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
god gyueth hym to knowe that the power of a man and of a woman is nought that they may do no thynge wythout the specyal grace of god Thenne the synnar begynneth to haue the spyryte and yefte of drede In these thoughtes and consyderacyons ben the braunches of the rote of the tree of humylyte This tree is planted besyde the fontayne of the drede of god of whyche it is alwaye arowsed and watred as wel in wynter as in somer Now oughtest thou to knowe that these vij vertues of whiche I purpose to speke of haue eche of them seuen degrees by whiche it prouffyteth aryseth groweth in the hert of a creature hys good werkys by which it sheweth outward For vertu groweth on hye lyke as dooth the palmer the cypres or the cedre after spredeth casteth his braunches on al sydes ¶ Of the vertu of humylyte capitulo lxxxxix OF the vertu of humylyte speketh saynt Ancelme and sayth that it hath vij degrees by whiche it mounteth on hye before that it come to perfectyon Now vnderstonde wel how the fyrst degree of humylyte knoweth his pouerte his synnes his defaultes For lyke as sayth saynt bernard humylyte is the vertu that maketh a man to mespryse and despyse hym self and holde hym for vyle whan he knoweth hym self verayly ¶ Thys knowleche groweth of the iiij rootes tofore sayd But ther ben somme that knowe well theyr deffaultes theyr synnes theyr pouertees but they fele them not Therfore the second degree of humylyte is to fele and to cōplayne his synnes his defaultes his sorow his maladye he renneth gladly to the leche that feleth hym selfe hurt of a wounde and in peryll of deth and he renneth moche sone to the physycyen that is seke and that hath euyl humours in his body for to haue helthe and guaryson and is moche glad and Ioyous whan he may purge them and clense them therfore the thyrd degree of humylyte is for to confesse deuoutelye and ofte his trespaces and to bewayle his synnes gladly in grete contrycyon and repentaunce and to purge his hert fro al synnes But there ben somme that knowe wel theyr defaultes fele them ben wel sorouful for them· but they wyl not for ony thynge that noo man shold knowe them Therfore is the fourth degree of humylyte holden for vyle and despytous but there ben yet somme that wel knowe fele and telle theyr deffaultes and say wel and Iuge I am wycked a synnar suche suche But yf another sayd soo to them Certeynly that is truthe that thou sayst they shold be dysplesyd and wexe strongly angry Therfore is the fyfthe degree of humylyte to here gladly trouthe spoken of hym self that one say to hym his deffaultes And this is that saynt bernard sayth that the veray humble wold be holden for vyle and wold not be praysed that he is humble Therfore is the vj degree of humylyte whan a man suffreth in pacyence that he be foule treated and as a persone despysed lyke as dyd the good Kyng Dauyd whyche suffred swetelye a seruaunt named Semey whyche threwe at hym stones and sayd to hym grete vylonyes and al that he knewe of euyl and harme Yet there is a degre in whyche is there somme of this perfectyon and of thys vertu of humylyte That is wylle certeynly and desyre of hert with out fayntyse to be reputed for vyle and byholden symple and fowly to be treated That is a ryght pouerte of spyryte humylyte of hert Moche loued this pouerte in this world the ryche kyng of heuen Ihesu Cryste Moche loued he it whan he bought it so dere· whiche wold and vouched sauf to be borne in a stable horryble and abhomynable wyth the oxen and asses wold haue xxxij yere in pouerte The swete Ihesu Cryst loued moche humylyte whan he hym self that neuer dyd synne he that neuer had deffaulte faught and came emonge the theuys That was bytwene the sones of adam our formest fader And the swete Ihesu Cryste clad hym wyth the clothes of a synner and malefactour· by cause he was fowly treatyd Thenne he said the nyght of his cene or souper to his apostles wyth grete desyre I haue desyred this pasque That is to say this deth this shame and this departyng More hye may not this trees mounte in humylyte And who shal be reysed vnto this degree of humylyte wythout doubte he shal be wel blessyd in this world and in that other· For he that sayth thys is god may not lye For he is the perfayte and souerayn veryte whyche sayth wyth his blessyd mouthe in the gospel blessyd ben they that be poure of spyrite and how that is he techeth and sheweth to vs whan he sayth lerne of me and not of other to be meke and humble of hert as I am and ye shal fynde reste to your soules This reste and this blessydnes none knowe it but they that lerne it Thenne yf thou wylt knowe what it is do payne wyth alle thy hert soo moche to vaynquysshe thy self that thou be mounted in to the seuenth degre of humylyte Thenne mayst thou gadre of the fruyt and ete of the tree of lyf lyke as it is sayd in thapocalyps ¶ Of the rote of the vertu of humylyte capitulo C OF the rote of humylyte growe vij braunches For this vertu sheweth hym in seuen maners Fyrst in honouryng god in praysyng other In adouryng prayeng god In louyng pouerte In gladly seruyng In fleyng praysyng and hym self trustyng al in god The veray meke humble honoureth God in thre maners For he byleueth hym symply he prayseth hym truly and he prayeth hym deuoutelye he honoureth hym fyrst in that that he byleueth hym symply stedfastly of al that whyche is sayd in holy scrypture lyke as a lytel chylde byleueth his mayster And for thys reason hath our fayth meryte Thenne who byleueth wel it doeth hym grete honour lyke as he dooth grete honour to a man whan he byleueth hym vpon his symple word And this is the begynnyng of wel doyng whyche is necessarye to al them that wyl saue them self as sayth saynt Poul That is to byleue god on his symple worde that al is toewe what someuer is sayd of hym onelye wythout to seke other reason or to requyre other proof Therfore ben the heretykes proude men dampned For they wold not byleue god wythout good wedde That is to vnderstonde yf that they see not quycke reason in al that whyche god sayth but to the quycke reason they holden them lyke as the vsurer holdeth hym on his pledge or wedde that wyl truste noo persone by his symple word And herof ben comen al the euyl heresyes and vnbyleue For the proude Aungellys that wold compare theyr wytte to the sapyence of Ihesu cryst daygned not to byleue that god sayd but yf he shewed to them quycke reasons or good open myracles But we that kepe the veray
who counteth wel aryght is al quyte of his synnes But in the courte of Iustyce whiche shal be at the day of Iugement whome someuer he oweth he must paye Ne neuer shal he mowe be aquyted and therfore he shall be perdurably dampned For he must rendre or pendre that is hange Alas caytyf what shal he paye that hath no thynge but the body whyche is charged and al ful of dedely synnes who that wel vnderstode felte these thynges he shold holde kepe hym fro al synnes shold wythdrawe hym fro mockeryes and lesynges whyche they contryue ayenst the veray meke humble persones whyche drede god and loue hym by cause they fere and drede hym they wyl kepe them clene wythout ordure of synne and confesse them gladly ofte but lytel auaylleth confessyon wythoute repentaunce wythout penaunce without good Iugement that Iustyce be not doon truly therfore al in lyke wyse as the veray meke and humble persone maketh of hym self veray Iugement in bytter coutrycyon of hert in veray confessyon of mouth in satysfaccyon penaunce of veray Iustyce· he Iuged hym self as a theef putteth hym verayly on the gybet of penaunce withoute fayntyse without ypocrysye ¶ How a man ought to hate pryde capitulo Ciij WHo that hateth pryde he loueth pouerte and setteth his hert alowe and in humylyte therfore al they that been veray humble louen pouerte and ben poure of spyryte The veray humble persone loueth pouerte for thre reasons that is to wete for the perylles that ben in gouernyng of rychesses for the goodes that ben in good and veray pouerte for by cause that god loueth so moche pouerte as whā he was here in this world he loued it yet loueth al them that loue it lyke as holy scrypture wytnesseth it wherof Ihesu cryst sayth by dauyd in his psaulter that god hereth the prayers desyres of pour mē pourueyeth to them mete swetely in good sauour For he is theyr refuge and theyr sauyour Iob sayth that god is the fader of the poure hath gyuen to them power to Iuge the other And our lord at the begynnyng of his fayre sermon sayth that blessyd be the poure and thenne be accursyd the ryche that haue here theyr heuen But the veray heuen celestyal he hath gyuen to the poure so that they may gyue it and selle it and the world wyl not byleue that god say trouthe· ne that pouerte be blessyd But god sayth thus in the gospel fayr fader I praye the and thanke the that thou hast hyd these thynges fro the wyse and hast manyfested shewed it to the humble meke The humble and poure of spyryte seen god here hym wel and byleue hym wel and louen better an hondred folde theyr pouerte than the couetous man loueth his rychessys In iij thynges sheweth a man that he loueth pouerte whan he loueth holdeth gladly the companye of the poure loueth them holdeth them companye lyke as Ihesu Cryste dyd as longe as he was in this world for naturelly the lambes flee fro the wulues wythdrawe fro them the chyldren wythdrawe them flee the companye of grete peple the humble meke peple withdrawe them gladly fro the proude people The lyf of a poure persone is lytel and poure for he requyreth not ne demaundeth precyous metes ne oultrageous vesture ne clothyng ne he secheth no bobaunce ne noo pryde in roobes ne in rydyng ne in householde ne in meyne ne in feest ne in companye· And it suffyseth to the veray poure that he haue onelye his sustenaunce The veray poure persone suffreth in pacyence hungre thryste colde and hete lothynges and vylonnyes many bytter trybulacyons for the loue of Ihesu cryst and of his passyon And al these the euyl poure man doth suffreth ayenst his wylle The veray humble and the veray poure suffreth gladly al euyls and al aduersytees for the loue of god Yet ageyn it is the custome of a poure man that yf he haue noo thynge and may gete ne wynne noo thynge he is not ashamed to aske and demaūde and the veray humble beggeth al day requyreth the prayers and the orysons of good peple and of the frendes of god and the veray humble trusteth more in their ayde than he dooth in his owne good dedes ¶ Of dyuers estates of pryde capitulo Ciiij PRyde loueth the hye place aboue Humylyte loueth the lowe place bynethe This is the dyamont of the noble nature that dayneth not to syt in golde but in poure metal as in yron in lyke wyse is the sheet of whete beten The grayne is vnder and the chaf is aboue But our lord shal selle hys whete at the day of dome al wynewed lyke as sayth the gospel he shal caste the chaffe in to the fyre of helle the grayn in to the garner of heuen how moche more the golde is fyne pure· so moche more is it heuy the more it wayeth the soner it goeth doun to the bottom the more that a man is meke and humble the more loueth he the lowe place lyke as dyd Ihesu cryst and his swete moder whiche gaue to vs ensaumple to serue and to obeye Not onely to the grettest but to the leste And how moche more the seruyse is vyle and despysable so moche gladly doth it the humble and meke Therfore our lord Ihesu Cryste taught hys appostles to wesshe the feet by humylyte Thenne humylyte is proprely moder of obedyence and nouryssheth it enseygneth and kepeth it that it be not corrupt by vayn glorye by heuynesse nor by murmure ne by propre wyt ne by propre wylle ne by aduersyte ne by ony other maner it is to wete that there be vij adournements of obedyence The first that one obeye anone prestly gladly symply purely generally vyly vygorously The humble is poure tofore hys eyen naked hath not to do for hym self therfor he is alwaye redy as the marōners in the see in theyr shyppes that anone as they here the voys of the gouernour they obeye to hym and renne as they were enraged The humble obeyeth gladly that the paynes the perylles and the deth he receyueth to his power wyth grete ioye for the loue that he hath to obedyence Therfore sayd dauyd the prophete in the psaulter that he loued better the commaundements that god made than he dyd golde ne syluer ne precyous stones The humble obeye al symply as doth the hors· or the sheep whome the shepeherde ledeth where as he wyl and that neuer sayth wherfore goo I more here than there For one of the moost honest doughters that humylyte hath is holy symplesse The humble is ryght true to god lyke as is a ryght good wyf to hyr husbond whyche wyl to no man obeye folyly but to hir husbond onely And therfore none obeyeth so Iustly ne in so good entēcyon as doth
this loue bryngeth hym veray humylyte ¶ Now mayst thou see clerely that the poure of spyryte ben blessyd For they be soo humbled voyde of theyr spyryte that their spyryte is alle mynuysshed for god hath it al. and the holy ghoost hath replenysshed the hous of his hert is there lord and enhaunceth them that been poure of spyryte These been the veray meke and humble whome he maketh to regne in heuen by holy hope by holy conscyence therfore sayth our lord in the gospel that the royame of heuen is theyres Not onelye by promesse but by fyn certeynte lyke as they that began somtyme to receyue the fruytes the rentes how they shold be blessyd in that other world That may noo man knowe vnto the tyme that he be there For the hert of a mortal man may not thynke it ne expresse wyth mouthe ne here it wyth hys cerys ¶ Of the yefte of holy drede of pyte capitulo Cviij THe first yefte of the holy ghoost maketh the hert huÌ„ble dredeful and to doubte god and hate al synnes therfore it is named the yefte of drede ¶ The second yefte of pyte maketh the hert swete debonayr and pyteous And therfore is it named the yefte of pyte And that is proprely a dewe and a tryacle ayenst the venym of felonnye and in especyal ayenste the venym of the synne of enuye of whyche we haue spoken tofore For this yefte of pyte taketh awaye and plucketh out of the hert the rote of enuye and there heleth it parfyghtely Thenne the hert that receyueth thys yefte and feleth in hym a dewe whyche maketh hym to germyne a swete rote ryzt wel atempred that is good loue oute of whyche groweth a fayr tree beryng grete fruyt that is a fayr vertu good that is callyd in latyn mansuetudo That is to say swetenesse and debonayrte of hert whyche maketh a man swete debonayr charytable and amyable For this vertu maketh a man to loue his neyghbour parfytely and hym self after god This tree hath vij degrees by whiche he mounteth on heyght These vij degrees sheweth to vs saynt Poul· there where as he admonesteth and prayeth that we do payne to that that we be al one in god The fyrst reason is that we haue al one herte the hye and the lowe the poure and the ryche That is that we haue al one fader in heuen That is god whych made vs al comunely to his ymage and to his semblaunce by cause that we al haue one creatour and maker whyche maad vs al of one matere and of one fourme and to one ende that is that we be al in hym and wyth hym lyke as he sayth in the gospel It is moche grete reason that we loue eche other for the bestys and the byrdes eche loueth his semblable· The second reason is that we be al crysten and baptysed in the sacrament of bapâ—esme poure and ryche That is that we be al wasshen wyth the precyous blood of Ihesu Cryst And we were redemed wyth one maner money and as moche coste that one as the other Moche thenne owe we to loue eche other and to honoure For god hath moche loued vs and praysed vs. and hath made vs of grete dygnyte ¶ The thyrd reason is by cause we haue al one fayth and been bounden all to one lawe whyche alle is accomplysshed lyke as Saynt Poul sayth in thys word loue thy neyghbour as thy self Of thys debte is no man quyte for ony thynge that he can do this debte oweth eche man to other who that moost rendreth moost oweth ¶ The fourth reason is that we haue al one maystre one lord that is god of whome we holde al. body and soule and al that we haue he hath made vs al and formed and hath vs al redemed of a lyke prys he shal Iuge vs al· rewarde largely to al them that shal haue kepte and holden hys commandementes and that haue loued eche other truly ¶ The fyfthe reason is by cause that we be al felowes in the hoost of our lord And we ben al hys knyghtes souldyers whyche we al abyde one rewarde that is the glorye perdurable and loue and companye of alle sayntes ¶ The vj reason is that we lyue alle of one espyryte spyrytuelly lyke as we lyue alle of one ayer corporally By this spyryte we ben alle sones of god by adopcyon That is by aduoerye and sones of holy chyrche brethern germayn of fader and moder a spyrytuel fraternyte whyche is better worthe than a carnal fraternyte lyke as the spyryte is of more value than the body ¶ The seuenth reason is by cause that we been al membres of one body of whyche Ihesu cryst is the heed we been the membres which lyuen al of one mete That is of the precyous flesshe blode of Ihesu Cryst whyche so moche loueth vs and vs holdeth so dere that he gyueth to vs his precyous blood to drynke his precyous flesshe to ete Therfore remembreth vs so ofte saynt Poule this loue whyche he sheweth to vs. For a more quycke reason ne more fayrer example may he not shewe to vs of veray amytye and frendshyp yf thou wylte thynke wel on these reasons thou shalte fynde vij degrees of amytye and frendshyp whyche comen of the yefte of pyte ¶ Of vij maners of spyrytuel loue capitulo Cix OF this stocke and oute of this rote growen vij braunches For this vertu sheweth hym in seuen maners lyke as loue is knowen whyche is emonge the membres of a body in vij maners Fyrst the one of the membres kepeth countregardeth the other that it do to hym none euyl ne that at faylle hym not ne that it do hym none harme ne doÌ„mage to hys power herin we vnderstonde our Innocencye which we ought to kepe eche anenst other For thys comandement is wryton in the hert of euery persone That is that thou do to another after god that whyche thou woldest that he dyd to the. and that thou sholdest not doo to another otherwyse than thou woldest shold not be doon to the. Ne that thy ryght honde shold smyte thy lyft honde Also that one membre suffre swetelye that other that it do to hit no harme ne no vengeaunce ne wrath But yf that one membre haue harme or hurte that other membres fele it And in this vnderstonde we parsyght debonayrte whyche hath iij degrees The fyrst is that he reuenge hym not The second that he reteyne not wrath ne yre The thyrd that he ne fele no moeuyng of hate ne yre toward his neyghbour for ony thynge that he doth ¶ Also the membres obeyen al to theyr souerayn For they do al to theyr power that whiche the hert comandeth them and the cyen enseynen them In this vnderstonde we the vertu of obedyence of which we haue spoken tofore whyche ought to be apparaylled in loue in charyte lyke as sayth
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
descendeth in to the hert of a persone he extyrpeth and casteth out the rote the synne of yre of felonnye whiche troubleth the hert maketh a man lyke as he were fro hym self so that he seeth noo thyng ne for hym self ne for to conduyte other But this yefte enlumyneth the hert on alle partes so that he may not be deceyued of ony persone lyke as the yefte of pyte maketh the man Innocent soo that he wyl none deceyue wherof saynt Iohan sayth in thappocalipse in spyryte that the holy man that was al ful of this espyryte was al ful of eyen tofore and after And an angel shewed to zacharye the prophete a stone wherin were seuen eyen These ben the eyen that the good men haue for they see clere wythin theyr hert and al aboute them That is to say vnder aboue on the ryght syde and on the lyft syde This yeft of scyence is maystre of the werkys and that is to saye of vertues of the soule For he maketh al Iuste to a poynte by lyne rule plombe he taketh fyrst his bounde his poynte and that is that the wyse man sayth· In al that thou begynnest beholde the ende and to what ende thou shalt come after he holdeth the lyne For he goeth by ryght waye afore and by ryght entencyon ¶ After he maketh alle by rule For he maketh it alle playn and by mesure For he loueth the comyn waye of good peple wythoute to fynde noueltees After he preueth his syght and his werke by plombe For he taketh hede that his body enclyne not toward the ryght syde by prosperyte ne to the lyft syde by aduersyte This yefte of sapyence is lyke to the priour of a cloystre of the soule whiche kepeth thordre maketh it to be kept oueral Fyrst in the hert and after in other offyces ¶ In thys hert ben two sydes and two thynges the vnderstondyng and the wylle the reson and the affectyon whan these two sydes and these two thynges accorden to gydre they make moche swete melodye and moche fayr seruyse That is whan the wylle wylle al that whiche the vnderstondyng enseygneth to good and that affectyon feleth al that whyche reason vnderstondeth yf they vnderstonde wel in these ij sydes whyche ben in the soule whan and how they ouzt to accorde In one syde ben iiij lockes and in that other syde iiij for reason hath foure offyces That is to enquyre to Iuge to remembre to shewe that whyche they vnderstonde by word This yefte enseygneth the reason that whyche he ought to lerne and to enquyre and in what ordre and in what maner and what ende and this is a moche grete crafte For the mesprysyng in these thynges is moche peryllous hit byhoueth to vnderstonde the reason and to lerne that whiche is necessarye prouffytable and honeste and to wythdrawe fro the contrarye O god how a creature leseth his tyme and dyspences for to lerne thynges that ben of no value but vaynglorye synne But the holy ghoost by this yefte enseygneth lyghtly and maketh a man to lerne ordynatly that whyche is moost necessarye to the prouffyte of the soule And that ledeth hym moost ryght vnto the loue of God for the helthe and the prouffyte of hys soule and to helpe hys neyghbour ¶ Also it byhoueth the reason wel to enquyre the trouthe of the thynges And also how he ought for to byleue wel to byleue is whan a man byleueth symply and stedfastly alle that whyche god sayth and commaūdeth wythout ouermoche to enquyre and wythoute to enserche the counceylles of god and the profoundnes of his Iugements the heyght of his mageste and the reasons of hys sacramentes wel to byleue is whan one byleueth not ouer hastely ne ouer late ne to eueryche ne to none for that one other is vyce as saith seneke After good enquyryng cometh wel to Iuge For to Iuge wel it apperteyneth that one afferme no thyng vnto the tyme that he hath enquyred the trouthe of the thynge and that he be wel encerteyned and that he entremete not to Iuge that whyche apperteyneth no thynge to hym· lyke as ben the secrete thynges hydde thentencyōs of hertes· the thynges that may not be torned on the right syde ne on the lyfte syde that yet they be vnderstonden to the better parte Of whyche the spyryte by this yefte maketh the reason to Iuge wel and to knowe the ryght to determyne bytwene good thynges euyl thynges bytwene the lytel thynges and the grete thynges for he must prayse euery thynge after his valure Also this spyryte maketh the reason to remembre For he remembreth a man all that is nedeful to hym lyke as god sayth in the gospel The thynges that ben passyd he must remēbre and brynge ageyn to memorye The thynges that been present he must vnderstonde and remembre and ordeyne· The thynges that been to come he must purneye fore ordeyne and aduyse These ben the seuen partyes of the vertu of prudence after that whyche the phylosophre sayth Also he maketh the reason to speke by mesure and be stylle gladly and not to speke tyl it be nede Soo that the word be tofore wel aduysed and wel thought or it come to the tongue· And that the word be wayed and poysed as good money and preued lyke as Salamon sayth· ¶ Soo that the worde be accordyng vnto god and wythoute synne of good matere and of good fourme That is that it haue not ouermoche ne ouer lytel And that it be wel employed For good money ne a good word ought not to be gyuen for nought ¶ Herof sayth God in the gospel that we shold not caste the precyous stones tofore hogges That is to vnderstonde the precyous wordes of our lord god byfore them and to suche persones that sette them self not to werke for theyr helthe But lyuen in the ordure of theyr synnes therfore holy scrypture calleth them hogges Thys yefte afore sayd ordeyneth and accordeth that other partye of the hert That is the wylle where it hath iiij partyes loue drede ioye sorowe That is that one loue that· whyche he oweth soo as he oweth as moche as he oweth that he drede not also that whych he oweth and that he haue no ioye ne delyte sauf in that he oweth after god also how he oweth as moche as he oweth And that he haue no sorowe ne heuynesse but in that whiche he oweth and also how he oweth as moche as he oweth whan these four partyes been accorded thenne it is sayd that a man is wel attempred whan he is not ouer colde ne ouer hote ne ouer drye ne ouer moyste And in lyke wyse as to the body of a man comen ouer many maladyes for the dysatēperaunce of these iiij qualytees or of these iiij humours Ryght so to the hert of a man comen to hym the vyces and synnes by the dysatemperaunce of these foure maners whan
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
that apperteyneth to the helth of his soule wythout slydyng wyth out doubtyng and wythout waueryng in the fayth of Ihesu Cryst where they be so Ioyned and fermly founded that they may not departe them for deth ne for to suffre ony tormente what someuer it be ¶ And therfore been blessed they that be clene of hert in this mortal lyf For they haue the eyen of the herte the vnderstondyng and the wylle soo clere and soo clene that they see god and byleue hym by fayth ferme and certayn lyke as we haue sayd tofore ¶ wherrof our Lord sayd to saynt Thomas by cause thou hast seen me thou hast byleued me· But they ben blessyd that haue not seen me bodyly and haue byleued me certeynlye but this blessyng shall be perfyght in the lyf perdurable where he that is clene of hert whyche here seeth hym by fayth that is alwaye derkly· There in his glorye shal see hym face to face al clerely as saith saynt poule That is the blessyng to aungellys to sayntes whych see hym in his precyouse vysage to knowe one god in thre persones to byholde clerely in that myrrour where al thynges shynen angellys and al the sayntes loken therin and merueylen them and taken there theyr glorye and neuer may they be ful for to loke therin For there is alle beaute alle bounte alle swetenes and fontayâ—e of lyf perdurable and al that whiche hert may wylle and desyre But yet I shal saye a lytel For lyke as sayth the scrypture The eyen mortal may not beholde Ne ere here Ne hert of man thynke what that god hath arayed and maad redy to his frendes that louen seruen hym kepe his commaundements and that kepe them fro synne wherof Saynt Amelme sayth· Soule sayth he lyft vp thyn entendement there aboue· and thynke as moche as thou mayst what wele how grete and how moche delectable is that good whyche conteyneth in hym self the Ioye and the delyte of alle goodes And not suche Ioye and suche delyte as is founden in creatures but as moche more Ioye as the creatour and maker is more grete and more worthy and more excellent than hys creatures O sayth he thou faytour thou man that goost so folyly for to seche dyuers goodes to thy soule and to thy body loue thou and seche one good wherin ben alle goodes and he shal suffyse the. For the good that god hath graunted and gyuen to hys frendes that is hym self whiche is the souerayn good of whome comen and sourden al other goodes as stremes that yssuen out of the quycke fontayne ¶ Certeynlye ryght blessyd shal he be sayth saynt austyn which wythout vylonye shal see the vysage dyscouerd and the glorye of god and shal be transformed in to thymage of glory where as he shal see god as he is The whyche syght is glorye crowne with out ende and al the rewarde meryte of sayntes This shalle be al the good of man· This sayth maistre hughe of saynt vyctor The man that made alle and formed For therfore wold god bycome man whiche made in hym self al men blessyd in body and in soule by cause that the man sawe hym wyth the cyen of his body in hys humanyâ—e that the soule sawe hym in his deyte so that he fonde swetenes and delyte in hys creatour and maker wythin and wythout within in hys deyte and wythout in his humanyte This shal be the Ioye of euery creature his Ioye his delyâ—e â— lyf perdurable of this blessed vysyon That is the blessyng that they attende whyche kepe clennesse chastyte of hert of body ¶ Of the yefte of sapyence Capitulo Cliiij THe last yefte the souerayn the moost hye· is the yefte of sapyence or of wysedom whyche is a grace that the holy ghoost gyueth to the hert contemplatyf by whyche he is esprysed of the loue of god that he desyreth ne secheth none other thynge but to see god to haue hym to delyte in hym to loue hym to honoure and serue hym and dwelle wyth hym This is the soÌ„me of perfection and the ende of contemplacion ¶ The yefte of vnderstondyng of whyche we haue spoken tofore maketh god to be knowen and the thynges spyrytuel as by syght and symple byholdynges But the yefte of sapyence maketh to fele and knowe god by taste theÌ„ne sapyeÌ„ce is none other thyng but a sanery knowleche which is with sauour grete delyte of hert for otherwyse knoweth nothe the wyn that drynketh it in a fayr vyrre or glasse yf he drynke and taste it not sauour it Many phylosophres knewen god by scripture by the creatures lyke as by a myrrour wherin they behelde by reason by vnderstondyng his myght his beaute his wytte his bounte in that whych they see the creatures that he hath made so grete so fayr so wel ordeyned Thenne they knewe hym by symple byholdyng of vnderstondyng natural reason But they neuer felte hym by taste of ryght loue ne by dâ—uocyon Ryght so ben there many crysten persones clerkes laye whyche wel knowe hym by fayth and by scrypture but by cause they haue theyr taste dysordynate by synne they may not fele hym nomore than the seek persone may fynde taste or sauour in good mete ¶ The yefte of sapyence whyche the holy ghoost putteth in a â—erfyght hert purgeth clenseth it fro alle ordure of synne lyfteth vp soo â—he spyryte of a man that he Ioyneth hym to god by ardaunt desyre of loue so that he is al wyth god there he fedeth hym there he nouryssheth hym there he fatteth hym there he delyteth resteth hym and there he slepeth There he forgeteth al his trauaylles al hys flesshly desyres erthely hym self so that he remembreth no thynge but god whome he loueth aboue al thynges Thys is the last degree of the laddre of perfectyon that Iacob saw in his slepe whyche touched heuen by whyche aungellys mounted descended The degrees of thys laddre been the seuen yeftes of the holy ghoost of whyche we haue spoken tofore· By these seuen degrees mounten the aungellys These been they that leden the lyf of aungellys in erthe by purete clennesse of conscyeyce whyche haue the hert in heuen by veray desyre holy conuersacyon whan they prouffyte fro vertu to vertu tyl they see god clerely and loue hym parfyghtly But whan they be mounted vnto the last degree somtyme byhoueth it them to descende by humylyte for of so moche as a good maÌ„ is more parfyght of so moche is he more humble and lasse preyseth hym self Thenne a good man a parfyght ought to be lyke as a tree whyche is charged wyth fruyt For the more that the tree is charged and laden with fruyt· the more he enclyneth boweth to the erthe In another maner may be vnderstonden that the aungellys descenden For the good men that leden the lyf of angellys in erthe by
a chylde of wytte But in malyee be lytel as a chylde which hath noo malyce Now is it thenne a fayr thynge honeste prouffytable and honourable and specyally to grete men of hye estate to kepe mesure resonable in countenauÌ„ce in al his gouernauÌ„ce that he be wel ordeyned ouerall tofore god tofore the pople And this is the vj degree of thys tree ¶ The seuenth degree of the vertu of sobrenes and of attemperaunce Capitulo Clxj THe vij degre of the vertu of attemperaunce and of sobrenes is to kepe mesure of ouermoche drynkyng etyng for thoultrage of etyng drynkyng doth moche harme to the body and to the soule lyke as I haue sayd tofore Therfor saith our lord in the gospel take good hede that your hertes be not greued ne charged with glotonnye ne dronkennesse That is to say that ye doo noo oultrage of etyng and drynkyng Sobrenes kepeth mesure in etyng and drynkyng that he do none oultrage Of thoultrages that a persone dooth in etyng and drynkyng I haue spoken tofore where as is treated of vyces there as I spake of the synne of glotonnye to which this vertu of sobrenes and of attemperaunce wherof I haue here spoken is contrarye specyally wherof I wyl now nomore say ¶ Now hast thou herde wherby thys tree of sobrenes and attemperaunce gâ—oweth proussyteth And yf thou wylt knowe the brauÌ„ches of this tree byholde the other vertues whyche be conteyned in thâ—s book â–ª thou shalte fynde oueral this vertu For as I haue sayd tofore thys vertue is suche that it setteth mesure in alle thynges The vertues of which I haue spoken tofore been braunches of this vertu for it sheweth it self in alle the other wherfore I wyl sette none other braunches but the vertues toforesayd ¶ This tree bereth moche fayr fruyt That is pees of the herte lyke as I haue tofore shewed· For he that hath thys vertu he hath his hert dysseuered fro the loue of the world and is Ioyned to god by charyte that is the dere loue of god whiche putteth al other thynges in oblyuyon whyche be not ordeyned to god And in suche manere the hert resteth in god where he hath alle hys comfort and his Ioye that he thynketh on none other delyte· Suche comfort and delyte setteth the holy ghoost in the hert that is parfyte in the vertu of sobrenes of attemperaunce which cometh of the yefte of sapyence lyke as I haue sayd tofore Certeynly who that myâ—t haue suche pees of the hert and fele that he rested in god whych is the ende and the accomplysshement and the suÌ„me of all good desyres he shold be wel blessyd in thys world and in that other For thenne shold he wynne that blessyng that god promyseth in the gospel to them that kepe this pees entyerly wythoute brekynge whan he sayth blessyd be the peasyble For they shal be callyd the sones of god They be peasyble saith saynt austyn that ordeyne setten al the moeuynges of the hert vnder the seignorâ— of ryght reason of the spyryte they be callyd by ryght the sones of god for they bere the semblaunce of theyr fader whyche is god of pees of loue so saith saynt poul Thenne pees loue of god is the thyng that mooost pleseth god maketh a man resonable and resemble to god and the contrarye to the deuyll whiche is enemye of god Also they be called the sones of god For they folowe theyr fadâ—r more nyghe than the other For pees and loue folowe them more nyghe than ony other vertu ¶ Also they say theyr houres to theyr fader Ihesu Cryst For god cam not in to this world but for to make pees bytwene god and man bytwene man and aungel bytwene man hym self for whan he was borne the aungellis â—ongen for the pees that god had brought in to the erthe Glia in excelsis cÌ„ therfore that the peasyble people seche no thyng purchacen but pees as moche as they may toward god toward theyr neighbour toward them self they be called specially the sones of god for they do the werkes of theyr fader Therfore thenne by cause they be the sones of god ben they blessyd in this world by specyal grace but this blessyng shal be blessyd whan they shal be in peasyble possessyon of herytage of god theyr fader that is of the royame of heuen where they shal be in sure pees in parsyght pees where al theyr desyres shullen be accomplysshed There shal not mowe be euyl ne sorowe ne aduersyte ne defaulte But habundaunce of alle goodes· and plente of Ioye and glorye wythout ende â–ª That shal be pees honourable pees delectable pees perdurable and pees whyche surmounteth alle wytte as sayth Saynt Poule And sythe thys pees passeth alle wytte and sence it passeth alle wordes For hert may not thynke ne tonge deuyse ne ere here the pees the glorye that god kepeth to his frendes therfore I can not say that thyng that may be suffysauÌ„t to thâ— lawde preysyng therof wherof now I wyl say nomore But here I shal fynysshe make an ende of my matere to the praysyng lawde of our lord to whome be gyuen al honour whiche brynge vs in to hys companye there where as is lyf perdurable Amen THis book was compyled made atte requeste of kyng Phelyp of Fraunce in the yere of thyncarnacyon of our lord M. CC·lxxix translated or reduced out of frensshe in to englysshe by me wyllyam Caxton atte requesâ—e of a worshipful marchaunt mercer of london whyche Instauntly requyred me to reduce it for the we le of alle them that shal rede or here it as for a specyal book to knowe al vyces brauÌ„ches of them also al vertues by whyche wel vnderstonden seen may dyrecte a persone to euerlastyng blysse whyche book is callyd in frensshe le liure Royal· that is to say the ryal book or a book for a kyng For the holy scrypture calleth euery man a kyng whiche wysely and parfytly can gouerne and dyrecte hym self after vertu this book sheweth enseygneth it so subtylly so shortly· so perceyuyngly so parfyghtly that for the short comprehencion of the noble clergye of the right grete substauÌ„ce which is comprysed therin It may ought to be called wel by ryght and quycke reason aboue al other bookes in frensshe or in englysshe the book ryal or the book for a kyng also by cause that it was made ordeyned atte request of that ryght noble kyng Phelyp le bele kynge of Fraunce ought it to be called Ryall as tofore is sayd whiche translacion or reducyng oute of frensshe in tâ— englysshe was achyeued fynysshed accomplysshed the 〈◊〉 of Septembre in the yere of thyncarnacyon of our lord â—CCCC lxxxiiij And in the second yere of the Regne of Kyng Rychard the thyrd