departed went awaye al ashamed the one after another wythout takyng leue for they were gretter synnars than the woman whome they wold haue stoned The fourth thyng is to haue pyte and compassyon that the Iuge ought to haue on hym that he shal Iuge for he ouzt more to enclyne by humanyte and mercy than tenharde hym by rygour to do Iustyce For Iustyce wythoute mercy is cruelte and mercy wythout Iustyce is lewdnes And therfore that one of these ij vertues holdeth ofte companye with that other in holy scrypture But alwaye sayth the scrypture that mercy surmounteth Iustyce And saynt Iohan wyth the golden mouth sayth that at the day of Iugement that it shall be more worthe to rendre reason of doyng mercy than of the rygour of Iustyce and Saynt Iames sayth that Iugement wythoute mercy shal be doon to hym that hath doo no mercy And therfore our lord after that he was relyeued he enclyned hym toward therth after delyuerd the woman for the Iuge ought to enclyne by pyte and compassyon to hym· whome he ought to Iuge haue grete drede and also ayenst his wylle ought he to Iuge the other For yf he Iuge wyckedly he shalle be Iuged at the day of Iugement Now is it grete almesse to vysyte the prysoners and them to redeme and delyuer that may And therfore our lord Ihesu Cryst wold descende in to helle for to delyuer the soules of sayntes that were there ¶ The vij braunche of mercy capitulo Cxxxviij THe seuenth braunche of mercy is to burye the dede bodyes Of this werke is moche preysed in holy scripture Thobye whyche buryed the dede bodyes and lefte hys mete And our lord praysed Marye Magdalene for the oynemente that she shedde on his heed wherof he sayd that she had doon it in sygnefyaunce of his sepulture Also Ioseph demaunded the body of our lord and buryed it moche dylygently The other were ryght besy
deuocyon of hert pleaseth noo thynge to god but it dyspleaseth hym he torneth hys eere For he wyl not vnderstonde suche langage who that prayeth god wythoute deuocyon it semeth that he mocketh god lyke as he that wyl mocke a deef and a dombe man that meueth his lyppes onely as he spacke no thynge sayth To suche peple god maketh a deef ere but the prayer that cometh fro the depnes of the herte that hereth our lord as he sayth in the gospel God is a spyryte and therfore who wyl praye god and haue hys requeste graunted hym byhoueth that he praye in spyryte and in trouthe Dauyd the prophete enseygneth techeth vs in the psaultrr to praye to god deuoutely whan he sayth lord myn oryson be adressyd tofore the lyke to thensence Thensence whan hit is vpon the fyre it smelleth swetely Ryght so doth the prayer that cometh fro the hert brennyng in the loue of god smelleth moche swetely tofore god otherwyse the prayer may not be enhaunced tofore god yf it come not fro the hert lyke as a messager whyche bryngeth noo letters ne hath noo knowleche entreth not gladly tofore the kynge Oryson or prayer wythout deuocyon is as a messager wyth oute letters who suche message sendeth to the courte he dooth euyl his erandes· who thenne wyl praye god veryly he ought to crye to god fro the depthe of his hert as dyd dauyd whyche sayd in the psaulter lord god here my wys For I crye to the fro the depnesse of my herte The feruour of loue is the crye fro the depnesse of the hert this sayth saynt Austyn Suche a wys and suche a crye pleseth moche to god and not the noyse of wordes polysshed wherof Saynt Gregory sayth that veryly to praye to god is in the teres and bewayllynges of conpunctyon of hert This crye chaseth awaye the theues that ben the deuylles whyche lye in awayte for to trouble robbe vs. And therfore ought we ofte to crye and praye vnto god that he wyl kepe and deffende vs fro the theuys of helle Thus ought we strongely to crye to god ayenst the fyre of couetyse or of lecherye that he gyue to vs the water of teres for to quenche suche fyre that hit enflamme not our hertes Also we ought to crye to god ayenste the euyl thoughtes that come ofte to the hert that the hert and the soule perysshe not by consentyng Therfore cryed Dauyd to god and sayd Lord saue me and kepe me fro the perylle of waters whyche ben now entred in to my hert the dyscyples of our lord whan they sawe the tempest of the see vpon them they cryed sayeng lord saue vs for we been in grete perylle And for these thre thynges that I haue here sayd one ought ofte to crye to god that he saue vs fro these thre perylles that is to wete fro the theues of helle and fro the fyre of couetyse and fro the flodes of euyl thoughtes and of temptacyon ¶ Now oughtest thou to knowe that in alle tymes and in alle places may a persone praye to god But he ought specyally and moost deuoutelye ought he to praye in the chyrche on the sondayes in festes whyche ben stablysshed for to praye to god to preyse honour hym therfore theÌ„ne they seace ought to â—eace alle persones fro bodyly werkes temporall for the better tentende to praye to god honoure hym to spyrituel werkys God commauÌ„ded so straytly to kepe the sabotte day in the olde lawe that he made a maÌ„ to be stoned tofore the peple by cause he had gadrid a fewe styckes on the sabotte day what shal god doo thenne of them that do the grete synnes on the sondayes the festes waste the tyme in vanyte in folyes and yet werse doon they on the sondayâ—s on the festes on solempne dayes than they do on other dayes Certeynly they shal be more punysshed dampned in that other world than the Iewes that brake theyr sabotte day· For the sonday is more holy than the sabotte So ben the pryncypal feestes whyche ben establisshed in holy chyrche for to praye to god and to honoure thanke hym of the goodnes and bountees that he hath doon to vs dooth euery day lyke as holy chyrche remembreth In suche a feste as is cristemas that is of hys natyuyte how he was borne of the vyrgyn marie At Ester how he roos fro deth to lyf At the ascencyon how he styed vp in to heuen At whytson tyde how he sente the holy ghoost vpon thappostles Also there been establysshed to kepe the feestys of sayntes for to preyse worshyp god and hys sayntes and to remembre the holy myracles that he dyd for them for to conferme our fayth And therfore we ought to kepe the feestys of sayntes and to praye them deuoutelye to ayde and socoure vs vnto our lord whyche hath so moche honoured them in heuen in glorye and in erthe and therfore they synne greuously that kepe not theyr feestys For they doo ayenst the commaundement of god and of holy chyrche But here somme may say to me Fayre syr a man may not al day praye to god ne be at the monasterye ne in the chirche what harme is it yf I goo playe and dysporte me as longe as I playe I thynke none euyl To that I shal answer Al the tyme that thou employest in folysshe playes and in vanytees and in werke that is not ordeyned in ony maner to god thou lesest it For thou oughtest to knowe that alle the tyme that thou thynkest not on god thou oughtest to acounte for loste this sayth the scrypture That is to vnderstonde whaÌ„ thou thynkest on vanyte and in thynge that is not in ony maner ordeyned to god And certeynlye he leseth a grete thynge that leseth his tyme this sayth Seneke· For he leseth the goodes that he myght doo in as moche as he so leseth in playes and in vanytees and that is not wythoute synne for to despende the tyme in euyl vsage For god requyreth rekenyng at the day of Iugement this sayth Saynt Ancelme therfore ought one alwaye wel to employe his tyme as longe as he lyueth in this world And the tyme is shorte as sayth the scrypture Ne no man knoweth how longe tyme he hath to lyue ne no man knoweth whan he shal deye ne how he shall passe oute of this world· who thenne wyl kepe the holy dayes as he oweth he ought to kepe hym fro doyng that desplayseth god and hys sayntes and wel to employe hys tyme in god in prayeng hym praysyng and gyuyng hym thankes of hys goodes and to here the sermons and put them in eure and to entende to other good werkys and nedes that been accordyng to god ¶ Also whan a man is in the chyrche he ought to conteyne hym moche honestlye· and doo reuerence to god and to his sayntes deuoutelye For the chyrche is ordeyned for to
praye god and hys sayntes and not for to Iangle ne for to lawghe ne for to Iape· ne for to speke ydle wordes ne for to talke to other of seculer thynges For our Lord sayth My how 's is the hous of prayer And therfore a man ought not to do none other thynge therin than it for which it was establisshed this saith saynt austyn he that shal come tofore the kynge in his chambre for to empetre gete ony grace he ought wel to kepe hym fro sayeng of ony thyng that shold dysplese the kynge Moche more ought he to be ware that cometh in to the chyrche whyche is the chambre and the hous of god what he sayth and dooth tofore god and hys aungellys that specyally that shold dysplease hym Thenne god wyl not that a man shold make of hys hous a market ne an haâ—â—e For he hym self chaced and droof oute of his temple wyth good scourges them that bought and solde therin Also he wyl not that ony plee shold be made therin· ne noyse ne noo seculer nede but he wyl that we sholde entende to praye god deuoutely prayse and thanâ—â— hym of al his benefaytes There ouzt a man to calle ageyn his hert to hym self and put awaye alle worldly werkys al euyl thoughtes and thynke on his creatour on the bountees that god hath doon to hym and doth euery day to remembre his synnes and hys deffaultes to humble hym self tofore god to requyre hym of pardon grace to kepe hym from synne and to haue perseueraunce in good werkes vnto the ende ¶ Also in the chyrche ought the grete lordes and the grete ladyes to forgete alle theyr glorye theyr rychesse theyr power theyr dygnyte theyr hyenesse and theyr puyssaunce and ought to thynke that they be tofore their Iuge whyche shal straytely examyne them rekene straytly of the goodes that he hath doon to them· of the dygnytees and estates that he hath sette them in how they haue vsed them and he shal rewarde them after theyr deserte Therfore ought they moche to humble them to god and not to gloryfye them of theyr hyenesse ne of theyr fayre araye ne of their ryche robes They may take example of kynge Dauyd whyche forgate hys dygnyte whan he prayed tofore god and despysed hym self so moche that he sayd to our lord I am sayd he a lytyl worme and not a man In this Dauyd knowleched hys lytelnes his pouerte and his deffaultes made hym nouzt For lyke as a worme is lytel and nought groweth naked of the erthe al in like wyse is a man of hym self a vyle thyng poure For whan he entreth in to the exyle of thys world he bryngeth no thynge ne no thynge shal bere awaye al naked he entred al naked he shal goo hens wherof saynt· bernard sayth what is a man but foule sperme a sacke ful of dunge mete to wormes He is moche foule and made of foule seed in his concepcyon a foule sacke ful of dunge in his lyf mete to wormes after his deth ¶ Also the grete ladyes that been so arayed wyth golde and syluer wyth precyous stones robes ought in the chyrche tofore god wel to take example of the good quene hester whych tooke of hyr precyous roobes hir parementes whan she came for to praye god humbled hir self knowleged hir pouerte and her deffaultes tofore god and sayd to hym lord thou knowest that I hate the synne of pryde and the glorye of parementes of Iewels whiche me byhoueth to sette doun fro my heed in grete abhomynacyon of them that in suche thynges trusten delyten gloryfyen were them for to shewe them to please the fooles God hath not to do wyth suche parementes in hys chyrche but of a clene conscyence and of an humble hert ¶ Saynt Poule enseyneth techeth ryght wel how the wymmen ouzt to araye them whan they come for to praye god· he sayth that they ought to haue honeste habyte withoute ony oultrage that is to vnderstonde after that it apperteyneth to the estate of the persone For that whyche is oultrage in one persone is not oultrage in another somme is conuenyent to a quene whiche is not accordyng to a bourgeys wyf or another symple woman Also thapostle techeth that the wymmen of what estate they be that they shold be of symple beholdyng regarde humble that is to vnderstonde that they shold be symple humble shamefast and not afronted ne openlye shewe hyr vysage as doon these comyn wymmen whyche goon wyth theyr necke stratched oute as an herte in the launde and loke a syde or a trauers as an hors of prys Also he wyl that they be not curyous for to araye theyr heed wyth golde ne syluer ne with precyous stones And yet he wyl also that they haue in the chyrche theyr hedes couerd so that noo man be styred by them to euyl· ne synne not in beholdyng of them but they ought to be arayed as deuoute and good wymmen whyche shewe the bounte of theyr hert by good werkys and therfore sayth saynt Ambrose· who wyl be herd in prayer he ought to take awaye fro hym al sygne of pryde and ought to enclyne hym to god wyth his hert by veray confessyon by penaunce in profouÌ„de humylyte for to moeâ—â— god to do hym mercy For as he saith proude habyte geteth no thynge of god but it gyueth cause to Inge euyl of hym that wereth it ¶ Now I haue shewed to the thre thynges that ought to be in prayer fayth· hope and deuocyon But to that that prayer may be perfyghtly agreable and playsaunte to god and worthy to be enhaunced and herde it behoueth foure thynges That is that it haue ij wynges whyche bere it tofore god These two wynges ben almesses and fastynges or other penaunces wherof the auÌ„gel said to Thobye Prayer is good whan it hath in hym self fastyng almesse· wythoute these two wynges the prayer may not flee to god For as sayth Saynt Ambrose good lyf maketh the prayer to flee to god But synne letteth it and wythdraweth it ageyn wherof thou oughtest to wete that in two maners is prayer lette lyke as sayth saynt Ysodore One is by cause a man kepeth hym not fro synne and fro doyng euyll and for that a persone wyl not forgyue the euyl wylle that he hath to another For in lyke wyse as the oynementes wyll not hele the wounde as longe as the yron is wythin Ryght so auaylleth not ne prouffyteth noo thynge the prayer to hym that sayth it as he hath euyl wylle to another And therfore sayth the prophete lete vs lyfte vp our hertes our handes to god He lyfteth vp his hert his handes to god that lyfteth vp his prayers by good werkes And thappostle sayth that he that lyfteth vp his pure handes to god in prayer lyfteth vp in pure clene conscyence without synne
fayth byleue an hondred folde better this that he sayth that may not lye· that is god than we doo the myracles ne rayson ne that whyche we see God sayth that euery persone shal be Iuged after his werkys god saith that of euery ydle word vs byhoueth to yeue acomptes at the day of Iugement But the meke and the humble that thys hereth and byleueth dredeth and doubteth doeth payne to kepe his hert and so his mouthe and al his werkys shalle not be Iuged ¶ After the veray humble prayseth god truly for al the goodes that he hath done to hym that he dooth to hym dayly ▪ that he yet shal do after lyke as we haue shewed afore in the trayte of pryde The humble persone is lyke a poure man whiche of a lytel almesse hath grete Ioye and thanketh wyth al his hert his benefactour Thēne whan the hūble seeth nothyng in hym by whych he is worthy to haue good or brede or other thynge of which he vseth he knoweth seeth vnderstondeth byleueth doubteth not of al that god sendeth yeueth leneth hym by cause that the very hūble draweth nothyng to hym self of the goodes of his lord whyche passen by his honde therfore is he a trewe seruaunte as saynt bernard sayth After the very humble adoureth god prayeth hym deuoutely that is to say wyth very teerys which comen of the grace of god of right felyng of the hert For hym semeth that he is like a chylde that is al naked tofore his maistre that can not his lesson or that he is lyke to the pour mā endetted which is fallen in the handes of his credytour and hath not wherof he may fyne ne paye his debte Or that he be lyke a theef proued that is taken with an hondred trespaces that hath the corde aboute his necke or that he be like the lame mā that lyeth atte chirche dore which hath no shame to shewe his maladye his soores to them that passe by for cause that eche body shold haue pyte on hym Yf thou wylte thenne lerne to praye god praye adoure hym aryght these iiij thynges aforsayd shal enseygne and teche the that is to wete the chylde· the man endetted the theef and the lame man ¶ Of hym that is veray humble and meke capitulo Cj THe custome is of a very meke humble man to prayse another and to gyue hym loos to put hym afore alowe hym with his mouth by werkys to bere hym honour he is lyke the lytel bee that maketh the hony which escheweth stynkes secheth floures of the felde souketh the dewe the substaunce of them and maketh hony for to garnysshe wyth his hous Thus dooth the veray humble whyche taketh none hede of the stenches the synnes and the deffaultes of other But alle the goodes that other do he heholdeth them loueth and prayseth and souketh the swetenes of deuocion of his hert with which his conscyence is replenysshed The veray humble seeth none so euyl a thynge ne soo hard ne soo synful but that he can drawe matere to allowe prayse god In his hert he preyseth other in iij maners For he byleueth more the wytte of another man· than the wytte of hym self he wylle that the wylle of other men be do sonner than his owne Alle the contrarye doth the proude man lyke as we haue shewed tofore After also the veray meke and humble man alloweth and prayseth other men by worde The good dedes that other haue doon he enhaunceth and prayseth them and the euyl dedes he excuseth maketh them lasse The veray meke man torneth the mene thynge in to good vnderstondeth them alwaye to the beste this is ayenst the euyl tatches of the myssayers whyche enhaunce the euyl dedes mynysshe the good the moyen preuerten torne to the werste The veray meke humble prayseth by werke honoureth in dede eueryche as he ought to do as he may do wythout mysdoyng Thus doth not the proude man but al the contrarye lyke as we haue sayd tofore in the trayty of the synne of pryde ¶ Of hym that is humble of hert capitulo Cij THe custome is of hym that hath an humble herte that al his good dedes he hath behynde hym at his backe al his euyl his synnes al his deffaultes he hath alwaye in mynde tofore his eyen and the good dedes of other he hath all waye tofore his eyen the euyl deffaultes synnes of all other he setteth them behynde hym at his backe as in oublyance or forgetyng And herof happeth oftymes that the veray meke hūble man the more he prayseth other honoureth so moche more he dyspreyseth hym self The veray humble meke persone of hert is lyke the auarycyous couetous mā that hath alway his eyen on the goodes that other haue that they doo And alwaye hym semeth that he hath no spyrytuel good in hym For lyke as there is an euyl proude man So is thece veray meke and humble He that is veray humble of hert is lyke as a lytyl chylde whyche is sone of a kynge and heyre of the royalme whyche wepeth cryeth knoweth no thynge of his hyenesse ne of his rychesse He is also lyke vnto the symple sheep in whome al is good prouffytable the wulle the felle the flessh the mylke and his dunge and the sheep no thynge knoweth of hit ne thynketh on it and in this maner sayth the grete patryarke holy Abraham of hym self that he was no thynge but asshes pouldre And holy Iob whiche was so grete and ryche in the world sayd in lyke wyse And Saynt andrew that sayd also of hym self what am I but asshes duste fylthe rotynnesse a worme wynde shadowe leues that the wynde bereth awaye and drye stupple whiche is nouzt but for the fyre And lyke as the veray humble persone of hert prayseth and honoureth other wyth his hert mouthe also in dede as we haue sayd Ryght soo despyseth he hym self in these iij maners It semeth to hym lyke as saynt Iherome sayth of hym self whan that Iete or drynke or that I wake or slepe alwaye me thynketh that the fereful trompe of the day of Iugement bloweth in myn eerys sayeng come to thy Iugement come to thy Iugemēt and by cause that he wyl not be Iuged of his synnes he seeseth not but euery day purgeth hym self kepeth and clenseth hym from alle synnes and Iugeth condempneth repreueth al his werkys hys wordes· he cryeth nombreth poyseth counterpoyseth repreneth· for he fyndeth more chaffe than grayn that is to vnderstonde more of synnes than of good dedes And by cause that he wyl not be Iuged at the dethe of Iustyce wyl he not leue but that lytel and grete be examyned and sayd also Iuged in the court of mercy that is in holy confessyon· ¶ In that courte
this loue bryngeth hym veray humylyte ¶ Now mayst thou see clerely that the poure of spyryte ben blessyd For they be soo humbled voyde of theyr spyryte that their spyryte is alle mynuysshed for god hath it al. and the holy ghoost hath replenysshed the hous of his hert is there lord and enhaunceth them that been poure of spyryte These been the veray meke and humble whome he maketh to regne in heuen by holy hope by holy conscyence therfore sayth our lord in the gospel that the royame of heuen is theyres Not onelye by promesse but by fyn certeynte lyke as they that began somtyme to receyue the fruytes the rentes how they shold be blessyd in that other world That may noo man knowe vnto the tyme that he be there For the hert of a mortal man may not thynke it ne expresse wyth mouthe ne here it wyth hys cerys ¶ Of the yefte of holy drede of pyte capitulo Cviij THe first yefte of the holy ghoost maketh the hert huÌ„ble dredeful and to doubte god and hate al synnes therfore it is named the yefte of drede ¶ The second yefte of pyte maketh the hert swete debonayr and pyteous And therfore is it named the yefte of pyte And that is proprely a dewe and a tryacle ayenst the venym of felonnye and in especyal ayenste the venym of the synne of enuye of whyche we haue spoken tofore For this yefte of pyte taketh awaye and plucketh out of the hert the rote of enuye and there heleth it parfyghtely Thenne the hert that receyueth thys yefte and feleth in hym a dewe whyche maketh hym to germyne a swete rote ryzt wel atempred that is good loue oute of whyche groweth a fayr tree beryng grete fruyt that is a fayr vertu good that is callyd in latyn mansuetudo That is to say swetenesse and debonayrte of hert whyche maketh a man swete debonayr charytable and amyable For this vertu maketh a man to loue his neyghbour parfytely and hym self after god This tree hath vij degrees by whiche he mounteth on heyght These vij degrees sheweth to vs saynt Poul· there where as he admonesteth and prayeth that we do payne to that that we be al one in god The fyrst reason is that we haue al one herte the hye and the lowe the poure and the ryche That is that we haue al one fader in heuen That is god whych made vs al comunely to his ymage and to his semblaunce by cause that we al haue one creatour and maker whyche maad vs al of one matere and of one fourme and to one ende that is that we be al in hym and wyth hym lyke as he sayth in the gospel It is moche grete reason that we loue eche other for the bestys and the byrdes eche loueth his semblable· The second reason is that we be al crysten and baptysed in the sacrament of bapâ—esme poure and ryche That is that we be al wasshen wyth the precyous blood of Ihesu Cryst And we were redemed wyth one maner money and as moche coste that one as the other Moche thenne owe we to loue eche other and to honoure For god hath moche loued vs and praysed vs. and hath made vs of grete dygnyte ¶ The thyrd reason is by cause we haue al one fayth and been bounden all to one lawe whyche alle is accomplysshed lyke as Saynt Poul sayth in thys word loue thy neyghbour as thy self Of thys debte is no man quyte for ony thynge that he can do this debte oweth eche man to other who that moost rendreth moost oweth ¶ The fourth reason is that we haue al one maystre one lord that is god of whome we holde al. body and soule and al that we haue he hath made vs al and formed and hath vs al redemed of a lyke prys he shal Iuge vs al· rewarde largely to al them that shal haue kepte and holden hys commandementes and that haue loued eche other truly ¶ The fyfthe reason is by cause that we be al felowes in the hoost of our lord And we ben al hys knyghtes souldyers whyche we al abyde one rewarde that is the glorye perdurable and loue and companye of alle sayntes ¶ The vj reason is that we lyue alle of one espyryte spyrytuelly lyke as we lyue alle of one ayer corporally By this spyryte we ben alle sones of god by adopcyon That is by aduoerye and sones of holy chyrche brethern germayn of fader and moder a spyrytuel fraternyte whyche is better worthe than a carnal fraternyte lyke as the spyryte is of more value than the body ¶ The seuenth reason is by cause that we been al membres of one body of whyche Ihesu cryst is the heed we been the membres which lyuen al of one mete That is of the precyous flesshe blode of Ihesu Cryst whyche so moche loueth vs and vs holdeth so dere that he gyueth to vs his precyous blood to drynke his precyous flesshe to ete Therfore remembreth vs so ofte saynt Poule this loue whyche he sheweth to vs. For a more quycke reason ne more fayrer example may he not shewe to vs of veray amytye and frendshyp yf thou wylte thynke wel on these reasons thou shalte fynde vij degrees of amytye and frendshyp whyche comen of the yefte of pyte ¶ Of vij maners of spyrytuel loue capitulo Cix OF this stocke and oute of this rote growen vij braunches For this vertu sheweth hym in seuen maners lyke as loue is knowen whyche is emonge the membres of a body in vij maners Fyrst the one of the membres kepeth countregardeth the other that it do to hym none euyl ne that at faylle hym not ne that it do hym none harme ne doÌ„mage to hys power herin we vnderstonde our Innocencye which we ought to kepe eche anenst other For thys comandement is wryton in the hert of euery persone That is that thou do to another after god that whyche thou woldest that he dyd to the. and that thou sholdest not doo to another otherwyse than thou woldest shold not be doon to the. Ne that thy ryght honde shold smyte thy lyft honde Also that one membre suffre swetelye that other that it do to hit no harme ne no vengeaunce ne wrath But yf that one membre haue harme or hurte that other membres fele it And in this vnderstonde we parsyght debonayrte whyche hath iij degrees The fyrst is that he reuenge hym not The second that he reteyne not wrath ne yre The thyrd that he ne fele no moeuyng of hate ne yre toward his neyghbour for ony thynge that he doth ¶ Also the membres obeyen al to theyr souerayn For they do al to theyr power that whiche the hert comandeth them and the cyen enseynen them In this vnderstonde we the vertu of obedyence of which we haue spoken tofore whyche ought to be apparaylled in loue in charyte lyke as sayth
This is ayenste ryche men that done grere oultrages of mete for bobaunce pryde vaynglorye of the world and haue no pyte on the poure peple But they ought to haue grete drede that they falle not in meschyef lyke as it byfel to the ryche gloton of whome god sayth in the gospel whyche ete euery day delycyously and plentyuously and suffred the poure Lazare deye for hungre at his yate But as to the deth of that one and of that other was a grete chaunge For lazare was borne wyth aungellys in to Abrahams bosome the ryche man auarycyous and gloton had his sepulture in helle where he desyred to haue one drope of water for to refresshe his tongue Alas yf al the water of the see had ronne ouer his tongue it shold not haue ben coled in that fyre perdurable of helle whyche may not be quenched Therfore it is good to fede the poure peple For there by may one escape fro the paynes of helle and wynne the glorye of heuen lyke as sayth holy scrypture wherof our lord shal say atte day Iugemente Come ye blessyd of my fader in to the royame of heuen whyche is redy to you For whan I had hungre and thyrst ye yafe to me to ete and to drynke For that which ye dyd to the leste of my poure peple ye dyd it to me ¶ The second braunche of mercy capitulo Cxxxiij THe second braunche of mercy is to clothe the poure naked peple That is to say that he that may shold gyue to them clothyng hosen and shoon Thus taught Thobye his sone whan he sayd Couer the naked wyth thy gowne and Ysaye the prophete sayth whan thou shalt see the poure naked couere hele hym For suche werke saynt Peter reysed that good woman named Dorcas For she clothed the poure peple as the scrypture sayth Herof hast thou a fayre example of saynt Martyn as I haue sayd tofore The gowne or vesture or what someuer almesse one gyueth to the poure is a memoryal to them that praye for hym that hath gyuen it And is represented to god of his angellys ¶ The thyrd brauÌ„ch 〈◊〉 mercy capitulo Cxxxiiij THe thyrd 〈…〉 mercy is to lene to the poure peple at their nede to 〈…〉 to them the dette that they owe whan they may not 〈…〉 For it is not onely almesse to gyue but it 〈…〉 almesse to lene wythoute vsure· and ony prouffyte 〈…〉 euyl entencyon but purely for goddes loue In 〈…〉 to pardonne quyte his dette whan 〈…〉 and may not paye it this is that whych◠〈◊〉 commauÌ„deth in the olde lawe where he sayth yf one of thy bâ—ethern falle in pouerte thou shalt not enhard thy hert ne wythdrawe not thy hande fro hym But thou shalt opene it to the poure shalt lene to hym that wherof he hath nede And our lord sayth in the gospel lene sayth he to hym that hath nede and that requyreth the. without hope of wynnyng ony temporell thynge and god shal rendre to the an hondred folde double in glorye This mater is ayenste the vsurers that wyl alwaye haue more than they lene in money or in seruyces or in other thynges But god commaundeth to lene to the poure nedy purely for his loue he shal rendre to the an hondred double to the poure man to whome thou hast lente or that oweth to the. or that may not paye to the. thou oughtest to foryeue pardone hym For so commauÌ„deth to the god in the gospel sayth thus yf ye foryeue not eche other god shal not foryeue you And herof God sheweth an ensaumple of an euyl seruaunt to whome his lord had pardonned his dette and by cause he wold not pardone hym that ought to hym The lord repelyd the curtosye bounte that he had doon to hym dyd doo dystrayne helde hym tyl that he had rendred al that he ought Ryght so shal our lord doo yf we foryeue not eche to other ¶ The fourth braunche of mercy capitulo Cxxxv THe iiij braunche of mercy is to vysyte comforte to ayde the seek peple That is a werke that moche pleseth to god· and more than trauaylle or fastyng or other bodely penaunce wherof we fynde in vitis patrum that an hermyte demauÌ„ded of one of the auÌ„cyent faders the whiche was of moost grettest meryte of hym that fasted vj dayes in the weke trauaylled and laboured wyth his handes or of hym that serued the seek malades The good fader answerd that he that fasted trauaylled though he henge by the nosethrylles myght not compare to hym that seruyd the seek peple This werke auaylleth moche to eschewe synne· is a grete remedye ayenst synne And therfore sayth Iob. vysyte thy semblable that been the seek men that ben semblable to the in nature For they be men as thou arte and yf thou so do god shal kepe the fro synne for to do suche a good werke And saynt Iames sayth that it is a relygyon holy and clene tofore god to vysyte the orphanes the seek and poure men the wydowes them that ben in trybulacyon wherof is recounted of a moche grete synnar whyche wente ouer the see vnto the yle of roodes and put hym self in an hospytal for to awayte and serue the seek peple and it happed on a tyme that he had grete abhomynacyon of a seek man of whome he wesshe the feet Anone al ageyn his hert he dranke of that water his ful draught And whan he had dronken he felt a ryght swete good smellyng odour· and this was a grete token and sygne that his synnes were pardonned by thys good werke Also by thys werke is goten grete perfectyon of holy lyf wherof the wyse man sayth in holy scrypture be thou not ennoyed to vysyte the seek peple For by that thou shalt be confermed in the loue of god Also therby is goten grete rewarde as is sayd in the gospel· wherof is tolde that a lady named Marye whyche was a moche holy woman conuerted hyr husbond so moche that they lefte alle that they hadden and wente to the mesell how 's for to serue the seek malades by whyche they came to grete perfectyon After it was shewed to the same Marye that hir husbond that had ben hir felowe in humylite for to serue the seek men wymmen shold be hyr felowe in the glorye of heuen Of the same our lord gyueth vs ensaumple in the gospel that he touched the seek peple heled them The seruaunte ought not to haue desdaygne ne shame to vysyte the seek peple ne to serue them whan the lord of heuen came in to this world for to serue and vysyte them Of whome he took the forme and semblaunce of hys seruaunte This sayth saynt Poul for to serue vs that were seek by synne ¶ The fyfthe braunche of mercy capitulo Cxxxvj THe fyfthe braunche of mercy is to herberowe the waye faryng men the poure people and the pylgrymes
foure thynges as of four pylers ¶ The fyrst is true fayth wherof our lord sayth in the gospel Alle that ye aske and demaunde in your prayers â–ª haue ye good fayth and stedfast byleue in god· and ye shal haue that ye demaunde And Saynt Iames sayth that one ought demaunde or aske in stedfast fayth wythout doubtyng For who that doubteth is lyke the fome of the see whyche the wynde ledeth hyther and thyder And therfore he that prayeth doubtyng Geteth noo thynge of god The second thynge that ought to be in prayer is hope to haue that whyche is demaunded and requyred Herof sayth dauyd in the psaulter· haue good hope in god and he shalle doo that whyche thou requyrest of hym ¶ And also he sayth in another place Lord haâ—e mercy on me for my hert trusteth in the. God gyueth to vs grete hope for to requyre hym and to haue that whyche we demaunde of hym whan he sayth in the gospel That who demaundeth he taketh it and who so secheth he fyndeth that is to vnderstonde who demaundeth wysely and secheth dylygently and knocke and shoue at the dore perseuerantly And whan these thre thynges been in the prayer wytte Dylygence and perseueraunce god enhaunceth it yf thou demaunde wysely Many men praye and demaunde whyche be not herde ne grauÌ„ted of god by cause they aske euyl and not leefully wherof saint Iames sayth to them that can not demaunde ye aske ofte sayth he of god but ye gete noo thynge by cause that ye can not aske it Somme aske more hye thyng than apperteyneth to them as dyd saynt Iohan and saynt Iames. which demauÌ„ded of god that that oue shold sytte on the ryght syde of our lord in hys royame that other on the lyft syde They asked not wysely but it was wyth grete presumpcyon And therfore our Lord answerd to them harde and sayd to them ye wote not what ye aske· theÌ„ne who that wyl praye to god late hym kepe hym fro presumpcion that he suppose not grete thynges in hym as dyd the pharysee whyche auaunted hym in hys prayer and despysed other But humbly ought a persone to praye to god in Iugyng accusyng hym self tofore god whych seeth euery hert and knoweth the maladyes of synne the deffaultes also knoweth that wherof we haue nede that whyche is prouffytable for vs. beâ—ter than we our self take ensauÌ„ple at the poure truauÌ„tes whiche shewen theyr soores maladyes for to moeue the people to pyte toward them Ryght so ought one to do tofore god humbly to shewe his synnes his deffautes to remembre there for to gete grace and pardon Ther ben other that can not demaunde but vyle and lytel thynges as ben the goodes temporall And god wyl gyue to the a gretter thynge he wyl not appease the wyth an appel or with a pere as a chylde but he wyl that thou demaunde grete thynges whyche been for the helthe of thy soule as hys grace and hys glorye For who that demaundeth of god rychesses or honoures or deth or vengeaunce of hys enemyes he demaundeth of god foule prayers ayenst hym self and therfore god grauÌ„teth them not Therfore sayth saynt Austyn vnderstonde not of god to be a grete thynge· the goodes that he gyueth as wel to the wycked as to the good and to his enemyes as wel as to hys frendes And yet more gyueth god of temporalle goodes to the wycked than he dooth to the good God gyueth them to the wicked to th eÌ„de that the good persones shold lerne to despyse them as saynt austyn saith whan thou prayest saith saynt ambrose demaunde grete thynges that been they that enduren wythoute ende and not the thynges transytorye· But them that enduren wythoute ende For suche a prayer as to demaunde temporalle goodes he graunteth them not And therfore our good mayster Ihesu Cryste techeth vs for to demaunde wysely And formeth vnto vs our demaunde whan he sayth in the gospel yf ye demauÌ„de ony thynge of my fader in my name he shal gyue it you he demaundeth in the name of Ihesu Cryste that demaundeth that whyche apperteyneth to the helthe of hys soule And what thyng we ouzt to aske and demaunde he enseygneth and techeth vs whan he sayth in the gospel Seche ye fyrst the royame of god and hys Iustyce and alle thynges temporalle shal come to your auauÌ„tage For as it is woned to be sayd vnto the moost nede ouzt one allewaye to renne we haue nede of two thynges of the goodes spyrytuel temporelle But we haue grettest nede of the goodes spyrytuel And therfore we ought fyrst and pryncypally requyre them and god shal gyue them and doo to vs auauntage of the second good· that been the goodes temporell we ought not to make of the second goodes the pryncypall as doon the couetous men whyche seche not to haue none other lyf but thys present lyf whyche faylleth and escapith â–ª from them wyll they or nyll they but the royame of god is lyf perdurable That ought we requyre of god and desyre by meryte of good prayer And that is that god sayth Seche ye fyrst the royalme of heuen and hys Iustyce That is to doo good werkes by whyehe we may come to that royame that neuer shalle faylle who that secheth in thys wyse god dooth to hym auauntage of temporalle goodes For he gyueth to hys vse suffysanntlye For noo thynge lacketh to them that drede god and loue hym lyke as sayth the holy scrypture But the auarycyous people of the world the more that they haue the more they lacke and faylle And Saynt Iherome sayth that to the couetous man fayllech that whyche he hath and that whyche he hath not ¶ Now thynke thenne whan thou woldest praye god for to demaunde wysely dylygently and perseuerauntly And he shalle gyue vnto the all that shal be nedeful to the prouâ—fyte and helthe of thy soule The thyrd thynge that ought to be in prayer is deuocyon of herte that is to lyfte vp the herte to god wythout thynkyng ouwher ellys wherof our lord sayth whan thou wylt praye to god entre within thyn hert and close the dore vpon the. that is to say put out all thoughtes seculer flesshely foule wycked worldly and vylaynous And thus praye thy fader of heuen in hyddles in thy hert that the herte thynke on none other thynge but on that whyche it ought to thynke saynt ysodore sayth that theÌ„ne we praye god truly whaÌ„ we thynke nowher ellys And Saynt Austyn sayth what auaylleth to moeue the mouth and the lyppes whan the herte sayth not a worde As grete dyfference as is bytwene the chaffe and the corne and the brenne and the floure of whete· so grete dyfference is bytwene the prayer and deuocyon of the herte God is not a ghoote to be fedde wyth leues God cursyd the tre wheron he fonde no thynge but leues Ryght so the prayer whiche is alle in leues of wordes wythoute
thyng which they demauÌ„de of hym as sayth saint austyn Also in the tyme the woman lyeth in gesyne or nygh the tyme of chyldyng a maÌ„ ouzt to kepe hym fro the werke of mariage for shame and also for the perylle that myght come therof It is founden in the book that speketh of the nature of beestys that the olyfaunt shal neuer abyde wyth the female as longe as she is conceyued and bereth and a man by reason ought to be better attempred than a beest and therfore ought a man in suche tyme wythdrawe hym But neuertheles I say not that is synne to do the werke of maryage in suche tyme for good cause trewe entencyon wherof god is Iuge The thyrd caas is that in whyche one may moost greuously synne in his maryage that is in holy place For in holy place as is the chyrche whyche is ordeyned for to praye god and serue hym ought not be do lecherye of maryage ne none other synne for the reuereÌ„ce of the holy place he that hath no regarde in suche holy place to do suche werke he synneth for reason of the place For suche thynge is synne in one place and in one tyme that is not in another The iiij estate is of them that haue be in maryage but the deth hath deceuerd them that one fro that other· And he or she that is abyden ought to kepe and lyue chastly as longe as he or she is in the state of wydowhede This is an estate whyche Saynt poul preyseth moche sayth to the wydowes that he or she is good that holdeth hym in suche estate yf it playse not them they may marye them For better is to marye than to brenne them for yf he breÌ„ne so that he conseÌ„te to synne he synneth for he put his hert therto by wylle by desyre to the fyre of lechery and better it were more auaylle to hym to marye than to brenne hym self in the fyre that is to vnderstonde of them that ben in the state of symple wydowhede not them that been in thestate bouÌ„den by vowe they may not marye wtthoute dedely synne after their vowe but neuertheles yf the vowe be symple that it be pryuely made without solempnyte how be it that they synne dedely that after theyr auow marye theÌ„ neuertheles they may abyde in their maryage yf ther be none other lettyng And is bounden to do penauÌ„ce of the vowe broken but whan the vowe is solempne or by the hande of a prelate or by professyon of relygyon or by holy ordre that he hath receyued as subdeken deken or preest Thenne the mariage is none but they must deceuere departe that so ben assembled by mariage for they may not be laufully in suche estate To byholde the state of wydowhede ought to moeue the example of the turtle for lyke as sayth the book of nature of beestes Neuer after the turtle hath lost his make she shal neuer accompanye hir with another but is solytarye fleeth the companye of other Thre thynges apperteyne moche to them that bâ—e in thestate of wydowhede The fyrst is to hyde hyr self to be secretlye in hyr how 's not to syewe suspecyous felawshyp herof haue we a fayre example of Iudyth whyche was a wydowe was a moche fayre woman and yonge of whiche it is sayd in the holy scripture that she helde hir self in hir chambre cloos with hyr maydens wherfor saynt Poul repreueth the yonge wymmen wydowes that were ydle curyous for to goo come Iape and ouermoche speke but closely and secretely ought they to be in their lodgyng entende to doo good werkes· lyke as saynt Poul enseygneth them The ij thyng is to entende to praye god gladly and to yelde hym thankynges of hys benefaytes And to be in the chyrche in grete deuocyon in grete repentaunce of theyr synnes in teres wepyng As it is sayd in scrypture by saint luke that the good wydowe which was named Anne departed not out of the temple but serued god nyght day in prayer in fastynges in other penauÌ„ces The iij thyng is sharpnesse of metes Saynt poul saith that a wydowe that ledeth hir lyf in delices is deed by synne for lyke as saith saynt bernard chastyte peryssheth in delices in lyke wyse as he perissheth in the water that is so moche vnder in depnesse that he leseth his breeth No maÌ„ may haue his heed in the water that is to say his herte longe in the delyces of thys world but that he lose hys lyf That is the grace of the holy god by whyche the soule lyueth in god In suche estate also apperteyneth humble habyte and not proude ne curyous After the example of Iudith whyche lefte hir ryche robes and hir ryche paremeutis whan hir lord and husbond was dede and took the habyte of wydowhede symple and humble whyche was more sygne of wepyng of sorowe than of Ioye ne of vayn glorye and by cause she loued the vertu of chastyte and that she wold kepe alle hir lyf she clad hir wyth heyr and fasted euery day except the festes and yet was she fayr yonge ryche wyse But the â—â—â—nte of hir hert and loue of chastyte maad hyr to do it thus ouzt he· or she to lyue that wyl kepe chastyte in suche estate and thys is the fourth braunche of thys tree ¶ The fyfthe braunche of the vertue of chastyte and of vyrgynyte Capitulo Clj THe fyfthe brauÌ„che of chastyte and of vyrgynyte is the fyfthe estate whyche is in theym that kepe and haue alwaye kepte and yet alwaye kepe and purpose to kepe alle theyr lyf theyr body hool wythout corrupcyon for the loue of god This estate is moche to be praysed for hys dygnyte for his beaute and for his bounte For thys estate hath he that kepeth hym semblable to auÌ„gellys of heuen as sayen the sayntes But moche more haue the vyrgyns of glorye and of meryte than the aungellys For the aungellys lyuen wythoute flesshe but the vyrgynes haue vyctorye ouer theyr flesshe that is theyr propre body And that is a grete meruaylle that they kepe so feble a castel as is the body ayenst so stronge an aduersarye as is the deuyl that secheth alle thengynes that he may to take the castel for to robbe the tresour of vyrgynyte This is the tresour of whyche our lord speketh in the gospel whan he sayth that the royame of heuen is lyke to tresour that is hyd in a felde The tresour hydde in the felde is vyrgynyte hyd in the body whyche is lyke a felde whyche ought by penaunce to be eered laboured and sowen by labour of good werkys Thys tresour is semblable to the royalme of heuen For the lyf of vyrgynes is lyke the lyf of heuen that is the lyf of auÌ„gellys wheref our lord sayth in the gospel· that in the resurrectyon generall shal be noo maryages as ben in this world â–ª